ing as they do through long tracts of time? The blood of the typical offerings was literally sprinkled on the congregation; and for this purpose those But Christ suffered but once. offerings were repeated from year to year. How is it possible that his material blood should be sprinkled on men at this distance of time? It would be incongruous to suppose that while the blood was literal, the sprinkling is figurative or spiritual, i. e., is performed by preaching or spiritual influence. In the type, the blood was literal and the sprinkling was literal. So in the antitype, if the blood is literal the sprinkling ought to be literal; or if the sprinkling is spiritual the blood must be spiritual. When we turn to the true theory, (viz. that the blood of Christ is the Holy Ghost,) all becomes plain and consistent. We can understand how our great High Priest, when he entered the sanctuary, sprinkled the world with his own blood. The day of Pentecost witnessed the glorious baptism. We can understand how it can be said that believers have come to the blood of sprinkling that speaketh better things than the blood of Abel, (Heb. 12: 24,) and how that blood can cleanse them from perfect.' 6 sin' and make them o the holiest.' We It will now be seen how we have 'boldness to en have come to an omnipresent and ever-pouring sprin sus; and by drinking in that blood, and realizing its 1 be made free from sin, and so fitted for the presenc invites believers to come, not in the filth of sin, bu sprinkled from an evil conscience.' By drinking the become one with him, members of his body; self dies, and so that although none but the High Priest is permitted to go we may enter boldly, because we are identified with the High life has admittance to the holy of holies; and his life is ours. true Per In this discussion we have brought to view the ground on which of the fectionism stands, and the issue between that system and the religpli established churches. The popular theologians teach, expressly or bence of cation, that the atonement opened no way into holiness and the present God which was unknown before; and of course that the religious expeteres which is appropriate to the Christian dispensation, is not essentially dif from that which was enjoyed under the Jewish economy. Their dor makes regeneration the privilege, and sin the accompanying draw equally of both dispensations. On the other hand, we teach that the ment brought upon the world a baptism of sin-abolishing blood, and ren veil which had previously separated between God and man; so that an perience of salvation from sin, and communion with the divine nature, is attainable, as much higher than any enjoyed under the Jewish dispensa as the holy of holies was more sacred than the enclosure from which it veiled. Our doctrine restricts the privilege of regeneration to the ti after the atonement, and to the faith ot those who enter the inner sanctua and limits sinful religion to the service of the outer tabernacle. These the theses on the one side and the other, which are about to be tried befor heaven and earth, r 38. CHRISTIAN FAITH. 'HE that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.' Every form of faith, without which it is impossible to please God, necessarily contains these two elements, viz: first, a belief of the existence of God; second, a belief of his beneyolence, and of course an expectation of a reward in seeking him. The man who has never sought after God, may exercise faith, thus elementarily described; and indeed, in the order of nature, such faith must precede all attempts to secure the favor of God. I cannot seek access to a man, of whose existence I am ignorant, and I shall not seek favors from one, unless I believe he has the power, and will, to do me good. Between this starting point in the race of faith, and the goal which they have reached, to whom God has become all in all, we may discover and describe endless varieties and degrees of confidence in God. If I believe to day in the existence of a God whose locality is above the firmament, and to-morrow discover that he is an omnipresent God, I have advanced a step in the course of faith. Again; if I believe to-day only the general proposition, that the omnipresent God is a rewarder of them that diligently seek him, and tomorrow discover that he actually answers my prayers, I have advanced another step. If I sincerely and diligently seek after God my faith will increase as my knowledge of him increases. Discovering his care over me, I trust his providence for temporal blessings-perceiving the power of his spirit, and the holiness of his character, I trust him to keep me from the ways of wicked men. Finding that in his presence is fulness of joy, I trust his love will one day deliver me from the bondage and darkness of a sinful nature, and fit me for full and endless fellowship with himself. As God reveals his good will and power to me, my faith advances from one blessing to another, till that righteousness which alone can qualify me for the enjoyment of his glorious presence, becomes the object of my heart's desire; and trusting in him, I see a cloudless prospect of eter nal deliverance from sin in a future world. Thus far faith advanced under the Jewish dispensation. Thus far, before Christ came, God had revealed himself as the rewarder of them that diligently seek him. Abraham received not the promise of the new covenant, but saw it afar off, and rejoiced; and all who followed in his footsteps before the advent of Christ, though they obtained a good report through faith, received not the promise,' but stood with him rejoicing in the hope of eter nal righteousness. The effect of faith in this stage of its advancement, upon the character and conduct, may easily be seen. As faith is necessarily limited by the revelation which God makes of himself, if Abraham diligently sought after God-if his faith kept pace with his discoveries of the good will of God, he was 'perfect' in his day: not perfect, as being conformed to the image of God, but perfect as being conformed to his imperfect discoveries of God. The carnal mind-the will of the flesh-is enmity against God. Brutes have the carnal mind, and yet they are not sinners. Why? Because they have no knowledge of God. They are perfect in their place, not as being conformed to the image of God, but as fulfilling the end of their being. On the same principle, Abraham might be perfect in his place, without that knowledge of God which displaces the carnal mind. It is manifest, however, that his perfection can be no standard by which the perfection of those to whom God has farther revealed himself, shall be measured. The legitimate effect of perfect faith in the imperfect revelations which God made to man during the Jewish dispensation, was to stimulate believers to the performance of the works of the law. In observing the statutes and ordinances of the law, they did the work of servants, because, in so doing, they trusted God would ultimately make them his sons. If it be true, as many seem to sup pose, that God has made no greater revelation of himself to the world than was given to Abraham and the Jewish saints, we may call ourselves believ ers, while we rest contented to stand with them as servants under the law, in hope, not in possession of righteousness. But if Jesus Christ has revealed the Father, and this revelation is worthy to be called the glorious gospel, before we call ourselves Christian believers, we must inquire, What is the gospel?--and whether our faith corresponds to the tidings it brings. The following passages from the word of God explicitly state the object for which Jesus Christ came into the world: Thou shalt call his name Jesus, for he shall save his people from their sins.' Matt. 1: 21. He was manifested to take away our sins.' 1 John 3: 5. For this purpose was the Son of God manifested, that he might destroy the works of the devil.' 1 John 3: 8. If this is the gospel, sinners are not Christian believers; for the faith which corresponds to this revelation of the good-will of God, must be inconsistent with the commission of sin. If God sent his Son into the world for the purpose of saving his people from their sins, they who trust him are saved from their sins, or God is defeated in his purpose. What then is the nature of Christian faith? How shall a man who believes that God is, and is a rewarder of them that diligently seek him, become a believer of that gospel which brings salvation from sin? We will endeavor to trace the transition. Suppose the man stands in the situation of a Jewish believer, a sinner, under the law, but rejoicing in the hope of righteousness and fellowship with God in a future world. He hears that God sent his Son into the world to save all who trust in him, from their sins. This is glad tidings to him, and he willingly believes it, because it brings that salvation to his door which he had hitherto supposed afar off. Difficulties and objections are easily removed from the mind of one who hungers and thirsts after righteousness. Suppose then his mind has settled into a conviction that the glad tidings he has heard are true. Though he is not in possession of the salvation of which he has heard, he has advanced in faith a step beyond the state of a Jewish believer. He has discovered that the feast which he before looked for at the end of a life of labor, is ready for him now. He withdraws his thoughts from that prospect beyond the grave, which had cheered him, ceases from his labor, and sets himself to find his Father's table. The question before him now is-How am I to be saved from sin? The gospel answers-by the power of God. But can this be done consistently with my free agency?' agency? Ans. If God could dwell in Jesus Christ, controlling all his actions, yet leaving him a free agent, he can do the same in any other human being, to whom he can gain access. You know by experience, that he can in some measure, at least, manage your spirit, and dispose you to righteousness, without interfering with your free agency-why cannot his control over you be perfected consistently with your freedom? Moreover you expect to be kept by his power in eternal righteousness after death, and yet to be free-Why should you doubt his power to begin this work before death? Suppose the inquirer to be convinced that God can dwell in him as he did in Christ, and save him from sin, leaving him free-a second step is taken towards the possession of a perfect salvation. The next question is- How shall I become the subject of that power of God which brings salvation? The gospel answers, by faith in his Son.'What is faith in the Son of God? Ans. It is a conviction, accompanied with a confession that Christ is in you, a whole Savior. Unbelief replies'Christ is not in me.' Here is the critical spot where the contest between the devil and the Son of God is to be decided; and here we resort to the record which God has given of his Son. Let it be remembered that the word of God must stand, if it contradicts your previous conceptions and feelings. If it declares that Christ is in you, your ignorance and unbelief of the fact cannot prove this declaration false. On the contrary it may be proved that your ignorance and unbelief have crucified the Son of God in you, and that he only waits for the permission of your faith, to burst the tomb of your heart and manifest his presence. We will not speculate upon the question of the possibility of Christ's presence in those who are ignorant of the fact. You cannot dive deep enough into spiritual philosophy to prove it impossible, and I cannot dive deep enough to show you how it is true; but we can both read the plain statements of the word of God. John says of Christ-the Word of God-In him was life, and the life was the light of men; and the light shineth in darkness, and the darkness comprehendeth it not. That was the true light which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not.' John 1: 410. From this passage it appears that the life of the Word of God, lighteth every human being. It will not be pretended that the gospel-the external light of the word of God-lighteth every man that cometh into the world. What meaning then can be attached to the passage, unless we believe that the Son of God, in becoming incarnate, gave life to all flesh, came a light into the world' of darkened spirits, so that he is actually life and light to those who know him not. The light shineth in darkness, and the darkness comprehendeth it not.' Shall the darkness therefore deny that the light shines? The world knew him not.' Shall the world therefore deny that he has come into the world. You have hitherto been ignorant of the fact that Christ is life and light in you-shall you therefore deny the fact, in contradiction of the testimony of God? The following passage more fully unfolds the meaning of those we have al ready examined. There are three that bear witness in earth, the spirit, and the water, and the blood: and these three agree in one. If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son. He that believeth on the Son of God bath the witness in himself: he that believeth not God, hath made him a liar; because he believeth not the record that God gave of his Son. And this is the record, that God hath given to us eternal life: and this life is in his Son.' 1Jno. 5: 8-11. There are three agents, or elements of salvation in the spiritual world, corresponding to spirit, (or air,) water, and blood, in the natural world. Water is that which cleanses the outside, (see John 15: 8, Eph. 5: 26,) to which the external word corresponds. Blood is the life' the vital element of the inward man. So the blood of Jesus Christ is the life of the soul. The spirit or air is the medium in which, and by which the blood and water have their action, and without which the blood would be useless. So the witnessing Spirit of God is that without which the blood and water of Jesus Christ, i. e. his spiritual life and instructions, are of no avail. 'He that believeth hath the witness' of the Spirit. He that believeth noť hath the blood, i. c. that life which is light shining in darkness, and perhaps the water, i. e. the word: but these are of no avail without that faith which admits the witness of the Spirit. The life of Christ is not comprehended, till the Spirit bears witness. He that believeth not hath made God a liar; because he hath not believed the record that God gave of his Son: and this is the record, that God hath given to us eternal life; and this life is in his Son.' The life then of the Son of God is actually and unconditionally given to every man before believing-else how can unbelief in respect to this record make God a liar? If God has given eternal life only to them that believe, unbelievers can not be required to believe that God has given them eternal life, for this is not true. Yet it is plainly declared that unbelievers make God a liar in respect to the record that God hath given to us eternal life.' These declarations can in no way be reconciled with each other, unless we believe that the eternal life,' i. e. the Son of God, (see 1 John 1: 2, 5: 20,) is the light shining in darkness' that lighteth every man that cometh into the world.' Thus believing, the method of salvation by Jesus Christ is a plain matter. 1. Every man, by the gift of God, has eternal life present in his spirit, though he be ignorant of the fact. 2. God sends forth the word of his gospel to apprize men of this fact. 3. He that believeth this word receives the Holy Ghost, and is born of God. 1, The blood is given; 2, the water; 3, the spirit. Thus God is the Savior of all men, specially of them that believe. Again As by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one, the free gift came upon all men unto justification of life. Rom. 5: 18. A comparison is here instituted between Adam and Christ, in which the operation of the righteousness of the second Adam is represented as reversing the work of the first. By the first Adam all men become partakers of a fallen nature, which is nevertheless not in itself sinful, inasmuch as Christ was made in the likeness of it, and was yet without sin; thus proving the possibility of living in human nature with |