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and I will glorify the house of my glory." (Isa. lx. 7.) "O Judah, keep thy solemn feasts, perform thy vows; for the wicked shall no more pass through thee; he is utterly cut off." (Nah. i. 15.) Then shall the offering of Judah and Jerusalem be pleasant unto Jehovah, as in the days of old, and as in former years." (Mal. iii. 4.) Of course the Church, enthroned with Christ for ever in the new heavens, will have nothing to do with the Jewish worship and praise that waiteth for Jehovah on the earth at Jerusalem. (Ps. lxv. 1.) H. M. L.

Correspondence.

[The Editor wishes it to be distinctly understood that he is not responsible for the sentiments of his correspondents. In every case, also, name and address are required, not necessarily for publication, but as a proof of good faith.]

WHO SHALL BE TAKEN? DEAR BROTHER,-Having noticed how frequently the brethren who write in the RAINBOW quote Matt. xxiv. 40, 41, and Luke xvii. 34, 35, to prove the rapture of the Church, and also to infer that some portion of the Church may possibly be left behind at the coming of the Lord, I take the liberty of writing a few thoughts on the subject.

Ark, and knew not until the flood came and took them all away, so shall also the coming of the Son of man be."

Instead of predicting (as is generally understood by the words) that the watchful saints will be caught up to meet the Lord in the air-as the Church certainly will be-it rather appears to predict that the unprepared world will be overtaken with wrath and destroyed, as the world was by the flood; and instead of the saved ones being the taken ones, if we carry out the illustration of the deluge, we shall see that it is those that are left, who appear to be partly Israelites, who, like Noah, are untouched by the destroying power.

And this shows how entirely contrary God's dealings with Israel and the world are to what they are with His Church. While the greatest blessing for the Church is to be taken away from earth and changed in a moment, in the twink

That both chapters refer to the manifestation of Christ to the world is plain from the words, "As the lightning cometh out of the east and shineth even unto the west; so shall also the coming of the Son of man be," which speaks of a grand public display to all the world of the glory of Jesus, when He comes in the glory of the Father, of His saints, and of the holy angels in the clouds of heaven with power and great glory. Granted He will come as a thief, and take the world unawares, and when they are crying, "Peace and safety"-ling of an eye (1 Cor. xv. 22), and then sudden destruction will come upon them, but the Church is expressly told that that day shall not overtake her as a thief. (1 Thess. v. 4.) And besides, there does not appear to be in any of these prophecies spoken by Christ any thought of the rapture of the Church or any other rapture. If we carefully read the passage this will appear plain. Jesus was giving the deluge as an illustration of His thief-like coming to the world, and says, "As the days of Noe were, so shall also the coming of the Son of man be: for as in the days that were before the flood they were eating and drinking, and marrying, and giving in marriage, until the day that Noe entered into the

caught up together with the raised saints to meet the Lord in the air. (1 Thess iv. 16.) Israel's blessing being connected with earth, I do not remember one place in the Word where it says they are to be taken away from it-not even in resurrection, for then they are to come out of their graves and "dwell in their own land" (Ezek. xxxvii. 12-14); and as to the faithful, living at the coming of Jesus to the world, "He will send His angels with a great sound of a trumpet to gather together his elect from the four winds, from one end of heaven to the other" (Matt xxiv. 30, 31); or, as Mark xiii. 27 has it, "from the uttermost part of the earth, to the utter

most part of heaven "- -an expression denoting that none, in however remote a part of the earth they may be, will be forgotten. The "elect" here mentioned cannot be the Church, for angels are never said to gather them, but the Lord Himself. (1 Thess iv. 16.) And besides, when this gathering takes place it will be at the coming of the Lord to the world, which Jude 14 says will be with His saints, and when He shall appear, then shall we also appear with Him. (Col. iii. 4.)

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The above thought was partly suggested by an article which appeared in your September number by Dr. T. George Bell, with whose remarks I quite agree, as also with the conclusions which he draws. There is a "seducing spirit" abroad tending to pervert men's minds from the simple truth, and to “teach for commandments the doctrines of men." (Matt. xv. 9.) To such as do these things the words of Isaiah are pointedly applicable. (Isa. xxix. 13, 14.)

I said that my thoughts were "partly" suggested by Dr. Bell's article; they derive strength from the fact (plainly enunciated by the extract from the English Churchman of 7th June, 1860) that baptismal regeneration is held and taught by a party of the English Church who do not rightly divide the word of truth." This " dividing" implies a power of spiritually discerning the several teachings of the one word, in regard to

The faithful of Israel will then be left on the earth after the unfaithful have been destroyed, and this thought is carried out by Matt. xiii. 41-43, where it says, "The Son of man shall send forth His angels and gather out of His kingdom (not the righteous, but) all things that offend, and them that do iniquity, and cast them into a furnace of fire." Mark what follows: "Then shall the righteous shine forth as the the dispensations under which they have sun in the kingdom of their Father." They are not said to be taken away, but are left to be reigned over by their coming Messiah, and to enjoy the blessedness of His reign.

The watchful ones are pronounced blessed, and will be appointed rulers over all His goods. (Matt. xxiv. 46.)

Because the Lord Jesus says that some shall be taken," does not necssarily imply that they shall be taken to heaven.

The case of Enoch is often quoted as parallel; but this can hardly be the same as the Lord Jesus so distinctly in this case explains the way they are to be taken by the illustration of the deluge. I am, yours faithfully,

F. STUNT.

London. RIGHTLY DIVIDING THE WORD OF TRUTH. SIR,--These words occur in 2 Tim. ii. 15 in an exhortation to a spiritual workman (Timothy), whom the Apostle Paul thus enjoins to put "faithful men who shall be able to teach others," in remembrance that they "strive not about words to no profit." This workman "servant of the Lord" was told (verses 24-26)" in meekness to instruct those that oppose themselves," in order that they may be recovered out of the snare of Satan, the prime instigator of everything that opposes the truth, or which causes confusion in the dissemination of it,

been given by the Holy Ghost, as well as the power of discriminating between the truth which is appropriate, and that which is inappropriate, to those to whom the word is ministered. Much watchfulness and prayerful consideration is needed in order carefully to guard against mistaking the deceitfulness of the flesh, which leads only to dissimulation, for the true wisdom of the Spirit, which, with singleness of eye, seeks in its varied actings only the glory of Christ.

In Rom. ii. 18 the apostle ironically concedes to the self-deceived legalist the discerning approval of more excellent things, which is more emphatically desired for those in whom God has begun His new work in Jesus Christ. (Phil. i. 10.) A proud confidence of superior light and knowledge, succeeded by a full assurance of understanding, is assumed by many, but which belongs only to those who have received an unction from the Holy One. (1 John ii. 20.) Can many of those who have attempted a reply to Mr. Spurgeon's sermon on baptismal regeneration rightfully say that they have this "unction?" Especially can the younger essayists, in the solemn presence of the Author of His Holy Word, affirm that they have with "excellency of speech declared the testimony of God?" or rather, have they not proclaimed the "enticing words of

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man's wisdom?" (1 Cor. ii. 1, 4.) But | (Eph. ii. 5, 6); i.e., he is immersed under "the day shall declare it, and the fire the water (signifying death and burial), shall try every man's work of what sort it is;" if mere "hay, straw, or stubble, it shall be burned," and he shall suffer loss. (1 Cor. iii. 13-15.)

and raised out of the water by the same hand that put him under; then "if risen with Christ" to walk as a risen man, alive from the dead "in newness of life" (Rom. vi. 4; Col. iii. 1-5) ; the life of Christ being one with that of the believer and being the power of his walk. Col. ii. 11, 12, teaches the same truth.

Thus does the believer testify to the work of the Lord Jesus Christ and its results. Thus does he perform an act of obedience in remembrance of Him, who Himself submitted to be immersed in the Jordan, leaving us an example that we should follow His steps.

Before writing a word on the tenour of the replies (or rather some of them, for their name is legion), let me notice that there is one error into which both Mr. Spurgeon and his adversaries have fallen, viz., that they have not defined or stated FROM SCRIPTURE what baptism is, what was the object of the Lord in its institution, and what it was intended to teach. In the Gospels are found the Lord's command on the subject of baptism. (Matt. xxviii. 19; Mark xvi. 15, 16) In the Acts of the Apostles we have the There are many, Christians even, who practice narrated, or the command come to the Bible with preconceived obeyed. (Acts ii. 41, viii. 36-39, notions and standing theories, in the ix. 47, 48, xix. 1-6, &c.) In the endeavour to find therein that which Epistles we have the doctrine ex- shall confirm and establish their ideas pounded, or its divine signification and views, instead of acknowledging the unfolded. (Rom. vi 3, 4; Col. ii. 12; supreme authority of the word, and 1 Peter iii. 20, 21.) Had Mr. Spurgeon done this at the first, seeing that his sermon was as much addressed to those without as those within his walls, he would have deprived the opposite party of many of their weapons, and removed much personality from the controversy.

Without pretending to assume the province of a teacher, I desire most humbly, as one belonging to no sect or party, to define baptism as taught in Scripture, or rather to notice those Scriptures which clearly define the meaning and extent of baptism.

allowing it to subdue every imagination and bring every thought into obedience to the mind of God, whose ways and thoughts are as much above ours as the heavens are higher than the earth. And what shall we say of the natural or unregenerate man but that which the Scriptures say of him, that "the things of God are foolishness to him," for he cannot know them, not being born of the Spirit. (1 Cor. ii. 14.)

Let us sit at Jesus' feet, as Mary did, in a meek and teachable spirit, and learn His word in a few passages explanatory of the teaching of baptism, as well as carefully note some which are thought to treat of the ordinance, but do not.

It is based on the great truth of the union or oneness of the believer with Christ. Rom. vi. 8, 9, show the ground of confidence in eternal life and glory 1. "Water," in John iii. 5, and transferred from self to Christ-We Eph. v. 26, is the word, and is explained believe that we shall live with Him, know-in 1 Peter i. 23-"Born again by the ing that He dieth no more," &c. ; and then word of God." So in reference to in verse 11—“Likewise" (in the selfsame Titus iii. 4-7-"Washing of regeneramanner) we "reckon " in the soberness of faith, that as Christ is, so is the believer. This is plain. So is the teaching of Eph. i. 3, 4—“Blessed with all spiritual blessings in Christ," and "chosen in Him."

tion," or the application of the word by the Holy Ghost, first converting, then cleansing (like water) the affections, heart, conscience, life, and working in us to "will and to do of God's good pleasure." It is in fact the regeneration that On the above ground of union with washes, not the washing (baptism) that Christ, baptism is, by a believer, a signi- regenerates. It is the death of the flesh. fication of and testimony to the fact of The true water came forth from the side his having, through faith, died in of a dead Christ. "He came by water Christ to live, been buried with Him and blood," cleansing from the power of (Rom. vi. 4, 8, 9), and raised with Him'sin, as well as in expiation for its guilt,

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See also in confirmation John xv. 3-| disposed of the question of whether the "Ye are clean through the word which I have spoken unto you."

2. 1 Peter iii. 18-21. As the flood, and Noah who was preserved through it, was a figure of God's method of salvation (as was also the scene at the Red Sea), so baptism is "a like figure" of the same method, not cleansing from one spot of guilt, but enabling a believer, through conscience of reconciliation (Heb. x. 2; Rom. iv. 25), to know his participation in the death and resurrection of Christ. Hence the words, "Answer of a good conscience toward God, by the resurrection of Jesus."

children were brought to be baptized, in his sermon entitled "Children brought to Christ and not to the font." They could not have been suffered to go to Jesus for baptism, for in John iv. 2 we are told that "Jesus did not baptize;' neither could they have been brought for baptism by the disciples, who, as they did baptize, would not have "rebuked" those who brought them, if the children had been fit subjects for the ordinance.

In these five points I have, somewhat feebly I know, endeavoured to show what those Scriptures, generally brought 3. Circumcision of the Old Testament forward in reference to baptism, whether is by some supposed to show forth bap-as regards its regenerating influence, or tisin; but it does not. Circumcision as applicable to children, really teach, (Col. ii. 11) is the application of the and submit them for the consideration of Holy Spirit's power to the mortificat on the people of God. of the flesh, in him who has fellowship in the death and resurrection of Jesus Christ. (Col. iii. 5.) A careful perusal of Joshua v. will show the spiritual meaning of the rite. it was needful that self should be mortified before the people of God could enter on the conflict against the

enemies in the land.

The Gilgal of the Christian is in the 5th verse of Col. iii.-"Mortify therefore your members." "If ye are risen with Christ," and would enjoy communion with Him, it answers to "Likewise reckon" of Rom. vi. 11.

4. 1 Cor. vii. 14, in reference to "holy" children, is often cited as showing the effect of baptism on children; but the argument of the apostle is misunderstood by those who bring this passage thus forward. The apostle is stating the case of mixed marriages to the Corinthian Christians. He says that the unbelieving wife was lawfully entitled to live with her believing husband, she being made "holy " or clean (i.e., “sanctified") 66 BY THE HUSBAND," not spiritually sanctified by the Holy Ghost. To him she is clean or holy. If this, then, were lawful, the children of these mixed marriages were "holy" after the same manner, and could live with their parents, for to them they were clean. There is nothing about baptism in all this.

For the true sense of the word "holy" or clean, see 1 Tim. iv. 4, 5; Luke xi. 41;

Rom. xiv. 4.

5. In regard to Matt. xix. 13-15, Mr. Spurgeon has very satisfactorily

One of the answerers* of Mr. Spurgeon, in alluding to the Church of England teaching that baptism "makes members of Christ, children of God, and inheritors of the kingdom of heaven," quotes, in reference to the first, 1 Cor. xii. 12, 13, 14, 27. In this chapter Paul is writing

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concerning spiritual gifts," and comparing the members of the body of Christ to members of the natural body of man, in order to teach how, being baptized by the Spirit into one body, the gifts conferred on individual members are to be used for the benefit of the whole. These baptized, or gifted by the Spirit, are believers, to whom the apostle writes, and were not made so by this operation of the Spirit, but a previous one at conversion, and that not of water. The baptism of the Spirit was first displayed on the day of Pentecost, when gifts of tongues were conferred on the disciples, as narrated in Acts ii.

Again Mr. Abbott, in reference to the second operation, "made children,” quotes Gal. iii. 26, 27, the most clear passage which proves that "faith" is the operating cause of becoming children. Faith, which took a man out of the tutelage of the law and placed him in the presence of God in Christ, in the direct relationship of a child of the Father of glory. He is thus, being baptized into Christ, or having the conscience of participation in the effects of Christ's death and resurrection, shadowed forth in the

* Rev. W. G. Abbott, Curate of St. Paul's.

water baptism as a believer clothed with | Maurice and the writer in the English Christ, as the only state in which God Churchman,* as they tend towards the can look at or recognize him. same great evil. It would be painful to To prove the "inheritance of the king-your Christian readers to refer to even dom of heaven," Mr. Abbott quotes the greater part of Mr. Wills's letter, but Titus iii. 5, 6, 7, about which I have one or two remarks must be made, if already written (ante), to which I will only add that the "heirs" of verse 7 are made," "being_justified," not being baptized. Now I suppose Mr. Abbott will allow that justification is by faith alone.