REJOINDER TO MR. GOVETT. January 1, 186). ters and verses, as his "Torres Vedras," within whose lines he is too ready to do battle "against all opponents." His answers to my objections are equally inadequate. By the way, he omits one of primary importance, viz., 1 Thess. v. 23, 24, backed by 1 Cor. i. 7—9. Here the blamelessness of true saints at the coming of Christ is affirmed to depend, not on them, but on the fidelity of God. To proceed with his replies to the other objections: 1. He answers the revolt of "spiritual instinct" against the idea of excluding the majority of believers from the kingdom, by reminding me that "natural instinct" revolts against a similar doctrine. Surely this answer does not need answering. What comparison is there between spiritual instinct and natural instinct? DEAR SIR,-I hope I am as ready to embrace, as my friend Govett is ready to abandon, his novel doctrine about the kingdom; but I know enough of human nature to distrust any assurances of this sort, whether made by myself or others. There is in us ail an inveterate attachment to our own opinions, because they are our own, especially if those opinions are peculiar; and it requires dominant grace to prevent this attachment from blinding our eyes to opposing evidence. I have read with attention my friend's letter in your last number, and I regret that his proof-tests are not proofs to me, nor his replies to my objections satisfactory. To examine seriatim the passages to which he has referred would occupy far more space than you could justly afford. I shall only, therefore, answer them by saying that I question ceremonial rite, like baptism, could the applicability of all, and deny in toto the applicability of some. For example: under the head, "Some believers will be excluded," 2 Cor. v. 1-10 is adduced. Now, I ask, what bearing has this text on the question? There is not a word here either about " exclusion" or "the kingdom." 2. I objected that it was monstrous to suppose that the omission of a mere suffice to exclude from the kingdom. In answer to this my friend points to the excision of the uncircumcised child. Is that an answer? What was excision? Did it extend beyond the present world, or was it a punishment during this life? Besides, are we under law, or under grace? Do ceremonials affect us more As to the next passage (Matt. v. 20), powerfully for good or evil than they I entirely deny that it makes "works of did the Jews? I am far from "talking righteousness which we have done" the lightly of circumstantials," but I am condition of entrance into the kingdom. equally far from making them counterI maintain that it simply requires a balance "judgment, mercy, and truth." better righteousness than the Pharisees I do not understand the sentencepossessed, and that every real Christian 'Moral excellency without baptism is the owner of that better righteous- would not wholly exclude from all part ness through faith in Christ, "who of in the kingdom." God is made unto us wisdom, and 3. The new translation, "Your Father righteousness, and sanctification, and was well pleased to give you the kingredemption." Of course I also hold, dom," I reject. Suppose we translate that whoever enjoys this better imputed the same identical word in the same righteousness is inherently and practi- tense, in the same way-"This is my cally righteous as well. (See 1 John, beloved Son, in whom I was passim.) well pleased." (Mathew iii. 17. See, too, xii. 18.) The aorist here and in other places refers both to the past and the present-it has a continuous meaning. 4. My friend asks-"Is the bride of the Apocalypse the Church of Christ? The book itself says, No; it is the city, the dwelling-place of God's people. (Rev. xxi 9, 10.)" I marvel exceedingly at the reply-The bride is the city." Is she nothing else? Is the city the bride in the following invitation-“ And the Spirit and the Bride say, Come." Is the city the bride in the passage, January 1, 1865. "And to her was granted that she should be arrayed in fine linen, clean and white? A city arrayed in fine linen! My friend might as well assert that the Babylon of the Apocalypse is a city and nothing more. The truth is, that both the bride and the harlot are cities, and systems too, identified of course with their respective adherents. Mr. Govett further inquires-"Does the Apocalypse teach us that the Church will be dealt with during the millennium as one great whole? It is never so seen in the book. It is represented by seven churches, and each Church is separated by a strongly marked line into conquerors and conquered." At this, too, I marvel. To prove that the Church during the millennium will not be dealt with as one great whole, my friend points us to the several local churches of Asia Minor, which existed on earth in apostolic times, and to the warnings and encouragement given by the Great High Priest to these churches, which of course, like all other churches, comprised good and bad members. To conclude: Mr. Govett appears to me in all his arguments to confound things that differ, namely, real believers with false professors, and the reward of works in the kingdom with admission into it or exclusion from it. I take this opportunity of remarking that the controverted, text, Gal. ii. 16 may receive some elucidation from Luke iv. 25-27. (Greek.) I remain, dear Sir, ARTHUR A. REES. NATURE'S VOICE. SIR,-The Editor of the British Standard favoured me by the insertion of a communication, dated December 2nd, 1864, having reference to the voice which comes to us from the ocean, in the amazing maritime losses in ships, boats, and human life, during the last few years: thousands of vessels and men gone, and disasters of wrecks with which many painful facts are connected. At that time I had not seen the RAINBOW; and, indeed, my remarks were not induced by the perusal of any of the prophetic works of the day. In the present day there are so many events of a striking character related by the press, that sufficient attention does not seem to be paid to the cases as they occur. An age pregnant with great events seems to be restless for the recital of tragedies more terrible than former relations. The conviction is forced upon me, that there is a deep meaning in the voice which comes to us from the ocean. The calamities are terrible, yet how little heed is given generally to the call for consideration which is sounded forth, trumpet tongued by the gale! When man fell from his high estate, nature herself felt the force of the great estrangement of man from God. John Milton has some reference to this view in his writings; and, without in any way detracting from the high importance always to be attached to the spiritual view of matters, it is thought that the voice of nature in respect to the world's woes is too much disregarded. There are voices loud and deep all around us. There is an aspect of this question which comes home with force to me as I write, which may account for many passing matters, viz., when the restitution of all things is about to take place, of necessity-as sin exists-there must be commotion as the time advances to the point of the overthrow of Satanic usurpation in a world which, by blood purchase, belongs to Jesus as the Prince of the kings of the earth. In addition to what may be observed in our day, in the disturbing influences in the Church-a running hither and hither the abounding of heresies, and the imperfect schemes afloat as remedies for evil-surely nature herself speaks a language to us bearing on the times. We may read the volume of nature as well as of inspiration. Outward nature, we know, sympathized with the sufferings of Jesus on Calvary; and may it not be that immediately preceding the second advent of the most glorious Redeemer, the elements themselves will exhibit a commotion, even as Sinai was moved when the Lord descended in power. See Nahum i. 3-5: "The Lord hath His way in the whirlwind and in the storm, and the clouds are the dust of His feet. Who can stand before His indignation? and who can abide in the fierceness of His anger? His fury is poured out like fire, and the rocks are thrown down by Him." And Hab. iii. 5, 6: "Before Him went the pestilence, and burning coals went forth at His feet. He stood, and measured the earth: He beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: His ways are everlasting." I am not clear regarding the personal reign of Jesus as a VISIBLE King, but there is no doubt respecting His coming. His remaining to inaugurate a new order of things is not absolutely necessary, as this can be accomplished by Divine interposition in many ways. Surely there will be, and, it may be, as hoped for by many, soon a time on earth when the din of battle will be hushed for ever, when all usurpations of despotic power over consciences will be destroyed, and when the authority of Jesus will be recognized not only as the redeeming but as the reigning God. How beautiful is Milton on this head-"Come forth ou of thy royal chambers, thou Prince of the kings of the earth, take up that unlimited sceptre which thy Almighty Father hath bequeathed thee, for now the voice of thy Bride calls thee, and all creatures sigh to be renewed." They are digging a deep grave for Republicanism in America; and, with respect to that system being any remedy for the woes of humanity, the sighs, groans, and horrors in that land, audibly tell us that "failure the most humiliat ing" may be written on the gravestone of worldly prognostication. Does not nature herself, as if invested with intelligence, heave sighs for the restoration of its pristine glory? Some of your readers may be led to think over this question. There is a point to which, possibly, no reference has been made in any former number of the RAINBOW, viz., a disturbance observed by sailors, unknown to past days. Formerly, when the wind turned to a certain point, say north, it satisfied the mariner who had been long waiting for the change; and he put to sea certain of the continuance of the wind in that quarter to make his voyage. Now the wind turns to that, or another quarter, as waited for, but no sooner has the mariner put out than a disturbance is observed; no certainty as before, and almost all points are experienced in a day or two. January 1, 1865. REPLY TO NEMO. DEAR SIR,-Nemo's letter in the last month's RAINBOW seems to call for some reply you will allow it, I am persuaded. The first and primary question is"Is my translation of the passage grammatically right?" I am confident it is. It is not a new rendering; it is a return to the old, as I showed by giving the translation of the Vulgate. My other opponent admits its legitimacy. Nemo confesses that it means "if not," and so virtually allows, that I am right in this point. Then the translation stands thus "Knowing that a man is not justified by works of law, except through faith in Jesus Christ." If so my meaning follows. It is certain, therefore, that through faith in Christ the believer is justified by works of law, and only by faith is he so justified. He is not, cannot be justified by his own works of law. Take a like sentiment "We, knowing that an officer is not promoted in his regiment through length of service, except by money-purchase of the next step in advance." This would assert that every officer was promoted by paying of money for the next step above him; and by that only. But Nemo would allow the translation except," and then restore the old meaning "but," by the insertion of an " ellipse." "Is then an ellipse allowable here?" we inquire of the grammarian. "Whether an ellipse is required or not," says the grammarian, "must be These observations may excite thoughts learned from the sentence." on matters hitherto unregarded. "The sentence need any addition in times of the Gentiles" is a great question;make sense? None at all. Does the order to "But," January 1, 1865. suggests friend Nemo, "if you do not insert an ellipse, you make Paul contradict himself." Grammar and its figures care not whether or not a writer in a second sentence contradicts what he says in the first. It cannot accommodate him with an ellipse to help him or his commentator out of his difficulty. Holy Spirit by Paul negatives; the other None is justified by his own works of obedience to law. This is Paul's direct and earnest argument in the Romans and Galatians. It was against that idea that he had to fight, both among Gentiles and Jews. The pride of human nature seeks self-justification by its deeds. This hope of pride the Holy Spirit casts down. But secondly-What is the nature of a grammatical ellipse? It allows only the insertion of what is absolutely necessary to the sense of the sentence in hand. It But never does Paul say a word cannot allow of the introduction of any against our justification by Christ's works of obedience to law. In the pasnew idea. Now Nemo's ellipse is the introduc-sage before us he asserts it. tion of a new idea; and, therefore, it would not be admissible, even if an ellipse existed in this sentence. Let us try this effect of his ellipse on our parallel sentence. "Knowing that an officer is not promoted in his regiment through length of service [no, and by nothing], except by money-purchase of the next step in advance." This not only introduces a new idea, but an untrue one. An officer may be promoted for valour, and generalship, Will Nemo deny that Jesus was justified by works of law? (Rom. vi. 7 ; 1 Tim. iii. 16.) And if I am a believer in Christ, am I not one with Him? And is not His work mine? Mine to my justification? One word more. Is there not an absolute necessity for justification through works of law? Take the case of a circumcised Jew. Is he not bound to do the whole law? (Gal. v. 3.) Does not the law demand perfect obedience as his righteousness? (Deut. xi. 27, 28.) How, then, can it justify him-that, is pronounce him perfectly righteous-except "But none he be perfectly obedient? has such obedience to show." Not in Believe me, dear Brother, R. GOVETT. Literature. Baptism: Its Nature, its Teachings, its | Readings for the Sick Room, for Instruc- THIS tract wants point. We do not see what the writer means to teach, except it be the necessity of divine influence upon the soul, whatever the mode of baptism, or whether the subject be child or adult; and that is certainly a lesson of the very first importance, although it is not what the title would naturally suggest. tion, Counsel, and Comfort in the Hours of Weakness and Suffering. By ALEXANDER W. WALLACE, M.D London Morgan and Chase. A LITTLE book full of precious lessons, by a Christian physician, and perfectly adapted to its title. We strongly commend it, and hope many will place it in the hands of their sick friends or neighbours. January 1, 1865. The Revival. Vol. X. London: Morgan | him." And unto him He said, “Behold, and Chase. THOSE Who wish to have clean sets of the "Revival" in a handsome case can be supplied by the publishers. The tenth volume is before us, and we need not say that as a "record of events connected with the revival of religion" it is a valuable book of reference. Manuel Matamoros and his Fellow Prisoners; a Narrative of the present Persecution of Christians in Spain. Compiled from Original Letters written in Prison. By WILLIAM GREENE. London: Morgan and Chase. WE are obliged to Mr. Greene for the loving care with which he has preserved and edited these golden letters Of course we were acquainted with the chief facts before; but here there are many interesting matters of detail new to us, and the letters themselves cannot be read without deep gratitude to God for the grace given to the pesecuted saints, and admiration of the high moral heroism they were enabled to exhibit. Steps to the Throne; or, Meditations and Prayers in Verse. By the Rev. JAMES GABB, B.A., Chaplain at CastleHoward. London: James Nisbet and Co. "How far short of a just standard of excellence the following compositions fall, the writer of them is only too painfully conscious," says Mr. Gabb; "yet as the spontaneous production of a heart that longs ever to abide under the shadow of the Almighty they may have a value to some who can sympathize in their imperfect utterance." True. The criticism of an author on his own productions is seldom to be trusted, but in this case it is correct. Judged as poetry we are unable to award the highest praise to these verses, although unquestionably many of them have a simple beauty which even a severe critic might admire; but as heart utterances of consoling Gospel truth-which is all that they profess to be-they are worthy of commendation. The Life of Richard Weaver, the Converted Collier. By R. C. MORGAN. London: Morgan and Chase. Is not this a brand plucked out of the fire? He was indeed clothed with filthy garments; but the God of all grace said, "Take away the filthy garments from I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment." Richard Weaver is a monu ment of sovereign grace. We had no idea of the extent and depth of his moral degradation until we read this beautifully written volume; and what the Lord has done by the convert since He delivered him from the fetters of iniquity is most remarkable. Altogether the book is the most striking thing of the kind in modern literature. Let it be read by thousands, for surely there is a blessing in it. The Way the Lord hath Led Me. A True and Homely Tale. By the Author of "Wheat or Tares," &c. London: Morgan and Chase. THE first paragraph of the preface very well suggests what this book is :-- "Some of my affectionate young visitors have asked me for my photograph. Will they, instead of such a delineation, accept this little volume, as presenting their old friend in different lights, from childhood to the present hour of age and feebleness, but who never in infancy or girlhood was so joyous as now, in the brightening anticipation of eternal joys, and the deeper and still deepening experience of the truth that our fellowship is with the Father, and with His Son Jesus Christ." The Bible and Slavery. By the Rev. SAMUEL GARRATT, B.A., minister of Trinity Church, Lincoln's-inn-fields. London: Morgan and Chase. MR. GARRATT has rendered good service by this well-timed pamphlet. It is elaborate, learned, and able, and “ may be looked upon," he says, "either as a defence of anti-slavery principles, against a popular misapprehension of certain passages of Scripture or a defence of the Bible, against the assaults of some whose aim it is to represent God's word as in contradiction with man's conscience." |