to be "the gift of God." Paul says, for by favor are you saved through (tes pistoes) the faith, and this (salvation) not of yourselves; it is the gift of God. Had it been thus translated, who would not have perceived that the faith, is the Christian faith, or the Christian religion? just as Jesus is said to be the author and finisher of (tes pistoes) the faith in Heb. xii. 2. Why our translators should render "tes" "our," and put that in italics, as though it were not in the text, it is difficult to say; unless it were to teach that believing, from the commencement to the close of the Christian life, is that in which the Christian is entirely passive. In Rom. iii. 20-21, the article is not in the original; but as it is clear that the Apostle is speaking of the law (of Moses) it is very properly supplied. And as he is also speaking of the (Christian) faith-i. e. of Judaism and Christianity there is precisely the same reason for reading v. 22, The justification of God through the faith of Jesus Christ, &c. Had not the article been omitted here and elsewhere in the Epistle, who would have found any want of harmony between Paul and James-as so many have done? True, Abraham was justified by believing, but not by faith alone, for his faith was made manifest by his works (James ii. 14-26.) In the following passages we have an important marginal reading, which should be compared with that of the text:-Acts v. 36; Rom. xi. 30-31; xv. 31; Eph. v. 6; Heb. iv. 11; xi. 31. The Greek word (apeithei) translated unbelief, Parkhurst explains as signifying, "to disbelieve, as implying also disobedience."* Would that faith (or believing) was uniformly explained as implying also obedience! "The faith of God" (Mark xi. 22, margin) is the literal translation, and signifies very great faith. Just as "the trees of the Lord" are extraordinary trees-"a city of God," is a very great city--" fair to God," is very fair, &c. There is one passage of this class to which I would direct special attention, viz.: 2 Cor. viii. 1. The word translated grace, is commonly so translated,† it refers to a *This is the word translated believeth not," in John iii. 36, and other passages, where a more comprehensive phrase is required, i. e. rejecteth. †A. Campbell translates it charity in verses 1, 6, 9, and 19, and gift in 7. large sum of money, hence called "a gift of God," or a great gift. Therefore, instead of, have faith in God, we should read, have extraordinary faith (Mark xi. 20-24.) Here is, however, reference to a faith which is the gift of God-the faith to work miracles (see 1 Cor. xii. 9; xiii, 2.) The church then had, but has not now, the faith which is the gift of God, and could then offer "the prayer of faith which saved the sick;" i e. any one who was inspired to offer such prayer. The doctrine of pardon, or aught else, simply by believing, is as unscriptural as it is unreasonable. I sometimes ask, What is to be believed for this important purpose? and the variety of answers (from such as an answer can be obtained) is truly singular. I have heard a very pious and learned pastor of the Baptist church say to his congregation-or to such as hes upposed to be inquiring, What shall we do to be saved? Believe that you are saved, and you are saved. majority of religious teachers around us are constantly speaking in like manner, and it is incumbent on all who see the error and danger of such a dogma, to study how they may expose it in the most convincing manner. Trusting some who read this will thereby be assisted to do so, and that others will be led to investigate and thoroughly to understand the subject, I have written the above. It is sometimes important to show how an error has arisen. The W. D. H. ITEMS OF NEWS. EXTRACT OF LETTER FROM A. CAMPBELL.. -Dear Brother Wallis: Grace, mercy, and peace to you and yours! I am not long since returned from a visit to Memphis to the great Bible Union Meeting. It was the most interesting convention ever held in the Valley of the Mississippi. One hundred and thirty members from some fourteen States in attendanceabout half Baptists and half Disciples. It was a very able body-united, fraternal, and har monious on all great questions. Í delivered another address of an hour and a half or more, on the question of Bible Translation.* There were some dozen in all speeches on the subject all written, and several extemporaneous speeches. Much light was elicited, and a good and enduring impression made. I was absent *This address, which is the most interesting and elaborate of the two, we hope to give in the curreut volume. * * * one month, going and coming over 2400 miles. I had a perilous journey both from fire and flood, but was mercifully preserved. Our boat on the Mississippi took fire at night, and in few minutes would have enveloped the cabin, and every soul must have perished. It was suddenly at the crisis extinguished. My family are not very well. One of my daughters (Virginia) has just had a violent attack of typhoid fever, from which she is slowly recovering. Mr. Pendleton, last advices, was getting quite strong. We expect him home, from Eastern Virginia, in some two or three weeks. My remaining family are in good health, except my wife, who is worn down with domestic labor, and waiting this Winter upon the sick-Mr. Pendleton for 10 weeks, and our daughter for some 3 weeks. Truly this is a world of trials and afflictions. But they are all needful, to wean us off from earth to heaven. May the kind Lord sanctify them all to us. Our College, and the cause of Reformation in America, are still progressing and increasing, from year to year. The harvest is very great, the field is large, and yet the laborers are few. Still the prospects of usefulness were never so bright and full of promise as they now are. We are becoming a very large, important, and growing community. The Bible Union is a great event in the history of the cause of Reformation and of the age. It will accomplish much, very much. May the Lord give us wisdom and grace to improve these opportunities, for his glory and his people's good.—Our kindest Christian regards to yourself, Sister Wallis, and every member of your family in the Lord; and please present my Christian salutation to all the holy brethren in Nottingham. In the hope of immortality, your's ever, A. CAMPBELL. BETHANY, VIRGINIA, MAY 5, 1852. Edinburgh, June 14.-Yesterday (Lord's day) a young man was added (by an immersion into the name of Father, Son, and Holy Spirit) to the church of Jesus Christ meeting in South Bridge Hall. "We are buried with Christ by baptism into death, that like as he was raised from the dead by the glory of "The Father," even we also should rise and walk with him in newness of life." PAUL. SUNDERLAND, JUNE 12.- Having closed my first engagement with the churches where I have been laboring for the last six months, and returned to my family, I sit down to pen a few thoughts and reflections. I would, first, acknowledge my increased obligations to our Father in heaven, for the health of body and soundness of mind with which I have been sustained during the whole period, "amid labors abundant" and "journeys frequent," and enabled to fulfil every appointment. Second, I would render gratitude to all the friends who have sustained me in this "work of faith and labor of love;" and especially to those in | each place who have studied my comfort and health, and have been ever ready, with all Christian hospitality, to minister to my wants. My object, in entering upon this engagement, was to promote the divine glory, as far as my abilities enabled me; first, in bringing the churches into a more active devoted state, that they might act out, in every department of life, the religion of Jesus. I do not by this insinuate that all our brethren were living to themselves, or were not acting up to their profession; but it is evident that many were not, and the charge might be brought against many more, "You have left your first love," and are "neither cold nor hot." It may appear strange indeed that societies boasting in a reformation, and priding themselves in holding the truth in the love of it, should, in such a short period, forget their espousals to Christ, and become as other religious bodies, inactive, indifferent, and dead. Of course there were honorable exceptions; but knowing this state of things to some little extent, I resolved, as far as my influence went, and opportunities offered, to labor for their removal. Such opportunities were presented in the localities where I have been laboring, and being solicited by the brethren, I could not but yield to their urgent request-they engaging to supply my wants, and I to do the work of an evangelist. As to the result of my labors, the churches must bear witness; this much, however, I may say, there are cheering signs of life and effort in a few, and an evident improvement in all. A second object was, that sinners might be gathered into the fold of Christ, by the proclamation of the truth, in its native simplicity. True it is, great numbers have not been turned from the error of their way, yet we have not altogether labored in vain; a few have been brought into subjection to the truth, and by a steady perseverance in the good work much more will be achieved. The fields are whitening to the harand inquiry is being excited; and many, we anin most places hearers have increased, ticipate, will decide for truth. By strenuously following up that which has been feebly begun, abundant results will certainly be produced. In order to the accomplishment of this great work, it is important that all connected with us cultivate spirituality of mind and devotedness of life, consecrating ourselves, and all we possess, to Him whose we are and whom we serve. Every one in the church has work to do in the vineyard of the Lord, and if it be neglected, they must not look for the reward of the approving smiles of heaven. I hold, that God has placed us just where we are, and at this period of time, that we may be the more useful if we will. During the last six months I have travelled upwards of 1200 miles, and delivered above 230 addresses. — I am happy to inform you, that since I last wrote, five have been added to the church at Shrewsbury, two from the Baptists, and three vest; Departed this life, May 14, 1852, aged 75 years, Mary Ann Brown, widow of Mr. Richard Brown, formerly the wife of Mr. David King, and daughter of Thomas and Eleanor Dunball. This aged sister had for many years entertained desires to know her sins forgiven, but it was not until some nine years since, when her attention was directed to the ancient faith and obedience, that she was enabled to rejoice in her acquaintance with the pardoning love of God. Throughout her entire course she had unusual difficulties to contend with, but her end was peace. For many weeks she endured untold suffering, but was enabled to look with unwavering confidence and calm desire for the approaching change. The last week or two her strength gave way, and she appeared only sensible to physical suffering. On the evening of the day named her longed for change came, and with the ease of entering upon an ordinary sleep, she closed her eyes for ever upon this life, leaving her son, our Brother King, to experience the sorrow and the joy arising from the separation, and the hope of meeting in glory. London, May 24, 1852. OUR LAST NUMBER. DURING the month we have received several communications respecting the address of Mr. Slaughter, on the colonization of Africa by free people of color from America, some eulogizing, and others condemning, the principles enunciated in it. The object contemplated in giving it publicity was simply that of adducing another instance how God, in his providence and grace, brings good out of evil, making the wrath of man to praise him, while the remainder he restrains. What grand and marvellous developments of the divine character have resulted from the disobedience of our first parents and the perfidy of Judas Iscariot! Yet we can not but deplore the sinful act of our progeni tors, and condemn the treachery and guilt of Judas. Whilst, therefore, we would ever humble ourselves at the remembrance of evil and the sins of men, we rejoice in the thought that where sin has abounded, grace has superabounded. We presume that no individual of the least pretensions to philanthropy, much less the Christian, can approve of the present condition of the slaves in the United States, or even of the free people of colour. Then, as slavery forms a part of the political institutions of the Confederation as well as of separate States, the evil must be remedied by themselves. We cannot devote space to a discussion of the question. We are friendly to the principles of the Colonization Society, though we deem their movements too slow to accomplish the result contemplated in any reasonable time. The Address on the Fellowship, by Brother Fall, has made a deep impression on the minds of several readers, some of whom have not, at present, given themselves to Christ. The subject of giving and receiving money in the church of Christ, is but very imperfectly understood in our day; and, like every other truth given to the world by God, when comprehended, is greatly opposed by disobedient professors. We could give abundant proof, in the shape of correspondence, but want of space prevents us. One correspondent writes, "The fellowship is like baptism for the remission of sins, another item of God's house restored to its proper place;" and a second asks for "proof from the Bible, and not from the reasoning of Mr. Fall, that Jesus has bound us by law as to how and when we are to give away our money!" We recommend a re-perusal of the article to all who feel any difficulty on the matter. Let no one forget the record, that the first Christians were steadfast "In the apostles' doctrine, in the fellowship, in the breaking of bread, and in prayers.” J. W. MESSIAH'S PRAYER. Save the night-wind's wail- Smitten for offences Which were not his own- No friend with words of comfort, AUGUST, 1852. MEDITATION AND REFLECTION. "O! the happiness of the man Who walketh not after the counsel of the wicked, Nor sitteth in the company of scoffers; But whose delight is in the law of Jehovah, And whose foliage never fadeth : O! how greatly do I love Thy law! "Meditate on divine things: give thyself wholly to them." MEDITATION and reflection are essential to improvement. They are necessary to self-examination and self-knowledge, without which the hope of progress and of virtue is vain. No one can know his own character, or be aware of the dispositions, feelings, and motives by which he is actuated, except by means of deep and searching reflection. In the crowd of business and the hurry of the world, we are apt to rush on without weighing, as we should, the considerations which urge us—we are liable to neglect that close inspection of ourselves, and that careful reference of our conduct to the unerring standard of right, which are requisite both to our knowing where we are, and to our keeping in the right way. It is necessary that we sometimes pause and look around us, and consider our ways-that we take observation of the course we are running, and the various influences to which we are subjected; and be sure that we are not driven or drifted from the direction in which we ought to be proceeding. Without this there is no safety. Meditation, too, is necessary in order to the digesting of religious truth, making familiar what we have learned, and incorporating it with our own minds. We cannot even retain it in our memories, much less can we be fully sensible of its power and worth, except through the habit of reflecting upon it. We cannot have it ready at command, so as to defend it when assailed, or state it when inquired after, or apply it in the emergencies of life, unless it be familiar to us by habitual meditation; so that even reading loses its value if unaccompanied by reflection. The obligations and motives of duty-the promises, hopes, and prospects of the Christian-the great interests and permanent realities by which he is to be actuated, are not visibly and tangibly present to him, like the scenes of his passing life; and they must be made spiritually present by deliberate meditation, if he would be guided and swayed by them. Indeed, without this, he must be devoid of consideration or devotion, ignorant of the actual state of his character, and in constant danger of falling a sacrifice to the unfriendly influences of the world. In attempting, therefore, the acquisition of a religious character, it is important that you maintain an habitual thoughtfulness of mind. It has been said, and with perfect truth, that no man pursues a great interest of any kind, in which important consequences are at stake, without a profound and settled seriousness of mind; and that a man of really frivolous disposition never accomplishes any thing valuable. How. especially true must this be, in regard to the great interests of religion and eternity! How can you hope to make progress in that perplexing and difficult work, the establishment of a religious character, the attainment of the great Christian accomplishments, without a fixed and habitual thoughtfulness?—a thoughtfulness which never forgets the vastness and responsibility of the work assigned to man, nor loses the consciousness of a relation to more glorious beings than are found upon the earth. This must be your habit something more than an occasional musing and reverie at set times, when you shall force yourself to the task. It must be the uniform condition of your mind as much so as solicitude to the merchant, who has great treasures exposed to the uncertainties of the ocean and the foe—a solicitude in your case not gloomy, or unsocial, or morose; but thoughtful, so that nothing shall be done inconsiderately, or without adverting to the bearing it may have on your character and final prospects. Then, besides this general state of mind, there must be, as I have said, allotted periods of express meditation. As the precept respecting devotion is, “Pray without ceasing," and yet set times of prayer are necessary-so, also, while we say, "Be always thoughtful," we must add, that particular seasons are necessary on purpose for meditation. You must set apart certain times for reflection, when you shall deliberately sit down and survey with keen scrutiny yourself, your condition, your past life, and the prospect before you inquire into the state of your religious knowledge and personal attainments and strengthen your sense of responsibility and purposes of duty, by dwelling on the attributes and government of God-the ways of His providence-the revelations of His word the requirements of His will the glory of His kingdom and all the affecting truths and promises which the gospel displays. These are to be the subjects of distinct and profound consideration, till your mind becomes imbued with them, and until, filled and inspired by the spiritual contemplation, you are in a manner" changed into the same image, as by the spirit of the Lord." The proper season for this meditation is the season of your daily devotion, when, having shut out the world, and sought the nearer presence of God, your mind is prepared to work fervently. Then contemplation, aided by prayer, ascends to heights which it could never reach alone; and sometimes, whether in the body or out of the body, it can hardly tell, soars, as it were, to the third heaven, and enjoys a revelation to which, at other times, it is a stranger. This, however, is an excitement of mind which is rarely to be expected. Those seasons are "few as angel's visits," which lift the spirit to anything like ecstacy. They are glimpses of heaven, which the soul, in its present tabernacle, can seldom catch-only frequently enough to afford a brief foretaste of that bliss to which it shall hereafter arrive. Its ordinary musings are less ethereal-happy, undoubtedly, though oftentimes clouded by feelings of sadness and doubt, and by a sense of unworthiness and sin. But however mixed they may be, they are always salutary. If sad and disheartening, they lead to more vigilant selfexamination, that we may discover their cause, and thus rekindle the watchlight that is so essential to right progress. If serene and joyous, they are a present earnest of the peace which is assured to the righteous, and the joy of heart which is one of the genuine fruits of the spirit. Be not, therefore, troubled or cast down (indeed never be cast down, so long as you can say to your soul, trust in God;) be not, I say, disquieted or cast down, because of the inequalities of feeling with which you enter and leave your closet, and the changes from brightness to gloom, from clearness to obscurity, which often pass over your mind. This, alas! is the inheritance of our frail nature. An equal vigor of thought, clearness of apprehension, force of imagination, fervor of devotion-always perceiving, feeling, |