"Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past; to declare, I say, his righteousness, that he might be just and the justifier of him that believeth in Jesus" (Rom. iii. 245.) Here in the compass of these two verses justice is three times declared to be that attribute of God which is specially regarded in the death of Christ, and in what way but by atonement can justice be thus manifested? Had love been the only attribute of God's nature to be consulted by a system of mediation, the cross would have been little better than an incumbrance upon it, an opaque object to eclipse it, instead of a transparent medium to reveal it. Without this doctrine of atonement, as including personal substitution and real propitiation, there seems to be no correspondence between the gospel as the substance and the shadow of the law. The deepest wants of human nature and its most urgent cravings, as made known in the sacrificial rites of all nations, are left unsatisfied-the brightest glories of the Godhead are unrevealed -the elements of revealed truth sink into chaos-the light of salvation is extinguished for ever-and the hope of a guilty world must set in eternal despair. To deny the atonement, or which is the same thing, to deny its relation to justice and moral government, and to make its essence to consist in example rather than substitution, is not so much to misunderstand, as unintentionally, no doubt, but really, to contradict the Scripture. This great doctrine is the life-blood which sends warmth, vitality, and action through the whole body of truth. Take away this, and to my perception, you leave nothing but a corpse. It is the keystone in the arch which locks the whole in beauty and firmness. Remove this, and the whole becomes a heap of ruins. It is the one pervading idea that unites all parts of the Bible in harmonious teaching. Blot out this, and all that remains is incoherent and unmeaning as the leaves which the sybil scattered to the wind.

And let us not be satisfied with a counterfeit atonement which retains the word, but rejects the idea of which it is the sign. The Pantheists of Germany, the widest of them all, have, in

some cases, couched their rampant infidelity under Scripture terms. We must have not only evangelical words, but evangelical ideas. Atonement does not signify a moral effect upon us by the death of Christ, but a moral purpose towards God. It means, if it means anything, a vindication and illustration of the divine justice as well as the manifestation of mercy in the pardon of the transgressor. It means, under the Christian dispensation, the same in reference to moral guilt, that it meant under the Jewish dispensation in reference to ceremonial offences; and in this latter it necessarily implied substitution and sacrificial efficacy, not merely in the way of producing the reformation of the offender, but of procuring pardon of his offence. We are sometimes told that the sacrificial language of the New Testament is all used figuratively in allusion to the rites and ceremonies of the Levitical economy. Instead of this, the figure was in the Old Testament, and the real truth in the New Testament. We have not gained the scriptural idea of the atonement, or propitiation, for this is the word used, till we have admitted the idea of vicarious sacrifice as a manifestation of justice.

This, beloved brethren, appears to me the truth of truths, which we must bring often into the pulpit, or without this, I should feel I had no business in it. Another doctrine may set forth a Saviour, but I can see no salvation in his hands-may exhibit a firmament, but it is with a rayless freezing sun, or rather the sun in total eclipse-may lift up the pole, but the brazen serpent, the remedy for the venomous bite, is not there.

These are eloquent and faithful admonitions relative to the truth to be spoken; let us hear Mr. James on speaking that truth in love.

Is it not most lamentably clear from the testimony of Scripture, as well as from the records of ecclesiastical history, and the evidence of our own observation, perhaps even of our own experience, that love is, and has ever been, the most wanting of any of the Christian graces, even where we should expect to see it enthroned in majesty and ruling with power

I mean the Christian church. And yet, it is asked, what do we see in Christendom? A vast complication of ecclesiastical machinery -

churches established and churches unestablished-to keep men in the trammels of sectarianism; a vast accumulation of doctrines to be believed, duties to be performed, and rites to be observed; a vast array of Biblical learning and criticism, in which every word is examined, weighed, and defined. We have creeds, confessions, liturgies, prayer-books, catechisms, and forms of faith and discipline. We have bishops, priests, pastors, and teachers. We have councils, convocations, synods, conferences, assemblies, and other ecclesiastical bodies, without number. We have commentaries, reviews, magazines, religious newspapers, and journals of all kinds, and thousands upon thousands of religions books, from the four page tract to the quarto volume. We have cathedrals, churches, chapels, and schools -in short, a wondrous and complicated mass of means, instrumentalities, and agencies-but WHERE IS OUR CHARITY? All these things are but means to an end, and that end is charity out of a pure heart, a good conscience, and faith unfeigned. Where, amidst all this immense and costly paraphernalia of Christianity, is the exemplification of that charity

without which all these things are but as sounding brass and a tinkling cymbal? Where is it in our sermons and our religious literature? You and I know thousands of volumes on faith and hope; but I know of only one work, and that by no means worthy of the subject, on "Christian Charity."

These are portentous words, and

might profitably be laid to heart, by some of us who claim no share in cathedrals, councils, or creeds! Let us again hear Mr. James :

* * * Here, then, is the cause of the scarcity of love-its difficulty. It is easy to pray, easy to hear sermons, and easy to feel under them; easy to some to give money, time, labor, for public societies; easy to be a passionate Churchman, Methodist, or Dissenter; easy to be zealous for a church or a creed;* yes, and even easy to practice bodily austerities; in short, easier to do anything, than to love, in the scriptural meaning of the term. And yet we must love, or give up all pretensions to be Christians; for the apostle tells us that the eloquence of men and angels can be no substitute for it-nor the most wonder-working faith-nor the most diffusive charity-nor the torments of martyrdom. Instead of allowing its difficulty to deter us from it, we should on that account, with a noble heroism set ourselves to cultivate and practice it. We should consider it our religion, our calling, faith-the first fruit of the Spirit-the proof our great business. It is the evidence of true and badge of our discipleship-the identifying law of Christ's kingdom-the brightest orna ment of our profession-the last evidence of the Saviour's divine mission.

Let us endeavor to profit by these weighty admonitions. J. B. R.

• Or against them!

THE ANNUAL MEETING.

DEAR BRETHREN, With the advent of another year come thoughts and wonderings on the probable character of those events which, from their annual occurrence and general interest, are frequently before the mind in anticipation. Of these, the General Meeting of the Churches stands prominent in importance. Although not occurring till Autumn, it is at all times a fit subject for consideration and remark; for its power for good is considerable, and its influence is felt not merely at the period of its existence, but throughout the intervening time. There has not, I think, in times past, been sufficient notice taken of it in the Harbinger, to stir up the interest of the churches concerning it. The simple announcement of the approaching fact is not enough. Various opinions, some decidedly hostile to its occurring at all-and these not among a few, and those illiterate or obscure-but among the zealous and intelligent. I think, therefore, this would form a good subject upon which to

invite investigation. For surely this may be discussed, without any danger of those who differ manifesting any unforbearing or unlovely spirit.

Our position as a body is peculiar. Having seen and felt the evil effects of human systems, we have a horror and holy fear of that spirit of centralization from which so much evil has sprung; and much doubt exists, reasonably I think, in the minds of many as to the safety and scripturalness of these meetings.

It is a fact, that this idea has been so brought to bear on these meetings, that they have hitherto neither fairly represented our strength, nor been so productive of good as they might otherwise have been. It is time that we drew closer together. and manifested more that practical spirit of union, the theory of which enters so much into our preaching. Let the question be asked of all by all. Is there no broad and firm platform on which all may meet-on which it shall be of benefit both to the churches and the world occasionally to meet ? Do the sacred writings forbid such

gatherings in any way? Some think they do. Now surely in this case it would be for their benefit and ours to hear the truth, and act accordingly. I confess that, looking at the charter of each church, and seeing its essential independence therein plainly written, I have no fear of the centralizing tendency. Neither would a review of the transactions of past meetings inculcate that fear. Rather have they been wanting in energy and activity. There has been manifestly a too great fear of uniting in action. Old fears have influenced us to an almost paralysing extent, making us keep at arms' length of each other, rather than inducing us to enter heart and soul into the enjoyment of our glorions liberty of uniting like Christ's freedmen, for the conversion of the world.

These ideas are offered suggestively.I have not the least doubt that if some such questions as these following were asked, and the answers published, good would come out of it. And now is the time to put them.

1st. What do those think concerning the value of the meetings, who have attended in times past ?-2nd. What improvements would those desire to make who think the principle good, but the carrying out of it at present defective? 3rd. What are the objections of those who have hitherto refused to recognise them, though identical in faith and order with those who do ?

Ours is a day in which the question, By what authority doest thou these things? is put to every practice, however simple and apparently useful, which is in operation desiring the co-operation of Christians. Brethren, then, who have all along regarded this as a scriptural and beneficial custom or mode of action, must not be surprised at having it put to them on this subject; neither is it well for them to regard it lightly, but rather proceed kindly and earnestly to show its truthfulness and value. The days of pooh-poohing are gone by. Men are to be found sincere in error on very simple matters, and they must be treated as men; so on this much needless fear exists, much ignorance, and many erroneous ideas. Let those who are versed in the truth teach.

Let them begin in the same calm dispassionate mind that they would to prove a proposition in Euclid, mingling with that the spirit of love which comes from the Gospel.

Should you deem these few thoughts worthy publication, they are at your service. It may be that I may offer a few more remarks next month, as I do think that these meetings may be made the instrument of much good.

M. KER.

LETTER FROM AUSTRALIA.

ADELAIDE, September 16, 1856. A few days after the date of my last com

munication, hearing that the church meeting occasionally at Mc'Laren Vale were going to meet for the purpose of considering the offer of a school-room on certain conditions, I paid them a visit. On Saturday evening, about sunset, I reached the residence of brother Craig, who resides about 17 miles from Adelaide. He had kindly sent his gig to meet me at the Post office, but I missed it, and had therefore quite a rural walk over some undulating hills, with houses here and there along the road. Most of the residents in this locality (which was one of the first of the settled districts) have cultivated a piece of garden either in the front or rear of their dwellings, which, with the varied hilly and timbered character of the country, gives them a very pleasing appearance. In some parts of this colony there is scarcely a garden to be seen, excepting the garden of nature. Resting awhile, and getting into conversation with one of the residents, he gave me a pleasing proof of what industry, health, and sobriety will enable some to do in this country. He had landed only about 5 years since with little or nothing but his hands to commence with; and now he had a good house, garden, and land of his own. There are numbers of cases similar to that of this man, but some, with the same opportunities, do not possess the same amount of judgment in availing themselves of them. There are numbers here who begin well, and go on well; while others, meeting with a few difficulties and disappointments at first, lose their energy, and perhaps never rally suf ficiently to "get on well," as it is termed here.

I spent the evening with brother Craig and family, and next morning about 11, rode, with as many as were going from this part to the place of meeting, near to which we met no less than six brethren and sisters on horseback. We formed quite a company of troopers, and as the weather had prevented the brethren from the hills from assembling with the brethren at the Vale for some little time, all seemed animated with the present, and the prospect of a pleasant and profitable meeting at hand.

Some twenty brethren and friends having seated themselves, about noon the worship commenced. Brother John Laurie, who presided, gave us an exhortation which I thought was worth walking a few miles to hear. He spoke for about an hour on the Christian race

the difficulties and discouragements that often presented themselves, if we looked only to ourselves and our own resources, but if we looked to Jesus at all times and under all circumstances, we should not faint or grow weary. I cannot here particularize his discourse, but it was replete with comfort and encouragement to a disciple of the Lord. I followed up this subject with a few words on the Christian warfare. After spending upwards of two hours in

our devotional exercises and exhortations, refreshments were provided for us, and the offer of the school-room as a place of meeting was considered. From the nature of the offer, and the parties by whom it is made, I do not think it likely that an arrangement satisfactory at all will be made. The brethren meeting here have been for some years contemplating the erection of a place, as a private residence would neither accommodate any number, nor will some attend a meeting thus held. There is little doubt, I think, but that if they get a house, they would soon get some hearers and members. These brethren have assisted us in the erection of our house in the city, (which I have much pleasure in stating is being speedily erected) but they have not succeeded yet in helping themselves. One great drawback to them is the distance at which they reside from one another, in one instance it being no less than 15 miles. After considering the propriety of finishing the room, which had been begun and left in an unfinished state by those who now offered it to the brethren, it was not thought advisable to do so, unless an unreserved use of it were granted the brethren on the Lord's day: the offer made being somewhat to this effect that if the brethren would raise the money on mortgage, the trustees would pay half the interest, use the place for a school-room during the week, and allow the brethren the use of it on Lord's day, the trustees having liberty to redeem the money raised, and have it to themselves. This matter being arranged, the brethren prepared to depart to their distant homes, delighted, no doubt, with the opportunity afforded them of once more meeting together to remember the Lord Jesus-his broken body and his shed blood -the remission of sins and the hope of eternal life. I could but reflect upon the effect this meeting appeared to have upon all who were privileged to attend it; and, in contrast, consider how little some of us, who have the opportunity of meeting two or three times a week, think of, and appreciate our privileges, and not only our privileges, but our responsibilities: for we are taught that, "to whomsoever much is given, from him much will be required." I must say that I appreciated this meeting, from the current of reflections that passed through my mind, more than I have done many others; but I have no doubt that the beauties of creation that presented themselves to me on my return to brother Craig's, aided me not a little in turning what I had heard and seen to the best account. The afternoon was pleasantly warm, the wind was calm, and as we passed over the tops of the hills, the country on the

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one side presented a variety of rising ground, with valleys intervening, and terminating in thickly wooded hills; and on the other a few miles of cultivated and uncultivated land, of various shades of green, rising and sloping, till it reached the blue waters of the Gulf, upon which the setting sun was shining without a cloud. On reaching the summit of the hill, leading up from the picturesque township of Noarlunga, we halted in front of the neat little edifice belonging to the Episcopal church, and heard the congregation sing their concluding hymn, which they did very sweetly. I spent the evening with brother Craig and family, conversing on the affairs of the kingdom, and next morning started for town, refreshed with the company of those who love the Lord, and delighted with the appearance of the country, which at this time of year is green and pleasant everywhere..

A short time since I received a note from Brother Pearce, at Milang, (or rather at Point Sturt, about three miles from Milang) who conveyed to me the following pleasing item of information :-"In this place (be observes) the fields are white to harvest, and it only requires humble, diligent, persevering, and faithful labor to gather it in. We hold two meetings here on Lord's day, one in the morning and one in the evening, and we generally have our room filled. We have commenced laboring at Milang. I went in the afternoon of yesterday week, and humbly endeavored to proclaim the original Gospel to about thirty attentive listeners, in this young but rising township. At the conclusion of the service, I received a pressing invitation to come again, which I have engaged to do next Lord's day."

As our Brother Pearce is able, when his health and strength will allow him, to engage profitably in this good work, it is sincerely to be hoped, that he may be the means of gathering in some to the harvest of the Lord.

Six persons were immersed in the river last Lord's day. They have united with a congregation here simply calling themselves "Christians." These brethren do not, I think, break bread every first day of the week, and when they do, they allow unimmersed believers to partake with them; and while so liberal as to allow this, do not allow mutual teaching and exhortation. I am informed that they are going to immerse four others next Lord's day. They appear to be a little more popular than we are, but I cannot see that they are as consistent, in not attending to the breaking of bread and other things as we do. Your's faithfully, H. HUSSEY.

Every vice and folly has a train of secret and necessary punishment which, sooner or later, visits the guilty parties.