"Even as Abraham believed God, and it was accounted to him for righteousness." Righteousness or justification, then, was, as a consequence, the blessing which the Gentiles received. For, as we have seen, they and the patriarch obtained the same heavenly gift, through the same channel.

Again, that justification is the blessing, can be proved from Gal. iii. 14:"That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith." Two promises are here stated to have been procured for man through the sacrifice of Christ:-1st. The blessing of Abraham; 2nd. Reception of the Spirit. Brother D. gives this Scripture a different sense to us, his therefore first demands an examination. He makes the two blessings but one, and that is, the possession of the land of Canaan. Hence he interprets the promise of the Spirit to be, the 'promise made by the Spirit," which was that inheritance. This construction we shall prove to be erroneous, and shall subvert his whole interpretation of the passage.

When the promise of Canaan was made to Abraham, it was given directly by Jehovah himself, see Gen. xv. 8-21. Now when God has with his own lips proclaimed precepts and promises to men, it is not said that the Spirit has given them. The dictations of the Spirit appear to have been always by internal impulses, or inspirations; God spake to men, and the Spirit in them. This is beautifully and distinctly shown 2 Sam. xxiii. 2, 3. The Spirit of the Lord spake in (beth) me, and his word was upon (hol) my tongue. The God of Israel said, the Rock of Israel spake to (lamed) me, He that ruleth over men must be just, ruling in the fear of God." "The promise of the Spirit," could not, then, be the promise made by the Spirit," of the land of Canaan, because this was assured by Jehovah, viva voce. The true and natural meaning of the passage is this, "that we might receive the Spirit which was promised." Hence it expresses the same idea as Eph. i. 13.-"In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise." In both passages it is the Spirit of miraculous powers which is meant.

We now return to the two blessings to be received through Christ's sacrifice. It will be seen the favours are so intimately connected that they would be received in succession, and as they are arranged. The Spirit in its gifts-the second blessing-was received after the person was made a child of God, by faith reformation, and baptism. What blessing then is that which is obtained prior to this? because that must be the first. The oracles answer, it is the blessing of justification secured through those media. This again, then, is proved to be the blessing of Abraham, and not the land of Canaan; hence, the whole fabric which our brother has built upon this false foundation falls into a heap of ruins.

Our brother then gives an extract from Isaiah, to prove that the gospel is the good tidings of the reign of God, and hence, that this must be believed as a part of the gospel. We assent that this is the essence of the good news: but the question arises,-Is it the reign of God in spirit, or in person? Now brother D. has not proved the latter to be the fact. We have not space nor time now for an investigation into the meaning of that prophecy. He also asserts, that the same reign was the gospel preached by John the Baptist, Jesus, and his disciples. But the same question thrusts itself into our notice here, as in the other instance.

Hence, brother D. has not assuredly answered the query propounded by brother Mitchell; it is therefore still open for investigation. And we request those who attempt to answer it, to avoid all loose and irregular declamation, and strive to be concise, methodical, and argumentative.

EDITOR.

JESUS CHRIST A KING-IN FACT.

JESUS became a High Priest when he entered into heaven-a royal High Priest. Melchizedek was a KINGLY PRIEST, IN FACT; and Jesus was after the order of Melchizedek. If Jesus be not a King and Priest, in fact, then Melchizedek was not, which contradicts the Apostle. J. FERGUSON.

QUERY AND REPLY.

QUERY. Mr. Editor,-How do you make it appear that Christ was three days and three nights in the heart of the earth, according to Matthew xii. 40, &c.; seeing he was buried on Friday, the Jewish preparation, and raised again on Sunday, the first day of the week? An answer to the above question in your next Banner, will much oblige, your affectionate brother,

High Town.

REPLY.

G. C.

REPLY. The application of the following observations to the query will remove its difficulties:

1st. The natural day of the Jews was from sunset to sunset ; in it the night was therefore, of course, included. Their working day was from six to six. The natural day is the period produced by a complete revolution of the sun, or by its return to a certain hour from which it was dated to commence its course; as from sunrise to sunrise, from noon to noon, from twilight to twilight, or from midnight to midnight. All these periods have been, and, all but one, are now the natural days of different nations. Now every people use their natural day in the computation of time; hence, the Hebrews in stating the time occupied by events, or when they should occur, calculated by that they had adopted -the one from sunset to sunset. The night is a portion of this day, because this consists of a complete revolution of the earth round the sun, and it is this revolution which causes light and darkness. The natural day therefore is constituted of two divisions-the night, and the working day. Hence, in accordance with this fact, we find that an event which occurred in the night is sometimes stated to have taken place at that season, and sometimes as having occurred in the day; that is, in the natural one, of which the night is a section. Thus, it is known that the Israelites were rescued from Egyptian bondage in the night; now sometimes it is affirmed that their deliverance was at that period, and sometimes in the day. In Exod. xii. 42 it is said, "It is a night to be much observed unto the Lord for bringing them out from the land of Egypt: this is that night of the Lord to be observed of all the children of Israel in their generations." And the 51st verse thus reads, "And it came to pass the selfsame day, that the Lord did bring the children of Israel out of the land of Egypt by their armies." There is here no contradiction, for the night being a portion of the natural day, the event taken place in it occurred in that diurnal period. 2nd. A portion of the day was very frequently used for a whole one. Hence, an action is affirmed to bave occurred, or commanded to be done after a certain number of days, which, in fact, took place on the last. Thus, when Rehoboam was requested by the Israelites to lighten their load of taxes, it is narrated, 2 Chron. x. 5, "And he said unto them, Come again unto me after three days." Now they returned on the third day, and this was regarded as fulfilling the king's commandment; hence, it is said, verse 12, "So Jeroboam and all the people

came to Rehoboam on the third day, as the king bade, saying, Come again to me on the third day." Here it will be seen that a portion of the third day is used for the whole.

Again, the historian narrating the battle between the Israelites and the Syrians states, "And they pitched one over against the other seven days. And so it was, that in the seventh day the battle was joined: and the children of Israel slew of the Syrians a hundred thousand footmen in one day." 1 Kings xx. 29. Here a section of the seventh day is counted for the whole of it. And again, respecting the circumcision of Jesus, it is said, “And when eight days were accomplished (or completed) for the circumcision of the child, his name was called Jesus." Luke ii. 21. Now it is known that he would be circumcised on the eighth day, according to the law. Be it observed, that in all these instances the days are natural, so that the part of the day would be counted for the day and night, This mode of computation exists in Josephus: hence when narrating the death of Miriam, he says, "Then it was that Miriam the sister of Moses came to her end, having completed her fortieth year since she left Egypt." Book 4, Chap. 4, Sec. 4. He here puts the commencement of the year for the whole.

We bring these facts now to bear upon the case in hand. Christ said, "For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth." The Saviour here states the continuance of a certain circumstance,—his interment. Natural days must then, as before stated, be used in the computation of the time occupied; and these consist of two divisions, the night, and the working day: they can, then, be expressed either by these divisions, or by themselves as days. The Saviour for the sake of emphasis states them in their sections. Had he said simply, "three days," the same idea would have been given; because they, being natural ones, would have included their nights.

Now, as a portion of a day was very frequently accounted for a whole one, when this was a natural day, the portion stood for its two divisions—the day, and night. This was the case in the instances above stated. According to this custom, the portions of the first and third days in which Jesus lay in the grave were reckoned for the whole of those days, which being natural, consisted of working days and nights. So that according to this Jewish mode of computation, "he was in the heart of the earth three days and three nights."

EDITOR.

TO THE REV. MR. W, OF THE FREE CHURCH OF SCOTLAND.

MY DEAR SIR,-Last time I had the pleasure of meeting you, you asked me to describe faith in Christ. I replied, "that it consisted of an intelligent belief in the testimony of Christ, or of his Apostles." This you denied, and called it a delusion! My object, therefore, by this paper, is to show that faith consists in an intelligent belief that Jesus is the Christ, the Son of God."

The first evidence I offer is Peter's notable answer to Jesus. "Thou art the Christ, the Son of the living God:" to which our Lord replied, "Upon this rock I will build my church." The rock referred to is the thing confessed, the only true and sure foundation of Christian faith.

The Apostle John informs us, "Many other signs truly did Jesus in the presence of his disciples, which are not written in this book:

but these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name." John xx. 30, 31.

Thus we learn, that the miracles done by Christ, were recorded by John, as evidence to convince us that Jesus is God's anointed Son; that through believing this truth, intelligibly, we might have life, spiritual, and eternal.

After the death of Jesus, his resurrection is often associated in the Scriptures with the above great truth. David had foretold that Christ should suffer, and rise from the dead His resurrection, then, afforded evidence of his Messiahship. Hence he was "declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead."

Paul's manner of preaching to the Jews was, reasoning out of the Scriptures, opening and showing, that Christ must needs have suffered, and rise again from the dead; and that this Jesus, whom I preach unto you, is Christ." And we are informed that the Bereans "received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. of them believed." Acts xvii. 3, 11, 12.

Therefore many

Of Apollos we learn, that "he mightily convinced the Jews, and that publicly, shewing by the scriptures that Jesus was Christ." Acts xviii. 28.

Now, dear sir, the word of faith, which we preach, is, "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation." The Eunuch made this confession at baptism; and the word of God assures us, "That whosoever believeth that Jesus is the Christ is begotten of God." 1 John v. 1.

Will you favour us now with what the Free Church considers faith in Christ, furnishing us with Scripture evidence for the same?

If I am right, you are opposing and resisting the truth! If I am wrong, this will afford you an opportunity of placing the truth before. thousands. Dear sir, with all due respect, your's truly,

THE CHRISTIAN LAW ON OFFENCES.
QUESTION I.

R.

Is it lawful for one brother to offend another in word or deed? Jesus. It is impossible but that offences will come; but woe unto him through whom they come. Whosoever is angry with his brother without a cause shall be in danger of the judgment: therefore, if thou bring thy gift to the altar, and there rememberest that thy brother has ought against thee, leave leave there thy gift before the altar; first be reconciled to thy brother, and then come and offer thy gift.

John. Whosoever hateth his brother is a murderer; and ye know that no murderer hath eternal life abiding in him. If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God, whom he hath not seen.

QUESTION II.

If any brother have received provocation, or cause of offence from another, is it lawful for him, as a Christian, to retaliate?

Jesus. Return good for evil. If thy brother trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother, but if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established, and if he shall neglect to hear them, tell it unto the church; but if he neglect to hear the church, let him be unto thee as a heathen man and a publican.

QUESTION III.

Should we not, as Christians, practice forgiveness and forbearance under all circumstances?

Jesus. Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you and persecute you: that ye may be the children of your Father which is in heaven.

James. If any man offend not in word, the same is a perfect man; and able also to bridle the whole body. The tongue is a little member, and boasteth great things. Behold how great a matter a little fire kindleth. Who is a wise man, and endowed with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom: but if ye have bitter envying and strife in your hearts, glory not; for where envying and strife is, there is confusion, and every evil work. D. WIDDOWSON.

THE NEW LIFE.

The new birth

"Newness of life" is a Hebraism for a new life. brings us into a new state. "Old things have passed away; all things have become new," says an Apostle: "for if any one be in Christ he is a new creature.' A new spirit, a new heart, and an outward character corresponding to this change, are the effects of the regenerating process: "for the end of the charge," the grand result of the remedial system, is "love out of a pure heart, a good conscience, and faith unfeigned." "Love is the fulfilling of the law." and the fruit of the whole gospel. It is the cardinal principle of all Christian behaviour, the soul of the new man, the breath of the new life. Faith works by no other rule. It is a working principle, and love is the rule by which it operates. The Spirit of God is the spirit of love and the health of a sound mind. Every pulsation of the new heart is the impulse of the spirit of love. Hence the brotherhood is beloved, and all mankind embraced in unbounded good will. When the tongue speaks, the hands and feet move and operate under the unrestrained guidance of this principle, we have the Christian character drawn to life. For meekness, humility, mercy, sympathy, and active benevolence, are only the names of the various workings of this all renovating, invigorating, sanctifying, and