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turned purple and some black. Those who saw me said they never saw the like. My doctor said I could not live. Then I had a very sore throat, which was burned inside with caustic. At the same time my right cheek swelled very much, with intense pain, a knot as large as a nut forming in it, which the doctor said was a cancer, and which was twice cut. Leeches and many other means were also applied, but with no benefit; it still kept swelling; my right eye was closed for a long time. My cheek was then burnt, and the whole middle dropped, so that my teeth could be seen. It was then burnt every second day for a long time, without stopping the disorder; the doctor said, "It must have its course." I was expecting every day and hour to be my last. I languished and languished in spite of all the doctors' drugs and skill.

But Jesus, the most wonderful Physician, possesses unknown power and skill. He can wound, and He can heal; He can bring low, and He can raise up, yea, from the brink of the grave. No disorder can baffle Him; He possesses all power.

Now, my dear fellow-sufferer, I was kept to my bed for a year and a half, or more. Then my Divine Physician rebuked the raging of my complaint, and raised me up, so as to enable me to walk again. It was said, it could be compared to nothing but raising the dead to life; and when one of my physicians was informed of it, he would scarcely believe it; but with God all things are possible.

I have had ll lock-jaw for near ten years. Last June it got so bad that I could get no food through my teeth. My doctor then tried to force my mouth open, but could not. Then they drew four teeth. This was done under the influence of chloroform. My doctor said I should not get over it. But the Father's time was not yet come, for after this I got about again, but soon was to be prostrated again. I have now entirely kept my bed six years and five months. My complaint now lies most inside: I suffer much with my heart; I suppose it is palpitation. I am sometimes almost deprived of my senses by it. My'gracious God has shut my mouth, he has nearly closed up my throat, he has taken one cheek: let Him do what secmeth Him good, and I will praise His holy name. I can smile at ten years' affliction, and say it is mercy and love. Sweet affliction, blessed affliction, which brought me to my blessed Saviour's feet.

Now, my dear afflicted friend, it was six years the 2nd of last January since I ate a piece of solid food: the things I live upon are milk, the yolk of an egg, and a little baked flour, beaten up together and then strained through a piece of close net; nothing but suction now. Few days have rolled by out of six years without hunger, but I have rejoiced under it, counted it as nothing, and sometimes forgotten it all. I would not, if I might, change places with a creature on the earth without my Lord's command. I am no more tired of my position now than* I was the first day. True I have had the thought, "What can I be spared so long for?" but these thoughts are quickly dismissed, and in come these : "Even so, Father, for so it seemeth good in Thy sight; Thine own purpose do I love and Thy gentle hand. I will lie still, and in affliction's furnace adore Thee for Thy matchless love and goodness, which has crowned all my life."

Now, dear fellow-sufferer, the Lord has in His own love laid us on the bed of languishing, and He has taught us that which is in Himself—His love to us, and has taught us what wo arc in ourselves hell-desorving sinners, but mado saints of God in Christ, children of God through faith in Christ Jesus, the sinatoning Lamb, who has made full atonement for our sins by His own precious life-blood shed on the cross, and now (all praise, all glory be to our risen Lord!) the one blessed channel through which flow pardon and peace and every blessing.

Now, my fellow-sufferer, I heartily sympathise with you, and may the Lord greatly support you in your great sufferingMay you daily bask in the sunshine of your Saviour's presence, and know much of His holy, tender sympathy; He delights to sympathize with all His suffering people who cleave to Him by faith. Though He is crowned with glory and honour, His watchful, tender care is ever over His own. How soothing and consolatory is this! and oh, what a glorious prospect have we ! Soon we shall be housed in our Father's glorious mansions, and sing for ever of redeeming love.

Farewell in Jesus, till we meet around tho throne of God's glory! and believe me to be, your true and affectionato fellowsufferer and sister in the bonds of our dear Redeemer's love,

H. A


"Encu Irers," Kentish Town.—On the subject of convenient places for performing the Lord's command of Baptism, some of the public baths are available at certain periods on payment of a stipulated amount. Or an ordinary long bath may be hired, and is quite effectual for the purpose, provided it be of sufficient capacity to admit of the entire person being immersed. There can be very little doubt that the early Christians used an ordinary bath in the house. We believe there will ever be found some simple mean* within reach, if believers will but ask the Lord to provide. For He never gives us a command without furnishing the means of being obedient to it. The mischief is, that many Christians like to make a parade about it, and are not satisfied with the bare efficiency of "enough water to cover the body, and that in any convenient place.''

S. H. S.—We very much respect your reverence for the ordinance of baptism, and thank you for your criticism on our remarks. We still think, however, that the Scriptures speak of it only as a figure. Of course the blessing of which an obedient believer is conscious results from faith; but it must be faith in Jesus Christ and His word, not faith in immersion. Look again at Col. ii. 12. You will see it is, that we are raised up with Christ through the faith of the operation of God, not through faith in baptism. Baptism shows the thing in a figure. It can do nothing moie. You were raised up in Christ before you were immersed—baptism illustrated the fact. The blessing you felt afterwards was the consequence of obedience, for "In keeping His commandments there is great reward." You having been put under water, if considered apart from the thought obedience, would not have caused you to feel blessing.

We are only anxious that truth may be set forth as in the word of God. We would not weaken a single sentence that it written there. As to making application at a Baptist Chapel— we couldnotourselves do that with a good conscience—forifone does not approve of their system, we certainly ought not to avail oneself of their property. Yet we do not desire to judge others in such a matter. We have known cases where Christians have gone to these denominational chapels and have said, I desire to be baptized for conscience sake; but I do not intend to join the sect called Baptists. And those ministering have unconditionally granted the request.

With respect to dresses—any left-off suit of clothes will do, whether for male or female. We need not take much trouble about dressing a body for burial '<

G. K., a Protestant.—You have a great deal yet to learn from tho Bible. That book neither recognises the Protestant Church of England (so-called) nor the Catholic Church of Rome (so-called.) The churches spoken of in Scripture are assemblies of believers in Jesus Christ. Each church is recognised by the name of the city or place where such believers were found; and sometimes the Epistles by Paul speak of the church in the house of a certain Christian. But to talk of a church of an entire kingdom, like that of England, betrays a total misapprehension of the inspired word of God.

If you will think calmly of the fact that the so-called Church of England was not invented till the wicked reign of Henry the Eighth, we trust you will see how foolish it is to talk about it, being " the House of God." Where was the House of God previous to the reign of that Monarch? If you would know what the House of God really is, you must prayerfully study the Epistles of the New Testament. We ask you to test all we say month after month, by the Scriptures, and in a short time you will no doubt begin to see, that the House of God is being built up of living stones destined for heaven, and that it has nothing to do with political organisations, oither Catholic or Protes

tant. _______

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"He that is Spiritual judge th all things." (1 Cor. ii.)
London: — Published for the Propiietor by J. B. BATEMAN, 22, Patemoeter How, entranoe in Ivy Lane.

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By this gracious title does the Lord Jesus speak of the "Promise of the Father,"—the promised Spirit of Truth. Jesus, the Father's Promise to Israel, had been given; but He was about to go away, yea, it was expedient that He should go away, in order that the Comforter—the Second Promise of the Father —might come.

"Nevertheless, I tell you the truth, It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you." (John xvi.)

Oh, how expedient it was—for them, for us! in how many ways! True Christians possess the Spirit's Personal Divine Presence the world over. Oh, that we may value it more! that we may know—know a Divine One abiding in us!

"I will pray the Father, and He shall give you another Comforter, fiat He may abide with you for ever; the Spirit of Truth, whom the world cannot receive, because it seeth him not, neither knoweth Him; but ye know Him, for He dwelleth with you, and shall be in you." (John xiv.)

This precious assurance is confirmed to us.

"What? Know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God?" (1 Cor.)

"Ye have an Unction from the Holy One . . . The Anointing which ye have received of Him abideth in you . . . the same Anointing teacheth you of all things." (1 John ii.)


Beloved, Let us regard the Holy Ghost as the disciples regarded Jesus? 1. When dear ones had the Lord Jesus in their midst, they could say, "Lord, teach us to pray." Have we recourse to the Holy Spirit in like manner?

"The Spirit also helpeth our infirmities: for wo know not what to pray for as we ought." (Rom. viii.)

2. Think, too, of the Lord Jesus, in the midst of the disciples, praying for them. Then think of the Holy Ghost, given unto us, doing the same for us.

"The Spirit itself makcth intercession for us with groanings which cannot be uttered. And He that searcheth the hearts knoweth what is the mind of the Spirit, because He maketh intercession for the saints according to the will of God."

3. Think of Jesus, among them, in all humility and patience, washing their feet, teaching them, in that way, to be willing to do anything, in love, for one another; and specially to be watchful of opportunities of "speaking the truth in love," even as He had spoken the truth in love, and had cleansed them. "Yo are clean, through the word which I have spoken unto you." And how patient, also, the dear Lord was with them! "Are ye also yet without understanding '<" (Matt, xv.)

In like manner, how wonderful is the humility and patience of the Holy Spirit with us! Jesus said— "I am among you as one that serveth." Is not this exactly true of the Holy Spirit now? Gentle as a nurse ; _ loading and teaching the saints; bearing with us; His holy movings sometimes quenched, but renewing, on our contrition, the impressions of His will and the unfoldings of His mind. Never leaving, never forsaking; ever encouraging, comforting, strengthening, upholding! "We perhaps " grieve " the Spirit, as the disciples grieved Jesusj but how true of both—

"Having loved His own which were in the world, he loved them unto the end." (John xiii.)

In the visible absence of the Lord Jesus, we are, in a blessed sense, committed to tho personal patient oversight of the Comforter, the Holy Ghost,

"By whom wo are sealed until the day of redemption."

5. Then, again, if the disciples had any difficulty in apprehending the truth, they could go to Jesus, and say, Lord, what might tliis parable be? (Luke viii.)

So, too, we have the Holy Ghost to lead us into all truth. Have we any difficulties, therefore, in our reading of tho Woi-d of God? lot us not go to man, but lot us wait upon the Holy Spirit given unto us. He may, indeed, bless us through one another—but let us not lean on, or look to ono another. It is for us to be cast on Him, and leave it all to Him, to meet our spiritual needs, directly or indirectly, in His own gracious way, and in His own time.

"For what man knoweth the things of a man, save the spirit of man that is in him? even so tho things of God knoweth no man, but the Spirit of Ood. Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God." (1 Cor. ii. 11,12.)

Is He not the Author of the Word, for that which we have He either directly inspired or brought to the Apostles' remembrance. Now, as the Author of the Word, He surely is best able to unfold its meaning.

Just as the Lord Jesus unfoldod the Old Jewish Scriptures, so we have the Holy Ghost, sent down from heaven, to unfold to us both Old and New.

How wrong would it have been for the disciples, when the Lord Jesus was with them, to have taken their difficulties to a Eabbi! They never thought of doing so. But they told them to Jesus. As, for instance, "How say tho scribes that Elias must first come?"

Let not our enquiries be curious, as were theirs, sometimes: "Lord, are there few that "be saved?" For let us remember that the special object of the presence of the Holy Ghost in us, is to take of Christ's, and show unto us. (John xvi.) He will graciously, if we are led by Him, keep our minds filled, not with unprofitable questions, but with Jesus. As the Lord Jesus honoured the Father; so now, the Holy Spirit honours the Lord Jesus— "He shall glorify me."

In proportion as we honour the ministry of the Holy Spirit, shall we be blessed, indeed.

"Them that honour me I will honour."

Oh, that the thoughts we have hitherto received from men may be subjected to the test of the Word of God, in full dependence upon the Holy Spirit's guidance!

Ah, have not some of us been afraid to do this, sometimes? How liable we are to receive pet theories, and hold to them upon human authority, because others hold them who are thought to be somewhat! As it is said of the disciples—

"They feared to ask him of that saying." (Luke ix.) So we sometimes go on, like them, in] wilful ignorance, lest our favourite dogmas be disturbed!

But let us, beloved, not be afraid to ask the Holy Spirit, to show us by the Word, "whether these things [the things that we have hitherto held, and the things that we hear] are so." He will bear us, "as on eagles' wings." He is "the Spirit of Truth," and cannot lead us astray. Leaning on our own understanding, and following our own imagination, will lead us wrong;—then let us not do so. The natural mind in our fellow-believers may lead them wrong ;—then let us take heed how we hear, as the Lord has admonished us. (Luke viii.) There is no safety, except in bringing everything to the Word and the Spirit.

Thus wo have considered that there was a Divine One on earth, and there is a Divine One on earth.

II.—THE HOLY GHOST, THE Onlytjeacher.

"The Anointing which ye have received of Him abideth In you, and ye need not that any man teach you; but as the same Anointing teacheth you of all things, and is Truth, and is no lie, and even as it hath taught you, ye shall abide in Him." (1 John ii. 27.)

In the Word of God, we^at'ethe "all things," and we are responsible to know all that is there. Just as, in regard to walk, the Scriptures assume that "we walk even as" Jesus walked; so in regard to knowledge, it is assumed that we "know all things" (ver. 20) that are revealed.

Now, in the passage last quoted, the Holy Anointing is said to teach us "of" the all things—that is, He unfolds the Word of truth. If, therefore, I have a Divine Teacher, ever present to unfold the Word, it is clear that I "need not that any man teach" me. This, indeed, is what this same epistle insists on.

Now, this was not said while as yet the Word of God was not completed. It is said in that which was, we may apprehend, the last written. Till that time believers did need men to teach them, and teachers were given.

But "that which is perfect" being come, (as

was shown us in our last,) let us not, beloved, call any man our— Teacher;

—for One is our Teacher, even the Holy Spirit of Truth, and all of us are His learners.

No man can teach mo anything but what is in the Word of God. If, therefore, a man can bring me only what is in the Word, and if I am responsible to know what is there, how can any man be my teacher? A Teacher is someone who brings something that I do not know. But, having the complete Word, we " know all things," as that Word declares.

Ah, but someone may say, "May not the Spirit on any one occasion, unfold the 'all things' more to one than to another?"

Granted: and let him who has so received of God "quench not the Spirit," but "speak the truth in love." But even then, such an one would speak from morning to night if the Holy Spirit given unto us did not show us that it was the truth. Man's words fall to the ground, powerless for instruction, unites the Holy Ghost deigns to use them.

May dear ones, therefore, receive it dearly and hold it strongly, that the Comforter, the Holy Ghost, is—The only Teacher of the saints.

Directly or indirectly, now that "that which is perfect is come," He is the only Teacher of the saints. May we continually seek to be led of Him, to perceive and hold fast, to receive and prove the truth. And thanks be to God our Father, through Jesus Christ out Lord, for "the earnest of the Spirit."


The teachings of the Spirit are, first of all, for our individual good; "the husbandman must first be partaker of the fruits." It is, however, the will of God that we should express that which we are enabled by the Holy Spirit to perceive will be to the glory of the Head, (whois present in the midst,) and to the good of souls.

But in our desire to freely give that which we have freely received, care should be taken that great first principles are not lost sight of, for we may, in our desire to be useful, deny (practically) both the Headship of the Lord Jesus Christ and the Ministry of the Holy Ghost!

For instance,—

If saints in fellowship, who should meet always in the name of Jesus, come together regularly, on certain fixed times, to hear expositions of the Word from one of their number, they do, for the time being, ignore the headship of the Lord Jesus Christ and, with that, the ministry of the Comforter, the Holy Ghost. It matters not what the expositions are called —sermons, discourses, lectures—given in vestments and pulpits, or out of them. The result is the same.

For the time being, man is gathered to—not the Lord.

For the time being, man is looked to, by the saints, to decide the portion of truth to be brought out— not the Lord.

For the time being, the Church the "Woman dictates to the Lord through whom She will receive His favours!!

These remarks apply to the case of a brother in Jdlowihip regularly lecturing or discoursing to Christians in fellowship, that is to say, the church. . Not that we would disparage lecturing under all circumstances. In these days, when the dear sheep of the Lord suffer such grievous evils through being fed on the bad food of man's traditions, it may be, indeed, productive of much good, to give lectures or expositions of the more excellent way, to miscellaneous audiences. Man may well endeavour to remove man's rubbish.

But when such efforts have been blessed—if we continue to lecture or sermonize the saints, who have been taught, with us, to hold the Head, is it not, surely, to hold one thing in theory and another in practice?

Oh, how subtle Satan is! there is no end to his snares! What more natural thought than that those who have been used of the Lord to our conversion from sin, or to un-bandage our eyes to the errors and the evils of men's systems of religion— what more natural thought than that they should, of course, be needful to our furtherance in grace!

Beloved, our growth in grace is (primarily) our affair, for which we are each responsible. My brother cannot do it for me.

"Beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience ; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ." (1 Pet. ii. 6-8.)

"But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life." (Jude i. 19-20.)

We have thus intimated the conviction that the practice of lecturing or discoursing to the saints is practically ignoring the headship of the Lord Jesus and the ministry of the Holy Ghost.

The Holy Spirit's blessings must be restrained where the Lord Jesus is dishonoured, and Satan will have special opportunities of working mischiefs.

Some of those mischiefs are—

1. The natural abilities of leaders are more liable to work unchecked, and plausible, but unscriptural views will (more probably) be adopted.

2. As the lecturer, or teacher, is generally more or less reverenced by the church, there will be a tendency to receive what is said by him, without proving it. Where the ability is great and the reverence strong, it will come to be mere natural ability addressing natural ability.

Now, natural ability is sure to go wrong when handling the things of God, Satan is more than a match for all the intellect in the world.

What has been the consequence?

Heaps of error, traditions in abundance.

These have not been introduced by the church, but by the so-called gifted teachers and leaders in the church.

Oh, that we would cease from man! Oh, that dear ones would understand that "natural gift" and

"spiritual guidance" are two very different things ! The former, Satan can get at, and clothe himself before it as an angel of light; the latter is from the Holy Spirit of Truth, who will bless us with His sweet unfoldings in proportion as we hold the Head, present in the midst of two or three gathered together in His name, and are lowly before Him.

Is it not time that we had "no confidence in the flesh?" That is, confidence in natural ability, when possessed by ourselves or others.

Let our confidence be in God—The Comforter, the Holy Ghost.

We point to the abounding disorder all around, and lay it all to the charge of the accepted teachers of the saints. The world has had no share in it; they taunt you for it. The sheep, (poor simple ones !) who look up to you, have not done it. And God is "not the author of confusion, but of order."

Then, who's to blame?

You, and you alone—found, in the pride of intellect, the ready tools of the Arch- Intellect—Satan. Unwittingly, your hands are soiled in the Impostor's service! Oh, fie, shame!

You love the sheep, you love the Master—do you? and affect' to regret the disorder which you, as one of a class, have done?

Then, teach the saints, by example and precept, that you are no teacher—that the Comforter the Holy Ghost, is the only Teacher of the saints, through and by the Written Word.

Have you been blessed in your soul with an unfolding of the Word?

Have it to yourself, till you can bring it out without endangering the prerogatives of the Lord the Spirit.

For when the time of the lecture or discourse arrives—How do you know that you will be in the Spirit?

How do you know the truth the saints most need?

How do you know that the Spirit, who divides "unto every man severally as He will," would not rather use another member of the body?

Man-Ministry has dreadfully cfe-creased the ministry of the Holy Spirit, as well as the headship of the Lord Jesus Christ (as"was shown us in our last.)

It may be said—" Why do you, conductors of "peecious Tbuth, issue expositions of the Word? "If there is danger of the saints accepting what is "spoken without proving it, is there not a similar "danger of their accepting what is written, without "proving it, and of regarding you (and other "writers) as teachers, as well as the Spirit P"

We have, indeed, been exercised on that point. If all believers were this day walking by faith in the Lord's presence and the teaching of the Indwelling Spirit, it would be a mighty advantage if all written expositions were suppressed to-morrow.

But what about those who are not? who are still in the meshes of man's traditions? who, instead of knowing that "where the Spirit of the Lord is there is liberty," (2 Cor. iii.) need to be taught, liko the Hebrew saints, a which be the first principles of the oracles of God"? The very same reasons which render it our duty to exhort and entreat niistaught believers to bo reconciled to God's thoughts when we meet with them in private life, make it also our duty to address such through this medium, finding it in our possession, in God's providence. We thus stand on much the same ground as the lecturer addressing a miscellaneous audience—a very different thing to a brother in fellowship regularly lecturing or discoursing to tho saints. What is this latter? Why it is—Coming into the Lord's presence—

and standing with back upon him!

If the Lord Jesus says "where two or three are gathered together in my name, there am I",—how dare any one to take the headship of the meeting?

A writer and a reader do not come together in tho name of Christ. Besides, an article can be 'proved' sentence by sentence—can be taken up and laid down a dozen times. But you cannot stop a so-called "teacher." Again, the affections are not so likely to warp the judgment of a 'reader' as of a ' hearer,' —if the writer keeps anonymous*

Does the dear reader walk by faith in the Lord's presence and the ministry of tho Holy Ghost, our Abiding Teacher, bless the Lord, by whatever means it was brought about ?—Human-ministry can do no more. "Hold fast that thou hast, that none take thy crown." This Journal is not for you, but for those who remain where you and we were but a short time ago, it may be—following man, but "we have returned unto the Shepherd and Bishop of our souls." At His feet wo may well desire to listen to Him only; we may well care to read nothing but the Word of Ood. To us, beloved, "that which is perfect is come."

Oh, that there were none of man's rubbish to hinder poor believers from apprehending the truth in all its fulness! then, this and similar journals would not at all bo needed. But you may well be concerned about them, and if you cannot get at theru personally, distribute our journal, with prayer. And tho Lord, bless you, and us.


Finally, beloved, let us read the Epistle of the Lord Jesus Christ to Pergamos. What did the Lord detect in that church?

That church had in it those who held evil doctrines, and the members of the assembly were allowing the evil to remain undealt with, and not using the sword of the Spirit, which is the Word of God, against it.

And what was the evil ?—False Teaching. There

• On tho subject of writing anonymously, wo may well learn another lesson from the precious 1st epistle of Jobn. While the " Gifts " are in tho Church, tho Holy Ghost recognises them by name; tho Church receives their writings in their name. But man-ministry coming to a close, the Holy Ghost suppresses tho name of the last writer, and the epistle of John addressed to tho whole church goes forth anonymously. We judge, by the Spirit, that it was uttered through John— and that is all. Surely, this ought to settle tho duty of our writing anonymously, if we think it our duty to write at all. The use of Initials will soon cease to bo anonymous, and glory will accrue to Man for what God may have given I

were those who held " the doctrine of Balaam " (the expediency of alliance with tho world), and those who held tho doctrine of the Nicolaitanos—which, I am impressed, means the doctrine of clergy and laity. Nicolattanes seems to be made up of Ntco, "to overcome," and laos, "the people." Theso latter words occur in the following—

"When a stronger than he shall come upon him, and overcome [nt'co] him." (Luke xi. 22.)

"Bo of good cheer; I have overcome tho world." (John xvi.)

"Bo not overcome of evil, but overcome ovil with good." (Romans xii. 21.)

"A peculiar people {laoi) . . which were not a people (loos), but are now the people (hws) of God." (1 Pet. i.)

Who have been tho "overcomers" in the church? by whom have the people of God been "overcomo "? Has it not been by the clergy? Then, Is "the doctrine of the Nicolaitanos" that doctrine which teaches the brethren to look up to man ? which brings tho saints into subserviency and spiritual prostration to the so-called "gifted," "taught," "ordained."

And where does this thought about there being other teachers in tho Church beside the Holy Ghost— where has it led so many of us who are otherwise dooply taught ? — Most of our readers know that wo could mention the initials of several brethren who receive from thousands at this present time a deference due only to the Apostles of the Lord!

The thought of the need of man-teachers is a specious form of the clergy-and-laity doctrine; that is, "the doctrine of the Nicolaitanos, which thing," says the Lord Jesus Christ, "/ hate." He hates that which causes so much positive dishonour to 'the Comforter, the Holy Ghost.' And shall not we hat© it, too?

Yes; and to encourage us to overcome this subtlety of Satan—this popular doctrine (we care not what terms you use—clergy, ministry, leading brethren, and the like)—the Lord of all says—

"He that hath an ear, let bim hear what tho Spirit saith unto the churches."

Are you spiritual? The Holy Spirit says to you:

"To him that overcometh will I give to eat of the hidden manna, and will givo him a whito stone, and in the stone a new namo written, which no man knoweth saving he that receiveth it."

"Will J give."

Then it »'* the Holy Spirit who gives to eat. He it is who, in the absence of the Lord Jesus Christ, gives to eat. Let us trust Him. He will daily, while wo (tho family of God) are tarrying down here in the wilderness,

Gather manna For Us and Give To Us.

He knows where the manna is; that is to say, the portion of the Word of God that is suited for us. It is "hidden" to us and to others—not to Him.

What is the white stone, with the name on it known only to ourselves? Is it not the conviction in our own bosoms of the love of Christ to us each personally? So that with Paul, we each can say of the Lord Jesus—

"Who loved Ms, and gave Himself for Me."

To Him with tho Father be praise continually for the gift of "the Comforter, tho Holy Ghost."

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