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,; Be not deceived: God is not mocked; whatsoever a man soweth, that shall he also reap."

At tho Lord's coming, Satan and his host (who have power in the air (Eph. ii. 2), who are the spiritually wickedones in heavenly places (Eph vi.12), will be, at the Lord's approach, pressed down into the lower regions of the air, immediately over the earth, previous to being cast down to the earth (Rev. xii. 9, 10), and the Church, the Lord's hosts, will be caught up through them. Thus, host will pans through hast, and then—conflict \ That is, Accusation on one side, and Self-Justification (or Pleading Guilty) on the other. Of course, nothing will be brought through but what is of God. Satan will not let us take into the Lord's presence auglit that is "earthly, sensual, devilish." In those who are "blameless at His coming," Satan will find nothing to deal with, lay hold of, on the ground of which to dispute our passage to the shies. All that was not of faith he (and his angels) will seize and bring forward to prove that there is no claim to salvation, and if possible drag such sinning believers down to their own perdition and damnation. Therefore—

"Work out your own salvation with fear and trembling." "Make your calling and election sure."

Those in whom "the Accuser of the Brethren" will find nothing (or little) will pass undetained into the Lord's presence. Those who are found in adultery witli Jezebel will be dealt with at the rear of the mighty host, and pass through that which is intimated in other ominous passages besides this in Rev. ii.

First, in reference to one who builds on the foundation (faith in Christ), things which grow up from the old nature—" wood, hay, stubble,

"Saved, yet so as by fire the fire shall try every man's

work of what sort it is." Tho day 6hall declare it. (1 Cor.)

And of one guilty of grosB evil—

"Deliver such an one unto Satan [now] for the destruction of the fle6h, that tho spirit may be saved [not from hell, but] in the day of the Lord Jesus." (1 Cor.)

Then, of the works of apostate Christians, it is eaid—

"Whose end is to be burned." (Heb.)

Thus, for ourselves, we apprehend that Satan will cruise the heel of the Woman's t>eed. Wherever sin is found, " bruising" must follow. Were our sins laid on Jesus?—Then must Jehovah " bruise Him, and put Him to grief;" and the "seed of the serpent" were allowed to bruise His heel—his lower, or human part. Is sin seen upon the One Body, while in the body f—Then, "the heel "—that lower part— must be bruised in each and all, now or hei eafter.

"But when we are judged [now, down here"] we are chastened of the Lord, that we should not be condemned with the world." (Cor. xi. 32).

Satan has the power of "bruising" for sin. The Devil had the "power of death," and if we sin we return this power into his hands. Satan was rejoicing over Ananias before he was struck down.

But if we are avoiding connexion with Jezebel,

and going on with nothing but what is according to God, the comfortable assurance for us is—

"God will bruise Satan under your feet shortly."

Even those who (passing through the conflict) "suffer loss", will yet come off safe, as regards eternal life, "through Him that loved them." Nevertheless, "it is a fearful thing to fall into the hands of the Living God;" for though Satan may afflict, yet—" Shall there be evil in a city, and the Lord hath not dono it'{"

At, or M>ou after this period, mere professing Christendom will be the subject of direful judgment: "I will kill her [Jizcbr/'s] children with death."

Having all come into the Lord's presence—then "All the churches shnll know [having just seen or felt] that I am lie which scarchelh the reins and hearts."

Then is presented to us "the Judgment Seat of Christ."

"And I will give unto every one of you according to your works." This is also referred to in other Scriptures—

"For we must all appear before the Judgment Seat of Christ, that every one may receive the things done in his body, according to thit he hath done, whether good or bad."

After judging and rewarding his saints, the Lord returns to the earth, and at His return certain of them receive a special reward—

"And he that ovcrcomeih, and kecpeth my works unto the end, to him will I give power over the nations: and he shall rule them with a rod of iron ; as the vessels of a potter shall they be broken to shivers : even as I received of my Father. And I will give him the Morning Star. He that hath an ear, let Mm hear what the Spirit saith unto the churches."

Here the Lord is seen coming to the earth. When Ho calls the Church, it is from the earth up into the air. "Then shall we meet the Lord in the air." But after that, the Lord will come down from tho air, and we with Him, and while lie will subjugate His foes in and around Jerusalem, He will send such as he mentions above, to fly through the air, all over the earth, "to rule the nations with a rod of iron," suppressing every thing contrary to God and His Clirist.

This power the Lord says He has "received" of tho Father.

"Ask of me, and I shall give thoe the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron ; thou shalt dash them in pieces like a potter's vessel." (Psalm ii.)

Having received this power, the Lord will give it to whomsoever He pleases. And, let it be remembered, these vice-gerents of the Son of God will bo seen in His likeness, "fashioned like unto His glorious body," that is, like Him "whose eyes are like unto a flame of fire, and His feet like fine brass burning in a furnace."

Not only so: but as the dear Lord will be the blessed Morning Star to believing Israel, so will His saints, who will go through the air over the earth, be welcomed as the Morning Star by all among the nations who in that day will have received the Jewish testimony—"the gospel of the kingdom" oar the return of the Messiah. This, we apprehend, is the meaning of the wondrous assurance—

"I will give him the Morning Star."

These that overcome note will then be as fire to tome and the sweet harbinger of the bright Millennial Day to other*.

"Wherefore, beloved, seeing that our dear Lord has said such things, let us pray always for each other the prayer of Paul for the Thessalonians—

"That our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power: that the name of our Lord Jesus Christ may be glorified in you, and ye in Aim, according to the grace of our God and the Lord Jesus Christ." (2 Thess. i.)

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The following letter sorrowfully shows that a certain grievous bitterness is not, alas! confined to this side the Atlantic:—

Montreal, Canada, Nov. 25,1867.

Dear Brother in Christ I do indeed rejoice that our

dear Lord has put it into your heart, and given you the grace to testily against the unhappy spirit of "judgment" [dealing judicially, or putting away] which has so grievously wounded many of His own loved ones, and my heart goes up to Him in earnest desire that He may enable you to continue this testimony. I pray also that your readers may not, by resting upon the man, put a hindrance in your way through dishonouring the Holy Spirit, who has been set forth as the guide and teacher of all God s children, in all places, until He eomet. Only recently driven out of sect by the harsh censures of those who should follow in love an erring brother, I thought to have found fellowship with "Brethren,"' but, instead of this, I find myself ahut out along with those whom the Lord has used to lead me into the liberty of Hi» children—James Inglis, of New York, and Charles Campbell, of Philadelphia. This has been brought about by the visit to this country of a certain leading brother

from England From place to place where he has

been, this evil spirit has followed, and in many, there are now two gatherings standing apart from one another. In this city the larger one is in sympathy with the influential brother alluded to, yet the Lord is graciously present with a few souls who meet to Sim only. In other places, some who at first went with him are since exercised as to their course; and one brother in Ottawa City, who had been led to the extreme point, h as seen his error, and applied to us to know what should be the rule of action in regard to those who may be holding error. Taking the Word, we replied from it, as discernment was given ns; but as we seem to have still gone beyond that which you deem warranted, I enclose a copy of our letter, * asking you to judge it by the Word. We do desire to have an eye single for our Lord, yet the adversary often has success through his action upon the flesh, and also we fail to obey the injunction, "Res'st." Oh, with what love and tenderness does the Lord bear with His dear saved ones? Yours in Him, W\ II. It.

What shall we say to these things? The Lord probe and heal.

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tions to 'believers in the Lord Jesus,' and attitude towards any such who may be in error ot judgment, has had the prayerful attention oi two or three among us, and I now pen the thoughts given, with the Scriptures on which they are based, and may the Lord give you grace to bear lovingly with the dear brother referred to.

"The first question coming home to us, as lost sinners saved by the precious blood of Jesus, and made heirs with Him of the inheritance, is this—

"Who sxe we to receive and recognise as fellow-heirs with ui f

"Unquestionably all who accept the record 1 John v. 9-11, and can testify to the assurance of verse 12, we are bound to receive, and can have sweet fellowship with them in this blessed truth, "Christ the centre"—the bond of union—attracting all who truly know Him.

"Who are we to reject 1

"Deniers of the Lord Jesus. 2 John x, and 1 John ii. 23. "Fornicators, covetous, idolaters, &o. I Cor. v. 11. [Yes. The Church must put such away till manifestly repentant.— E.]

"Causers of divisions and offences, &c. Rom. xvi. 17. Surely the word "avoid" means "avoidance in private life," upon the principle that "Evil communications corrupt good manners," and also because we are usually regarded as agreeing with the practices and principles of those whose company we choose. But if a brother guilty of schism come into the assembly, he comes, professedly, not to us, but to the Lord; he is in God's Church. There is no sphere for choosing or avoiding. If we are influenced by that "charity which hopeth all things," we should regard his presence as probably indicating repentance. Putting him away would only confirm the schism, instead of healing. E.

"Those having the form, &c. 2 Tim. iii. 5. [Here the exhortation is to an individual, showing from whom he, as an individual, should " turn away " or avoid. The assembly is not contemplated. If we hastily receive among us such as Paul describee, the Lord may let us bear the burden for profit's sake; but He is the deliverer.—E.]

"Sect-makers. Titus, iii. 10.

["Reject" in this passage is the samo as "refuse" in 1 Tim. v. 11, in reference to " younger widows," and considering to whom these directions were given they both have an official bearing. Timothy was to "refuse" from the number of widows and Titus to "reject" from the eldership. See p. 198, vol. i.—E.]

"Those who love not the Lord. 1 Cor. xvi. 22.

"Preachers of another gospel. Gal. i. 8.

[" Anathema Maranatha" seems to mean—" Let him be accursed j our Lord cometh." This curse is pronounced by an Apostle, and has full force wherever deservod. We see no connection with putting away. E.]

"Now passing from these distinct and emphatic directions of the Word, which admit of no compromise in regard to our attitude toward the persons indicated, (?) we should clearly be acting without authority, in separating from a brother because of some (to our mind) serious error which his judgment had accepted as being the truth. Our fellowship with a believer is in Christ, and how dare we deny this privilege to any of His saved ones?

"Should any brother go beyond, and hold error,—or that which, in our judgment, is error,—we can have no fellowship with his error, for our fellowship is "in Christ with him.'' Yet we may not cut him off, except for that which the Word plainly commands. Our duty is simply to testify to him against his error, vet bear with him as a child of God. (Gal. vi. 2; Eph. iv. 2, 3; Col. iii. 13.)

"Exercising this spirit in the faithful discharge of our duty to a member of the family having claims upon us which we dare not ignore, it may be our happy privilege to fulfil the office set forth in Jurie 23, and come under the blessing recorded in James v. 19, 20.

"Had we the grace to come together before the Lord, and judge these differences in His presence, instead of drawing asunder, and judging them in our own fleshly wisdom, how they would sink into insignificance! Having His mind, we should be made of one mind together in Him. Oh, dear brother, h' w all this failure around us 6hould increase our longing 1< r 'His appearing" who will put all right, and make gloriously manifest the perfect unity of His body. Hasten, blessed Jesus, that day. Amen. Dear brother, may He give you all needed wisdom.

"Yours, in Him, Wu, R. H."

OUR CORRESPONDENTS AND OURSELVES. Address Letters for the Proprietor, to 335a, Strand, London,W.C,

J. H. M., Broxley, writes—' Dear Brother, You seem very anxious to persuade believers to supersede the title " Brethren'' by that of "Christian." I have looked in vain for anything like a warrant for this in the Word of God. "Brethren" is the blessed title imposed upon us, and constantly applied to us, by the Lord If imself. But the word " Christian" is evidently a stigma of heathen invention. When "the brethren" (John xxi. 23) were persecuted by the heathen it was expressly as "Chrialvms" (1 Pet. iv. 16), the heathen knowing nothing of what tho Spirit of God regards as true "Brethreiiism," and denominates "Brotherly Love." May the Lord keep us from that carping spirit before which nothing is right.—Your brother amongst many brethren, thank the Lord for it.'

[To this prayer we say, Amen. But if the term " Brethren" has got, in common speaking, to bo applied to certain assemblies which practically take a sectarian attitude with regard to . all other believers, what is to be done, if we feel called to testify against that sectarian conduct? The writer used of the Lord in the first, article in this paper this month would not be received in fellowship—would not be acknowledged as a member of the One Body (!) —bv many of the assemblies known as "The Brethren," or "Plymouth Brethren"! And why? Because he conscientiously holds the views expressed again and again in this journal, that except for moral evil and the "denial that Christ is come in the flesh," the Church has no power of "putting away." "Power belongeth unto God." He would be treated as "an alien from the commonwealth of Israel" because he holds these views on the subject of Assembly-power. Of course, the right thing would be to receive such an one as a "fellow-heir," and then—if thought needful—"admonish him as a brother" in private, or rebut with the Word any bad teaching in the assembly.

Look at the mischief wrought, as recorded by your fellowcorrespondent, in the previous communication.

Such spiritual Afasterihip by "tho Brethren" must bo testified against. We are under the necessity, therefore, of pressing dear ones to U3e a name which All use, and which cannot possibly be mistaken for the closest sect of the time. When—in writing or spoaking—there is no danger of mistake, we freely use the word "brethren," and lone it.

The word "Christian" may be a term of "heathen invention," and to bear it was a cross. Has it become a cross again? Well, may we have grace to take it up, and follow Jesus, and know, and be known by, no other name]

A. C. D\lkeith. We know of no tract on the subject. May those forwarded be of use to you.

A. P., Dunns.—Dear Friend,—We have no agent in your city. You can get copies from our Printer or Publishers, or through local booksellers, who will order it regularly for you. If you are happy in getting a few readers monthly, we shall be glad. But we desire to have no anxiety about our circulation, but to leave all in God's hands ; " Let Him dowhat scemeth Him good." We are very thankful for your prayer, that we may bo "kept looking to, and trusting in, Jesus."

THE BTABS ARE THE ANGELS.

W. C. B.—Dear Brother, What was your object in assuring us (in regard to tho Article " The Stars are the Angels) of the disapprobation of some of our readers? Surely, not to make us uneasy or frightened! Well, the "conies," that " simple folk"—reference to whom lately seems to have amused you— when at all frightened, retreat, we suppose, to their shelters in the rocks. So we retreat to God's Word.

We have lately been obliged to do this very frequently, and to "one who sticketh closer than a brother," for solace under griefs inflicted by some much loved ones who have not received the written testimony of these pages. This we are not surprised at, for written testimony is often unavailing, while spoken testimony we have all found to be more successful.

Those dear ones have pained us because, looking at Scripture from a lower point of view, they cannot help differing from us.

But yu—you, while speaking most dogmatically, do not press upon us a single Scripture! What do you say?

"The seven angels were clearly Christ's gifts to Hischurchm "in the way of bishops or overseers, men qualified by the Holy "Ghost to take the oversight of the flock."

Now, dear brother, this is based upon two assumptions:—

1. Where, in Scripture, is an elder termed " angel"?

2. Where, in Scripture, do we find a single elder—or supposed "angel "—placed by the apostles over a church?

They were shepherds, but in no sense angels.

But you persist that we have men-angels now!

"And every proper gathering has such an angel and mes"senger from Christ, in God's sight, though we may be foolish "enough to disown him."

Dear brother,—We are foolish enough to disown what we cannot discern.

1st. Now, what is a "proper gathering" ?— Ans. "Two or three gathering together in Christ's' name."

2nd. Supposing that they "hold the Head," who is the only Heavenly Messenger they are spiritually conscious of, and desirous of looking to ? — Answer. "The Comforter, the Holy Ghost."

The thought that the "star" is a brother or brethren (a part of the church or "candlestick ") is utterly untenable. You might have a spark from a "candlestick," but a "star"!— impossible! •

Ah, dear brother,—a spark is very bright, but it toon goes out!

While you have not furnished us with one Scripture, we have furnished you with a goodly number in the article referred to. Wo refer you to that article again, and humbly ask any one to show us where he thinks we have "handled the word of God deceitfully." "The Judge standeth at the door."

J. C. A., Hull.—We do not at present fall in with your suggested "division of the New Testament into three portions—Matt, to close of Acts, truth for the Jews, under the Messiah; Romans to Titus, truth for the Church, the mystery as revealed to Paul; Hebrews to Revelation, truth for the remnant carried through the tribulation." It is to us much too arbitrary. As all the Scriptures are useful to us, so they will be to the remnant in the latter days ; some will be specially useful to them, as some are to us.

Received.—" Living Faith;" "A Touchstone for the TJss of all Professors;" "A Spur and Encouragement to study Greek Testament;" " God's Unchangeable Word and Man's Ideas;" "Introduction to Gospels;" "The Lord's Coming;" "The New Reformation;" "Gifts of the Holy Ghost and Miracle ;" "Not Water Baptism, but the Gifts of the Holy Ghoat, the Baptism of Christ." We may be led to notice some of the above in the light of the Word.

Also letters from K. L., W. J. C, and C. R.

u

NFOl.DTXGS OF THE 'WORD OF TRUTH.— Bein* selected contributions to the monthly journal "Precious Truth." U. doth. 'al.nvm. Paternoster-row; and Heywotjd, 335, Strand.

lg§J* Wherever possible, we advise friends to procure "Precious Truth" through a bookseller, as the safest course. When ordered through the Post, address—"Proprietor of Precious Truth, 33oa, Strand, London, WC." or one of the Publishers.

Kg" To facilitate tr e obtaining of Prfciovjs Truth, packets will be sent post free to any part of the United Kingdom, by remitting, in advance, at lollows: — two copies for 2d., Five for 3d., Ten for 5d. Send Stamp?. A remittance of 18 postage stamps will secure the regular tr ,n>nu*aion of each number, as issued, for 12 month*- that is, U the Lord shall delay Ho coming.

Vol. I. for 1865-6-7 now ready, clolh lettered, 3s. PAKT I. for 1865, fid. PARTS II. and III. for 1866 Asd 1867, 8d. ea*h. Back numbers may be had at Bateman's or at HeywootTs.

Published f. r the Proprietor, by— J. B. Batkman, 22, Paternostcr-row, entrance in Ivy-lane. West End— Ukiwo.d &Co., 335, Sttand, Loudon, WC. City Agents—Artbvk Iull, 25, Paternoster-row, London, EC Shirt & Ailvx, 2, Londonbouse-yard, Paternoster Row.

Printed by Joh.v Evam, 835a, Strand London.

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"He that hath an Ear to Hear, Let Him Hear what the Spirit saith unto the Churches."
London: — Published for tue Proprietor by 1. B. BATEMAN, 22, Paternoster Row, entrance in Ivy Lane.

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OUR JESUS-THE JEHOVAH OF ANGELS.

The following Scriptures present our Lord—our Lord Jesus Christ—as the Jehovah of Angela, the Lord of Hosts (to Him be glory for ever and ever!)

"In the year that king TTzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, 'Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.' And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, 'Woe is me.' for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, tho Lord of hosts'" (Isaiah vi)

In this passage it will be noted that the word "Lord "is printed in our Bibles in two ways—first, in ordinary type; and secondly, in Small Capitals. In the first instance—"I saw also the 'Lord,'' sitting upon a throne"—the original word is 'Adonai,' which simply means 'Ruler,' while the word 'Lord' in tho second and third instances in the above passage is in the original 'Jehovah,' 'The I Am.'

Now it is noticeable that both these words, in the above passage, are applied to the tame person—and that Person is the Messiah then to come, afterwards revealed as the Eternal Word, who "was with God, and was God," "without whom nothing was made that was made." He is first spoken of as 'Adonai' —then by both angel and prophet as 'Jehovah'.

Sometimes a distinction of Person is made, as in the passage,—

"The Lord [Jehovah, The I Am] said unto my ' Lord' [Adonai, Ruler], Sit thou at my right hand." (Ps. ex. 1.)

But in the above passage in the prophet Isaiah, both words are used in reference to Him—the 'Lord' —whom Israel was looking for, and whom Malachi said would suddenly come to His Temple.

Here, then, in Isaiah vi. He "who thought it not robbery to be equal with God" is presented as the worshipped of Angels. It is our Lord Jesus whose "train filled the temple"—the Thrice Holy One— the Jehovah of Hosts, to Him be glory for ever and ever!

This is He who "made Himself of no reputation, took upon Himself the form of a servant, and was made in the likeness of men," that he might, "with Himself, purge our sins." Oh, grace amazing, unspeakable, stupendous, inscrutable!

As a little babe, He was still the adored of Angels:—

"And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men." (Luke ii.)

And so, too, when (as the first-begotten from the dead) He " was raised by the glory of the Father":

"And again, whon he bringeth in for, when He bringeth again] tho first begotten into the world, he saith, And let all the angels of God worship him." (Heb. i.)

At the present time He re-possesses that glory which He had with the Father before the world was, "Angels, and authorities, and powers being made subject unto him." (1 Peter iii.)

And so, too, in the future, the Church being with Him, will behold His glory as the Jehovah of Angels, the Lord of Hosts—

•' And I beheld, and I heard the voice of many angels round about the throne and the living creatures and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a loud voice, 'Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and blessing.'" (Rev. T.)

And our souls breathe out a deep—Amen, and Amen.

PILGRIM'S SONG.

F Perfect love casteth out fear.'

Lord of my Life! Thy constant love

Attends me, night and day:
At home—abroad—where'er I move,

Thy care surrounds my way.

Thy thoughts have tender been towards me

E'er since I drew this breath:
Nor will they fail, if (hush d by Thee)

I breathe my last in death.

Unbought and undeserved love!

Tea, unrequited, too! Which pardon gave, blest peace to prove,

And mercies not a few.

0 Lord, I long to sing thy love,
With thousands saved like me,

Encircling Thee in bands above,
With deepest extasy!

Be Careful for Nothing! Want Nothing ! —We are thus exhorted in the Philippians, " Be careful for nothing." In order to become so, we are to make our requests known unto God, and then patiently wait and see what God the Lord will do. While in this patience we keep our souls, we really want nothing, that is, do not crave for it. "Let patience have her perfect work, that ye may be perfect and entire, wanting nothing." Having asked of our Father, in tho name the precious name—of Jesus, and for His glory, let us be assured that the blessing is laid up in store for us, to be brought forth in due time.

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David.—James, I hope you have now made up your mind to join our Church.

James.—Indeed, David, I have thought n great deal on the subject; but tho more I think of it, the more I am convinced that I should be committing a great sin by doing as you desire.

D. —A great sin! what do you mean? I always thought it was a believer's duty to unite himself with some particular denomination of christians.

J.—And I now clearly see it to be a believer's duty not so to connect himself; and that it would, therefore, be R sin in him to do so.

D.—Well, this is quite new to me : will you explain yourself?

J.—I regard it, then, as a sin for christians to be of different denominations at all. A very little attention to the New Testament will, I think, convince you that nothing is there more pressed upon saints than union and oneness of mind, and nothing more condemned than division. For instance: —we find the Holy Ghost, speaking through Paul, rebuking the Corinthians because every one of them said, "I am of Paul, and I of Apollos," &c, (1 Cor. i, 12; iii, 4.) Each was for setting up his own favourite teacher, calling himself by his name, and following him. Now, had not this spirit been checked at the commencement, it would, sooner or later, have issued in their dividing themselves into different sects, even as it is at this day. And in John xvii, we find Jesus praying repeatedly to His Father that His disciples might all be one, even as He and His Father were one; that the world might believe that the Father had sent him. Now, I firmly believe, that were I to join any particular sect on earth, I should be doing that which is decidedly forbidden in Scripture—that which hinders union, and keeps up division.

D. —But has not God blessed all sects, and does not this show that He approves of them?

J.—You may just as well tell me that the Lord approved of Joseph's brethren selling him because He brought such blessings out of it; or that the murderers of Jesus did right because it brought such blessings to the world! You see, David, this sort of reasoning will not do. "We see our gracious God continually bringing good out of evil; but surely this is no sanction of the evil. Such a principle will go to excuse, and even render meritorious, all sin. The fact of God's having blessed many of His devoted servants among different sects, whether of the Roman Catholic, or any other, proves the riches of His grace and long-suffering, but certainly does not prove such individuals in a right position; and a natural question is—Would not such have been greatly more blessed had they stood in no such connection? But is it not the constant complaint of God's most devoted servants that they see so little fruit of their labours, and might it not be well for them to enquiro whether it may not be something in their position which hinders the blessing?

J).—But I have heard our minister say that sects did good by the emulation which they produce, thus exciting each other to greater zeal.

J.—It might be a sufficient answer to this, just to say that emulation is a work of the flesh (Gal. v, 20); and that we must not do the least evil even to bring about the greatest good: but I must at once deny that the rivalry of parties (that is, each party using all its energies to promote its own peculiar and exclusive interests) can be other than detrimental to the cause of Jesus. Such rivalry is a most evil thing in itself, and cannot be too much condemned, whatever good the God of all grace may bring out of it.

B.—But what would you have believers to do? would you have them separate from all other christians?

J.—By no means: you quite mistake my meaning. —Instead of separating from all Christians, I would have you more fully unite with them; and this, I conceive, you can only accomplish by leaving your sect and taking the simple position of a disciple of Jesus.

D. —But if I leave my church, I separate from my brethren.

J.—Not at all. Can you not perceive the difference between separating from a sect and separating from christians? I belong to no sect; and therefore feel myself at liberty to love all true disciples everywhere. Wherever I find a believer in Jesus, there I find a brother; I can meet him as a brother, I can pray with him, I can take sweet counsel with him, I can break bread with him in the Lord's name, resting on the promise, "Where two or three are gathered together in my name, there am I in the midst of them" (Matt. xviii, 20). I, as it were, say to myself, I am a disciple of Jesus; Jesus is my Master (Matt. xxiii, 8—10); He has given me His Spirit—this Spirit unites me to all the other disciples of Jesus. We are one body in Him—I would, then, call myself by no name but His. I would be united with Him and His members by no bond but the Spirit. We have "one Lord, one faith, one baptism, (Eph. iv. 5). Why should I take any name but that blessed one "of whom the wholo family in heaven and earth is named " ? (Eph. iii, 15.) Why should I unite with a party—seeing I am united to the whole family— and thus place something between me and other members of this family?

D.—But thero are so many differences of views among believers, that I cannot see how it is possible for those so differing to meet together as one church. J. —Not possible! Then what does the apostle mean when he exhorts Christians to be all of one mind— when he rebukes them for their divisions? what does Jesus mean when He prays that all may be one, that the world might believe that God had sent Him? Again, would I ask, is there one word in the New Testament to sanction believers being of different sects? and is there not very much to condemn everything like division in the Church? I would say, then, let believers meet together for communion simply as disciples: let them not merely speak against sectarianism, but let them break off all con

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