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5. The Church now is like the disciples in their little vessel on the troubled sea of Galilee; it is night, but the "night is far spent, the day is at hand," that is to say, "The Lord is at hand." When he is seen, he will be

of divine love and sanctity. It is essentially personal. Its requirements cannot be met by deputy. Do you wish your religion to be "pure and undefiled before God and the Father"? You must be personally a visitor of those who need the ministrations of love. must also keep yourself in sanctification, separateness, "unspotted from the world." None but a faithful follower of Jesus can do this. Every other kind of religion (so called) is vain-utterly worthless.

You

66 TO YOU WHICH BELIEVE HE IS PRECIOUS." "Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?" John xiv.

The manifestation of Christ to the soul is glory revealed. Between the resurrection of the Lord Jesus and the completion of the Written Word, he graciously gave many special manifestations of himself, some of which wereTo the weeping Mary lingering at the tomb, to turn her sorrow into joy, and send her to comfort others. John xx. To the penitent Simon. Over this interview the veil is drawn; but it was doubtless to restore him. Luke xxiv. 34. To the eleven, (locked indoors from fear of the Jews,) and said, "Peace be unto you.... Then were the disciples glad when they saw the Lord." John xx.

Again, for the sake of poor, weak Thomas. To the disciples gone a-fishing, to recal them to the walk of faith. John xxi.

To the apostles in Galilee, to commission them to preach to all nations, baptize, and teach. Matt. xxviii.

To encourage his lowly ones to wait in Jerusalem, assuring them that they should be endowed with power from on high to fulfil the commission they had received. Acts i. To the first martyr, falling asleep. Acts vii. To the imprisoned preacher, cast down and sorrowful. "The night following, the Lord stood by him, and said, Be of good cheer, Paul, for as thou hast testified of me in Jerusalem, so must thou also bear witness at Rome." The apostle to the Gentiles was probably mourning that he had left his proper sphere of duty, and had persisted in going up to Jerusalem.

To the last remaining apostle, rejected of the world, lingering in the solitude of a desert isle. Rev. i.

If the heart be true to the Lord, and the believer walk in faith and obedience, he who is with us always delights still to spiritually manifest himself, and will do so until he come in person to take his Bride to the heavenly mansions. "I will never leave thee, nor forsake thee." Even so. Beloved is mine and I am his."

Christ is now manifested to the soul

My

1. By the Holy Spirit through the Written Word:-"He shall receive of mine, and shall show it unto you." At the time Christ spoke not a book of the New Testament was written. This is a blessed promise, for us as well as the apostles. Oh, that we may value it more.

2. We may expect a spiritual manifestation of Christ in proportion to our love of, and obedience to the Word: "If a man love me he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him." John xiv.

3. In the breaking of bread-"And it came to pass, as he sat at meat with them, he took bread, and blessed, and brake, and gave to them. And their eyes were opened, and they knew him.......And they returned to Jerusalem...and told what things were done in the way, and how he was known of them in the breaking of bread." Luke xxiv.

4. By the spiritually minded in all meetings held in Christ's name " Where two or three are gathered together in my name there am I in the midst of them." Matt. xviii.

gladly received into the ship, and immediately—calm,

day, and home.

COMMENTARY ON THE GOSPEL BY ST. JOHN.

(Written expressly for this publication.)

CHAPTER I.

Ver. 24, 25." And they which were sent were of the Pharisees. And they asked him and said, why baptizeth thou then, if thou be not that Christ, nor Elias, neither that and Levites by the simple testimony and ministry of John! prophet." How sorely puzzled were these Pharisee Priests Prophets told specifically of "the Christ," and "Elias," and also spoke of "a prophet" without giving a name, as in Deut: xviii. 15,-this latter evidently, as we see, pointing to the Messiah. But guided only by their carnal judginent, these enquirers scem to have concluded that one might be neither the Christ nor his forerunner. They appear, however, readily to have understood that an order of purification was to be introduced by the expected messenger from Godand they no doubt thought baptism would purify them, provided only the administrator were duly authenticated. show your mission in the prophetic word, why baptisest thou"? Hence their desire to know John's standing. "If you cannot In Matthew's gospel we are told that "Many of the Pharisees and Sadducees came to his baptism," but "he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance;" we think that this proves they expected to find a virtue in baptism itself---instead of seeing it to be, as it was, but a sign of repentance. In consequence of this error, John said, First give some evidence of repentance before you take the sign of it.

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but there standeth one among you whom ye know not; He it 26, 27. "John answered them, saying, I baptise with water; latchet I am not worthy to unloose." In other words, It is of is who coming after me is preferred before me, whose shoes' very little moment whether you are satisfied about me. your eyes to the important One. The long promised Messiah is in your midst; let every other consideration wither in His presence; He alone is worthy. I am not deserving of so menial a task as that of unfastening his shoes. My Mission is will be sealed with the outpouring gift of the Holy Ghost. as weak as water-baptism, compared with his, whose ministry

THE

"PLYMOUTH BRETHREN."
(Concluded from our last.)

Coming into spiritual liberty in the way we have shown, it was not long before the question of baptism presented itself to "the Brethren." Unhappily, many whose consciences were leaders whose ministry in most things had been greatly blessed exercised on this subject bowed to the dictum of one of their to them. Acting under the guidance of this brother, our Lord's ordinance of baptism was practically ignored. It was, in fact, impossible for "the Brethren," as a body, to enjoin baptism upon those whom they had already brought into fellowship. They had received Christians without raising any question as to whether they were baptised or not; and they could not now turn upon one another after having wrought together in fellowship life, and demand that those who had not passed through the waters of death should now do so. It was contended also that baptism was unimportant-that Paul has left on record, "he was not sent to baptise," &c. It became, too, a favourite dogma that baptism ought not to be made a door of entrance to the Lord's Table. Moreover, the leader we have alluded to (whose name and works generally are deservedly held in high honour) decided that any kind of baptism which satisfied a believer's conscience would do. These palliatives

for the practical unfaithfulness of the association ("the Brethren ") have, of course, proved inefficient to still the consciences of the members. With very few exceptions, we believe, "the Brethren" individually, and simply as Christians, do that which their leaders thonght it inconsistent to lay upon them. After walking for awhile in fellowship life, unbaptised, they soon find the plain teaching of scripture too strong for all sophistry, and voluntarily seck baptism. Obedience is the highest kind of wisdom for sons and servants. In a question of this kind much knowledge is apt to prove a hindrance. Knowledge puffeth up." Indeed, it will often be found that the greatest darkness on the subject of Christian baptism prevails in the minds of those who, on many doctrinal questions, manifest great spiritual intelligence. A child in grace, content to be but a child, will say, My Saviour certainly commanded it, and therefore it cannot be wrong for me to obey;" and in that simple way cuts the knot which many wise () ones spend a life-time in endeavouring to untic. Indeed, the matter is one which has to be dealt with practically (according to Scripture) immediately a soul has received the new birth through faith in the Lord Jesus Christ.

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Such an one is not

competent to grasp the question as one of doctrine, but bows to it instantly as a command. As such, it is expressly given by the Son of God, and it would not be competent for even apostolic authority to set it aside; much less should any inferential arguments be permitted to call in question either the ordinance itself, or its proper place as clearly given by "the

Lord."

We do not profess to be giving a history of "the Brethren." Our object is simply to point out wherein they have acted faithfully, and have been blessed; and, for warning and profit, to note in what respects they are manifestly wrong. Through ignoring baptism, "the Brethren" were driven to invent some means of testing those who seek fellowship with them. The scripture order of procedure is (let the reader search and see) declaration of faith in the Lord Jesus Christ, water baptism, fellowship. That is to say, a believer who had submitted to baptism is entitled to come into fellowship with assembled believers without further question. "The Brethren " are not satisfied with that divine rule. They say, "We do not consider baptism effectual to keep out all we wish to keep out." This is it. They are not content with bare evidence of the new birth, and of faithfulness to the Lord's first requirement; they demand an amount of Christian progress-in knowledge, at least. They, therefore, discard the Lord's ordinance of baptism, and appoint visitors; or, rather, some among them take that office. Persons are received into fellowship on the recommendation of two or three known as such. In London, the visitors report the result of their investigations to a central synod, which again communicates the names of candidates to the several gatherings, in all of which they are read over as proposed on the following Lord's day.

We but glance at this matter. It is so wholly wanting in faith, and contrasts so unfavourably with much which is bright and valuable among "the Brethren," that we gladly avoid further details.

In early days, "the Lord added to the Church daily such as should be saved." In these times, "the Brethren" undertake to do this! It is very solemn, very sad! And this rebuke applies to nearly all denominations. Happily, the Lord is again working in His own way. There are now many little bands of Christians who assemble themselves together in all but primitive simplicity. Baptism before fellowship is not pressed as it should be; but we believe this simple act of faithfulness will, ere long, very generally prevail. We anticipate that the Lord, at His coming, will behold the Church upon earth mainly in similar attitude to that which it had at the beginning, only in much weakness-His people in little companies, and despised by the world. Many, doubtless, may be found in the conditions which they obtained in the Churches of "Sardis "Laodicea," (Rev. iii.); but the generality, we trust, will have the characteristics of "Philadelphia."

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There is one other subject respecting which "the Brethren" are faulty. Altogether slighting the ordinance of baptism, and making it, by their traditions, of little or no effect, they, on the other hand, give undue prominence to the institution of the Lord's Supper. They make fellowship to consist, almost ex

"The

clusively, of "breaking of bread." Then, they have a theory that they only possess the Lord's Table-that, in London, "the Table" is one, and that each of their gatherings (exclusive, be it understood, of those who were excommunicated) have, or are (?) a corner of the Table! So that, unless a Christian be received into Brethrenism, he or she has no place at the Lord's Table! And, of course, it follows that if one leaves this little community, he or she is said to have withdrawn from THE Lord's Table!! We are stating simple fact, incredible as it must appear to many. Alas! how far from the truth can dear saints drift away when once they let go their hold upon "It is written." When other Christians meet to break bread and partake of the cup of blessing, they certainly do show forth the Lord's death. We doubt very much whether the most bigoted among "the Brethren" would deny that. What, then, becomes of the exclusive Table? Any pretension to such is very silly, as well as sad. The tendency of all this is, of necessity, towards narrow-mindedness and degeneracy. Brethren" groan under a spirit of worldly-mindedness,-not in any very gross form, but it is growing upon them. And they lack that Christ-like simplicity and devotedness which belonged to them when they were little in their own eyes. As belonging to "a body," this is beyond remedy; but as members of "THE BODY," the Church, "the Brethren" have only to quit the mistaken position they hold, abandon their traditions, and gather as Christians, without any human organisation. Let them be content to be faithful fews, and little ones, and follow the Lamb whithersoever he leadeth. The eye of faith must be fixed upon Christ, not upon human leaders. When will Christians learn that lesson? But notwithstanding all-the members of this community, whose failures, as such, we dare not screen (call them Brethren, or Plymouth Brethren, or what you will), are individually very dear, loving, and lovable Christians, generally well taught in "the Word," and very sincere. They love the Lord Jesus Christ in sincerity, and joyfully wait for His appearing. The Lord bless them, and lead them, and keep them, with all His dear saints everywhere, in patience until He comes, for His own glorious name's sake. As respects Ministry, the way in which it is recognised exercised "the Brethren" and is in entire accordance with Scripture. Such as have gift, labour without fee or reward. Bright, shining lights there are in their midst, unknown to the world, and but little owned by Christians beyond the limited circle of their own denomination. But the Lord owns and honours them, for they honour him. Their influence has been and is felt far and wide, however little We believe it would not be too they may be known by name. much to say that most of the advanced truths of Scripture, now generally expounded by spiritual evangelists and teachers, have been unfolded afresh in these last days by the Holy Spirit, chiefly through the instrumentality of those who have minis"the Brethren." tered among

among

But it has been apart from Brethrenism that these faithful servants of the Lord have been so greatly used. It is their writings which have been so much blessed. These are in most cases published under initials only, and are (almost without exception) free from sectarian bias. Many a preacher whose name is celebrated, and many thousands of Christians who are in some degree enjoying spiritual liberty and rejoicing in the hope of the coming of the Lord Jesus Christ, are indebted to the writings of these faithful ones, who, though a little cramped perhaps, when dealing with their own party, have discarded all narrowness when expounding the word of God, and have sought to embrace in their large-hearted love all who love the Saviour. Careless of name and fame, they have kept themselves in obscurity, and have done all to the Lord, content to await from his gracious lips the much-prized words-" Well done, good and faithful servant!"

No HOUSE OF GOD.-In the present dispensation, there is no Temple on earth. Persons foolishly talk about going to the House of God and the Sanctuary. It is quite a delusion. Buildings called churches are opened with a ceremony called consecration; but it is all in defiance of the spirit or letter of Scripture. See Acts xvii. 24. The true worshipper must, even now, know his place in the heavenlies" within the veil;" there only in spirit can the believer worship. See Heb. x. 19-22,

ON SANCTIFICATION.

We consider sanctification to be isolation from evil. Jesus was ever sanctified-set apart to holiness. Devotedness and self-sacrifice seem also to be implied in some applications of the word. The Lord said, "For their sakes I sanctify myself," &c. John xvii. 19.) But separation from all that is opposed to the mind of God is the chief thought pressed upon us in Scripture. Thus it was with our blessed Saviour, He was separate from evil, isolated from it. A short time before his hour of agony, He said, "The prince of this world cometh and hath nothing in me." Satan, could lay hold of nothing in him to fasten sin upon. The Lord Jesus was undoubtedly sanctified, i.e., in the condition of sanctity, even when "He bare our sins in his own body on the tree." For though our sins were, most incomprehensibly to us, yet actually, in his body, they could never commingle with his

pure self.

Now, He is our sanctification. "He is of God made unto us sanctification," as well as wisdom, righteousness, and redemption. He is also our pat- ¦ tern as to sanctification. Our calling is to be like him. Our standing and acceptability before God are that we are identified with him. (Of course we are speaking only of those who believe in him unto salvation.) We are "Accepted in the beloved;" "As he is so are we in this present world." This is in respect to the new life which he has given to us; the new nature which sinneth not. "Whosoever is born of God doth not commit sin, for His (God's, seed remaineth in him, and he cannot sin because he is born

He ¦

of God." But then, as to experience, (being not yet actually delivered from the old carnal nature, but in a "body of sin,") the believer is liable to commit sin. The new nature, however, never consents. It shrinks from and detests evil; such sin as a true Christian may beovertaken by, is committed in the power of the Old Adam nature. Through faith in Jesus Christ, the believer is sanctified, i.e., set apart to holiness. is not only forgiven and justified-a new life is also given to him which is a holy life, a sanctified life, identical with the life of Christ, isolated from evil. But as sin came very near to Jesus when on the accursed tree, being in his body (most mysteriously so, beyond our comprehension); so also sin comes, so to speak, even nearer (perhaps) to the new nature in us, because of the carnality of our minds and permitted desires.

This brings us to the second order of thought which Scripture furnishes respecting sanctification: viz., the prayerful desire of Paul expressed in 1 Thess. v. 23; "The very God of peace sanctify you wholy; and (or, that) your whole spirit, and soul, and body be preserved blameless unto the coming of our Lord Jesus Christ."

Now this, we think, is not, as is generally understood, progressive sanctification, or the completion of the work of sanctification. Surely it is more a renewal of that consciousness of sanctification and practice in sanctity which belong to us, and is akin to Eph. v. 25, 26, 27. "Christ loved the Church, and gave himself for it; that he might sanctify and

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A simple illustration may be helpful to a true understanding of Scripture teaching. Suppose one of the golden vessels belonging to God's ancient sanctuary to have been abused or used for some vile purpose, such as the display of human pomp and pride at Belshazzar's feast. The quality of the vessel is unaltered. It is of Pure Gold.

But it has

been handled by a vile sinner; therefore it may have to be purged in some divine way before restoration to its sanctified uses. Its intrinsic fitness has never been changed. First and last it was a pure vessel made unto sanctification. So with the blood-washed sinner. He is henceforth a vessel formed (Heb. x. 10). unto sanctification; He is sanctified. Satan comes in and misuses the believer; but his standing in purity and sanctification is unalterable. Purging may be needful, more or less frequently, according as he is walking circumspectly or otherwise; and the process will be proportionately painful. To be restored to sanctified uses is the believer's need. Hence the prayer, "The very God of peace sanctify you wholly," &c.

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6. THE WRITTEN WORD.-Surely enough has been said to

induce the reader to Search the Scriptures' like the noble

Bereans (Acts xxii. 10-12), to see whether these things are

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This searching must, however, be accompanied by prayer to God and faith in the Holy Ghost, as the one who is to lead us into all truth.' May we ask you, dear reader,-Is it a practice with you to pray to God in faith for enlightenment проп the Scriptures, do you take those very difficulties to the throne his Word? When you meet with difficulties in reading of grace, and pray the Lord to teach you! If any of you lack wisdom let him ask of God, that giveth to all liberally and upbraideth not; and it shall be given him.' (James i. 5.) 7. RESTORATION OF ISRAEL.-We just add a few words on this subject. Christians have in thought and teaching confused the Jewish Dispensation with the present Gentile Dispensation. For eighteen hundred years have believers (in unholy alliance with mere professors) tried to blend those utterly opposite things, Law and Grace. The Jewish Dispensation, which brought in the Law, was completely set aside (not abolished) when Israel refused to receive the testimony of the Apostles, after the ascension of Christ. When the Church-a world-rejected Body, following its world-rejected Head-has

been gathered home to heavenly glory, the Jews will be restored, under the immediate reign of Israel's long-promised Messiah. The passage already quoted from Romans xi., and many other scriptures, clearly prove this. A remnant of the earthly Israel will be found faithful in and after the day of the great tribulation. These will be restored to the Promised Land, and through Israel will all the nations of the earth be blessed. His people shall be willing in the day of His power.'

One most important result of discerning the marked separation of, and contrast between the Jewish and Christian dispensations is, deliverance from the bondage of the law. Ye are not under the Law, but under Grace.' (Rom. vi. 14.) This is surely emphatic enough for all who own the Word 'as rule and guide. But as long as Christians listen to preachers who uphold the anti-scriptural blending of Judaism with Christianity, they will be kept in comparative darkness, sorrow, and doubt. What else can result from disregard of the plain teachings of the Word of God? Alas, how many thousands of souls are kept under the bondage and terror of the Law, instead of rejoicing in the liberty of the Sons of God'-the liberty with which Christ has made them free.' Of course it should be evident to all who love the Lord Jesus Christ, that the liberty he has given is not licence to sin. It was sin which killed the Lord of life and glory! and it ought, therefore, to be intensely hateful to every believer. Rom. vi. fully settles the question as to how we are delivered from Law; we pray you to consider this Scripture prayerfully.

8. THE MINISTRY.-We must now submit to the test of 'What saith the Scripture?' another most important subject. It is that of Ministry. In the Christian economy, according to Scripture, there is no division into classes. Clergy and Laity are distinctions unknown in the New Testament. In Israel there

was a distinct tribe set apart as priests. But, as already shown, we have no part in that dispensation. The Ministry given by our Lord Jesus Christ is expressly enumerated in Eph. iv.viz. Apostles, Prophets, Evangelists, Pastors, and Teachers.' These are distinctly stated to be gifts from Himself to his body, the Church. Apostles and Prophets (who had power to ordain and foretell things to come, by direct revelation from the Lord,) ceased as soon as the mind of God had been fully made known. We have now the Written Word instead.

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The Lord still gives Evangelists, Pastors, and Teachers; but he never calls upon his people to give themselves such, nor to appoint or ordain them. Neither does he set them to ordain one another. Men are foolish and unfaithful enough to accept ordinations and appointments from their fellows, and are unbelieving and perverse enough to go to colleges for wisdom instead of going to God as he has expressly instructed them to do; but unless they have gifts from Christ they can neither evangelize, shepherdize, nor teach. My speech and my preaching (says Paul) was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power; that your faith should not stand in the wisdom of men, but in the power of God. Howbeit we speak wisdom among them that are perfect; yet not the wisdom of this world, nor of the princes of this world, that come to nought, but we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory.' (1 Cor. ii. 4-7.) '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. Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned.' (1 Cor. ii. 1214.) Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool that he may be wise. For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiAnd again, the Lord knoweth the thoughts of the wise that they are vain. Therefore let no man glory in men.' (1 Cor. iii. 18—21.)

ness.

All this is plain enough, if Christians will be taught of God. The entire institution of Clergy is a most grievous mistake. Ministry is thus set before us in scripture:

An Evangelist is a person gifted to preach the Gospel of Salvation, and it is evident he should exercise his calling whenever and wherever he can get unconverted persons to hear him. He is appointed by the Lord, and to him only is he answerable. He should never accept from man either an appointment or a stipend; by so doing he becomes the servant of man. Yet if he be given wholly to the work of the Lord, those who have profited by his ministry are to take care to supply his temporal wants-The Lord has ordained that they who preach the Gospel should live of the Gospel.' All the Scriptures which speak of pecuniary aid in connection with Christian Ministry, apply to those who devote their lives to preaching the Gospel. It is for Evangelists, who travel far and wide, to proclaim the glad tidings of Salvation, for whom the Lord provides by laying their needs upon believers. But for those who preach the Gospel near home, if they can follow their ordinary avocations, labouring with their hands, as did Paul, it is far happier to do In any case let them never ask help of unbelievers. Pastors or Elders are given by the Lord to care for the Sheep and the Lambs of His flock. They were, in the first days of the Church, ordained by Apostolic power. This power of ordaining was sometimes delegated to others, as Timothy and Titus; but this delegated power was conveyed by special gift, and was laid upon them for temporary purposes only. No power of ordaining is possessed now, for we nowhere read that it was to be perpetuated. If any pretend to it, we ask-Whence is it obtained?

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The Teacher's office is evidenced by the name. His labours are exercised in the assembly of believers. Neither the Pastor nor the Teacher should accept payment. "The Elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the "Feed the flock of God which is glory that shall be revealed. willingly; not for filthy lucre, but of a ready mind; neither as among you, taking the oversight thereof, not by constraint, but being Lords over God's heritage, but being ensamples to the flock.' (1 Pet. v. 1-3.)

This question of Ministry will, perhaps, be better understood by Christians who may not hitherto have given attention to the subject-by looking at the true construction of a Church.

In the highest sense of the term, there is but one church, the body of Christ, which will be revealed in the glory. But upon earth the one church should be represented by assemblies, or churches of believers. In such assemblies the unconverted have no place as worshippers, nor can they have part in any

matters for which Christians should assemble themselves together. They may, however, sit by as hearers. The basis upon which believers should come together is the word of the Lord in Matt. xviii. 20- Where two or three are gathered together in my name, there am I in the midst of them." In this we have not only a promise of the Lord's presence, but an assurance that irrespective of time and place the Head of the Church is present where two or three believers are gathered in his name. Of course faith only can realise the blessing of it. Christians generally do not gather in the name of Jesus simply, but in the names of sects-Anglicans, Methodists, Baptists, Independents, and so forth. What are called congregations are notoriously mixed assemblies of believers and unbelievers. The assurance of the Lord's presence is evidently not for such. His presence as Head of the Church is not owned, and of course is not reckoned upon, (except, of course, in respect of the worship of God, who is everywhere present.) Yet we gladly acknowledge that the power of the name of Jesus is owned in such assemblies, and the Gospel of his salvation is preached. But this is no recognition of the very presence of the Head of the Church. On the contrary, man is exalted, to headship; all worship, teaching, &c., being under the rule and guidance of a clergyman, who is in many cases appointed by secular authority, or at best elected by the congregation, in any case by some mere human arrangement.

We refrain from touching upon Pew Rents, Salaries, Livings, Lordships, &c. The whole system is thoroughly unscriptural. All is summed up in that word.

[The development of this subject, viz., deliverance from the 'City of Confusion,' we purpose continuing from month to month.]

OUR CORRESPONDENTS AND OURSELVES. J. L., Peckham,-informs us that "the origin of that which has grown into Plymouth Brethrenism dates at least from 1824, and is consequently over 40 years old." Our correspondent also corrects us on several points, and gives much information about their doctrinal controversies, which would be important if we desired to give all the ramifications of the movements and agitations which have occurred among the Brethren. That was not our object. All we wished, was to furnish Christians generally with a truthful account of what the Brethren really are. We sincerely thank J. L., however, for the clear statements contained in his very kind letter. C. P., East Moulsey, has also written us a very able exposition of the grievances and ruptures which have occurred among the Brethren. These matters we have purposely avoided, and cannot touch them now. We give, however, two or three extracts from C. P.'s letter, which are pertinent to the line of things we desired to review.-"Fifteen years ago I took the step I had long felt I must, or would come at last; I came out from the Church of England so-called. I had shrunk from joining Dissenters, and for some reason equally shrunk from joining the Brethren; still, having taken the one step, the next seemed to me, at that time, inevitable; and I found myself worshipping with those called (by others) Plymouth Brethren. Still, I never did, and do not now, recognise any other than the "one body, one Spirit," and thus was I kept, by God's grace, from falling into the snare laid by some of constituting themselves THE body, the one assembly of God.

To my own mind, you exalt the Plymouth Brethren, or rather depreciate other Christians, by attributing to the former that they became clearly convinced that our Lord Jesus Christ had sent the Holy Ghost to guide his followers into all truth. It was just such an assumption which often set me against the Brethren while in the Church of England, because while there I as fully acknowledged this truth as I may be supposed to do now. So I did the unity of the Body. * * I have reason for saying you exalt the Brethren beyond their due. As regards certain principles, I must thankfully own them, accept and act on them; and must therefore be content to be called (by others) a 'Plymouth.' No doubt the fact of leaving Baptisn an open question did of necessity lead to confusion; many were afraid of insisting too much upon it lest they should lose Mr D, who still clings to 'infant sprinkling.' [Your last letter in our next.--ED.]

subject of Sanctification is noticed in our present number.FD.]

"Please

J. P. Birmingham, orders some copies, and says, explain Heb. vi. 4, 5, 6."-[We hope to comply in our next number.--ED.]

A.Z. says, "I have read your little paper from its commencement with interest; and am particularly pleased with the article entitled The Plymouth Brethren. By this movenent the holiest, deepest truths of Scripture have been perverted and made formative of a sect. Alas! what is man? To suppose Paul when he by the Holy Ghost wrote his epistles had in his mind the forming of Plymouth Brethrenism is manifestly absurd. And yet to this his epistles are twisted. God has certainly come in with a breach, but who as yet has learned the lesson He would fain teach ?"-[We believe the lesson is, that henceforth earnest and true-hearted Christians should be content with very small fellowships, in which the activities of divine love are kept in exercise-where brethren and sisters really love another and prove it one to another in deed as well as in word. Above all we must walk in the consciousness of the deep humiliation which has come over the Church. We deserve to be a despised people. Just as the world's Churches are arrogating to themselves more and more of pomp and self-abasement: and this not only because we are so taught and self-sufficiency, must the Church of God manifest humility in "the Word," but in consequence of our manifest failures as a chosen people. Indeed we have nothing to boast of but the love of God through Jesus Christ our Lord. Our hope and expectancy must be the perfect deliverance which he will bring at his coming. We must really be "turned from idols to serve the living and true God, and wait for his son from Heaven.".. ED.]

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W. L., Camden Town, takes us to task for saying "The word of God declares that the soul is saved through faith alone," and asks us to point out the passage. We refer at once to Rom. x. 9, 10; Acts xvi. 31; 1 John v. 13. We merely cite these passages. Our difficulty is not in finding Scripture evidence, but out of the abundance where to choose from; we are amazed that any Christian (i.e. a believer) can have any difficulty about it.

E., Islington, writes-"I have known dear Christians who have sought to gather believers in faithfulness to the Lord in small fellowships, stigmatised 'robbers of churches"! This is grievously harsh and ungenerous."-[It is more; it is untrue. E. will see from our article in this number on "Separate Fellowships included in Local Churches" that the ground taken by those of whom he complains is quite un-Scriptural-that there is no such thing in Scripture as "our church" from which brethren." Let us seek grace to approve ourselves to him, and to rob. "One is your Master, even Christ, and all ye are to "feed his sheep," wherever we may find them. RECEIVED.—“ Lay-preaching," &c. Too late.

TO CORRESPONDENTS.-We invite enquiries tending to the elucidation of scriptural truth. Controversial questions should be avoided entirely, if possible.

NOTICES.

Letters for the Editor to be addressed to 335, Strand, W.C.

W. H. H., Derby, writes as follows:-"Will you be kind enough to send me 26 copies of PRECIOUS TRUTH? I enclose stamps. I like your paper much, and believe it will be made a blessing to the Lord's people. You will be glad to hear that I have been able to get nearly 30 regular subscribers, and live in hopes that this number will soon be much increased. Kindly send me a few numbers (in accordance with your note in No. 3) to distribute gratis, and to send to friends at a distance. In this way I trust I could get many to take it up who do not know of its existence yet. I am a lover of precious truth, and desire to see it scattered far and wide. About a fortnight ago a few Christians with myself commenced a meeting on Monday evenings for reading the Scriptures. I hope if the Lord will to let you know more of this, and how we progress by and bye. I have the privilege of gathering with a few Christians, in the name of Jesus only, every week for breaking of bread. This is not on the Lord's Day; at present there are hindrances to our coming together on the first day of the week. Will you kindly give us a word on Sanctification-what is it? Many Christians think of it as a few numbers monthly, and take some pains to lend them about. If perfection in the flesh-absolute sinlessness of life in this world. Are not all believers sanctified? Has the word only one or several meanings?" -[We thank W. H. H. very heartily for his exertions in spreading the knowledge of PRECIOUS TRUTH. May many other dear brethren and sisters be led to do likewise; not for our advantage, for we have nothing to gain, but for the sake of the sheep and lambs of the flock. We congratulate our correspondent upon the open door for searching the Scriptures and for fellowship in breaking of bread. May the Lord send abundant blessing upon these and all such manifestations of faithfulness. As requested, the

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To facilitate the obtaining of PRECIOUS TRUTH, packets will be sent post free to any part of the United Kingdom, by remitting, in advance, as follows:-Two copies for 2d., Five for 3d., Ten for 5d. Cash in advance.

NO OUR READERS.-We ask brethren and sisters in the Lord to order done to the Lord in faith, you will thus be di-peasers of much blessing.

Smail Tract. Id. 1s 6d per 100.

HRISTIANS in the Neighbourhood of the Strand are invited to the Scripture Reading Meeting at 335a, side-door, Monday, at Seven. HE SCRIPTURAL CONSTITUTION of a CHRISTIAN CHURCH. Job Caudwell, 335, Strand. OTICE.-Employment is wanted for a Christian man, a labourer. He wants a Porter's place, or other suitable employment. Any communication will be gladly received by the Editor, 335A, Strand.

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Printed by JOHN EVANS, 335a, Strand, W.C.; and published by Jos
CAUDWELI, 335, Strand, London, W.C. Tuesday, August 1, 1865.

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