"The Lord Jesus shall be revealed from heaven [not in heaven] with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ." (2 Thess. i. 7, 8.) Do you ask, beloved, how this affects us, seeing that we have obeyed the gospel of our Lord Jesus Christ, and that we have abundant assurance from Scripture that we shall be taken out of the scene before the day of vengeance? Believe me, it affects us in many ways. If you were living in a house which was declared to be plague-stricken, and which the authorities had doomed to be destroyed by fire, I suppose you would not only make your own escape, but you would also solemnly warn all the other inmates, to flee from the double danger of the plague and the fire. We are left in the world as testifiers for Christ and of Him. "God hath appointed a day in which he will judge the world in righteousness by that man whom he hath ordained." (Acts xvii. 31.) We are walking through a world under doom, even as Noah was in his day. Could Noah settle down into careless indifference, or have part in the planting and building of those times before the flood? Nay; year after year he continued to do what God had commanded him. The people doubtless looked upon him as a poor crackbrained fool. But he had got the word of God for it that judgment was already ordered, and he kept on with his work, testifying of the wrath to come. And it came! When Noah's work was complete the judgment fell. And thus it is to be at the coming of the Son of Man. He has given his faithful ones a work to do-it will soon be finished. Then He will take all who believe in him in this day out of the world, even as Noah was taken out of it and was shut into the ark. And the awful day of earth's tribulation will immediately follow. "In a moment, in the twinkling of an eye" will the loved ones of Jesus be joyfully taken away-and then, apparently, without further warning-the day of wrath. will begin down here. Warning has been uttered from time to time for more than eighteen hundred years. Yet mankind suffer their ears to be stopped by Satan, the god of this world. He now puts forth his sweetest blandishments. He gives oratorios, and sacred concerts, and ritualism, and religious ceremonies, and vestments, and pomps and shows, and shams innumer able. "Satan himself is transformed into an angel of light, and his ministers As the ministers of righteousness." (2 Corinthians, xi. 14, 15.) Thus they cry "Peace, peace." But the word has gone forth "The Lord so cometh as a thief in the night. For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child, and they shall not escape." (1 Thess. v. 2, 3.) Surely, dear Brother, dear Sister, as realising all this, we ought to avoid in our walk and conversation, everything which might help to mislead the poor infatuated creatures around-keeping ourselves always as servants that wait for their Lord. We have indeed according to the Scripture, a "Sure word of prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts." (2 Peter i. 19.) May we treasure all these words as very precious until that day. Yours, in hope Of the promised comingof our Lord, TO THE EDITOR OF "THINGS NEW AND OLD.". DEAR BROTHER IN CHRIST,-In the October number of your valuable paper, we find among the answers to correspondents a statement which will not bear the test of scripture. We copy your 66 66 "answer" verbatim as follows: "A YOUNG SISTER, TEIGNMOUTH.-1 Corinthians, v. 12, "13, is perfectly conclusive as to the responsibility of an assembly to judge evil. The fact is, if an assembly refuses to "do so, it is not a christian assembly at all, and we should not "remain in it one hour, or sanction it in any way, even though "composed of real saints of God. To say that an assembly is "not responsible to judge evil, whether in doctrine or practice, "is to say that God and evil can dwell together, which is, in our judgment, very great wickedness indeed. There may be "weakness and ignorance. Christians may be dull in percep "tion, slow and sluggish in action; but the moment they deny "their corporate responsibility to judge evil, it is downright "corporate antinomianism. If an individual were to take such "ground in reference to his own personal walk, what would you say to him? And wherein lies the difference? body less responsible than an individual member?" Now, we confess we are sorely grieved to have to differ with you; for we gladly bear witness to the high character and truthfulness of your writings. We feel confident that it was in the spirit of a member of the exclusive party of the Plymouth Brethren, rather than as the editor of "Things New and Old," the above answer to "a Young Sister" was indited. 66 Is the You say "If an assembly refuses to judge evil, it is not a christian assembly at all." This interpreted into "exclusive Brethrenism" means, that a christian assembly is required to eject any who teach, or countenance those who teach, anything their party designates false doctrine. The misappropriation of 1 Cor. v. 12, 13, is fully exposed in the letter to Mr. J. N. Darby which appeared in the last number of this paper. It is, therefore, needless for us to travel over that ground again. Our design now is, by direct appeal to the "word of God," to refute your assertion, (namely, "that if a Christian assembly refuses to judge evil it is not a Christian assembly at all.") The church at Galatia did not cease to be a Christian assembly, though it had received teachers of grossly false doctrine! At Crete, where Titus was left to "ordain elders | Head of the Church appears to have been shut out. in every city," the apostle testified "There are many unruly and vain talkers and deceivers, specially they of the circumcision: whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake. One of themselves, a prophet of their own, said, The Cretians are always liars, evil beasts, slow bellies." (Titus i. 10-12.) Here was leaven indeed! Does the apostle declare that the churches in Crete had ceased to be christian assemblies? Nay, he leaves Titus to "set in order the things that are wanting, to ordain elders," &c. Does he command the false teachers to be expelled, as in the case of the fornicator at Corinth? NayHe says "This witness [their own prophet] is true. Wherefore rebuke them sharply, that they may be sound in the faith." (Titus i. 13.) This is the remedy given of God. A very different thing from cutting off the poor failing ones, or declaring the assemblies to be Unchristian. Now let us consider our Lord's words to one or two of the Seven Churches of Asia. To the church at Ephesus the Lord Jesus said— "I know thy works and thy labour and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: and hast borne, and hast patience," &c. (Rev. ii. 2, 3.) Not," thou has excluded them "—but, "thou hast tried them and found them liars, and hast borne and hast patience." The assembly had acted faithfully; they had proved these pretended apostles, and had found them false, and put them to shame, but they could still bear with these who had been untruthful, as to remaining in the assembly, though they would not endure their pretensions. At least this appears to us the meaning of the words in the third verse. Certainly there is nothing to lead to the thought of expulsion. So also as to our Lord's message to Smyrna. "I know thy works and tribulation and poverty (but thou art rich), and I know the blasphemy of them which say they are Jews and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life." (Rev. ii. 9, 10.) Not a word about excommunicating the blasphemers; but the truehearted ones were to suffer. It seems to us that the spirit of all the addresses in Rev. ii. and iii. is in accordance with this. Confusion and wickedness had come in, and the assemblies had no power to expel-but they had "the sword of the Spirit;" they had prayer, and they had the Lord Jesus in their midst! These were their resources. Moreover, in the instance of Thyatira, faithful ones appear to have availed themselves of the alternative of separation, because the evil was too strong for them. At any rate, it is evident that our Lord still addressed them as Christian Assemblies; even where there was sin of the most dreadful character, as found in Thyatira; yea, even down to Laodicea, where the Thus, dear Brother, your assertion is proved to be utterly baseless. You have fallen into the common error of your denomination-that of confounding judgment with execution. A christian assembly is indeed required to judge all evil, just as each individual is enjoined to do so. God forbid that we should countenance or afford any cloak for evil. Let us hate sin, and seek to get rid of it, in whatever way the word of God appoints, according to its character. But let us care for those who are overtaken by a fault, and let us not deal with any as enemies who are believers in our Lord Jesus Christ. To take up your own thought as expressed at the close of your paragraph. An individual christian judges his sin, confesses to God, and is cleansed from all unrighteousness. It may be, however, that the Lord will first put him under discipline; but he is never cut off-he is always a member of Christ. So with a faithful christian assembly. When leaven is detected, confession is to be made to God, intercession also for the offender. He may have to be dealt with by rebuke from the word of God; he may even have to be avoided, as to intimate fellowship, for a time. But he must never be cut off from the Church, unless his sin be of such immoral character as would not be excused by the unconverted; such wickedness as is specified in 1 Cor. v. And in that case, it is not merely turning a member adrift, but solemnly delivering such an one to Satan for the destruction of the flesh. We are convinced that if an assembly seeks to apply faithfully the resources God has given them, the Saviour will come in, in delivering grace. The Lord has not given power to the church to exclude on points of doctrine, nor does any misapprehension of truth on the part of an assembly of believers, alter the fact that they are a christian assembly. In truth, it is an absurdity to affirm that a gathering of persons having vital faith in the Lord Jesus Christ, can be anything but a christian assembly. Their existence as such is dependent, not upon their truthfulness doctrinally, but upon that divine operation which has, by the Holy Ghost, brought the living members into union. "For by one Spirit we are all baptized into one Body." (1 Cor. xii. 13.) I entirely exonerate you from all charge of wilful perversion of Scripture. Your fault is, in common with Mr Darby and many others, that you will not listen to truth from outside your own party. It is this which compels us to deal somewhat severely with "exclusive Brethrenism." The very existence of the "Plymouth Brethren " confederacy, is based upon an unscriptural course of reasoning, as we have already shown in this paper. The failures which attach to it, any christians might have fallen into. We can sympathise with those who make mistakes; but we must rebuke those who refuse to listen to the word of God. Notwithstanding, we highly esteem you as a muchhonoured servant of our master, and as one who really loves (party prejudices apart) all who love our Lord Jesus Christ in sincerity. ED. P. T. A PREFIGURATION OF GOSPEL TIMES. Perceived in John vi. 1-13.-(Continued from our last.) [COMMUNICATED.] In order to present the reader with a few other subordinate considerations, I quote the rest of the passage from John vi.- "When Jesus then lifted up His eyes, and saw a great company come unto Him. He saith unto Philip,— "Whence shall we buy bread, that these may eat?' "(And this He said to prove him, for He himself knew what He would do.) Philip answered Him Two-hundred pennyworth of bread is not sufficient for them, that every one of them may take a little.'. "One of His disciples, Andrew, Simon Peter's brother, saith unto Him, 'There is a lad here which hath five barley loaves and two small fishes; but what are they among so many?' "Jesus said, 'Make the men sit down.' "Now there was much grass in the place. So the men sat down, in number about five thousand. And Jesus took the loaves, and when He had given thanks, He distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes, as much as they would. When they were filled, He said unto the disciples, Gather up the fragments that remain, that nothing be lost.' Then they gathered them together, and filled twelve baskets." " ་་ Pray ye therefore the Lord of the harvest, that He would send forth labourers into His harvest,' And seek to be yourself at His command, in any way, however humble. Andrew, (as the Jewish Ministry before the Cross,) indicates in his answer their conscious possession of truth sufficient for their personal satisfaction, but has no thought of its sufficing for the nations. This attitude of the Jewish mind is too well understood to need further remark. We refer to it, in passing, because it confirms our thought of the representative character of Andrew, as seen in John i., vi., and xii. In the fire barley loaves we see a loaf for a thousand, implying a sufficiency in the preached Gospel to meet the spiritual needs of all; that is, that the atoning value of the sacrifice of Christ is infinite. "He is the propitiation for our sins, and not for ours only, but also for the whole world." This truth is professedly received by the nations; they receive it, but only in a carnal way. The two fishes seem to me to. indicate that the Lord Jesus has not only presented the True Bread— ("The Bread which I will give is my Flesh") E. THE CHURCH'S PATH and THE CHURCH'S HOPE. (John vi. 14-21. In the proportion that the desire of patronising the Lord Jesus Christ, after a worldly fashion, exists in a professing church, in that degree, I believe, it will be found that the Lord practically withdraws His presence, till, as in the Church of Laodicea, He is outside and knocking. In a previous treatise on John i. (see page 135), -for Life, but has added much that will be for the I was led to regard these two apostles introduced in gratification of his saints, of the two dispensations the above scene, Andrew and Philip, as represent--the present and that which is to come. ing Testimony, or Ministry, before and after the Cross. Simon Peter, (the representative of the former testimony under a new phase at Pentecost,) is also introduced, passingly, in this John vi., but, as in John i., he is silent, and for the reason I there suggested, viz. that the believing circumcision, as a distinct testimony in the earth, would come to silence. It is remarkable, too, that Philip and Andrew are again presented to us in the 12th chapter of this same gospel, as mentioning to Jesus the desire of the Greeks to see Him. The consideration of these two passages in John vi. and xii. greatly strengthens in my own mind the analogy I was led to put forth on John i. In John xii. the Greeks apply to Philip, (who represents the future testimony among them,) but he proceeds to honour him who stands for the then-existing testimony or ministry-Andrew, and, together, they take the matter to Jesus! Again, take the passage before us. Here, in a scene so evidently foreshadowing Gentile times, Philip is the only apostle addressed by our Lord! And do we not here see in Philip the special failing of Ministry generally in Christendom?-i.e. a constant consideration of what natural resources are needful to cover the contemplated ground. Is a large city to be evangelised?-the thought of the modern Philip is to arrange machinery to raise "a two-million-fund," though confessedly even that will only suffice for every one of them to take a little." Oh, how the Lord Jesus has "proved" and is proving the Philips of Christendom! The power of money is the one thing regarded, on all hands, as needful, in order that the people shall be spiritually fed! Brother in Christ,-In contemplating the spiritual needs of the multitude, be not bewildered, as Philip was, but remember the exhortation of the Lord Jesus, The spirituality of a Church can only result from His presence being felt in power. The degree of this spirituality must not be inferred from the external exhibition of a certain kind of showy work. The professedly religious Jews cast largely into God's treasury, but the widow's mite outweighed their gits. So, in this our day, there may be much giving to the poor, the widow, and the orphan, and also for the purposes of buildings and ministries, which may spring from a desire to honour Christ by increasing endowments in His Name, the motive being to permanently build up and give Him the kingdom! But in the light of the passage before studied, we see the Lord really withdraws from worldly partisans. Jesus did, said, 'This is of a truth that prophet which should "Then those men, when they had seen the miracle which come into the world.' When Jesus therefore perceived that they would come and take Him by force, to make Him a king, He departed again into a mountain himself alone." (14, 15.) The Lord would also have his servants withdraw : "And when even was now come, his disciples went down unto the sea, and entered into a ship, and went over the sea toward Capernaum." (Ver. 16, 17.) In this word evening is seen (as I think) a failure on the disciples' part. In Mark we read that the Lord, upon perceiving the design of the people, straightway constrained His disciples to get into the ship, and to go over before Him to the other side. They ought, therefore, it would seem, to have embarked while the Lord "sent the people away." (Mark vi.) Instead of which they linger til after the Lord has departed, and at "even go down to the shore. The Lord knew it was not good for His disciples to remain there; He knew their danger of mistaking partisanship for discipleship. Had they obeyed with promptitude, they might have reached the other side of that sea of eight miles wide by the time night had well closed in or before the storm had arisen. Dear believing reader,-It is now late,-is it not? in the history of the Church on earth, and late also with many individually, to get away from intimate fellowship, in worship and work, with the unconverted but better late than not at all. And what is the path which the Lord would have His people take? Across the Sea-through the nations of the world, the sea symbolizing "peoples and nations." Christians are exhorted to regard themselves as strangers and pilgrims, passing through the world, not of it, but desiring the other side. Now, as "the whole world lieth in the Wicked One," the path of the Lord's servants is across or through the realm of Satan, the god of this world, who rules in the hearts of the children of disobedience, that is, those who will not receive the testimony of Jesus as His servants pass through. Now, how vividly does this scene represent Satan's realm! It is night; Satan is the Prince of Darkness. The "wind was contrary; he is the Prince of the Powers of the Air. ever waves of the world's opposition may dash against us, let us ever remember that it is the powers of Satan-the winds-which have raised them. What "For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness on high." (18) Let us look through the opposition in the flesh to the prime cause-Satan, but remember, for our consolation, that "He that is for us is greater than He that is against us," and also that Jesus is looking at us from the mountain. The World's waves in the path of duty are much more to be desired than the World's smiles, secured by lingering where the Lord Jesus would have us not. "And it was now dark, and Jesus was not come to them. And the sea arose by reason of a great wind that blow." In this path on the sea-the path of mystery, darkness, faith, opposition to Satan, patient endurance of the World's buffetings-what is our hope? That Jesus, who sees us "toiling in rowing," will come to us on the waters. It is interesting to think that in the attitude of the disciples in rowing their faces were turned to that coast on which the Lord remained. Doubtless if there was not the expectation of His coming, they had the wish He had been with them. But it is noticeable, that the Holy Ghost introduces the words "And Jesus was not come to them," after stating that they had gone on to the dark sea, as if His coming to them, even under those circumstances, ought to have been their proper hope and expectation. Then, beloved, let us keep on 'rowing'; the Lord is at hand. Rowing is expressive of earnest individual and united action-striving, and striving together “ for the faith of the Gospel " Believing reader, Are you at the oar? Keep there. Is the wind contrary? Pull harder. The Lord has said, Go over; preach to every creature. What if failure has come in, and we are not across. Still, keep to the oar, and keep on the watch. The Church's distance in her work is left indefinite ; it is not revealed whether it is "five-and-twenty, or thirty furlongs;" the Lord knows. "So when they had rowed about five-and-twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship; and they were afraid. But He saith unto them, It is I; be not afraid.' (Ver. 19, 20.) " The disciples might well fear; it was God who was approaching. He whom we look for is our God as well as our Saviour, Jesus Christ. Let this thought quicken our desire to "be found blameless at His Coming." "But He saith unto them, 'It is I; be not afraid.' Then they willingly received Him into the ship, and immediately the ship was at the land whither they went." (21) With what joy shall we receive Him when we see darkness and the toil! Him! An end, then, to the storm and the strife, the E. TRADITIONS OF MEN. A DIALOGUE. ENQUIRER.-What do you consider the first requisite on the part of a sinner desirous of obtaining salvation? EVANGELIST.-The one essential is, a patient, simple hearted attention, to what God has declared. There are two great dangers to a soul who does not know the way of life. First, the traditions of men;-secondly, the do which may render him worthy of salvation. natural thought, hat the individual has something to ENQ.-Let me ask-how is an ignorant person to distinguish between "the declarations of God,” and what you call the traditions of men? EVANG. The declarations of God concerning in the New Testament scriptures; thus salvation are all plain and emphatic, as found "As "Moses lifted up the serpent in the wilderness, "even so must the Son of man be lifted up: that "whosoever believeth in Him should not perish but have "eternal life." (John iii. 14-15.) The gospel, or glad tidings, sent into all the world, after the death and resurrection of the Lord Jesus, will always be found of this unequivocal and simple nature. ENQ.-What is the general character of men's traditions, such as you would contrast with scriptures like that you have named? EVANG-Traditions, in our day, always present Jesus Christ and something else. They are not content to let the whole work and merit of salvation rest upon the Son of God. ENQ.-Will you name some special traditions of the character you have thus given generally? EVANG.-Yes. There is difficulty, however, in selecting from the multitude. The Romanists, or followers of popery, teach that salvation depends somewhat upon Jesus, but very much upon the Virgin Mary, also upon Priests, Sacraments, Saints, &c., &c., all considered needful as helps. ENQ. So that there can be no comfort while on earth from the knowledge of salvation obtained? EVANG.-No. Nor, according to the lying dogmas of that persuasion, can the uncertainty be always removed at death, but the soul may be left in purgatory for an uncertain period, until mercenary and impious priests have repeated an indefinite number of vain words, which they call prayers. ENQ.-Well, it is wonderful how men and women with any brains at all, can be deceived by such palpable impostures. But I suppose there are other traditions taught which are not so gross as those of the Romish church? EVANG-Yes, there are the semi-romish traditions of the (so-called) Church of England, which teach (among many other errors) "Baptismal regeneration." This, in simple language, means, that the name of Jesus AND a little drop of water sprinkled on a baby's face, make it "an inheritor of the kingdom of heaven." ENG.-But I understand the majority of the clergy repudiate that doctrine. EVANG.-The greater shame to them for swearing fealty to a system which their conscience will not! suffer them to teach. But the fact is, it is taught in their own hearing continually; nor is that all-a clergyman in examining each candidate for " firmation" must require such to repeat "the catechism," wherein the doctrine of "Baptismal generation" is elaborately set forth in language quite unmistakable. con ENQ. I see that you insist upon the entire dependence of the soul upon Jesus Christ for salvation, without any aid or addition. EVANG.-Yes, that is the point. It is Jesus Christ the only Saviour-and all who believe in Him are the saved. "I am not ashamed of the gospel of Christ, "for it is the power of God unto salvation to every one "that believeth." (Rom. i. 16.) ENQ.-But do not some men teach that you cannot believe unless you are one of the elect? EVANG.-Yes. This is the most subtle tradition of all. It is "Jesus Christ AND electing grace." Now, the scriptures plainly teach that God does elect, from time to time, according to his own will. But this doctrine is not put by God in conjunction with the gospel of salvation-those glad tidings which are to be proclaimed in the name of the Lord Jesus, during this dispensation, to every creature. ENQ.-How do you account for the prevalence of of this "election" teaching? It is adopted among many popular preachers. EVANG.-It generally results from that predominant spirit in the natural mind which seeks to account for everything. In this mind preachers are apt to handle the word of God," as if they were masters of it; whereas in fact it is our master. ENQ.-I do not exactly understand you. that with the Bible. There'n is the revelation of the mind of Infinice God; and as I have only the mind of a re-finite creature, I can never become master of it; though it behoves me to understand it, and to be in subjection to whatever is taught therein. ENQ -What about confirmation ? EVANG. That is another tradition, entirely of man's invention, without the least sanction from the word of God. But I must refer you to à treatise on the Book of Common Prayer, continued from month to month in PRECIOUS TRUTH, for a more elaborate examination of the "State Church" of England. Its traditions are legion. ENQ.-But do not many of the clergy preach the true gospel from the pulpit? EVANG.-Yes, and I am thankful that the word of God is found to be stronger than men. But, alas, for the infatuation which leads them to keep souls in bewilderment, by teaching them through ritualism, that they are to be saved by prayers and observances, while in their sermons they contradict that doctrine by proclaiming Jesus Christ as the only Saviour. ENQ.-Are there any traditions commonly taught ENQ.--I thought you yourself insisted upon EVANG. As an act of required obedience after salvation has been received through faith. Not as a pre-requisite, nor as having to do with salvation in any way whatever. ENQ.-That seems to me a most correct view of the subject. But what results do you draw from it? EVANG.That God's truth is to be used in the way in which He has given it. That man is not at liberty to chop it up and make doctrines of it, according to his feeble thoughts of what is right, and therefore that, as God has been pleased to give the bright and precious gospel of salvation, during these Gentiles times, to whosoever believeth in Jesus-it is to be absolutely declared in that way, untrammelled by any other doctrine, however correct such doctrine may be in its proper place. ENQ-I must say it is a very valuable thought that the word of God should be solemnly regarded in that way. EVANG. Yes. To bring any kind of doctrine, (however correct in itself) into combination with the plain statements of scripture, respecting free forgive ness and eternal life accorded to every one that believeth in Jesus-must mar the truth. There is a solemn warning against the misuse of scripture at the end of the second epistle of Peter, which I trust many in these last days may take to heart. "The longsuffering of our Lord is (i. e. brings "about) salvation; even as our beloved brother Paul "also, according to the wisdom given unto him, hath "written unto you. As also in all his epistles, speak |
