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priests to God, but towards men none of us can be more than witnesses for God, lights in the world, testifiers of Jesus, holders forth of the word of life, living epistles known and read of all men.

Our priesthood is like our kingship-No christian takes up the kingly title, neither can he truly do so that of priest. We are both kings and priests; but it is to God. The Lord has given us both titles, and in his own time he will establish us in them. Meanwhile, Faith is quite content to wait for the display of this amazingly high calling until the kingdoms of this world have become the kingdoms of our Lord and of His Christ.

Here we leave this part of our subject for the present, but with an earnest entreaty to you, dear brethren, to sift out the truth. If you disapprove of aught we have written, please write to us, pointing out that wherein you think we err, and we promise you, the Lord permitting, that your representations shall have our most earnest and prayerful attention.

For such dear children of God (i.e. believers) who occupy the official place of priests among you, we desire to express deep sympathy. We are convinced they have been betrayed into the acceptance of a false position. At the same time, we solemnly warn them that faithfulness to the Lord who has bought them, requires that, at ANY sacrifice, they should come out. 66 Behold, the Judge standeth before the door." v. 9.)

"OIL" AS AN EMBLEM.

E. C., Blackheath, writes

(James

"I often thank the Lord for having led my attention to some of the great truths of his word to which your little paper directs attention, especially that of the indwelling of the Holy Spirit in the believer. May I beg the favour of asking whether you consider our Lord's words in Matt. xxv. 4 stand connected with this interesting truth?"

We do NOT think our Lord is speaking of the Holy Ghost in Matt. xxv. 4. Our impression is that it is TRUTH which the wise virgins take in their vessels with their lamps. It cannot be said in any sense that a Christian TAKES the Holy Spirit-and he could not recommend the foolish virgins to BUY that which is the gift of God. On the other hand, TRUTH is a procurable thing. We are taught in the Scriptures to "Buy the truth and sell it not." (Prov. xxiii.)

No doubt, in Holy writ, oil is generally a type of the presence, or operations, of the Holy Spirit. But not always; as may be readily seen in the following passage.

“Let the righteous smite me; it shall be a kindness: and let him reprove me, it shall be an excellent Oil." (Psalm cxli. 5.) We are led to connect with the foregoing, the latter part of the address from the Lord Jesus Christ to the Church at Laodicea

"I counsel thee to BUY of me gold tried in the fire that thou mayest be rich; and white raiment that thou mayest be clothed * and ANOINT thine eyes with eye SALVE that thou mayest see," &c., (Rev. iii. 18.)

We think these scriptures indicate a special character of truth, which the wise virgins carried in their vessels,

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-namely, such truth as leads to watchfulness and preparedness for the coming of the Bridegroom. The subject is deeply interesting, and if space permitted we would gladly enter upon it more thoroughly, but trust these few remarks may be helpful. May we be careful to keep our Lord's words ABIDING in us.

HOUSEHOLD BAPTISMS CONSIDERED.

In the New Testament, several households, or families, are mentioned as having been baptized. Some Christians there are who find in this fact an argument for Infant Baptism (socalled). They infer that there were infants in one or other tised with the adult portion. * of these households, which infants, they suppose, were bap

In the first place, let us observe, it is all supposition, all inference on their side: there is not a word, or passing allusion, that can possibly be said to show that a single intant was Not only is it so; but every fair inference is to the contrary. actually present in either of the households said to be baptized. Inferences, if they may be drawn at all, will all point to the conclusion that there could not possibly have been ANY infants in the households under consideration.

the composition of a household: that a household may be such First, it is evident that infants do not necessarily enter into without there being infants in it. How many families around us have no very young children in them; indeed, nothing is more common than to see advertisements for lodgers, with the clause inserted, "Families with young children declined." 1. Let us consider, first, Acts xvi. 14, 15—

"And a certain woman named Lydia, a selier of purple, of the city of Thyatira, which worshipped God, heard, whose heart the Lord opened, that she attended unto the things which were spoken of Paul. And when she was baptized, and her household, she besought, saying, If ye have judged me to be faithful to the Lord, come into my house and abide. And she constrained us."

To infer that there were infants in this family, where none are mentioned, is to do so in the face of half-a-dozen inferences to the contrary; the first of which is, that Lydia was not married at all; or, if she ever had been married, was, at the time referred to in this passage, a widow. The reader will see into MY house." Strange language this would be for a married no husband is mentioned; on the contrary, Lydia says, "Come woman! And she pressingly invites them, without any reference to the will of the supposed husband. Surely a married woman would rather intreat her husband to do the honours of pressing be given from the Word. hospitality upon strangers! Can any instance to the contrary The Shunamite consulted her

husband, and first secured his concurrence, with regard to the reception of a prophet, and he an aged man.

Again, not only does she say "Come into my house," or home, but the souls in it are spoken of by the Holy a male head. Ghost as "her household," positively implying the absence of

count.

That Lydia was either unmarried or a widow, is clear from the fact that she is introduced to us trafficking on her own acWas she a widow, carrying on the business of the deherself free from marriage? Moreover, she is said to have ceased husband, or a single woman who had always maintained been of Thyatira, a place, it appears, noted for the art of dyeing. This place was across the sea, and she may have been only a travelling merchant, not abiding long in any one place. In this case, the presence of young children is very improbable. Regarding her therefore as a widow or unmarried, what

Mr Barnes, the well-known commentator, says of the baptism of Lydia's household-"Here is strong presumptive proof of the baptism of infants. It is not intimated that the that they did not (!!) but that they were baptized because she household believed. On the contrary, it is strongly implied believed."

would her household consist of? a few servants, and, perhaps, grown-up daughters. Being a pious woman, for we read that she worshipped God, i.e. was a devout proselyte, we may infer the probable character of her household, and that they should have been with her at the prayer meeting, and received the truth with her, or that she should have taken it home, imparted it to them, and then have presented herself with them for baptism, is, in either case, most natural. We incline, however, to the former thought, and think her acceptation of the truth may have greatly helped in leading them to decision. Where then, we ask, is there the least room for the inference that there may have been infants in this household or family?

2. Let us next examine the case of the jailor and his family. "And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. And they spake unto him the word of the Lord, and to ALL that were in his house. And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway. And when he had brought them into his house, he set meat before them, and rejoiced, BELIEVING in God, WITH ALL his house."

This case is very simple: it is distinctly said that the word was SPOKEN to ALL and that ALL believed. Infants, therefore, are clearly excluded here.

3 The next case is equally simple; it is that of Stephanas. "I baptized also the household of Stephanas." (1 Cor. i.)

Now in the place where this reference occurs there is nothing to enable us to certify the maturity of the members of this family; but the Holy Ghost has not left us to mere conjecture even here. For before the Apostle closes this self-same epistle, he is led to make such a passing and parenthetical allusion to this family as settles the question.

"I beseech you, brethren,-(ye know the household of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the MINISTRY of the saints,)-That ye submit yourselves unto such, and," &c. (1 Cor. xvi.)

Thus the household which is said in the one place to have been baptized, is in the other place said to have been addicted to the service of the saints, that is, capable of adult action.

4. In the case of the household of Cornelius the facts are

very strong. In the first place (Acts x. 2), the whole family are said to have "feared God;" 2ndly, to have heard the word, and received the Holy Ghost (x. 33, 44), and 3rdly, baptism was administered to those only who were capable of yielding a voluntary obedience to it as a commandment (x. 48.)

THE ANOINTING IN BETHANY.

Mary which anointed the Lord with ointment, and wiped his feet with her hair." There is no weight in these difficulties.

II. THE POINTS OF IDENTIFICATION.

1. The scene in all three gospels is in Bethany. 2. The time is the same in all, that is to say, a few days before the crucifixion.

3. The motive and intention of the woman are said, in all three narratives, to have been the same,

4. The rebuke to the disciples is couched in much the same terms.

5. Thoughtfulness for the poor is the reason offered by the disciples in all three gospels, for disapproval of the conduct of the woman.

6. The expressions "ye have the poor with you always," and "me ye have not always," occur in all three narratives. 7. The value of the ointment is identical in Mark and John, "300 pence."

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8. In Matthew and Mark the material of the vase are also identical, that is, alabaster.

9. In Mark and John the ointment is the same, that is, "ointment of spikenard."

Weighing these nine reasons against any difficulties, we think our readers will arrive at the same judgment as ourselves that the narratives had reference to one event, and that Mary who sat at Jesu's feet was the honoured woman.

TO CORRESPONDENTS.

W. G., HANTS.-We pray the Lord Jesus to abundantly bless humility and dependence upon Himself. With regard to your sugyou in your place of abode, keeping you, dear brother, in great gestion, see our answer to W. H. H., No. 8.

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1. In Matthew and Mark, it is said to have occurred in the "house of Simon the Leper;" but in John we read that "Martha served." This, it is true, is no contradiction, and it may have been that Simon was a relative or intimate neighbour. Either fact would be sufficient to account for Martha serving. 2. The name of the woman is not mentioned in Matthew and Mark, but only in John. When those earlier gospels were written she may have been living, a reason for avoiding Edinburgh, Taylor, South-Castle-street; Crewe, J. Robertson; Plymouth, personal notification which did not probably exist when John wrote his much later narrative.

3. The evangelists Matthew and Mark mention the the ointment as poured only on the head, while John only

mentions the feet. But we must remember John seldom repeats what the others had already written, and the greatest part of his gospel is taken up with what they have not noticed. Nevertheless, we think the expression used in John xi. fairly includes the anointing of both head and feet. "It was that

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SCRIPTURE?''-(Rom. iv. 3.)

AUGUST 1, 1866.

TO A FOLLOWER OF THE REJECTED CHRIST.

BELOVED IN THE LORD,

It seems to me needful sometimes to justify the simple but lovely salutation "Beloved," as addressed

to ALL who believe in the Lord Jesus Christ.

Well-the completion of the title, "in the Lord, as written above, proves its absolute fitness as applied to every true Christian.

A brother or a sister in the Lord may often find in this little paper words of severe rebuke respecting unfaithfulness, in reference to associations based on traditions of men. Yet there is not one real christian, however he may feel offended by such plain speaking, to whom I cannot say,-I truly love you

in the Lord.

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and curses, but the Traitor also, who would sell his gracious Lord for thirty pieces of silver. But Jesus washes their feet notwithstanding. There was no cessation of grace and love on his part, though He knew all, and who should betray Him. Oh, blessed Lord, who would not be servant of thine? may we adore thee, and long to behold thee, thou who lovest us thus. After Jesus had washed their feet, Judas went out, his wretched heart unsoftened by that last and touching act of grace he had experienced with the rest. The Lord had endured his traitorous presence, and had dealt with him as with the others. But now the testing time was come; Satan, who had long been working by covetousness in the heart of Judas now took possession of the one he had made his own. "Satan entered into him!" Oh, what an awful sentence ! And then at a word from Jesus the betrayer went

And thus it comes to pass, that there is true joy in being able to pen a few words, monthly, of exhor-out; and it was night! Well may we wonder how tation and encouragement to you, dear christian reader, merely regarding you as in Christ, and therefore"Beloved."

I have open before me the 13th and 14th chapters of John's gospel. The hour had come-Jesus was to depart out of this world unto the Father. Having loved his own which were in the world, He loved them unto the end. What a joy to know of the constancy of the love of Jesus! His disciples fail in many ways -all of us do so, more or less-but his love changes never. He took us up when we loved Him not, and He knew all that was in us, and how far we should deny Him or forsake Him. But having loved us, He loved us unto the end! How excellent is the love of Christ! Indeed, it passeth knowledge. Dear brother, dear sister,-that precious love is yours and mine. It is not only for us, but it is ours. Oh, how it rejoices our poor weak hearts, if we repose in that love. We want faith so to lay hold of the love of Christ, as to be able to abide in it. Let us not be satisfied with a passing experience of that wondrous love-far less with a mere belief in its existence. We want to know it abidingly.

It was

How does the Lord show his love in the Scripture before us? He washes the disciples' feet. the feast of the passover. In the purposes of God, the followers of Jesus were already under the shelter of his blood. Now He washes their feet. Amazing truth! Who can say he has fully estimated that wondrous stoop of grace in the Son of God? A voluntary manifestation of humility, only exceeded by his own sublime act in humbling himself in obedience unto death, even the death of the Cross.

There was Judas yet with the other disciples ;-not only Peter who would deny his Master with oaths

the deceiver could have prevailed over Judas to leave the light of truth and love, that he might give himself up to treachery and darkness! But he had worshipped the idol Covetousness till nothing could stay his lust for money! Satan had thus got entire possession of him. He went out, "and it was night."

What a relief when the traitor was gone! Jesus immediately began his last loving exhortations, full of heavenly wisdom and light. of heavenly wisdom and light. He is going away for a little while. They are to love one another"By this," said He, "shall all know that ye are my disciples, if ye have love one to another."

Beloved,-Is not this a precious characteristic of discipleship? "We know that we have passed from death unto life because we love the brethren." Oh, may you and I respond more thoroughly to the new commandment so oft repeated by our blessed Lord while yet upon earth. The next incident in the narrative is Simon Peter's declaration of readiness to lay down his life for the sake of Christ—this is met by the Master's warning

"Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow till thou has denied

me thrice"!

Who can doubt the sincerity of Peter? He meant all he said, but he did not know himself. Oh, may we ever mistrust self, and watch and pray lest we enter into temptation. Peter's boasting and selfconfidence must be cured by his being suffered to come under the power of Satan for awhile. Alas! how many disciples of Jesus have to suffer a like experience, because they will not walk in humility, and mistrustfulness of self!

Simon Peter heard the warning and would have to

experience it! Why is that so? Because the promise is conditional.

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If ye love me, keep my commandments. "

He that hath my commandments and keepeth them, he it that loveth me."

"If a man love me, he will keep my sayings."

After these special promises of personal manifestation to any who shall ACTIVELY respond to his love, our blessed Lord resumes his unconditional assurances of grace to all his followers.

undergo all the Lord's words implied. But does this affect the love of Jesus towards him? Not at all. He changes not. He knew all that was in them, those eleven feeble followers who heard his words. He knew they would all forsake Him in the hour of trial. Did He reprove them for such weakness and want of love? No; the theme of his discourse is, the Professions of love will not do. There must be manifestation of His own love, not the absence of living reality in our love, if we would know abiding love on their part. His next words, after" fellowship with the Father and with his Son Jesus speaking of Peter's denial, are-"Let not your heart Christ." Our love must be proved by doing. Not by be troubled"! He was going to the Father. There doing things taught through the traditions of men. was the path of faith before them down here. There But by doing the things that Jesus has said-holding was coming failure on their part too;-but his re- to his words and keeping his commandments. assuring words are "Let not your heart be troubled." Reason would say, how could they be otherwise than troubled under such circumstances? Where were they to find consolation? They were to trust in Him-they were to find in Jesus not only a Saviour from wrath, but a deliverer in every time of trouble. Nor was this all; He would have them by faith look on to the end, and know beforehand that He was going to prepare eternal mansions for them, and then He would come again and take them to Himself, that they might never more lose the joy of his presence. So He says, "Ye believe in God; believe also in Me." They should trust Him as God. Shall we say, it was difficult for them: they had known Him as "the man of sorrows; they were yet to witness his unspeakable acquaintance with "grief." But for all that, He was the living God, and they were to believe in Him as such. Only thus would they be able to take up the power of his assuring words—"Let not your heart be troubled." So He presses upon their poor weak faith (addressing Himself specially to Philip), the truth of his

wondrous union with the Father.

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"Believest thou not that I am in the Father, and the Father in me? the words I speak unto you I speak not of myself, but the Father that dwelleth in me He doeth the works.'

I cannot here dwell upon the remarkable assimilation of these two things, words and works, in the above sentence, but it is worthy of deepest thought. What I am looking at, is the tale of the Lord's unchangeable love to his disciples, not only to those to whom He was speaking, but to all who should believe on Him through their word, as the 17th chapter shows.

They would lose his bodily presence, but He would be with the Father, and his abiding in heaven would bring them untold blessings. In short, He would do whatsoever they should ask in his name. Moreover, he would send them the Holy Ghost the Comforter to abide with them for ever. Nor should his own presence be wanting, though unseen, to those who really loved him; and such loving ones should also know fellowship with the Father.

"He that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him." Again

"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."

Amazing truth! Amazing love! Alas! how few

"Peace I leave with you, my peace I give unto you: not as the world giveth give I unto you. Let not your heart be troubled, neither let it be afraid."

Here is a present portion, beloved, for you and for me. The Lord addresses us as ONE,-you, and me, and all believers. He does not say HEARTS, but He speaks in the singular number, and twice in this chapter He does this!

Oh! may you and I, and all who believe in Him, realize the force and deep meaning conveyed in that word. We are of one heart, though practically we cease to realize the blessed fact whenever we

suffer the flesh, the world, or Satan, to work in us.
May we, too, know more fully than ever that perfect
us,- -the peace which
peace which Jesus has left for
was his while a stranger on earth. And from this,
may we go on to know those PERSONAL manifestations
of his love which He has promised to any one who,
really loving Him, gives proof of the fact by doing
His will, according to His Word.

In mysterious, but eternal union with you,

And with the risen and glorified Jesus,-
Your Christian Brother, THE EDITOR.

CHRISTIAN ASSOCIATES;

How should we deal with those in Error?

WE have received the following letter from a dear brother, belonging (denominationally), it seems, to the exclusive section of "the Brethren," respecting the unscriptural BAN put upon certain "Brethren who have taught erroneous doctrine. This letter we publish at full length, with our reply, praying blessed to many souls. the Lord that the consideration thereof may be

[To the EDITOR of PRECIOUS TRUTH.]

"DEAR BROTHER,

"Kentish Town, June 18, 1866.

"I have been charged with, and nearly excommunicated for giving the right hand of fellowship, or rather bidding Godof Christ, (2 John 9,) the one in question being a most loving speed, to one who (it is said) has departed from the doctrine soul, who preaches Jesus fully, but also teaches the 'noneternity of punishment.'

"Now, it seems to me, that as 'Brethren' we are all on fire as

to judging, but most deplorably cold as to loving one another. I do not say we should not judge; neither do I say I am decided as to this very solemn subject, for I confess my soul has been greatly troubled about it for years. When I look into the word, (I speak honestly) I am confounded; on the other hand, when I see the abhorrence in which it [doctrinal error] is held by so vast a majority of God's children, I am again at a loss to know how to judge. I respect both sides, and therefore hold my peace. Should I therefore be troubled and dealt with in judgment, simply because I sit with, talk with, and perhaps sympathise with Brother B.? I know he loves Jesus, however he might err in judgment.

they forget the aspect in which the Lord presents himself in the first three chapters of "the Revelation" as the One who exercises judgment in the midst of the churches? Herein is the whole secret. We have to learn by experience, as well as doctrinally, that we are really dependent upon the Head of the Church in in all cases where He has not given us power to act upon our own judgment.

For our part, we are quite convinced that where a in prayer faithfully, respecting doctrinal evil, they few christians, "approved ones," wait upon the Lord will ever find He is mighty to deliver. But while there is an assumption of power maintained, while "brethren" will arrogate judicial authority, which the Master in infinite wisdom has withheld from them-grief and scandal must inevitably result.

"I certainly think, as long as I preach and teach without giving offence, I should be left alone. As to all interference with our inmost difficulties, it is only likely to cause more trouble to the almost broken-hearted church. I have been severely dealt with upon the ground that I am seen in company with one whom they say tramples under foot the Son of God,' &c. (!) Now, what have we to do with one who walks, talks, and acts consistently, and deals in love with all who confess that Jesus is the Christ? We read in the word, 2 John 9, "Whosoever On the supposition that the Brother you speak of transgresseth and abideth not in the doctrine of Christ hath not were still among "the brethren" denominationally, God;" now what is the doctrine of Christ? I take it to be the there would be no power among you to excommuniAtoning work of Christ; therefore the Unitarian is the man with cate him for teaching the error of the non-eternity of whom I am to deal, for he denies the Lord that bought him. Can I class brother B- with this one? It is very different to punishment. If, then, he could not be dealt with those must be very have to deal with a sinful walk, that is plain; but not so with judicially by "Brethren," defective judgment. There was one who was living in forni- ignorant of the will of the Lord, who venture to chide cation; one who was not working for his living; these are, no you for being in the accused one's company. Of doubt, to be dealt with; but to make them, and dear Muller, of Bristol, one, is our fault--and a most serious one it is. course we do not mean to infer that your censors are "There is, however, one passage in Rom.xvi.17, which speaks generally ignorant of the Lord's will. Quite the conof those who cause divisions, and they are to be marked and trary; no doubt they are deeply taught in the word. avoided; nevertheless, even this seems to require great dis- But on this particular point the leaders of "exclucriminating power. sive brethrenism," and all who co-operate with them, are quite dark.

"I leave this with the Lord; do what seems to you to be most to his glory; give this communication a place, or destroy it. But believe me

"Yours Sincerely, in the Coming Jesus,

"G. R. G." ANSWER.-Those who have ventured to censure you, and have come nigh to passing sentence of excommunication, are entirely without Scripture warrantry.

As you rightly apprehend, an assembly of Christians must deal judicially with any in their midst who commit gross sin. But as to errors of judgment and doctrinal heresies, a Church has no power. On the contrary, the word written to one of the most disorderly Churches of the early days is

"I hear that there be divisions among you, and I partly believe it for there must be also heresies among you, that they which are approved may be made manifest among you." (1 Cor. xi. 18, 19.)

Thus we are not left in ignorance as to what the mind of the Lord is in this matter. God had not only foreseen the evil, but declares by his servant that he sees a needs be for its permission. Not that heresy, or schism, is other than evil; not that it is to be glossed over; but the Lord permits it to come in that 'approved ones may be made manifest." Now comes the question what are we to do with those who bring in unscriptural doctrine? The answer is very obvious. As the Lord has not given us power to act judicially with such, we must pray Him to do so for us, We may be assured he is not Head of the Church in vain. Those denominationally known as the "Brethren" have experienced much blessing in consequence of owning practically the Headship of Christ when they meet for worship. How is it

We say this believing that they act with unsoiled consciences. For to sit in judgment without scripture warrantry, manifests of necessity, either ignorance of the truth, or unfaithfulness. We are conscious of the gravity of the charge we thus make against many dear brethren in the Lord who are mighty in the Scriptures, and who, as the Lord's servants, are widely owned and blessed.

Let us candidly look at the Scriptures on which they rely, in support of their proceedings, as disciplinarians. We take the passages in the order in which you quote them.

of

First, 2 John 9. This is considered the stronghold
leaders.
your

"Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son."

Now, the "doctrine of Christ" is clearly set forth in the context. It is, that "Jesus Christ is come in the flesh." If a man denies this, he is an antichrist. The Apostle says

"Many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist."

It is to warn against such that this brief epistle is chiefly directed.

We should think that even the severest judges among you will not venture to affirm that where they have exercised the assumed power of excommunication for erroneous doctrine, any one of the accused parties have denied that "Jesus Christ is come in the flesh!"

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