Page images
PDF
EPUB
[blocks in formation]

66

THE BOOK OF COMMON PRAYER. TO BELIEVERS YET IN THE ESTABLISHMENT." (Continued from No. 20.)

BELOVED,-We come now to "Benedicite." Have you read it? We pity the bewilderment of any reflective ones who, having read, endeavour to reconcile it with the declared truth of scripture that "the whole world lieth in the wicked one," and that he is the god of it. How is it possible for mankind generally, in company with the lower animate creation, as well as the inanimate, to be praising God under such circumstances? A time will come when "the earth shall be full of the knowledge of the glory of God as the waters cover the sea." But judgment must first purge the scene; and there must be the personal presence of the Lord Jesus Christ-Then shall all creation praise him. Any such "canticle," as the "Benedicite " used in the present day, ignores the entire testimony of the Word of God as to the condition of " this present evil world." Next in order is "Benedictus," a passage taken from the first chapter of the Gospel by Luke. words were spoken prophetically by Zacharias, and are, of course, essentially Jewish in character. The verses, as abstracted from their place in scripture, are quite unsuited for Gentiles. In truth, the prophecy in its full meaning takes up, not only the first advent of Christ on earth, but the second also. You may say, "After all, it is truth."-Indeed it is; but truth misapplied is very bewildering, and may be destruc

tive.

The

Thus it is with the misappropriation of the One Hundredth Psalm, which follows. Who are God's people and the sheep of his pasture? It is little short of blasphemy for unbelievers to say they are so. The Psalm was written for the Israelites. Christians (i.e. true believers) can repeat it too, though not exactly suited for them; but a mixed congregation in using it are both "deceiving and being deceived."

What do you think of the Apostles' Creed? It was never written by the Apostles. Therefore its very title is an imposition. Then, Jesus, the Saviour of sinners, suffered, not under Pontius Pilate, but under the wrath of God, as sin-bearer for his people. To Pilate he said

in committing the Holy One to those who thirsted for his blood. But to assign as the reason for the death of Christ, that he suffered under Pontius Pilate, is untruth in disguise. The Son of God offered himself as a spotless victim.

Of his own will he delivered

himself to his murderers: having previously declared that he would lay down his life for his sheep,-that no man took it from him, but that he had power to lay it down and take it again.

It is not true that our Lord Jesus descended into Hell. Why make ignorant people and children say so? Many intelligent christians may understand that the true meaning is Hades, but the majority do not. The expression descended also gives altogether a false thought. Jesus said to the dying thief on the cross-"This day shalt thou be with me in paradise!" Does "descended into hell" convey the same idea or anything like it?

There

What do you mean by "The Holy Catholick Church?" There is really no such thing in exist ence. How can you say you believe in it? is the Church of God, which consists of all believers in Jesus Christ, whom the Holy Ghost gathers out, in separation from the world. in separation from the world. A very different thing The Scripture to an universal or Catholick Church. says, "The Lord added to the Church daily such as This is no more should be saved." (Acts ii. 47.) like an universal church than this "present evil world" is like the "kingdom of heaven.""

Have you any definite idea about "The CommuDo nion of Saints?" You say you believe in it. you know it is a thing for practical experience, not an object for faith? You might as well say you believe in benevolence! Read the second chapter of "The You will see there what Acts," verses 41 to 47. communion with saints is. Then turn to 1 John i. which teaches us what the communion of saints is, Godward. You may also get further spiritual teaching on the subject in 1 Cor. x. 16; 2 Cor. vi. 14; xiii. 14. Communion is, in fact, a loving, faithful, christian, intimate fellowship with God the Father, Son, and Holy Ghost, and with our Brethren in Christ. It is to be kept, according to the word of God, in constant exercise, and not merely to be "believed in."

The

There is one thing more we would press upon you, respecting the sentences of this "Creed." Just ask yourselves why you repeat these expressions of belief? Do you really mean to parade them boastingly before God? He knows your hearts and how much real faith there is there without your telling Him. proceeding itself is totally unscriptural, and quite opposed to the true spirit of meekness befitting the followers of Jesus. Then what an awful thing if you are declaring to Him what, in any respect, you do not believe! But, above all, what fearful wickedness for you to countenance the repetition of this formulary by those who, in their hearts, do not even comprehend, much less believe, its assertions! Yet you know well

"Thou couldest have no power at all against me unless it this is the case with the thousands who every Sunday were given thee from above."

The blessed Lord was delivered "according to the determinate counsel and foreknowledge of God." Pilate was indeed the instrument of unrighteousness

mock God with these words! Alas! as with Israel of old, so with many christians now, it is through the people of God that the name of the Lord is blasphemed.

TO THE UNCONVERTED.

"He that being often reproved hardeneth his neck, shall suddenly be cut off, and that without remedy,”

The sinner unforgiven here-a sinner e'er
Remains a heart impure will e'er be his.
Let him that's filthy,-filthy still remain.
Time is the place of change, and time alone.
Then know, O man! as thou dost live and die
Thou liv'st again. If thou thy will rebellious
Dost now prefer to God's, so wilt thou then,
Though forc'd, on bended knee to bow, and Christ
Confess as Lord-as devils do-and tremble.

But were it true, that suffering and woe,
With an enlarged view of all that's lost,
The baseness and the folly of all sin,-

Could soften souls to weep, and sigh, and grieve
Over their past impenitence of heart ;—
"Twould be of no avail, because a gulf
Between the saved and lost is ever fix'd.
But sorrow true not often is produced
By pain. Sin's sad results alone are mourn'd.
Then in thine heart say not, "I can repent
Hereafter, when I stand before the Judge."
Thine heart deceitful is: list not to it:
Think of that primal murd'rer, Cain;
Though by the voice of God Himself condemn'd,
Yet from his lips no sigh repentant came
For that most shocking deed, by which he laid
His own sweet brother writhing in his gore.

[ocr errors]

My punishment is more than I can bear," Was all he said-a selfish sinner still.

Thus with the lost. In Revelation's page

We read, how some on earth blaspheme the Lord,
And wail, and gnash their teeth; but ne'er repent.
So Dives rich, of Abraham a son,

In torment lifts his eyes, and importunes
For slight alleviation of his woe:

But all in vain: he then proceeds to plead
For warning to his kindred yet on earth.
Failing to serve himself he thinks of them.
And this was all: no sigh for sin as sin
Against a pure and ever-blessed God.

The gold by fire is purged, and freed from dross;
But fear nor pain the soul can purify.
Unsav'd one, view such fixèd state with awe!

TO CORRESPONDENTS.

Address Letters for the Editor, care of Printer, 335, Strand, W.C.

J. W., ISLINGTON.-Respecting 1 Peter iii. 19-we believe the word "prison" may have a double significance. The spirits spoken of were imprisoned in the world,under sentence of death. In the days of Noah the world was just a prison house, holding doomed criminals, upon whom the judgment of God was about to be visited. If you think of a murderer in the condemned cell of Newgate prison, you have there a figure of the spirits in prison in the days of Noah. Yet while the Ark was preparing, the Spirit of Christ by Noah, through God's longsuffering, preached to them of judgment to come and salvation by means of the Ark. But they believed not. Secondly, they are now in prison, awaiting judgment at the last day, and as this was the case when Peter wrote his Epistle, this latter interpretation is most generally received.

R. R. BREWER-STREET.-It is with much pleasure we have read your declaration of unsectarian views. May the perusal of the back numbers of our little paper which you have ordered, strengthen your desire to "hold the Head," and in life testify of the unity of the body, by "endeavouring to keep the unity of the spirit in the bond of peace." Respecting the various received translations of the scriptures, we think the authorised version is the best, though it has some faults, as all others have. If practicable, it is well to have several versions; and when difficulties arise, compare the various translations, making notes of your own, as to the effect of the different renderings, when tested by the context. Your geographical question, it is

quite out of our line of things to answer. As to your query about newspapers. There is not one we can recom. mend, least of all that which is called "The Christian World." This paper is calculated to intoxicate readers with its sickly romances; its sentimentality, and its worldly-wise libcrality. Its special characteristic is, to cry "Peace, where there is no peace." The paper referred to affords one of the most efficient aids to Satan in lulling the world into a false security with its surface Christianity without Christ. The only brotherly advice we can give you on this subject is, "Give the newspapers up altogether." You are evidently conscious in your own soul of the harmful effect of such reading. Directly our interest is stirred by the things of the world, we forget that we are citizens of heaven, called to walk down here as strangers and pilgrims. "Set your affections on things above, not on things on the earth; for ye are dead, and your life is hid with Christ in God." (Col. iii. 2, 3.)

J. G., MONK'S ELEIGH, writes as follows—

"A poor believer at Monk's Eleigh, in Suffolk, who for many years has been a member of a Benefit Society,' wishes our advice as to whether its right, or not, to continue to subscribe to that society. He can ill afford to spare the money out of his small weekly earnings, and has a large family to support.-P.S. PRECIOUS TRUTH is indeed precious to some few souls here."

We think our brother would do well to give up the society. It is evident failure of faith for christians to remain in such institutions. No doubt consciences are continually brought into exercise by the Word of God about it. But let it be of faith, if the tried one does give it up. Can he trust the Lord who has bought him with his own precious blood? Of course, the fact of the subscription being abstracted from the present supplies for his family needs, is an additional reason for withdrawal. Do not, however, press him to act upon your faith, dear brother, but refer to the Scriptures, such as Matt. 6. 34, Phil. 4. 6, 1 Pet. 5. 7, 2 Cor. 6. 14; then leave it to conscience.

W. D. W., HEREFORD.-We quite sympathize with the warm feelings you express on behalf of one who stands so high in your estimation. But there is really no room for the charge you make against us of implying censure with reference to Mr. N., or anyone else, personally, (unless it be Mr. D.,) in that paragraph on page 150. There surely can be no doubt that heretical doctrine was taught at Plymouth, and that such doctrine was published by Mr. N. If this be a statement of fact, it carries censure with it. Beyond that, we have no thought of charging him. On the contrary, we are free to say that their treatment of Mr. N. has been, and is, a standing disgrace upon Mr. D. and his followers. The proceedings taken by them, we have repeatedly shown to be quite untenable when judged by the Scriptures. As to the scandal and entanglement in connection with the Plymouth heresy and its consequences, we quite despair of ever knowing the whole truth and the right apportionment of blame to the actors in the unholy strife, until "the day shall declare it." Would that all parties would break up their confederacies, and be content, as local assemblies, to be guided by "The Word" only. Thus would bitterness cease, and brotherly love abound. We think with you that Mr. N. is most praiseworthy in not reviling again those who have made themselves his enemies.

NB.-If any reader has any difficulty in procuring our paper, write to the editor: 335A, Strand, London, WC. RECEIVED-C. P., and a "Constant Reader," too late. in Nent Wrapper. Price 8d. Also, the Nine Numbers for RECIOUS TRUTH. The Twelve Numbers for 1866 can be 1865, price 6d. Hall, 25, Paternoster-row, & Caudwell's, 335, Strand.

To facilitate te 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. Send Stemps. Wherever possible, we advise friends to procure "Precious Truth" through a bookseller, as the safest course. When ordered through the Post, address-"Proprietor of Precious Truth, 3354, Strand, London, WC." or one of the Publishers.

Published for the Proprietor, by

West End-Job Caudwell, 335, Strand, London, WC.
City Agents-ARTHUR HALL, 25, Paternoster-row, London, EC.
Smart & Allen, 2, Londonhouse-yard, Paternoster Row.

JOHN EVANS, Printer, 835A, Strand, London, W.C.

PRECIOUS TRUTH.

[blocks in formation]

"WHAT SAITH THE SCRIPTURE?'-(Rom. iv. 3.)

[blocks in formation]

TO THE CHILD OF GOD.

When a

dispensation, both before Christ had suffered, and as BELOVED,-How mysteriously are we circumstanced! looking forward to the day of tribulation yet to come. How profoundly mysterious is our very being, as Because God hath called his people Israel to walk in Children of God! Ere yet we were regenerate we righteousness (as he does us also), and in a day of may have been able to say with the Psalmist, "I am evil the righteous necessarily suffer. fearfully and wonderfully made," (Ps. cxxxix. 14.) Certainly the above blessing is for us as well as for But now that we are "born again, not of corruptible them, but it is our peculiar privilege to accept all seed, but of incorruptible, by the word of God which suffering as in connection with our calling in Christ liveth and abideth for ever" (1 Pet. i. 23,) how Jesus. christian persists in acting amazing is our condition and existence on earth! righteously, it is because he has life in Jesus. Though we have a new nature, yet we have also the But I think there is much significance in the old. Though we are sons of God, having the Spirit change from the expression they, in the above beatiof adoption, he who leads us to cry to Jehovah as tude, to "ye" in the following"Father," yet you and I often groan and say, "I know that in me, (that is in my flesh,) dwelleth no good thing," (Rom. vii. 18.) But, beloved, our portion is sure.

"The Spirit itself beareth witness with our spirit, that we are the Children of God: and if children then heirs; heirs of God and joint heirs with Christ." (Rom. viii. 16, 17.)

"Blessed are ye, when men shall revile you and persecute you, and shall say all manner of evil against you falsely for My sake. Rejoice and be exceeding glad: for great is your reward in heaven." (Matt. v. 11-12.)

We who suffer for Christ's sake are to be rewarded in heaven. Those who, before the Saviour was personally known, suffered for righteousness' sake, belong more especially to the kingdom of God upon And what is the present consequence of this joint- earth. For the prayer of the true-hearted of Israel, heirship with our Saviour? The answer is, "Suffer-Thy will be done on earth as it is in heaven," will ing." Our Lord Jesus Christ came to suffer-and you, dear brother, dear sister, are also called to suffer. The continuance of the verse last quoted shows how intimately we are bound up with Christ Jesus our Lord, both as to suffering on earth and glorification hereafter.

Of course, there is no thought of our being partakers of the suffering which our Redeemer endured for us on the Cross. In those hours of darkness and death, we never could have a part. May our thoughts be filled with reverential awe at the remembrance of

them.

But our Lord Jesus suffered for righteousness' sake continually, as a sojourner on earth-and for the like cause we must needs suffer also-for, we, too are pilgrims, and the world is against us. Now, endurance may come upon us, either through the maintenance of our call to sanctification and holiness, or it may result from confession of the name of Christ-

For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake." (Phil. i. 29.) In either case, blessed are ye. Our Lord pronounces a distinct blessing for those who endure for righteousness, (i. e. the doing of that which is right in the sight of God,) and another blessing to those who are afflicted in consequence of personal faithfulness to himself.

"Blessed are they which are persecuted for righteousness' sake for theirs is the kingdom of heaven." (Matt. v. 10.)

This has a very special application to the Jewish

yet be fully answered.

Notwithstanding that all the promises are true of us who are joint-heirs with Christ, (for He is to inherit all things,) yet many will, through righteousness (the righteousness of faith) have a place in the kingdom upon earth, when Christ comes to reign. according to the clear teaching of the scriptures, we Christians are to reign with our Lord over the

earth.

But,

Let me explain, lest my reader should be stumbled, that the righteousness which God accepts as fitting for the kingdom of heaven, is "the righteousness which is of faith." In the present dispensation (i. e. since the "showing forth" of the Son of God) the righteousness which is of faith," centres in Him. But before the coming of Christ, the righteousness which is of faith, rested upon the word of Jehovah, the living Word not having yet been "made flesh" to dwell among us. "Abraham believed God, and it was counted to him for righteousness." This is the character of the saving faith previous to the Christian dispensation. But God has now made himself personally known in Jesus Christ, and therefore, in our days, faith unto salvation must have the Lord Jesus for its object. He has said, "No man cometh to the Father but by me." In the day to come, when the "king of kings" (Our Lord) shall come forth, and take to himself his great power and reign-it will be seen that he has been pleased to associate with himself on his own throne in heaven, those who, believing in Him, have

suffered in association with Him during these days of his rejection on earth. While other hosts who are also counted righteous through faith, but are not of the Christian dispensation, shall have honour and power and glory upon earth.

Jesus said

"Many shall come from the east and west, and shall sit down with Abraham and Isaac and Jacob in the kingdom of heaven." (Matt. viii. 11.)

Those christians have poor thoughts of the coming day of glory, who do not recognise the continually declared truth of scripture, that our Lord's kingdom will include both earth and heaven.

"Jesus saith unto him [Nathanael], Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of Man." a

(John i. 51.)

How emphatic! The Lord repeats the words "of truth, I say unto you." Beloved-to our joy unspeak

able, all must be fulfilled.

But now we wait, in the place of suffering--and

we suffer because we are in union with Christ Jesus our Lord. I believe that whatever we have to en

dure, His desire is that we do so for his sake. We should be perfectly righteous in all our ways for his name's sake; and if we suffer for it, it is because we are doing his will. If we endure chastening at the hand of our Father, it is because we are sons, and it is through Jesus we have the adoption of sonship. And if we have reviling or persecution in consequence of frankly owning the name of Christ, or as bearing testimony for Him-it is especially suffering as in union with Him. In either case, "Happy are ye." But if actually bearing persecution for his sake "Rejoice and be exceeding glad."

Oh, what a mystery! Oh, how wonderful, that the word of our God should so operate in us, as to make us actually triumph while enduring affliction, because eternally united to Jesus Christ our Lord!

"For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal." (2 Cor. iv. 17-18.)

Oh, the many precious inducements which our Lord has given us in the Scriptures that we may fight the good fight of faith!

fellowship in suffering; but if free from personal trial, we are to "Take up the cross," and we are to "Bear one another's burdens." (Gal. vi. 2.)

Moses is especially praised of God in that he "chose rather to suffer affliction with the people of God," than to enjoy the attractions of Pharoah's Court. (Heb. x. 25.)

Then, as to the endurance of our Lord Jesus Cross. He was pleased for our sakes to endure a Christ apart altogether from the atoning work of the life of sorrow, affliction and temptation—

"For it became him, for whom are all things and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings," (Heb. ii. 10.) He stedfastly set his face to go up to Jerusalem, enduring all He encountered by the way, as well as the agony of Gethsemane and the Cross, at the end of the journey.

May you, beloved, have your face stedfastly set towards the heavenly Jerusalem, meanwhile seeking grace through your "great High Priest that is passed into the heavens," that you may endure and overcome by faith. Remember that word by the apostle—

love, which ye have showed towards his name, in that ye have "God is not unrighteous to forget your work and labour of ministered to the saints, and do minister. And we desire that every one of you do show the same diligence, to the full assurance of hope, unto the end. That ye be not slothful, but promises." (Heb. vi. 10-12.) followers of them, who through faith and patience inherit the

The perpetual enjoyment of the bright hope set before us, can only be maintained by diligent going on with fellowship in the sufferings of Christ. By the activities of faith and patience, we are to enter into (inherit) the exceeding great and precious promises given to us by our God. Soon, faith and patience and hope, will be needed no more-we shall be taken out of the place of endurance-all darkness and mists shall roll away-we shall be changed into the likeness of our Redeemer-and He himself will reward us with eternal glory, according to our work. Yours in the love of Christ Jesus our Lord, And in patient waiting for Him, THE EDITOR.

multitude sat down to be fed.

THE JEWISH "EVENING." In the article in our last, on John vi., "The Church's Path and the Church's Hope," I inferred from the disciples not Beloved,-May the remembrance of our joint- going down to the sea till "Evening," that there was on their heirship with Christ, not only as to the kingdom soon part, a want of promptitude in fulfilling the desire of the to be revealed, but also as to the sufferings of this Lord. It has been thought that this inference is hardly justi"little while," constrain us to faithfulness. What-fied, because Matthew says it was "evening" when the ever the trial may be, if, fortified by the word of God, we can regard the grief distinctly as fellowship in suffering with Christ here, because we are destined to fellowship with him in heavenly glory-the sting and pain of sorrow will depart, and we, in measure, like the apostle Paul, shall be able to rejoice in the midst of afflictions.

"For" [he says] "I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us." (Rom. viii. 18.)

ought to have explained that the Jews had an early and later I was aware of this, and "evening," the former beginning at three in the afternoon, the latter at sunset. This is evident from the account by Mark (who writes, when the multitude sat down, that the "day was far spent,") and Luke (who writes, "When the day began to wear away.") This explains Matthew's "evening" to be our "afternoon," and ought, I think to have been so rendered: because, after the multitude had been fed, and the Lord had dismissed them, and gone to the mountain, Matthew adds"And when the evening was come He was there alone," having previously said it was evening' when the multitude sat down! The word in the Greek is the same in both places, but is explained by the fact that the Jews had an early and later

And let us never forget that we are not to wait for evening.

E.

TO MR. J. N. DARBY.

(LETTER No. 2.)

SUBJECT THE "ONE BODY."

DEAR BROTHER. A remark in the "Bible Treasury" of Oct. last, leads me to address you upon the above subject. You say, we are corporately responsible to maintain unity. Scripture does not say so. I have no doubt the thought got deeply seated in your mind when, years ago, the Lord in his rich grace led yourself and others to come out from the mixed systems of the Establishment and of ordinary Dissent; and I am free to express hearty thankfulness for the great blessings which have resulted from that act of faithfulness. You are truly entitled to much honour and esteem, in that you had a foremost place in breaking the fetters of tradition. Moreover, I own an entire coincidence in your desire that the unity, declared in Scripture, should be acknowledged and felt by all christians.

But, dear brother, there is deep need for you to reconsider the theory you have held, as to collective responsibility respecting the maintenance of the unity, and also with regard to the way in which the unity should be expressed.

When the movement of separation from the sects commenced, and multitudes of christians began to gather in true unity; namely, by assembling themselves simply in the name of the Lord Jesus, and when they afterwards grew into an organised confederation, it looked as though there would be a return of the visible oneness of the very first days.

I do not wonder that you and others should have been carried away with that pleasing thought-and as it has been imbibed, I am not surprised at the tenacity with which it is held. But, on examination, it proves to have been based upon fallacious appearances, and not upon the word of God. Scripture does not in any way teach us to expect, on earth, a return of a visible expression of the unity of the church in these last days. Prophecy shows us exactly the contrary, even the strifes and divisions which we sorrowfully experience. Yet the exhortation rests upon each individual believer, "Endeavour to keep the unity of the Spirit in the bond of peace."

in

The Word tells us, "There is one Body." (Eph. iv.) It is of the Creation of God. It is maintained by divine Neither infidels nor believers can, power. any way, affect its actual existence. It consists of all believers in Christ Jesus, who by the Holy Ghost are united to one another and to their Living Head. One could not speak upon this doctrine to any christian more enlightened than yourself.

The difference between us arises directly you say there is responsibility upon any one member or aggregation of members to bring about a display of that unity.

The divine teaching is, that we are to "endeavour to keep the unity (not of the body,) but of the Spirit, in the bond of peace"!

Now, the entire range of truth comprised in the Epistles to the churches, shows that this unity of the Spirit is to be kept, not by aggression, but by con

cession, not by domination, but by manifestation of love. Everything is to be done in grace. Even the Apostles who had power, used it in grace. They never cut off others for opposition to their will. If it was the Corinthians, some of whom were despising Paul in his absence, he writes to them in all the varied expressions of love, entreaty, exhortation, remonstrance, warning and rebuke-but neither for false doctrine, nor any other disorder found in that most disorderly assembly, does the apostle propose excommunication; save only in the case of the wicked fornicator, who was to be solemnly "delivered to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus." The power which this most earnest servant had received, he told them was for building up, not for destruction. He says

"Therefore I write these things being absent, lest being present I should uso sharpness, according to the power which the Lord hath given me to edification and not to destruction." (2 Cor. xiii. 10.)

So in the case of the Galatians. Language can scarcely be stronger, than that used by Paul to these Christians for having received false doctrines. He even goes so far as to utter the aspiration

"I would they were even cut off which trouble you." But he gives the Church no sentence of excommunication to execute upon them. In like manner the Apostle John, writing to Gaius, says

"I wrote unto the Church: but Diotrephes, who loveth to have the pre-eminence among them, receiveth us not. Wherefore if I come I will remember his deeds which he doeth, prating against us with malicious words, and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth out of the Church!" (3 John, 6-10.)

malicious prating against this Apostle of Christ, Notwithstanding the pride, self-will, and actual Diotrophes gets no sentence of excommunication, no more than the gainsayers at Corinth or Galatia. Though, as I have said, apostolic power was still in the assembly would undoubtedly have received comthe Church, and had it been the right thing to do, mand to cut off the delinquent.

sian elders, (Acts xx.) he warns them, not only of But further: In Paul's farewell address to the Ephe

wolves from without, but that of their own selves should men arise, speaking perverse things, to draw away disciples after them. Yet what does he propose as a remedy? Does he say, "Preserve the unity of the body by cutting off the perverse teachers ?" Nothing of the sort, but,

"Brethren, I commend you to God, and to the word of His grace, which is able to build you up, and to give you an inheritance among all them which aro sanctified." (Acts xx. 32.) The truth is, that directly you begin to deal in judgment for erroneous doctrine, (call it "false doctrine if you will) you condemn yourself. And it is most remarkable, and deeply solemn, that you, dear brother, who have been so fearfully severe towards others, are yourself now pointed at as a teacher of heresy. I think it possible, with respect

« PreviousContinue »