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If the evil in an assembly will not succumb to the faithful use of God's word, and faithful walk in ourselves, then a truehearted believer must separate himself. "Let every one that nameth the name of Christ depart from iniquity." (2 Tim. ii. 19.)

WHAT CONSTITUTES A CHURCH?

C. P., East Moulsey.-We thank you very sincerely for your truly encouraging epistle. It is cause for much praise to him who hath created us in Christ Jesus, when we are able to speak to one another in simple brotherly candour.

We have no thought of advocating the formation of churches, if by that term an organization of any kind is implied. But if the word Church be accepted as synonymous with Assembly, in speaking of a meeting of believers in the Lord Jesus Christ, then we certainly do recommend Christians to come together in fellowship as "Churches." We quite appreciate your fear that such assemblies may get puffed up with pride, and consider themselves as "the Churches," and finally, repeating "the Brethren" mistake of becoming confederate, take to themselves a place as "the Church." But we do not think there is much danger in that direction. The pretensions of Rome, and those of the "exclusive Brethren," have made man's attempted maintenance of a visible unity so odious, that, humanly speaking, there is little likelihood of a repetition of it. But in any case, we must never be deterred from pursuing the right path through apprehension of the possibility of eventual deviation. Enough for us to advocate, and do, whatever we see to be according to the mind of God to-day, without a care as to what may eventuate to-morrow. "The Lord is at hand, be careful for nothing." May this truth be present with us in all we suggest or adopt.

We do not see that a local Church or assembly has any right to control, or dictate, to Christians who do not seek fellowship at the place of meeting. Nor ought one assembly to feel aggrieved if another should be held in the next street, or even in the next house. Neither, in such case, would one Church have any justification for interference in the internal arrangements of the other, or for insisting upon uniformity of doctrine. There might be much intercommunion, but it should be all in grace, not of necessity. Each assembly would have to look to the "one Lord," as much unimpeded by the neighbouring Church, as though the distance from Corinth to Rome was interposed between them. Such assemblies must take the true ground of sufferance, in contrast with the coveted place of power which has been sought for by all the sects of Christendom. They must be careful to have "that mind in them which was also in Christ Jesus, who being in the form of God thought it not robbery to be equal with God, but made himself of no reputation, and took upon him the form of a servant," &c.

This is not new to us, dear brother. There was-and, thank God, there is even now-in many places, among various sections of "the brethren," the true spirit of Christ actuating local assemblies. Wherever there is failure, we believe it will be found to result chiefly from incorporation with other churches, meeting (according to the accepted phrase,) "upon the same ground.'

As to the various denominational bodies, we have no need to pronounce whether in any sense they can be called Churches. It is evident, however, that they do not consider themselves as assemblies of believers. The very fact that preaching the gospel of salvation to a congregation, is considered a necessity on all occasions, proves that any such meeting is not a Church according to the true significance of the word.

Doubtless a local Church properly comprises all true Christians in the district. Perhaps only a few of them may be in fellowship together, in the way the Lord would have them; others unhappily are "unequally yoked together with unbelievers," in opposition to His word. As a fact, the first named few are a Church or assembly of the followers of Jesus; while the others are units out of place. Alas, many of them do not know their proper calling, and we accordingly sorrow over rather than blame them; but the position they occupy in relation to the local Church or Churches is just as we have said, that of units out of place.

On the subject of Mr Darby's method of receiving to and putting away from "the Exclusive Party," otherwise called by them "the Table," - -no wonder you could get no answer from our misguided brother to your enquiries. Any reply he might have given would be self-condemnatory.

It is wonderful that so many intelligent and spiritual Christians as are numbered among Mr Darby's followers, can suffer themselves to be kept in bondage to theories and practices which are utterly untenable when brought to the test of the Scriptures? subjects apart from the errors of their leader, they own the And this, notwithstanding that, on all "inspired word" as an infallible guide!

for their assumption of the guidance of the Holy Ghost in their Where can any justification be found in the New Testament, judicial sentences of excommunication? There is no such position recognised in any of the Epistles to the Churches. Even in the instance of the judgment demanded of the assembly at Corinth, it is " In the name of our Lord Jesus Christ, of our Lord Jesus Christ, to deliver such an one unto when ye are gathered together, and my spirit, with the power Satan," &c.

Here we are shown the need of having, in any such judgment, the spirit of " the Apostle to the Gentiles;" but the senNor do we think the name of God's Holy Spirit is anywhere in tence is not at all associated with the name of the Holy Ghost! the Sacred writings linked up with judgment upon saints. On the contrary, is not His holy and blessed ministry among us always in grace? So that, (thoughtlessness apart,) to attach the name of the Holy Ghost to any such judgment as the "exclusive brethren" have arrived at, is little short of blasphemy! As to the pretensions of the party generally, we repeat your words-" Conceive for a moment the assumption of being THE "ONE ASSEMBLY, having the Holy Spirit to direct it,-the "temple of God, bound to act in the Spirit by the Word-[See "Bible Treasury,' April, 1867]-I say, conceive such an "Assembly not having yet arrived at a conclusion concerning "Baptism!! Is it conceivable that simple, and alone desire to "please God, can have led to such looseness ?"

BAPTISM AND BREAKING OF BREAD.

F. H., Pentonville.-We are truly thankful for the earnest love manifest in your second letter, and accept in simplicity your assurance that you desire to be conformed to the Lord's will about Baptism. We cheerfully, therefore, resume the subject with you. It seems to us, however, that you really have exhausted your difficulties when you say, "If I, not discerning "water baptism to be the Lord's mind, should be baptized, to Ime it would be sin."

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Where can you find scripture to warrant such a thought as that? How are we to know the Lord's mind? Even by accepting, and doing, the things which he has said. "If any man "will do his will, he shall know of the doctrine." (John vii. 17.) This is a divine principle upon which the believer is required to act. And the teachings of Scripture on the subject of baptism are most exactly based upon it. As we have already remarked, there was no explanation given, respecting baptism, to those upon whom it was enjoined, until after they had submitted to it. Believers were commanded to be baptized, and they were baptized, as a matter of course. Afterwards, in writing to the churches, the Apostles were permitted to explain the deep meaning of the ordinance.

Depend upon it, dear brother, the Lord's way is, first childlike, unquestioning obedience to His commands, and then an intelligent apprehension of their importance. The natural mind is prone to reverse the divine order. Hence the confusion and difficulty which prevail.

You say, many of our arguments are potent, and you weigh them as such. Does not this admission leave you without

excuse ?

You do not like our reply concerning breaking of bread. We are sorry you do not; but why not point out wherein you think us in error?

In reference to 1 Cor. x. 16, 17, "The Table" is not presented as a figure of unity, though the Bread which we break is. Do not think we are differing with you about

phraseology merely. The truth brought out in ver. 20, about "the Table," is quite apart from the question of unity. Well, the one loaf represents the many members of the one body, quite irrespective of the question of where those members are to be found, or even that of their moral walk. The wicked fornicator, delivered over to Satan for the destruction of the flesh that the spirit might be saved in the day of the Lord Jesus, was yet represented as a member, by the "One Bread;" though he had personally forfeited his right to recognition among his brethren. So we believe, dear brother, that the "one loaf" you last were permitted to break, represents the writer of this, in common with all the members of the body of Christ; and likewise, in the "one bread" of which we partook through grace, last Lord's Day, you were included in its presentment of "the unity." But in all this, the question of experimental Christian fellowship, remains

untouched.

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As a fact, surely we must be all agreed that, those will walk most happily in practical fellowship, who accept the Lord's commands implicitly. To fellow Christians who elect to be conformed in certain things only, we neither can nor should deny any Christian privileges; but they who walk in the obedience of faith may very fairly say, "6 We do not wish the elements of disorder introduced among us." Suppose a Christian holding the tenets of the Society of Friends, were to seek fellowship in worship with you. You, knowing that such repudiate both baptism and breaking of bread, would naturally reply to him, "Dear Brother, as a member of the body of Christ, you have a right to join with us in worship; but when we show forth the Lord's death, those who know you, will feel grieved that you dishonour our Saviour by refusing the bread and wine which He has graciously given us to partake of in remembrance of Him. There will thus be hindrance to full fellowship. If you will not conform to that which is clearly the mind of the Lord, according to Scripture, will it not be better for you to meet with those who think about these things as you do ?" We ask you to apply this to the question of communion with unbaptized believers. May we not leave the case thus ?

J. C. A., Hull.-It is a solemn thing to take such a case into your own hands. Your letter expresses a fear that your course will be condemned. "If our heart condemn us, God is greater than our heart, and knoweth all things." You are in the Lord's hands. If you are acting in the Spirit to his glory, he will sustain you; but if the flesh be yet unjudged, the Lord is Lord, and knoweth how to chasten. May you have grace to consider the past in the light of Heb. x. 30, 31.

AMICUS.-If we could spare the needful space, your communication should have insertion, though we should take the

liberty of altering the word "Darbyites." We hope, as opportunity may serve, if the Lord delay his coming, to steadily press upon the consideration of Mr Darby's disciples the actual proceedings of brother and confederated with

They are, however (apart from the grievous spirit of bigotry

which possesses them), very dear Christians, and we therefore seek to avoid the use of a name which seems to savour of enmity. We entirely sympathise with you in grieving over the fact that so many beloved ones in Christ, who continue in the ranks of the above party, are totally ignorant of the sinful course taken by their leaders in the excommunication of assemblies.

J. H., Monk's Eleigh.-We quite agree with you that the practice of "Congregational singing," that is, a mixed multitude of believers and unbelievers joining in hymns of prayer or praise, is very sad to witness, and manifestly contrary to the mind of God. The Lord's way is ever to separate those who are his from those who know him not. It is through christians commonly shutting their eyes to this foundation principle, that the confusion which prevails in Christendom is perpetuated. It is in vain to look for any remedy in the way of Corporate reform. The only deliverance is in the power of the individual believer. It is that of separation from the mixture, and standing apart in faithfulness to the Lord, content to company with the few who " call on the Lord out of a pure heart." We are

not surprised, however, that the number is small whose faith is sufficiently strong to make this practical protest against the evil complained of. Faithfulness always requires self-sacrifice. It is not easy "to go forth unto Jesus, outside the camp, bearing his reproach." (Heb. xiii. 13.) But this is what the Christian is called to do in this day, and happy are they who thus follow the counsels of their Lord.

J. C. junr., Kensington.-It is very evident that in you, dear brother, Mr Newton has a very zealous advocate. But we fear that your feelings have been too keenly aroused, through the excessive denunciations heaped upon your friend, to admit of your judgment being exercised dispassionately, We are forced to this conclusion from the impatience manifested in your letters against any calm examination of that which is charged against him.

We must decline, at present, to entertain any other point of doctrine held by the writer in question, until you show us that he has, in terms, recanted the views he set forth in the tracts which you say were withdrawn for re-consideration. It is understood that Mr N.'s teaching was to the effect, "that our Lord Jesus Christ, as a Jew born, was in the place of distance from God, and was under necessity, by a life of conformity to the law, to work himself into a position where God could meet him," and, "that he was subject to inflictions from God in his We merely lifetime, apart from the sufferings of the Cross." repeat from memory (subject to correction) that which we have heard charged against him. Now, the only way to remove the imputation, is to produce the tracts to show that they are free from such dreadful errors. If that cannot be done, the only other course for Mr N. is to state distinctly that he now unreservedly withdraws and repudiates such teachings, as unscriptural. Until that be done, any defence of himself, such as the letter from which you quote, is absolutely worthless. whom such a charge, as that referred to, is laid, is inexcusable We must add that, in our estimation, any Christian against if he offers anything less than a full and emphatic contradiction of it; and such a one is totally unworthy of being listened to as a teacher.

NB-Several Communications stand over.

BAPTISM, its PLACE and MEANING, considered in the light of

Scripture only. To which is added "Remarks on the meaning of the Greek words Bapto and Baptizo." Price 1d. (12 copies, 1s. post free.) DAPTISM IS IMMERSION.-2. HOUSEHOLD BAPTISMS CONSIDERED.-3. BAPTISM NOT A MODE OF "OFFERING.”—ld.

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PRECIOUS TRUTH.

No. 27.]

"WHAT

SAITH THE SCRIPTURE?"-(Rom. iv. 3.)
London : J. B. BATEMAN, 22, Paternoster Row, entrance in Ivy Lane.
JUNE 1, 1867.

TO THE WISE, YET CHILDLIKE DISCIPLE. (Continued from the April number of" Precious Truth.”) BELOVED,-In continuance of the thoughts suggested from the 1st and 2nd chapters of the general epistle of John--I would remind you that we have had in review, in my former letter, the sinfulness of our old Adam nature, and the divine remedy for its misdoings. Also, God's thoughts about the world, and our call to strangership in it.

Next in order for consideration, comes the spirit of antichrist.

This is at least as effectual a foe to the child of God, as either of the first-named evils.

[One Halfpenny.

It is not that they can dispense with teachers. Children have still to be taught in the truth, and to acquire heavenly knowledge. But that which they have by the Holy Ghost is-power to test the spiritual character of men and doctrines.

They that they are of antichrist seek position and power on earth. But they that are led of the Holy Ghost care only for the place reserved for them in

HEAVEN.

Moreover, though we are called to be ever increasing in true knowledge, (while waiting the time when knowledge itself shall vanish away, and we shall know even as we are known), it ought to be Consider, beloved, that while the naturally sinful understood by every "little child" of grace, that as tendencies of our carnal nature cause us to groan-holding the first principles of the doctrine of Christ, and the blandishments of the world, with its fashions he is thereby furnished with a protection against and vanities, are used by the adversary to make us forget our sonship; on the other hand we are beset with antichrists, who seek to draw us into religious associations, which are not according to the Christ of God.

"Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time." Ver. 18.

Where is our remedy in such a state of things? Surely it is, to remember we are "little children," and so wait upon God and His word in the name of Jesus.

Strength only will be found when we know our own weakness. Then we are glad to wait upon the Lord for deliverance. We are powerless to overthrow antichrists, or exterminate them. They are an intolerable evil, and we are neither to co-operate with, nor submit to them. But we can only deal with them according to the mind of Christ. By our walk and conversation we can give them clearly to see that we are not actuated by the same spirit. The youngest child in the faith can do that.

It is not a question of being profoundly taught in

the Scriptures.

All ought to drink deeply and continually of the word of God. But the youngest Christian who has been taught his calling as a child of God, is enabled, by the Holy Spirit's quickening power, to detect the spirit of antichrist.

"Ye have an unction from the Holy One, and ye know all things." Ver. 20.

antichrist.

"I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth."

Ver. 21.

Here, again, it is power, through the indwelling of the Holy Spirit of God, to discern between that which is false and that which is true.

There is also a detective character in the primary doctrines which all Christians ought to hold. The truth, received by all believers in the first days, was this

That Jesus is the Christ.

That Christ died for our sins according to the Scriptures.

he was seen of five hundred brethren at once: afterwards he was That he was seen of Cephas (Peter), then of the twelve: after that seen of James; then of all the apostles. And last of all he was seen of Paul also, as of one born out of due time.

is vain. That if in this life only we have hope in Christ, we are That if Christ be not risen, then is preaching vain and faith also of all men most miserable. But now is Christ risen from the dead, and become the firstfruits of them that slept.

in him shall be made alive. But every man in his own order: Christ That as in Adam all die, even so in Christ, all those who believe the firstfruits; afterwards they that are Christ's at his coming. That as we have borne the image of the earthy, we shall also bear the image of the heavenly.

Behold I show you a mystery; we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump for the trumpet shall sound, and the dead (in Christ) shall be raised incorruptible, and we (who may be alive) shall be changed. For this corruptible must put an incorruption, and this mortal put an immortality.

The above is paraphrased from the 15th chapter of the 1st epistle to Corinthians.

This is the truth to deliver us from antichrists. If we are holding ourselves in expectation of the This, be it remembered, is said to "little children.""glorious appearing of the great God our Saviour It is not that they have yet entered into all which God Jesus Christ," the spirit of antichrist will be quite has revealed. But they have the spirit of wisdom powerless to seduce us. abiding in them, and if they follow is leading he makes them quick to detect the spirit of error.

You see, beloved, that the Holy Ghost builds us up in a HEAVENLY religion, and teaches us to know

our place in heaven Now by faith, in anticipation of the day when our looked-for Redeemer will take us there bodily.

In contrast with this-the antichrists always endeavour to substitute an EARTHLY religion, or a compromise between the flesh and the spirit to suit the carnal mind. We all NATURALLY crave after a ceremonial worship, such as God gave to his EARTHLY people Israel. Our eyes and ears desire to be gratified; while the body submits to an outward worship. Mere nature is, of course, attracted to the richly-built and decorated edifice, with priests in flowing robes performing their assumed functionsto the sound of the organ, or other musical instruments, and to an ornate liturgy. All these things gratify the natural man and excite his emotions.

Antichrist takes advantage of this, and accordingly DRAGS DOWN many of the inconsiderate children of God from heaven to earth. That is, as to their experience, hopes, and conversation.

True religion, as now taught of the Holy Spirit, is in CONTRAST with all that. The natural senses are rather humbled than gratified by it.

Worship is no longer a question of rivalry between the Mountain of Samaria and God's earthly City, Jerusalem. (See John iv. 20, 21.) But

"They that worship the Father must worship Him in spirit

and in truth."

The praises of the lips must be accompanied by the right desires of the regenerate heart, or it is all worse than vanity.

The writings of the apostles show that TRUE Christian worship (if judged by the carnal mind,) has

no attractions. Its two ordinances are of the most meagre and humiliating character. The first of these, namely Baptism, shows that the NATURAL man, as formerly pertaining to the believer, is, through faith in the operations of God, BURIED with Christ. The FLESH, therefore, it is evident, cannot be permitted to bring in its inventions, and so glory before God. The Christian is accepted in a NEW nature. Oh, that this were understood.

The second ordinance, namely, that of "The Lord's Supper," sets forth that, by the breaking of the body, and shedding of the blood of the Son of God, the true believer is, as a sinner, forgiven and cleansed, and made a member of the Body of the risen Christ of God.

The unattractiveness of such observances is displeasing to the "old man even in many Christians; and is held in utter contempt by the unregenerate.

So that even when baptism is submitted to, it is often made a showy ceremony. And the tendency is, with respect to the Lord's table, to surround it with accessories altogether foreign to its Scriptural simplicity.

We are, however, to remember that Christ is the rejected of the world, and is not to be gratified with its hollow professions and services. we to imitate any of its carnal worship.

Nor are

And as to doing the things which accord with the heavenly calling of his PECULIAR people

"By him, therefore, let us offer the sacrifice of praise to God continually, that is the fruit of our lips, giving thanks to his name.

"But to do good, and to communicate (i.e. dispense blessing, temporal and spiritual] forget not, for with such sacrifices God is well pleased." (Heb. xiii.)

Beloved-Truth is very precious; it is given us to know and to practise.

of

"Wherefore be ye not unwise, but understanding what the will

the Lord is." (Eph v.)

There are, indeed many antichrists-we are not able, I repeat, to put them down-but we have heavenly wisdom, and the anointing of the Holy Ghost, wherewith to detect and AVOID them.

Yours ever,

(Waiting for the coming of the Lord,)

THE BIBLE.

AND

E. P. T.

The true Standpoint from which to study it.

In considering the books of the New Testament, the attentive reader cannot but be struck with the apparently unsystematic way in which Truth is presented. This applies with special force, if the Scripture student is looking for an instituted order of religion at all suited to the NATURAL man. In reading the Old Testament, it is easy to follow, in thought, the Tabernacle and Temple worship given to the children of Israel. But nothing of that kind can be found as pertaining to the followers of the Lord Jesus Christ.

As there are no CARNAL institutions ordained of

God, in the New Testament Scriptures, it has been unwisely considered that Christians must in some measure imitate the methodical services of the Mosaic dispensation. But the practical adoption of this thought has necessarily resulted in the confusion which abounds throughout Christendom.

The truth is, that the purpose of God, during this present dispensation, is not to set up earthly institu tions, but to gather out from a condemned world a people who, by faith, cleave to His beloved Son, who was by man rejected and crucified. Jesus, "the Son of the Blessed," was once on earth to PROVE men and their institutions, and they were all weighed in the balances and found wanting.

The world is now, therefore, under judgment. That is to say, judgment is pronounced, and will soon be executed upon it.

"The Lord is not slack concerning his promise. as some men count slackness; but is long suffering to us-ward, not willing that any should perish, but that all should come to repentance. (2 Peter iii. 8-9.) But the day of the Lord will come as a thief in the night."

Meanwhile, the Son of Man, seated on the throne of God, as a Prince and a Saviour, draws up to Himself, where He is, all who trust in Him. Believers are rescued from the coming judgments, as

"Let us go forth, therefore, unto him outside the camp, bearing his reproach. For here we have no continuing city, Enoch was before the days of the flood. but we seek one to come." (Heb, xiii. 13, 14.)

All this, by the goodness of God, is now beginning to be generally understood by Christians. But it is needful to have it clearly in our minds in contemplating our calling as disciples of Jesus Christ. For it is evident that if we, believers, are expecting to be translated from earth to heaven, and that the world will surely be overtaken suddenly by the wrath of God, we shall easily understand why all religious arrangements made for us while here, according to the provisions of the New Testament Scriptures, are of the most temporary character. The word of God furnishes us with provisions for the passing hour, but we may reverently say, they are all "from hand to

mouth.'

When believers, in the first days of the Christian dispensation, sold off all their possessions and laid the money at the apostles' feet, it would have been a fine opportunity-speaking after the manner of men -for building up a permanent system! But the disciples knew well that nothing pleasing in God's sight could now be established on earth, until the Lord Jesus should come again and execute judgment that He might afterwards establish His own reign on the earth, in righteousness.

It is wonderful that men so little regard the solemn fact that the Son of God was rejected and crucified by

the world!

It is especially the rejection of Christ, first in His own sacred person, and then in the testimony and persons of his followers, which leaves unbelievers exposed to the wrath of God.

"He that believeth on the Son hath everlasting life; and he that believeth not the Son shall not see life, but the wrath of God abideth on him." (John iii. 36.)

Wonderful to say, the Scriptures do not seem to denounce vengeance upon the world for having crucified "the Son of the Blessed;" for Jesus, who is indeed rich in mercy, prayed

“Father, forgive them, for they know not what they do.” Oh, what an amazing thing it is, that "the Father of mercies" could endure, for the sake of poor sinners, to see His well-beloved Son nailed to the accursed tree! Yes, God permitted this dreadful deed on man's part, and has LEFT it UNAVENGED! But that which the Lord will not permit is, that His

word should be disbelieved. To refuse to believe a

man is to charge him with being a liar; and the rejection of God's testimony is regardod by Him in the same way, and is absolutely INTOLERABLE.

"He that believeth not God hath made him a liar; because he believeth not the record that God gave of His Son." (1 John v. 10.)

Thus, everything now depends upon "believing." Many of the Jews who had rejected the Saviour when He was living in their midst, and who perhaps joined in the cry, "Crucify him, crucify him," yet believed at the preaching of Peter and the others, and were saved! Thus it is now. Men whose hearts are wicked enough to put to death the Holy One of God, if they hear the Gospel, and believe in Jesus, are saved!

The Gospel being preached and believers being

saved, their destiny is totally changed. They were children of wrath; now they are children of God. They have commenced a new life by the obedience of faith, and they are to live now continually in the obedience of faith. They begin by vindicating God, confessing, in the face of the world, the name of Jesus, His rejected Son. Now they are to live in constant expectation of ascending up where He is. And as they love Him whom they have not yet seen, so they are to "set their affections on things above," although those things are not yet visible.

This is the secret of Christian faithfulness. It is the acceptance of promises, and walking in the power of unseen realities.

If this be understood, it is easy to comprehend why the writings of the apostles ignore all thought of building temples and instituting ceremonial observances. Such things are altogether inconsistent with the attitude of those who are taught by their Redeemer,

"Let your loins be girded about, and your lights burning, and ye yourselves like unto men that wait for their Lord." (Luke xii, 35, 36.)

If a loving subject were about to emigrate to a distant land, whither his lawful king had retired because his subjects had rebelled against him, he would not, while waiting, take part in the plans and politics of the insurrectionists. It might be that fellow-emigrants, intending to depart with him, would urge that, until the ship were ready, he might as well go on with the ways of the rebels, if only to avoid singularity. The faithful one would, however, say-"Nay, I submit to the authorities which now "exist in this rebel land, and I do whatever my duty "may require; but my heart is with my beloved "sovereign, over the seas; his ways are my ways; "I conform myself to him and to the directions he "has given me, while waiting here. I am only waiting, and shall soon depart.'

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This is exactly the position of a true Christian— always "waiting to depart." And while waiting, occupied in doing the things that are pleasing in the sight of the Lord.

But there is another feature of truth much insisted

upon in the teachings of the New Testament, which also sheds great light upon the unceremonial chaWe allude to the racter of the Christian religion. way in which the ritual worship instituted under the Mosaic economy is declared to have served its purpose and come to an end.

"Let no man judge you in meat or in drink [margin, for eating and drinking,] or in respect of an holyday, or of the new moon, or of the sabbath days; which are [or were] a shadow of things to come: but the body is of Christ." (Col. ii. 16, 17.)

So, in the 8th chapter of Hebrews, verse 5, it is said the priests under the law serve as a shadow of heavenly things." And again, in Heb. x. 1, "The law having a shadow of good things to come," &c.

It is evident that the substance being come, "God manifest in the flesh," we have no longer to do with shadows. Speaking of the Levitical priesthood, and the tabernacle and the sacrifices which were ordained

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