"For God is not unrighteous to forget your work and labour of love, which you have showed toward his name, in that ye have 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." (Heb. vi. 10, 11.) "Then shall every man [believer] have praise of God." Praise our poor doings! how exceedingly gracious of our dear Lord! especially when we remember it was He who wrought in us both to will and to do. God is Love. Blessed Jesus, I see nothing but reward from Thee. "Behold, I come quickly, and my reward is with me, to give every man according as his work shall be." (Rev. xxii.) "To us belong shame and confusion of face," that we have done anything of our own wills, apart from Thy will. It is true, 2 Cor. v. 10 does say, that every one may receive the things done in the body, whether good or bad; but this "receiving" for the "bad" can only be understood in the negative sense of "suffering loss," that is to say, lose a measure of reward. "Be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart; with goodwill doing service, as to the Lord, and not to men; knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord." (Eph. vi.) And each will rejoice in the other's reward"Or one member be honoured, all the members rejoice with it." (2 Cor. xii.) So, then, beloved "The day shall declare every man's work." (1 Cor. iii.) Nothing of the nature of work but what was of faith, wrought in our subject-hearts by Himself, will stand for ever and ever. Hence the believer who is going on with nothing that is of faith, but everything of the flesh,-his "END IS DESTRUCTION." That is, in view of the Judgment Seat of Christ, nothing will be left that the Lord can reward. They themselves shall be saved, yet so as by fire." Therefore, beloved, are we not every day adding to that which the Lord will own, and put reward upon, or doing things which He will have to pass over with silence and without a smile, while we give an account of ourselves to Him? As it seems to me, we are either "laying up treasure in heaven," or "suffering loss." Wherefore, let us "redeem the time." "Work out your own salvation with fear and trembling, for it is God that worketh in you both to will and to do of his good pleasure." How sorrowful to us, while tarrying down here, to know that many dear children of God around us will awake up in the light of the Lord's presence (if not before) to the traditions of men which they are now mistaking for God's truth. Still more sorrowful to us, is the case of those who, though they were illuminated, have persisted in going on with things contrary to God's simple Word. Beloved, if these positions commend themselves to you, as according to God's Word, let them sink deep into your heart. ALL THAT IS OF MYSELF, I MUST OWN. ALL THAT IS OF THE LORD, HE WILL OWN. And now, what is our resource? "If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." to There it is, beloved. He who confesses his sins, judges himself, and condemns all the wrong he is conscious of. He voluntarily arraigns himself before the Judgment Seat, and that also, really (by faith) in the presence of his Lord. He antedates, as it were, the Judgment Seat. At least, so it seems me. I cannot help thinking that a genuine confession in faith, brings such a real cleansing, that such offences will not be among those brought out at that Great Day. Upon our free and full confession down here, we receive, in my judg ment, from Him who is "faithful and just" such a complete putting away of our sin-such an entire clearing and cleansing that we shall not have to confess a second time offences so dealt with. A second confession would involve a sense of uncleanness; but upon our confession the word is "cleanse from ALL unrighteousness." Fellowship leads (or should lead) to confession, and confession brings cleansing. 1 John i. Hence the great importance of seeking to be watchful and quick to detect by the word of God, and the Holy Spirit's help, all that is done amiss, and, upon confession, receiving its blotting out. Thus the Christian may go on, building up nothing but what will lead to reward from the Lord at his coming. That is, becoming "rich towards God." See But, then, it must be a genuine confession really to the Lord: such a confession as we should make, by with that same abhorrence of the evil which we may and by, in the Lord's visible presence, accompanied suppose we should truly feel at that day. Thus we derive a PRACTICAL, Or EXPERIMENTAL, as well as a JUDICIAL cleansing. "The path of the righteous shineth more and more unto the perfect day." And even our past failures may (if we are rightly exercised by the remembrance of them) be among the all things that work together for good, to conform us to the image of God's dear Son. J. E. SPECIAL NOTICE.-It has been discovered that a number of letters have been intercepted by a shopman at our Strand publisher's. We fear some communications from our readers may not have reached us. If it has been so, our correspon- : dents will accept this as an explanation. If any order has not been attended to, please address the printer at once. PRESUMPTION IN THE UNBELIEVING PUNISHED. Acts xix. 13-20. (Passage read and considered at the Scripture Meeting held at 335A, STRAND, opposite Somerset House, Monday, Feb. 25.) Exorcists were men who pretended to drive away demons, or evil spirits, by adjuring them, in the solemn name of God, to depart. The above passage shows that unbelieving men had really no such power over Satan and those that are his. If Satan at any time appeared to give way, it was only that he might work his subtleties the more completely around men's souls. In the name of Jesus, Paul had been making havoc, at Ephesus, of the enemy's power over man, so that from Paul's "body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them." Here was real power, to which the spirits silently succumbed. Much cause, therefore, had they to hate the name of Jesus. When, therefore, the evil spirit was adjured in that name by Sceva's sons, he could have treated the summons with quiet disdain, considering the persons from whom it came. But pent-up anger seized the opportunity of venting itself, and crying, "Who are ye?" the man in whom the evil spirit was "leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded." But now, mark the wisdom and goodness of God! this very refusal to honour the name of Jesus when presumptuously used, is made a means of bringing great glory to that holy name: "And this was known to all the Jews and Greeks also dwelling at Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified." Not only so; but great numbers of those who had been the special servants of Satan were graciously translated into the kingdom of God's dear Son: "Many of them that believed came, and confessed, and shewed their deeds. Many of them also which used curious arts brought their books together, and burned them before all men; and they counted the price of them, and found it fifty thousand pieces of silver. So mightily grew the word of God and prevailed." (18-20.) Thus the impolitic anger of Satan opened his victims' eyes to his real murderous malignancy, and greater inroads than ever were made on his domains. In this narrative, we see that the carnal mind, which is enmity against God, can, and does often act from its own evil impulses, apart from Satan; for this act of the sons of Sceva could not have been instigated by Satan, else would his king. dom have been divided against itself. It is not necessary to account for all wickedness by referring it to Satan, for the human "heart is deceitful above all things, and desperately wicked; who can know it?" God only. The special wickedness, on this occasion, seems to have been that which has been, alas! so often repeated-men of no faith presuming to take upon themselves the "cure" and care of souls in the name of Jesus! Sceva's sons were men of some standing: they were born priests, the sons of a chief among the priests; it was their profession, too, thus to be opposed to the spiritual enemies of mankind: they went about in the exercise of their profession, which is the simple meaning of "vagabond Jews,"-wandering Jews, who were exorcists. (The word "vagabond" is so used by Cain.) In the light of this passage we may well see that no creature considerations or claims-much less money-making! -can justify the attempt on the part of the unconverted to serve souls in the name of Jesus. Such will bring upon themselves, (it may not be in this world,) mischief and humiliation, as in the case of Sceva's seven sons. Solemn, indeed, is it to think of these presumptuous men, face to face in the other world with those whose souls they took upon them to serve. Punishment must follow the use of the name of Jesus for worldly ends. In the burning of the books of magic, we see faith in Jesus producing a voluntary confession of the sins of our unregeneracy, and a willingness to burn the fruit of our misdeeds. It was remarked that, in a somewhat similar way, it was the Christian's duty to confess his sins to God, condemning them to the flames of self-judgment, for if we do not do so now, we shall probably have to do it, as willingly as these did, at the judgment-seat of Christ. (See article on this subject.) TO CORRESPONDENTS. Address Letters for the Editor, care of Printer, 335, Strand, W.C. F. H., PENTONVILLE.-We are thankful for the opportunity given by your very gracious letter, to answer the difficulties you present on the subject of Water Baptism. First, as to the thought your brother pressed upon you when he joined the Baptists, viz., that "immersion is a visible entrance into the Church." We do not wonder that you rejected such teaching, inasmuch as it is nowhere to be found in the Scriptures. Immersion is not a Church question. A Christian Assembly may have a special exposition given to it, as to the thing signified by baptism, (it was thus expounded by the Apostle Paul in writing to the Romans and the Colossians;) but practically, a church has nothing to do with the act itself. Subjection to Water Baptism is (or ought to be) required of each believer by the servant of the Lord who may have made known the glad tidings of salvation. It does not follow of necessity that he himself must be the baptizer, (see 1 Cor. i. 14-17), as it is evident that any christian can perform the act of immersion. Faithful servants are commissioned by our Lord Jesus Christ thus-"Go ye and disciple all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." (Matt. xxviii. 19.) A careful examination of the dealings of our Lord's disciples in executing his commands, shows, that wherever the gospel was received in faith, water baptism followed as a matter of course-entirely apart from any consideration as to whether the convert would or would not be joined to a visible church. In the instance of the eunuch, (Acts viii.) we see clearly that a believer was baptized, simply because his Saviour had commanded it. This was, of course, true of all, but in his case there could have been no thought of its adoption as a visible entrance into the Church, because the convert was returning to Ethiopia, where, as a Christian, he would be alone, at least until the glad tidings had spread to others where he dwelt. So, in our days a person might hear the Gospel and receive salvation through faith in Jesus Christ, and then learning his Lord's command that such as believed were to be baptized, he would have nothing to do but to submit to immersion at once, entirely irrespective of the question as to where he should afterwards find Christian communion. He might even be so placed as to have to walk alone with God, like his Ethiopian brother. As we have said, the Scriptures do not teach that baptism was the vehicle of adding members to the Church, but, "The Lord added to the Church daily such as should be saved." (Acts ii. 47.) Each one who believes in the Son of God is added to the Church by the Lord himself. The Church is the body of Christ, and therefore neither man, nor the act of man, can add to it. Baptism is an individual expression of obedience. It has its significance, which the believer may have to learn in submitting to the act itself, or after its performance. But compliance with the command, may be, at the onset, nothing but a manifestation of the obedience of faith. The Lord has surely a right to expect obedience from us. He, after his resurrection, and as having received all power in heaven and earth, was pleased to lay this injunction upon his servants. He has never revoked it, and it is impossible for man to disannulit. sion II. The above answers the second section of your letter, wherein you doubt "whether water baptism was ever meant to apply to the Gentile Churches." That which you add, as to immer"being like all ceremonial ordinances, and therefore belonging especially to God's people the Jews," will not bear examination. The Ethiopian was not a Jew, neither were Cornelius and his household Jews, nor the Philippian jailer and his household, nor the Ephesians to whom Paul communicated the knowledge of Baptism to the Lord Jesus. (See Acts xix.) nor Gaius and the household of Stephanas named in 1 Cor. i.—not to enumerate many others spoken of specifically in connection with baptism, who clearly were all Gentiles. Now, as to the consideration of the heavenly calling of the Church, and its consequent exemption from earthly types and ceremonies-though we in the main agree with the thought you express, yet it is impossible to accept your absolute application of it to the excision of water baptism from the duties of Christian life; and if you carry the argument to its ultimate, you will find you will have to give up the Lord's Supper as well | as immersion! Gentiles before water baptism, but on the Jews after." (Acts ii. 28, x. 44, xix. 14.) Whatever else may be signified by that divine course of action, this at least is seen, that the Gentile believers did not, in that day, argue that because they had been baptized by the Holy Ghost, baptism by water was not intended for them! As to the passage, "John truly baptized with water, but ye shall be baptized with the Holy Ghost not many days hence." (Acts i. 5.) The significance of this surely cannot be that which you have supposed-namely, the presentment of "type and antitype." We cannot see that John's baptism was in any The truth is that neither "Baptism" nor "Breaking of Bread" can be regarded as types or ceremonies in the sense in which we use those terms as applied to Jewish observances. The character of the types given to Israel was, that of shadowing forth good things yet to be accomplished in the person of Christ, and their ceremonials could not go beyond "purify-way typical of the baptism of the Holy Ghost. It rather preing the flesh," and that, as it were, but for a moment. In contrast with all Jewish rites, the two observances given to Christians, show forth accomplished facts. In water baptism we show that we are dead, and in breaking of bread we show forth the death of our Lord! And again, in contrast with Jewish ceremonies; neither the Lord's Supper nor Immersion are accepted with a view to accomplish anything by way of benefit for ourselves. But in both we testify of that which Christ has effected for us. The Bread and Wine have no power; neither has the water of Baptism. The Lord has, however, given both the one and the other. Faithful ones accept them, and act them out, thereby testifying that they love Him. "If ye love me, keep my command ments.' Communion with God is consequent upon our being dead with Christ, and our walk in newness of life with him. Hence the force of putting Baptism, the figure of burial, between the Old Adam period of a person's history, and the Christian walk in the new life which we have in the Second Adam, the Lord from heaven! Next you quote from the epistle to the Colossians. "Wherefore if ye be dead with Christ from the elements of the world, why as though living in the world are ye subject to ordinances ?" we have only to add the completion of the above sentence"after the commandments and doctrines of men," to show that this has no application to Baptism. If it applies to immersion, it must also take away the Lord's Supper! But the whole context shews that the Apostle was remonstrating against the acceptance of carnal ordinances. This is confirmed by the consideration of 1 Cor. xi. 2, wherein the same writer says, "Now I praise you brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you!" Divine ordinances are to be kept by those to whom they are given, whether of the one order to Israel, or of a new character to Christians. Such as were given to an earthly people were carnal in character, while those given to a heavenly people are necessarily spiritual. Hence baptism testifies that the old man is dead! You rightly remark, "Typical ordinances" had, attached to them, the most minute and precise directions as to the manner of their performance, yet Baptism has none!" The distinction is exactly in accordance with the difference you yourself have ably pointed out between Israel as an earthly people, and Christians as a heavenly people. In dealing with the flesh, God's commands are exact in every detail. But in communicating His words to those who are spiritual, our Lord has left much to be understood by faith. His directions for Baptism are certainly as specific as those for Breaking of Bread! Your difficulty, as presented above, effectually des troys the one you previously suggested, namely, that of considering Baptism as Jewish. If that were its character, you would be correct in looking for most minute directions as to its performance. But, as you do not find that condition complied with, this ordinance is evidently not Jewish; it is for those who are neither Jew nor Gentile, being dead to the world. Now, as to the gospel first preached at Jerusalem, being that of "the Kingdom" (Acts iii. 19, v. 10, &c.,) and your remark "It was fitting that such a gospel, to such a people, should have "been accompanied, not only by the sign of water baptism, but "other Jewish rites and ceremonies; " We must again refer you to our Lord's command to disciple and baptize among all nations, (Matt. xxviii. 19 and Mark xvi. 15 and 16,) and the consequent practice of baptism by all the early converts, both Jew and Gentile, men and women. You specially note, that "the Holy Ghost came upon the sents a contrast. John's baptism set forth, death and judgment confessedly deserved! while immersion by the Holy Ghost expressed forgiveness and life in possession, with God's seal set upon it! III. Your application of the third verse of the 6th chapter of Romans is, we think, an evident mistake. The baptism spoken of there is, that of immersion into death. Now the Holy Ghost does not baptize us unto death! God forbid. On the contrary, the baptism of the Holy Ghost brings the many living members into the unity of one body in Christ. Believers were immersed into the death of Christ (through the faith of the operation of God,) before the descent of the Holy Ghost, The death of. Christ was as efficacious a deliverance for the one hundred and twenty believers waiting at Jerusalem before Pentecost, as for the thousands who were converted afterwards! Faith accepts the death of Christ as one's own death, but because He, in his great love, took the reality for us, faith gladly receives the consequent figure, viz., that of immersion in water. In short-Though the term baptism is used both with reference to immersion in water, and immersion by the Holy Ghost, the two have nothing in common. A believer in the Son of God is, through the death of Christ, dead as to the old man, and has received the gift of life in his risen Lord. And this surely would be equally true even though God had not chosen to add to the gift of his Son, the gift of the Holy Ghost also! How then can the baptism of the Holy Ghost be immersion into death? You then say "When I see that by my union with Christ through immersion into his Spirit, and that by virtue of that "union, God sees me as dead and buried and risen again with "Him, to walk in his newness of life, it is most blessed." Scripture does not teach this. You were not united to Christ in Death, but in life. It is simply impossible to see you "in "that union as dead and buried and risen again with him." The death and burial are long past and done with. In them, the Saviour stood for you, and faith has (as to consciousness) immersed you into them; but there was no union there. Union pertains to life. God sees you as alive in Christ, and only as alive (i.e. if we understand anything of the Scriptures), for "He is not a God of the dead, but of the living." The inference you draw from the passage cited from Col. ii. is completely overthrown by the context. You quote as follows-"Ye are complete in Him...... In whom ye are circumcised with circumcision made without hands." Buried with him in baptism, wherein also ye are risen with him". Here you stop, and are consequently content to remain under the impression that the operation is effected by the immersion of the Holy Ghost! But now, look at the passage in its entirety "Buried with him in baptism, wherein also ye are risen with him though the faith of the operation of God, who hath raised him from the dead." Here we see that it is faith (and not the baptism of the Holy Ghost) which is the link which brings us into the death and resurrection of Christ. Water baptism merely signifies that faith accepts the accomplished facts. In conclusion, you quote Col. ii. 16-" Let no man therefore of the new moon, or of the sabbath." judge you in meat, or in drink, or in respect of an holyday, or IV. Are we to understand that, in your mind, you would add to the above list of things respecting which a man is not to judge us, the Lord's institution of baptism? If so, would you extend it to breaking of bread also? And if not, why not? But again the context delivers us from all difficulty. The 17th verse, referring to the things named in the 16th, says"These are [were] the shadow of things to come; but the body [substance] of Christ." It is impossible, therefore, to insert Christian baptism, as a shadow of things to come, because it does NOT signify things to come, but things PAST! V. On the subject of not suffering any to "break bread" who have not submitted to water immersion-you have evidently misunderstood us. Will you kindly look at our answer to W. B. S., in the last Number of PRECIOUS TRUTH? Where we begin to differ (on this subject) is, in refusing to recognise the Lord's table as the centre of gathering. It is made so, practically, by many dear Christians; but the position is unscriptural. "The Lord himself is the true centre. "Breaking of bread" is an act incidental to communion, and is not even put first in order, according to the word of God: see Acts ii. 41, 42. The order given in that Scripture is (after faith), first Baptism, second Doctrine, third Fellowship, fourth Breaking of Bread, fifth Prayer. Christians who lovingly desire to conform to divine order, gurely may be permitted to walk together in practical fellowship. Now, if a fellow believer, (known to be such) who ignores baptism, seeks to join them in the act of breaking bread only, they answer, naturally, "Why do you not show forth the Lord's death with those who walk with you ?" If he declines to answer that question, and asserts his right, as a Christian, to a place at the Lord's table, the assembly has no power to exclude him. But surely he will have to answer for it. Whom is he seeking to please, himself or the Lord? The assembly has not received him, neither has it excluded him. He certainly would not, in such a case, be discerning the Lord's body. He must judge himself about it, in the light of that solemn Scripture-the 11th chapter of the first epistle to the Corinthians. J. H. jun.-We regret the difficulty which some of the country booksellers, and consequently some of our readers, have in getting "Precious Truth." You complain that it is often near the middle of the month before you obtain it. We assure you it is seldom so late as the 28th of the month prior to the date of publication, when the various publishers mentioned on this paper have their regular quantity of copies delivered to them for the coming month. We expect to issue the April No. on the 26th March. Our printer will make special inquiries of the firm you mention. Any back Nos. you can get (if in no other way) by addressing the printer, Mr Evans, 335A, Strand, London, WC. A. G. CLEVEDON.-We are glad you wrote to us about the difficulty in securing a supply of "Precious Truth." We trust our friends will address the proprietor in all cases where there is not facility for obtaining our little paper, especially such as kindly take the trouble of circulating it in their own immediate neighbourhood. Accept our thanks for your kind words of encouragement, and for your efforts to introduce our little messenger of truth. J. W. L., St. AGNES.-We are thankful for the freedom of your strictures upon such papers in "Precious Truth" as do not commend themselves to your judgment. That which you urge upon us has had our careful consideration-Yet we believe it is quite according to the example of our Lord, and of all his true servants, to rebuke unsparingly whatever may have been introduced by men in contravention of the Word of God. You must not expect any alteration in the tenor of our paper in this respect. We are glad you appreciate the editor's monthly addresses. W. A. B. writes as follows:-"Kindly send me 28 'Precious Truths' for this month-I enclose stamps." The paper on "Breaking Bread" has been of service to myself, and is spoken of by one who has been 28 years in Christ, as very precious. We love your little paper, because in it Jesus only is scen-no man after the flesh, but the second Adam, and those who are his in the new Creation. W. S., ISLINGTON.-In our last we inadvertently omitted to notice your kind offer of the loan of the book mentioned. Accept our sincere thanks, but we desire to set forth only such thoughts as may be suggested from the sacred scriptures. We shall gladly furnish information as to where you can meet over "the word," if you will give a full address. Your second communication received with thanks. We hope to answer it in our next. A. M. F., LONDON.-We are much refreshed by such com munications as yours. There is in your letter the warmth of true christian love which makes itself felt. The Lord bless you in your desire to make known his glorious truth. We do not agree with all you say about sending the unconverted to hear our brother S. But from your point of view we at least sympathise with your thought. If the Lord tarry, we may yet have to resume our examination of our brother's unwise teaching. A CATHOLIC.-We print the following letter, as received under the above signature, for the sake of the emphasis given to the subject in question. May we suggest to our correspondent that the Romanists have very much defiled the word "catholic?" Like many other terms, it has come to be accepted as conveying a sense the reverse of its true import. A second communication received from this writer, stands over. "Dear Brother in our Lord: Your answer to 'W.B.S.,' March, commends itself to my own judgment and conscience. There is no such thing as receiving to the Lord's Table, or putting away from the Lord's Table. A person confessing the name of the Lord Jesus Christ is received into the fellowship of the saints; if needs be for wickedness, he is separated and put away from that fellowship. Nothing can be more unscriptural and gross than the opinions current on this matter, and on how false doctrine (held or taught) is to be dealt with or met. I think you might embody what you have had taught you from God by Holy Scripture in a two or four-page tract, under some such title as-"How false doctrine should be dealt with, (whether taught or held) shown from Holy Scripture, the sole rule for all saints." Respecting the suggested tract-the matter shall have prayerful consideration; but we are inclined to think that if those who would be able to circulate such a paper, will distribute PRECIOUS TRUTH instead, it may be even more acceptable, and readers will therein find the subject reiterated from time to time. E. H., FARNHAM.-Your second letter quite confirms the impression produced by the perusal of the first. You have evidently striven with convictions from time to time. Happily, in the instance of baptism you were faithful. But you remained in the establishment, notwithstanding its false doctrines on that very subject-until the vicar gently pushed you out. Yet, though we speak thus plainly, we think of you as a dear sister in Christ. We have to say very hard things sometimes to believe in Jesus Christ our Lord. When Peter was rebuked to christians who are dear to us. All are dear to us indeed, who his face he was not the less loved by his brother Paul. Your quotation, "Give none offence, neither to the Jew, nor to the Gentile, nor to the Church of God," is quite misplaced when used as a bar to exhortation and rebuke where there is unfaithfulness. The servant of the Lord is expressly called to England (so-called) belongs to neither of the classes named in "Reprove, rebuke, and exhort." Moreover, the Church of the scripture you refer to. -We pray in our heart, that these few words may not have the effect of still further freezing your christian love. It is, indeed, cause for sorrow, if our first reply had that result. Our earnest desire is to convey to you the affliction, and attribute much of the chilling character of your warmth of love. We have true sympathy for your bodily letters to that cause. God bless you, and give you to know more fully that He is "Love." NB-Several Communications stand over. Published for the Proprietor, by J. F. BATEMAN, 22, Paternoster-row, entrance in Ivy-lane. PRECIOUS TRUTH. No. 26.] London: "WHAT SAITH THE SCRIPTURE?'-(Rom. iv. 3.) THE BIBLE. WHAT IS IT? AND WHO IS IT FOR? Many dear Christians seem to regard the Bible as a miscellaneous aggregation of truth without any particular order. It is commonly handled as a mass of plastic material, which may be moulded and fashioned at will, to further any end which can be characterised as religious. While the "world of intellect" also appropriates this precious book, and uses it as a public flower garden, from which every one may have leave to pluck a bouquet if he please or respecting the arrangement of which, any may find fault without scruple. How few (alas) understand the momentous issues of all which is written in the sacred volume! May the consideration of the questions proposed above lead some, at least, who have thought lightly, either of the manner, or the fact, of God's communications in the Scriptures, to rejoice hereafter that we have called their attention to the divine structure of the Book which contains the Oracles of God. WHAT IS THE BIBLE? The volume which passes among us by this name, is a collection of books--divided, as we know, into two great sections, called the Old and New Testaments. Unlike mere human compositions, the books of the Bible, are, as to their character and purposes, interwoven one with the other, and yet are quite distinct, each book or portion having been written for a separate and well-defined object, yet each and all leading up to one grand result, namely, the overthrow of Satan and all his, and the manifestation of God and the objects of his counsels, in glory. Many themes are taken up, by the way; or, as men would say, incidentally-But, "known unto God are all his works from the beginning." (Acts xv. 18.) This is a truth which the Bible student ought to have indelibly fixed upon his mind. It is calculated to bring us into subjection to all that God has revealed. In looking through the Scriptures, and tracing the various dispensations which have succeeded one another, we are made witnesses to the truth that sin brings destruction upon each successive order of blessing which God has set up in the world. The history of man begins in innocency in the garden of Eden. But sin brought a curse upon the ground, and death upon the creature. God had, however, in his gracious purposes, fore [One Halfpenny. ordained a way of redemption, by the sacrifice of His only-begotten Son, who was to be revealed, in the appointed time, as "the Lamb slain (i.e., foreordained in that character) from the foundation of the world." (Rev. xiii. 8.) In anticipation of that costly sacrifice, Jehovah was pleased to accept the offering of Abel's firstling of the flock, because it was a manifestation of faith on the part of Adam's fallen son. And from that day until now, God has accepted all who come to Him in faith. "Without faith it is impossible to please him." (Heb. xi. 6.) Alas, in the sacred records, how brief is the list of those who by faith have pleased God! In paradise, man had given up the thought of pleasing God in the way of innocency. And when, in a sin-stricken creation, Jehovah made known the path of faith as the only way of access to Himself— and consequently, the only road to happiness-how few (by comparison) is the number of those who have sought to walk therein ! After the death of Abel, faith endured in a narrow line from Seth to Noah. But in the days of the latter, only the eighth generation from Adam, of that order, the earth had become full of violence, and God pronounced judgment upon it. Yet Noah was, in mercy, made a preacher of righteousness, during the many years he continued (in faith) building the Ark. (Heb. xi. 7, 1 Pet. iii. and 2 Pet. ii. 15.) At length, however, sin brought its bitter consequence, destruction. The flood came and swept all away, except the one family which was saved by faith. Again and again, on this side of the Deluge has God made known in various dispensations, the acceptable way of faith; and also the inevitable destruction which overtakes all who will not walk in that way. In each dispensation God begins with blessing, but has to close the period with judgment! We do not stay to verify this fact now, but it will be evident to all who read the Bible in faith, such having the Holy Spirit of God to lead them into all truth. Even the thousand years of earth's blessing, which will follow the fearful day of tribulation now approaching, must end with fire poured down from heaven upon rebellious nations. (Rev. xx. 8.) Thus is made known to faith beforehand, the close of this world's history. * We learn in Revelation, chap. xxi., that the present visible heaven, and the earth on which we now dwell, will finally have passed away. There shall be a literal fulfilment of that word |