PRECIOUS TRUTH. "WHAT SAITH THE SCRIPTURE?''-(Rom. iv. 3.) Job Caudwell, 335, Strand, London, W.C.] FEBRUARY 1, 1866. [Arthur Hall, 25, Paternoster-row, London. [One Halfpenny. all No. 11.] TO THE CHRISTIAN who in his heart believes in wisdom. You want righteousness? He is your the Lord Jesus, and confesses Him with his mouth. righteousness. You want sanctification? He is your BELOVED, Have you realised the wonderful, joy-sanctification. You want redemption? He is your ful, and solemn truth, that you are a saint? Igno- redemption. In short, Christ Jesus is for you you rant and wicked men worship dead saints, but they desire to be! If you wish to be happy in the prelaugh and mock at living ones. The fact, however, sence of your Heavenly Father, realise all that Jesus remains, that every true believer in the Lord Jesus is, and you are that, in Him! You are "accepted in Christ is a saint. Beloved, you are a saint. You the Beloved." Amazing truth! wonderful mystery! are also a sinner, I know. When judging yourself But truth it is-the truth, as it is in Jesus. in the light of God's presence, and under the of his Word, which is power "a discerner of the thoughts and intents of the heart," part, humbly answer, through grace, "Yes, I do so desire." I trust, Beloved, your affirmation is even more hearty than mine. Now for a simple test And now, seeing the Lord Jesus is all this for you, what are you for Him? Is it your earnest desire to be what He would have you to be, and to do the things which He has said? I ask these questions -you are ready to confess yourself one of the great-not only of you, but of myself also: and for my own est of sinners. Indeed, it is difficult for you and me to measure our degree of sinfulness. Paul took the foremost place in self-judgment, and named himself, by inspiration, "chief of sinners,"-otherwise, either you or I might well have expected to rank in that humiliating place of pre-eminence. When we think of the evil which has lurked in our hearts-of the enmity against God which we remember to have discovered there;-oh, what a sink of iniquity has been found within us! Even now that we are redeemed ones, we are constrained to exclaim with the Apostle“I know that in me (that is, in my flesh), dwelleth no good thing." "If ye love me, keep my commandments." "If ye know these things, [the things He has shown, especially washing the feet of saints,] happy are ye if ye do them." These are some of the sayings of Jesus. My own soul is refreshed, and I trust yours, also, in repeating them. Yet they search us, do they not? But let me ask another question. Why are we Our God knows all this; his eye has searched us saints? Why are we sanctified? The answer is, ⚫ through and through. He knew us long before; and That we may be WITNESSES for Jesus. We can only knowing us thoroughly bad, vile, wretched, hell-witness for Him in sanctification, i.e. in separation from all evil. When we cease to stand apart, in deserving sinners, the fact remains that, God our Father has called us saints. Beloved, you are a separateness from this present evil world, we cease We fail to accomplish saint-Christ Jesus has made you that; neither earth to be witnesses for Jesus. nor hell, man or devil, can alter the joyful truth. that for which He has called us to sanctification here Blessed be the name of the Lord. This does not depend on earth. Thereby we also grieve the Holy Ghost, upon anything you have done, said, or thought, but the Comforter, and bring sorrowful experience upon what He has done, said, and thought for you! to our own souls. Dear, blood-bought saint-Why are you saved now? Why are you sanctified now? "Sanctified in Christ Jesus, called saints." 1 Cor. i. 2. That is our condition before God. Oh, Beloved, are you not glad? does not your soul overflow with gratitude and praise as you think over what Jesus is for you? Wonderful, indeed, is that which he has done for you. He took your sins for you, and bore the wrath of God for you, and brought life and immortality to light for you. He has wrought wonders for you that tongue cannot tell or pen describe. But, oh, think now of all that which He is for you! "Of Him [God] are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption." You feel you want wisdom? Christ Jesus is your "Ye turned from idols to serve the living and true God, and to wait for his Son from heaven." (1 Thess. i. 9, 10.) of the great God and our Saviour Jesus Christ; who gave himself for us, that He might redcem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." Titus ii. 13, 14. "Looking for that blessed hope, and the glorious appearing Here, Beloved, is the power of practical sanctification touching our behaviour on earth-The recognition of the purpose of Christ Jesus our Lord in giving Himself for us. The Lord would have you-pure, and discern peculiar, and zealous of good works. Do you His mind? do you respond to His purpose? You do in measure, yet you feel you want power to fully conform as you would wish? Is that so? Then look and expect the Son of God from heaven. You will find power in that hope. up, "Every man that hath this hope in him, purifieth himself even as He is pure." (1 John iii. 3.) If you are looking for that blessed hope, and glorious appearing of the great God our Saviour, you will fear neither the scorn nor the hatred of the world-you will diligently search the Scriptures, that you may know your Lord's will and do it. You will gladly witness for Him in sanctification, as a trueYou will deal with all in grace, knowing that it is by the grace of God you are what Groaning, it may be, under the weight and infirmities of the flesh, and sighing over many shortcomings, you will yet "Rejoice in the Lord alway." hearted saint. you are. Remember "There is now no condemnation to them which are in Christ Jesus." Praying you to keep this in mind, however weak your faith may be, and however full of failures your past Christian life-I exhort you to watch and wait a glorious eternity is before you. When Jesus comes forth, it will be to call you instantly to eternal happiness and glory. Once again, then, let me say, in deepest joy and earnest longing-Beloved, "Stablish your heart, for the coming of the Lord draweth nigh." Therefore, we are exhorted to "Rejoice evermore,' and to "pray without ceasing;" "rejoice in the Lord alway, and again I say rejoice." Nothing more thoroughly tests the condition of a soul than the practical acceptance, or tacit rejection, of these If the carnal nature is allowed to scriptures. predominate, there will be a desire for distance from God. Our first parents when they had transgressed, immediately sought to avoid the presence of God. They hid themselves. Aforetime they had enjoyed the visits of their all-bountiful Creator-now they feared his return. Of the sons of Adam, we may contrast the histories of Cain and Enoch. Cain having sinned went as far as possible from where the Lord had previously met him in grace. Enoch, on the contrary, "walked with God, and he was not found, for God took him." This seventh son of Adam know the sweetness and power of constant communion with his Creator. In the place of nearness to God, he prophesied of judgment, which is yet to come. "Behold, the Lord cometh with ten thousand of his saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him." Jude 15. You The place of nearness to God is not found with the multitude. It is a pathway of separation. You cannot walk in it in the energy of the flesh. must be spiritual. There is nothing in the path of faith to attract the natural eye-"We walk by faith, not by sight." For a believer to realise the joy of nearness to God, there must be a clear apprehension of the perfect cleansing from sin, effected for him by the precious blood of Christ. A cleansing which has not to be waited for, but which has already been accomplished. While conscience is burdened The Editor of PRECIOUS TRUTH. with sin, there can be no happiness in the thought Yours ever in Him, Even Jesus our Lord, NEARNESS TO GOD. Nearness to God is the place of utmost blessing. Man's sinful nature cannot believe it. The word of God however plainly declares the fact. "In thy presence is fulness of joy, at thy right hand there are pleasures for evermore." Psalm xvi. 11. Every regenerate soul ought to know this by experience. A believer (i. e. a true christian) has not to wait until taken from the world ere he can realise nearness to God, and the joy of it. On the contrary, he is called to know and enjoy it now. God has come near to such an one, yea, even indwells him by the Holy Ghost. This calls for responsive action an the part of the christian. He is invited to draw near in faith to God. He can do this in safety and in confidence through "the blood of sprinkling." "Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way which he hath consecrated for us, through the veil, that is to say, his flesh; and having an high priest over the house of God; let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water." Heb, x, 19-22, of fellowship with God. And here we must notice the sad effect produced by the intervention of Priests and Clergy ordained of men,* between true Christians and their Heavenly Father. The effect of all such interposition is, to set the believer at a distance from God. Yet His word to every child of His adoption is, "Draw near." Priestly public prayers treat the unbeliever and the christian as on the same levelThey lead the former to hope for salvation without faith in Jesus-and the latter to think of God as one who may yet deal with him in judgment for his sins. May the redeemed ones of the Lord, in these last days, accept His call, and, like Enoch, walk with God in holy separation. “Come out from among them, and be ye separate, saith the Lord; and touch not the unclean, and I will receive you, and will be a Father unto you,and ye shall be my sons and daughters, saith the Lord Almighty." 2 Cor. vi. 17, 18. * Where true Christians meet in the name of the Lord Jesus, He raises up those who act as pastors and teachers, of whom there will probably be several in the same assembly. But such are not Clergymen, nor are they Priests, except in the sense in which all believers in Christ are Kings and Priests to God, "MY_VERY DEAR MOTHER,-Will you forgive the liberty I am taking? If you knew what I feel, I am sure you would. Mother dear, I could not speak to you, and as I could go no longer without, I thought I would write. It is because I love you, mother; because God's Spirit is striving with me, so that whatever happens, I must speak. Mother dear! I I feel so unhappy about you. I hope, through the grace and mercy of God, I am safe for time and eternity, but oh! that only makes me more anxious that you should be so too, for I should be indeed sinful if I could see you daily living without God, without any real hope, and not utter one warning cry, not try to lead you to Jesus, who alone can give salvation. Mother dear! I never loved you half so much before I knew Him, and if you could only feel the happiness of knowing Him as your own Saviour, you would love Him too. It is not enough to know His name; it is not enough to be moral; we must be born again, and, mother dear, till that change takes place-a change so great, that it is called passing from death unto life-we are all under condemnation, all, young or old, rich or poor! It is not only the wicked that are to be turned into hell, but also all the people that forget God. Dear mother, God forbid that I should call you wicked, but oh! do you not forget Him who so loved us as to give his only begotten Son to die for us? If He spared us, He could not spare Him. He is a holy God, and sin is what He hates. He is a just God, and must punish all sin; but He is a merciful God. He loves mercy, and gives the greatest gift He has to bestow for us, His dear Son, because if He punishes Him for us, He will be able to forgive us, and all He asks from us is, 'My son, my daughter, give me thine heart.' He wants nothing else. Oh, how condescending! He before whom angels bow, He who gives us life, health, all, to ask our hearts, our sinful depraved hearts! Mother, dear mother! forgive me for writing thus to you, but I cannot bear to think that the day may come for you to be able to say to me, 'You knew all this and never told me.' It is the best return I can make for all your Mother dear! I have been an ungrateful child, but God knows my heart. I love you better than when I loved the world, and oh! were you in my place, I know you would not let me live without at least telling me of my danger. When we love Jesus, it makes us love our friends with a more real love. God knows it is my greatest desire, greater even than life itself, to be sure you were all safe. Joyfully would I sacrifice every earthly blessing for it. You may be safe; He offers pardon, peace! love to me. "My own dear mother, do not be angry with me for written with many prayers and tears for your welfare; saying this. I do not think you will. It has been for what shall it profit a man if he gain the whole world and lose his own soul?' I trust that He, who I feel certain has urged me to write this, will bless it to you. I beseech you to think earnestly whither we We are all hastening to one or the other. God grant are going. There are but two ends to the journey. we may all meet at last-a family in heaven-not one missing! God bless you, dear mother, and give you His Holy Spirit, is the prayer of your affectionate child, ELIZA. "Please forgive me." CONTRASTS-BISHOPS. We have seen in our former paper under this heading, that the Bishops which were given to the early churches, were appointed, not by secular authority, nor by the churches themselves, but by power of the Holy Ghost given to the Apostles. Timothy and Titus received a special commission from the apostle Paul to appoint such Bishops or Elders; but those trusted servants of Christ, themselves needed exact directions for their guidance, and special gift communicated by laying on of hands of the apostle. Search scripture through, and you will find no provision for the perpetuation of such gift. How, then, can any claim the right of ordaining bishops in these our days? Yet, marvellous to say, not only do men pretend to the power, and act upon their assumption-but State-Bishops take upon themselves to ordain ministers of the gospel! Now, any one acquainted, even with the letter of New Testament scripture, must see that priority belongs to the Evangelist. Bishops were appointed to take care of the flock, which evangelists had gathered out of the world. The position maintained by state-bishops is therefore like placing the effect before the cause. The truth is, that, according to the Lord's ordaining, the two orders of ministry are wide apart. The gifts requisite for each are of very different character, though often united in the same person. It would be about as reasonable for a master carpenter to claim the right of appointing workmen for his neighbour the mason, as for a bishop to assert the prerogative of ordaining ministers of the pel. Yet it is quite possible that skill both as carpenter and mason may occasionally be found in one workman. Certainly in the way of superiority, (if it were right to recognise such, which it is not) the evangelist who goes forth into the world with the word of life, at a constant sacrifice of himself, should rank above the bishop or elder, who receives honour and esteem among his brethren in the midst of whom he dwells. It was because the apostles had laboured as evangelists, they came to exercise gift as elders, and power to appoint such. Thus we see that, in the exercise of the dignity of a state-bishop, God's ways are turned upside down. Moreover such an one exercises a sway utterly inconsistent with the title he bears. Gos "I have received of the Lord that which also I delivered unto you, That the Lord Jesus, the night in which he was betrayed, took bread and when he had given thanks he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. After the same manner [e: giving thanks] also, the cup when he had supped, saying, This cup is the new testament in my blood: this do ye i. e. give thanks] as oft as ye drink in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come." 1 Cor. xi. 23-26. Is it not remarkable that nothing is said about blessing to be sought for by those who partake of the bread and the wine? Yet the common thought among christians is, that the ordinance is efficacious only as it ministers to their comfort. Do not many have recourse to it for the gratification of self alone? Of course blessing dues result to all who are faithful respecting this observance. Indeed, there is always blessing in keeping the Lord's commands. But that is not the object set before us in this scripture. The preceding verses of the chapter quoted, show that denial of self is the lesson the Holy Ghost is teaching. It is in that way really, that the breaking of bread is introduced. The Lord Jesus himself is presented as the pattern of absolute self-denial. It was "the night in which he was betrayed" he gave his body and his blood, and also the memorials thereof. Thus, it is the Lord's death which is presented as the theme of our meditation, and the Lord himself as the object of our desires, when seated at his table. Brethren beloved, our highest joy is to be absorbed into Christ. Self came to an end at the Cross; and though, as to walk down here, we retain our individuality, yet in spirit it should ever be as having fellowship with Christ and the members of his body, our brethren and sisters in the Lord. We ought never to have desires exclusively selfward, especially when assembled together in the name of the Lord Jesus. "The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, one body; for we are all partakers of that one bread." 1 Cor. x. 16, 17. As those who, in faith, break the bread and take the cup of blessing, our individuality is lost: we are in communion, merged into one body, as shown by the one loaf which we break among us. This is the condition in which we, who show the Lord's death, are seen by the Lord. Now as to that which we are to do when thus gathered in one. The first thing is, to give thanks; · very different from seeking isolated blessing as Then we are to break the solitary ones. bread among ourselves and eat it, in remembrance of realising by faith that through the breaking of His the Lord Jesus, discerning the Lord's body; i. e. body, we are made partakers and members of himself, viz., as His body, the Church. Again, and on taking all of it, also in remembrance of the Lord Jesus; cup of blessing, we are to give thanks, and drink pondering his words "This cup is the new testament in my blood." And now, briefly, what is the sum of this ordinance of our Lord? the show the Lord's death till he come." "As often as ye eat this bread, and drink this cup, ye do Thanksgiving, remembrance of Jesus, recognition of the assembly as one in Christ, discernment of the Lord's body, communion (i. e. participation in breaking of the bread and drinking of the cup)-thus showing the Lord's death till he come! This is the epitome of our observance. In no other position on earth is self so utterly ignored. The ordinance of baptism shows the burial of the unit, self, as a dead sinner;-that of " breaking bread" which follows after, demonstrates communion with Christ and with one another. (To be continued, D.V.) HEAVEN IS NOT OFFERED AS A REFUGE FOR THE DESTITUTE. an It is quite a mistake to offer heaven to unconverted persons, as inducement to reformation, repentance, or faith. Scripture does not thus deal with sinners in their sins. The one proposition to be offered to each unforgiven soul is-Jesus, as the only Saviour! We have to tell men, women, and children, that in the sight of God, they are not only We have to sinners, but already condemned ones. warn them to "flee from the wrath to come." Wrath is to come, and that soon. The only question therefore is, that of escape. A traitor, tried and sentenced, shut up in prison, waiting execution, does not think about a further trial; nor does he foolishly imagine that the officers of justice will pass him over. his only hope, if he have any, is-Escape! Shall he send a prayer to his sovereign for pardon? He feels that such a petition is hopeless; his sin is too great. Can he break through the walls of his cell? Alas, he cries, they are too strong. In vain he tries to the utmost the powers of his mind, in considering every imaginable resource. There seems nothing for him but despair. No, Suppose in such an extremity, a person were to appear to the criminal, saying "Trust in me, and I will save you!" What joy would fill his soul! yet, perhaps, he might be slow to believe. We should not be sur prised were he to say, What you tell me is too good to be true. But if the stranger were to add, "I have found a ransom for you, only believe me; and I give you liberty; you are free." The poor despairing one beholds the open door; he scarcely waits to thank his deliverer, but hastens to avail of the way of escape, almost wild with gladness, and singing in his heart, I am saved! I am saved! Now, carry thought a little further. After awhile, let the once condemned criminal learn, that the person who saved him was the king himself, and that he, the sovereign, died to atone for the sin of his prisoner,-that because he desired to forgive the traitor, but must needs provide a victim that justice might be satisfied, he had sacrificed himself! How amazed would the escaped one be to hear of such a salvation effected for him! How his heart would be melted by it! He might well cry out—Oh, that I could serve my deliverer; oh, that I might kneel before him and pour out my heart with gratitude for his wondrous love to poor worthless me! Then let it be further revealed to him that God had raised from the dead that devoted Saviour; He is now seated in heaven, whither he has gone to prepare a place for all his redeemed ones, in which they are to dwell with Himself for ever! In this manner is written the glorious Gospel of Christ, in the word of God. Let us not talk about heaven to the undelivered criminal. While he is conscious of being under condemnation, our glowing accounts of the joys of an unseen world only mock the fears of his soul. Give him the message of Salvation; show him Jesus, the Saviour of sinners. Let him know that Blessed One, who came to seek and to save the lost! Tell him of that gracious message of the risen Saviour to his servants : "Go ye into all the world and preach the gospel to every creature; he that believeth and is baptized shall be saved; but he that believeth not shall be damned." Will he trust in Jesus? will he accept forgiveness, deliverance from condemnation, salvation? If through faith, he can rejoice in God's wondrous declaration of mercy-then we may proceed to unfold the heights and depths of His grace, in his provisions for the everlasting happiness of ransomed sinners. But if he have no faith in the Saviour, he cannot believe truth about heaven. In short: Heaven is not a refuge for the destitute, but the Lord Jesus Christ is ! All the repentance and good works in the world can never take a man to heaven. Jesus, Son of Man, Son of God, He who once died, but now liveth for evermore-He must be the sinner's refuge. Not in prayer or religious observance, but in a living person, is safety to be found from the wrath to come. Jesus forgives, cleanses, and justifies the believer, makes him a saint, and then takes him to heaven. He will convey the one who trusts in Him to the heavenly home, not as a destitute one, but as a child of God!! JESUS could sleep in the storm; why? because of his confidence in God. Trouble-tossed one, Rest: lie down in faith, realizing Jesus at your side, and it will please God more than by crying out for a calm sea and fair weather. BAPTISM IS NOT POURING. WE have received a tract entitled " Baptism by Pouring." The writer, Mr Boardman, we regard as a dear brother in the Lord, and esteem as a zealous and honoured servant of our Master; but we must take the most decided exception to his views, both as to the character of baptism as given by the Lord Jesus, and its spiritual meaning. We are glad, however, in starting, to be able to state that our brother clearly apprehends and enforces baptism after faith. We rejoice to feel that we are agreed upon this most important issue. (1) Mr Boardman says— "The ancient custom of washing or baptizing the hands And the Greek verbs bapto or baptizo mean-to wash by pouring was by having water poured upon them by a servant. upon, or by dipping, or immersion." Our brother thus admits that baptism meant a complete covering of that which is said to be baptised: if, according to his own definition, the hands were said to be baptised, they were necessarily wetted or covered all over. His argument, so far, is only of candidate for baptism should be also completely use by his admitting that the whole body of the covered by pouring. But this is not Mr Boardman's object. His object is to prove that a little water poured on the head is sufficient. If, as he says, baptizo, as applied to the hands, meant washing by "pouring upon, or by dipping, or by immersion," why does he go on to argue that the body is baptized when a portion only of the upper part is wetted? Would he, in view of his own definition, contend that the hands were baptized if the thumbs only were wetted? Certainly not. (2) We admit that now-a-days washing of the hands. is performed in the East by pouring on them, while they are held over a vessel with a perforated false bottom, through the holes in which the dirtied water runs, and the servant passes on, if need be, to the next guest, with the same vessel, but carrying fresh water. This mode of washing would also seem to be very ancient, for we read that Elisha "poured water on the hands of Elijah," (2 Kings iii. 11,) but the Greek word in this passage, in the Septuagint version, epicheo, means to pour upon, and the word used here in the original Hebrew, yatzak, means to pour out, neither of which terms is any where associated with baptism or bathing. The Greek word for "wash" or "bathe" is louo and for "dip" or "bathe," bapto and baptizo, and the Hebrew equivalent for "wash" is rachatz and for " baptize, tabal. Therefore where baptizo is associated with washing hands, the passage ought to be rendered "wash hands by dipping them" (Mark vii. 2, 4), and is so rendered in one translation that is widely circulated. Boardman has, therefore, no ground at all for asserting that baptizo is ever associated with pouring on the hands, and if it were, there is no parallel between completely washing the hands and most incompletely wetting the body. Mr (3) Our brother is equally unhappy in his other instances of baptism by pouring. For instance, he |