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And now Jezebel has taught true believers not only to commit fornication, but also—

"to eat things sacrificed to Idols."

Jezebel of old was a Zidonian princess, and her idols were therefore Baal and Ashtoreth. See 1 Kings xvi. 31; xi. 33. The emblems of these idols were the Sun and Moon.

These emblems also show forth the characteristics of the idols of Jezebel of this dispensation— namely, Power {sun) and Beauty (moon)—Jezebel's own characteristics. The idol always reflects the idolater.

Christians who are taught by Jezebel, and seduced to trust her as a prophetess, and to find pleasure in her, and think by her to increase the numbers in the church, will, alas! invariably be found relishing things offered to her idols. And what are her idols ? that is to say, what are the visible presentments of her qualities (Power and Beauty)—What are the idols which she trusts and honours?

Gifted Men (Power)—Fine Buildings (Beauty). These are only the busts of her images of Baal and Ashtoreth. "Where she can do so with acceptance, she will present the full-length idols. Then we find, in addition to the above,—

A formal Charity (Power)—Ornate Services (Beauty) Divine Claims (Power)—Much Music (Beauty).

Being trusted (by those who commit adultery with her) to give birth to numbers—these are her means of adding to the church! Unconverted ones brought by these means to profess and call themselves Christians are termed by the Lord, "her children"—an ungodly race, "holding the truth in unrighteousness," —the shameful, bastard offspring of the adultery of Christians with "that woman Jezebel "!

Jezebel spreads offerings before her idols—that is, she advances specious arguments on their behalf. Those Christians who, smitten with her blandishments, are listening to her, receive and swallow what she sets before them, and so they are taught by her "to eat things sacrificed unto idols!"

They do not worship them. But it amounts to the same thing, for that honour is given to things which belongs to the lord. For whereas the above idols are trusted to add unto the church, the Scripture says—

"Tho Lord added unto the church such as should he saved." "Neither he ye idolaters, as were some of them; as it is

written, The people sat down to eat and drink and rose up to

play. . . . Wherefore, my dearly heloved, flee from

idolatry." (1 Cor. x.) "Little children, keep yourselves from idols. Amen." (1

John v.)

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"Behold, 1 will east her into a bed, and them that commit adultery with her into great tribulation, Ixcei't Thby Kbpent

OF THEIR DEEDS."

Thus, the "Son of God, whose eyes are as a flame of fire," will come in judgment, and Jezebel will be "cast into a bed." By this is understood, that she will be rendered helpless with pain, overwhelmed with suffering, and unable to assist her deluded ones. She is only "cast into a bed," and into tribulation, not killed. Many of the merely Moral, Intellectual, Accomplished, who form Jezebel the self-called prophetess, will survive the first tribulation, and will afterwards still further develope their iniquitous pretensions; for do we not see (further on in the Revelation) the present Jezebel surprisingly developed as '' Babylon the Great, the Mother of Harlots and Abominations of the Earth "? (Rev. xvii.) Of course, this is understood as to take place After the Church has been caught up to meet the Lord in the air.

As for the Christians who are "committing adultery with her," of them the Lord says He will cast "them into great tribulation—except they repent."

"Except they repent!" Oh, wondrous grace! As God sought to woo back to Himself Israol when they had gone "a whoring after other gods,"—so the Son of God seeks to win back His people to His own dear self!

Beloved, shall we not bo more and more earnest; yea, tearfully solicitous—over these, our deluded fellow-believers? Remember the word by Jude:

"And of some having compassion, making a difference [for all are not mere professors]'; and others save with fear, pulling them out oj the fire; hating even the garment spotted by tho flesh."

Beloved, pull them out! Be earnest in prayer to God; be patient in ministering the word; "freely ye have received, freely give." Go to them— not into their assemblies—"pull them out of the fire." Wo know that they shall be saved, (as many as believe in Jesus,) yet—" so as by fire." (1 Cor.)

"The Lord shall Judge His people. It is a fearful thing to fall into the hands of the Living Qod." (Heb. x.)

"Wherofore come out from among them, and be ye separate saith the Lord and touch not the unclean; and I will receive you, and I will bo a Father unto you, and ye shall be my sons and daughters, saith tho Lord Almighty." (2 Cor. vi.)

"Come out of her, my people, that ye bo not partakers of her sins, and that ye receive not of her plagues." (Rev. xviii.)

Conic where? To Jesu8. Gather to Him, though you bo but "two or three," for, He says,—

"Whore two or three aro gathered together in my there ami in the midst of them." (Matt, xviii.)

Yea, if you bo but one. Better far to follow the Lord by oneself, than to go on with those on whom are turned His indignant eyes, "like unto a flame of fire."

Yes, that is a precious word to tho solitary, who are cut off by their faithfulness from fellowship with others—

"1 am tho Light of the world : he that followeth me shall not walk in darkness, hut shall have tho light of life." (John. Tin.)

V.—THB FATE OP HSR CHILDREN.

As for the poor deluded crowd of Jezebel's "children"—" professing Christians" (her children in much the same sense that the Lord Jesus meant when He said to the Jews, "Ye are of your father the devil,")—what does the Son of God say of them?"And I will kill her children with death."

Deatheternal death—is their portion : wretched souls. It will happen unto them according to the word of the Lord—

"If the blind lead the blind shall they not both fall into the ditch?"

"Kill with death" — awful word!—Death unto death! Killed finally, never to live again, in God's sense of life ; they will exist—hut in outer darkness.

And these "children" are attending so-called "places of worship," sitting at their mother's feet, —,rthat woman Jezebel, which calleth herself a prophetess "—listening to her dulcet voice speaking "Peace."

"The day of the Lord so cometh as a thief in the night, for when they shall say, Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child; and

they shall not escape." (I Thesa. v.)

They think they are in a safe road to eternity!

"There is a way which seemeth good unto a man, but the end thereof is death." (Prov. xiv.)

"Killed with death!" Oh, unconverted professor, satisfied with outward respect for- religion,—oh, mere child of Jezebel,—this word from the Son of God, is of you!

These judgments upon Jezebel, her children, and adulterous Christians are set forth in the 2nd Book of Kings.

Thus dies Jehoram, last son of Jezebel,—

"And Jehu drew a bow with his full strength, and smote Jehoram between his arms, and tho arrow went out at his heart, and he sunk down in his chariot." (2 Kings is.)

"Killed with death!"

Ahaziah, king of Judah, of the seed of David, but found in union with Jezebel's house, and therefore representing adulterous Christians, is wounded on the same occasion, and flies.

"And Jehu followed after him, and said, Smite him also in the chariot. And they did so at the going up to Qur, which is by Ibleam. And he fled to Megiddo, and died there."

"Megiddo" means "a place of precious fruit," indicating the ultimate salvation of adulterous Christians, through the coming tribulation, but only with their life in their hands.

"If the righteous scarcely bo saved, whore shall tho ungodly and the sinner appear 1" (1 Peter, iv. 18.)

Then follows the doom of Jezebel, which name means—" Wok To Tub Dunohilii." Expressive word!

"And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her face and tired her head, and looked out at a window.

And as Jehu entered in at the gate, she said, Had Zimri peace, who slew his master?

And he lifted up his face to the window, and said, Who is on my side? who P

And there looked out to him two or three eunuchs.

And he said, Throw her down.

So they threw her down: and some of her blood was sprinkled on the wall, and on the horses: and he trode her under foot. And when he was come in, ho did oat and drink, and said, Go, see now this cursed woman, and bury her ; for she is a king's daughter.

And they went to bury her: but they found no more of her than the skull, and the feet, and the palms of her hands. Wherefore they came again, and told him. And he said,

This is the word of the Lord, which ho spake by his servant Elijah the Tishbite, saying, In the portion of Jezreel shall dogs eat the flesh of Jozebel. And the carcase of Jezebel shall bo as dung upon the face of the field in the portion of Jezreel; so that they shall not say, This is Jezebel." (2 Kings *•)

If Jehu is vividly severe, what of Him "who hath eyes liko unto a flame of Are and whose feet are liko unto fine brass burning in a furnace"?

The following is- the conclusion of the message of the Son of God to the church at Thyatira, containing direction, promise of reward, and exhortation to listen to the Spirit. May the Lord Jesus Christ, in His own time and way, graciously unfold it to you and us, by the Holy Spirit, the Perfect Messenger. At present we have little light on it.

"Unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden. But that which ye have already hold fast till I como.—And he that overcometb, and keepeth my works unto the end, to him will I give power over tho nations; and he shall rule them with a rod of iron ; a s the vessels of a potter shall they be broken to shivers : oven as I received of my Father. And I will give him the morning star.—He that hath an ear, let him hear what tho Spirit saith unto the churches."

Thus, in this article, the Lord has graciously shown us, as we believe,—Who "that woman Jezebel" is — How she came in—Her mischief—The judgment of adulterous Christians—and Her children's doom.

"Ye therefore, beloved, seoing ye know these things before, beware lest ye also, boing led away with the error of the wicked, fall from your own stedfastness." (2 Peter, iii.)

And now—

"Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen." (Rev. i. 6.)

LIGHT. I AM THB LlOHT Of THB WORLD, saith the LORD Jbsus

Christ.—He is the Light, because He is, as another Scripture saith, "the First-born of every creature," and light was the first thing made. "I am the First and the Last.

2. He is Light because Light is Good. "And God saw the light, and it was Good." And the Father saw Jesus, ' and He was good. "This is my beloved Son in whom I am wellpleased." "I am the Good Shepherd."

3. Ho is the Light, because Light is separate from Darkness. "And God divided the light from the darkness." And Jesus " was holy, harmless, undefiled, separate from sinners." Light cannot unite with darkness, it drives it away in proportion to its strength. So it was with the Holy One of God. Satan, on the contrary, is the Prince of Darkness. To bo sent to hell, is to be shut up to the presence of Satan (Darkness), to be shut off iron the presence of Jesus—" who is Light and in Him is no darkness at all." . , ,

"THE LAST TIME."

"Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils." (1 Tim. iv.)

"This know, also, that in the last days perilous times thall come." (2 Tim. iii. 1.)

"There shall come in the last days scoffers." (2 Pet. iii. 3.) But John and Jude, writing much later, testify — "Little children, It is the last time." (1 John ii. 18.) "These are murmurers.... Beloved, remember ye the words which were spoken before by the apostles of our Lord Jesus Christ, how that they told you there should be mockers in the last time, who should walk after their ungodly lusts." (Jude.)

The above Scriptures are here quoted to establish the fact in our minds—that the Holy Ghost regards two periods in the Church's condition on earth;— a first time and a last time—an apostolic and a postapostolic period.

With this needful preliminary remark, we proceed to further consider a manuscript written in answer to an article in the October Number of Precious Trtjth. Our brother writes—

. " The Proprietor of ' Precious Truth' further contends that the passage * Wlien that which is perfect is come, then that which is in part shall be done away' (1 Cor. xiii. \0) has reference to the complete 'written word of inspiration!'"

Now, the following is the substance of that which is there enlarged upon in a very full manner—

"The Spoken Word, ministered by the Gifts in the early Church, was to fail, cease, vanish away, as 1 Cor. xiii. shows. For, after all, the presentation of truth by man to man must always be partial and defective. Paul, identifying himself with the Gifts, says—' For we [Gifts] know in part, and we [Gifts] prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.'

"That is to say, the presentation of truth by us, Gifts, shall be 'done away.' Therefore, there are no 'Gifts' now. And that because 'That which is perfect is come,'—a Perfect Mode of receiving truth, instead of an Imperfect one. . "By which is meant—The Perfect Word, under the teaching of the Spirit, in the presence and under the control of the Lord. That is, the perfect, or mature, condition of walking by faith in the Son of God and the presence and ministry of the Holy Spirit through and by the perfect or complete Written Word. What more 'perfect' Mode of receiving truth can be desired f" (Page 238.)

This question we still ask.

Will our dear brother please to note, that the testimony which we have been enabled to put forth, has reference—not to the 'written word of inspiration' Only; but to the perfect mode of receiving the truth. That is to say—the believer, holding the Head by personal communion, receives such truth as He pleases, by the Spirit through the Perfect Written Word, either heard or read. This is a more perfect mode than receiving truth by tvord-of-mouth from a fellow-man. Is it not?

Word-of-mouth teaching was of two kinds— (1) That which came through prophets, direct from the Spirit, and (2) that of teachers, who repeated what they had previously learnt from others. Both kinds have wholly ceased, the Written Word being completed. . The latter kind was specially liable to error, and to degenerate into tradition. The Word itself

shows the dangers attending this latter kind of wordof-mouth teaching—this knowing in part, which was to "vanish away": —

"Then went this saying abroad among the brethren, that that disciple should not die! yet Jesus said not unto Him, 'Ho shall not die;' but, ' If I will that he tarry till I come what is that to thee V" (John xxi.)

Thus, we see where tradition or word-of-mouth teaching was leading to, even before the apostles had departed, and that it was needful for the Holy Ghost to correct one special misapprehension and corresponding mischief?

And how have all tho lnis-teachings arisen in the poor Church since? We say it with all the earnestness of solemn conviction—It has been caused by giving that weight to word-of-mouth teachings which they received—and received very properly—before the Written Word was completed.

While the apostles were with us, endowed with infallibility, they could correct any mis-teachings that might arise. In this consisted no small portion of their duty, needing constant vigilance. There is now no human authority to put down error, but we are all bound to abide in Jesus, to follow the leadings of the Holy Spirit through the Word ;—and where will He lead us ?—"into," or towards, "all truth," so that we shall be further to-day in the knowledge of the mind of God than we were yesterday. And, as regards ourselves, our simple duty is to speak that truth in love.

The above question, quoted from our October Number, is not at all taken up by our brother, who further says—

"And from this he argues that there are no longer any Teacher, in the Church of God, because such are no longer required! This, he thinks, is confirmed by that passage in the General Epistle of John, ' The Anointing which ye have received of Him aoideth in you, and ye need not that any man teach you.'"

Such is still that writer's testimony.

All that has been advanced is, that John contemplates the Church as dependent upon the Spirit, and the Spirit only; whereas Paul, (writing Foeit years earlier) regards the Church, being then young, as needing Helps—Human Helps—from the Spirit, (Prophecies, Tongues, Knowledge,) whose Spoken Word had much the same weight then as the Written Word had afterwards.

How does oxir brother meet this position? Thus—

"It is true that believers have the Holy Spirit to lead them into all truth; but he works by making the members of the One Body to minister to one anotherHe ' dividing unto every man severally as He will.'"

Here the writer explains the passage in John by taking us back to 1st Corinthians! There is an exhortation to "rightly divide the word of truth." Is it right, when considering a Scripture written in the maturity of the Church, to bring forward a Scripture written in the infancy of the Church, on a subject connected with Church-action? Is no allowance to be made for the time and state of the Church when a book is written? Such treatment of the Scriptures is very much like regarding the Spirit as making no difference in regard to the Apostolic and the postApostolic state of things! But it is shown in the texts at the head of this article that John writes in the last time, and that Paul writes in Hie first time.

In the first time, the Spirit did indeed "divido to every man severally" as He chose; and what did He "divide, " or bestow, around ?—

"For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit ; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles ; to another prophecy; to another discerning of spirits; to another divers kinds of tongues ; to another the interpretation of tongues; bnt all these workoth that one and the self-same Spirit, dividing to every man severally as he will." ( 1 Cor, rii. 8-11.)

It is clear that all this was a temporary and exceptional state of things. If not temporary, where are these Gifts now? It was clearly an exceptional state of things, because new revelations were bestowed by the Spirit through some of these Gifts, which is no longer the case.

But if we turn to the apostolic testimony uttered 40 years later, we find believers exhorted to depend upon the Spirit, and the Spirit only, in language so emphatic.

"The Anointing which ye have received of Him abideth in you, and ye need not that any man teach you; .. the same Anointing teacheth you of all things, and is truth." (1 John ii.)

Jude, who also wrote in the "last time," equally ignores the need of teachers and gifts. Like John, he incites believers to take heed to the "Word of God, and to personal watchfulness and spirituality.

"But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God, looking for the mercy of our Lord Jesus ChriBt unto eternal life."

This exhortation is kindred to Peter's—""Work out your own salvation," &c, and "Add to faith, virtue; and to virtue, knowledge;" &c.

If dear readers, do not see it, we are sorry for it; in the meantime, we offer our poor testimony.

If the First of Corinthians is to be pressed upon us, as applying now, then it is asked—Where are the Gifts there enumerated as Eye, Ear, Smell, Hand, Foot? Some will say—We have only one or so. But "one or so" members do not furnish a body! The Body (as a visibility) is no longer a fact, else we could discriminate the Eye, Ears, Smell, Foot, Hand (that is, see. "prophets," "tongues," &c.) The Body as an invisibility is still true to faith, and faith leaves it all to the Lord to use whom He will.

The "letter" of 1st Cor. applies totally, or it does not apply at all. Oh, but, says one, it applies in spirit. Well, we will not object to that. But that is not what you want. You seek to press the letter partly and to drop it partly—to say that some of the Gifts remain, and some are gone! This will not do.

While the Church was young, there was a mutual dependence—a visible dependence; and believers were exhorted to recognise it. Even as the hand could not say to the foot, I have no need of you; so a prophet could not say to a discerner of spirits, I have no need of you. All who had not a certain gift—say that called "government"—felt the need of those who had that special gift. But this was to last only until

the Church had reached its mature state of walking , .......

by faith in the Son of God as He who can use whom He will, by the Spirit, with the "Word.

The Gifts were needful for the Church in much the same way as are masters, pupil-teachers, and monitors, in schools for youth.

"Why ? — Because these latter have the needed information stored up in themselves.

This was the case with the Church, till the "Word of God was completed and believers were schooled up to walk alone—to walk by faith—to take the Word, or listen to it (read or spoken upon), and know the Holy Ghost as their only Teacher.

The ordinary doctrine about Gifts would take us back to school, and—keep us there!

But the writer, in his desire to show the need of man-teachers, further says — that while, indeed, we have the Spirit as our Teacher—" He works by making the members of the One Body to minister to one another."

To this, it is replied,—He may—and-He may not.

We dare not limit the Spirit to means or human instrumentality. Indeed, it appears to us to be preposterous! Only admit that souls—you and we, dear reader—are in communion with the Head, and then think of the need of human instrumentality to convey blessing! At such a time, we are altogether beyond the " glass darkly," and are dealt with "face to face." Under such blessed circumstances, we repeat, with emphasis, the Spirit may or may not, administer to us through another.

It is admitted that He does use us to each othor's blessing. But it is not according to the possession of "Gift," but according to our spiritual-mindedness and faith. For we must be both in. the Spirit and delivered from thraldom to man. Granted this,— and what "dear child" may not the Lord take up?

Theory apart, as a matter of fact and experience-, have we, dear reader, whether in the assembly or out of it, always—or even most frequently—received the most blessed and soul-stimulating truth through others? "Who does not also know the preciousness of periods of silence? What more calculated to set the fleshly mindworking, than the thought of having a "gift"—of having to do something? The good Lord deliver us from all our bondage!

The Spirit has blessed, and does bless, us through each other; we have admitted this over and over again. But a brother's being used of the Spirit at anytime to exhort one or more brethren, or to present the Word as it is laid upon his own heart or unfolded to his own mind, does not constitute him a teacher. He merely utters what the Lord by the Spirit has led him to—that is to say, if he is in communion with the Head, and has not come to the assembly posted up with a " subject." Such an one is simply taken up and used, the Lord presenting through him (by the Spirit) His own Word, to those who have the Bams Word and the same Spirit to cause them to receive the uttered meaning thereof.

But this is not the meaning of "Teacher" in the New Testament. As years rolled on, a church, here and there, came into possession of a precious apostolic epistle. Consequently, in apostolic times, the truth possessed, relating to the Church, was mainly held in the minds of believer*. Hence Paul exhorts the Corinthians to desire "gifts,'' even the highest next the apostleship, and gently remonstrates with the Hebrew sainte thus—" When for the time ye ought to be teachers, yo have need that one teach you again which be the first principles of the oracles of God."

Every man was bound to remember, and teach (by the Spirit's help) what he remembered, to converts as they came fresh into the Church. Because there were no Gospels, Acts, and Epistles, to put into their hands.

This accounts for the exhortation to the Hebrew saints.

But now, how different it is! Directly a soul is converted, the Word is placed in his hands, and Ho is assured of the Spirit's presence, as his Teacher. It is true, that while such an one is very young in the faith, the Lord may minister much to him through those who are older in the faith; but it is the Lord, by the Spirit, ever watchful over the sheep, that does it—not they. The Spirit is, therefore, the Teacher of the saints—and the Spirit only. And evil must result where otherwise is held.

The Spirit nowhere intimates that the Church would need Teachers after the Apostles' days. On the contrary, "that which is perfect" having come, that which was "in part has been done away," and we have "no need that any man teach" us, as was shown us in the article to which our brother replies.

Again, can we conceive two teachers, teaching the same truth, at the same time, to the same peoplo? Of course not.

You cannot have a visible person and an invisible person, both present in tho assembly, and both, of their own wills, teaching the same persons, the same truth, at the same time. Either God is using man, or man is acting of himself.

It is either God, or it is Man:
If it be God, then it is not Man;
If it be Man, then it is not God.

This will be equally true, whether that which is spoken be "things old or " things new"—that is, things in the Word that have been previously unfolded to the mind of the speaker, but re-impressed on his mind by the Spirit—or things unfolded on the occasion of his speaking.

In God's presence, it is for man to be nowhere and to have nothing (in respect of offices, prerogatives, and gifts): then will God be all in all. We shall be silent, when such is His will—and speak, whon such is His will,—and speak what is perceived to be His will.

The following is given as the order of time in .which the various books of the New Testament are known or supposed to have been written, and is here

presented because of its connection with the foregoing subject—

The Apo6tles sent to preach, in the year ."3

Matthew's Hebrew Gospel, for Jews, about 40

Epistles to Galatians and 1st and 2nd Thessalonians.. A 2

1st to the Corinthians 57

2nd Corinthians, Romans, and James's Epistle 6H

Matthew's Gospel in Greek 6»

Colossians, Philippians, 1st and 2nd Tim. Titus, Hebrews, Mark's Gospel, 1st and 2nd Peter, Acts — at or ubout the time of Paul's imprisonment. .62 to 6V5

Jude and 2nd and 3rd of John 90

Gospel by John, Revelation, and 1st Epistle of John 117

From internal evidence, it is clear that the Epistles of Jude and John were much later than the rest, for while Paid and Peter speak of the "lost times" as coming, Jude and John speak of them as having come. By these "last days" was evidently meant the close of the apostolic times, with its special order of things in tho Church.

John also alludes to the Word of God, as then complete—

"Ye know all things." (ii. 20.)

It is exceedingly important to remember the time and state of things when an epistle was written, and. not to interpret John's General Epistle by Paul's to the Hebrews and Corinthians, on matters affecting what we may call—assembly-walk.*

* Those who have received the advanced views submitted in late numbers of thiH journal, (and, bless the Lord, we stand not alone) will, we hope, kindly bear with us, if we refer now and then, to the same matters, a second time, as in the preceding article, for others' sake. Our own justification is— That the Lord has graciously taken us up, Bb He has many before us, and laid upon us the responsibility of offering an advanced testimony. "The Lord lie glorified," in us all, and may we be brought to be all of "one heart and one soul," and apprehend the atone ministry of the Spirit.

OUR CORRESPONDENTS AND OURSELVES. Address Letters fur the Proprietor, to 335a, Strand, London,W.C.

T. C.—Sincere thanks, dear brother, for your order and remittance for copies of Pkeciol's Thi'th for 1868. If tho Lord tarry, wo hope to send them. That is to say, also, if the Lord graciously -uphold us, month by month, with a special testimony, as hitherto, both concerning truth and tradition. We desire to be wholly cast upon the Lord from month to monlh, and to have no plans of exposition stretching over months to come. "The Lord is at hand." Should the dear Lord straiten us in spirit, and the Spirit suffer us not to go on, we hope to have grace to stop immediately, and not go on in our own strength, or as though tho saints needed that any man should teach them. In case of stopping, our only care would be to return subscribers' monies for the months not issued. "Wo walk by faith, not by sight." "The Lord is with thee," very dear brother.

W. R. H., Montreal, Canada.—Next month, if the Lord please. Wo hope you received the goods orderod. "The Lord is our helper ;" let us not fear what man can do unto us.

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Vol. I. for 1865-6-7 now ready, clolh lettered, 3s. Bach numbers may be had at Batcman's or at HeytcoocV s.

Published fur the Proprietor, by— J. B. Bateman, 22, Paternoster-row, entrance in Ivy-lane. West End—Hei Wood A Co., 833, Strand, London, WC. City AgentsArthur Hall, 26, Paternoater-row, London, EC Smabt & Allkk, 2, Londonhouse-vard, Paternoster Row. Dublin Agents—" Mcolashaw & Gill, frO, Upper SackvtUe-attve;. Printed by Jon* Lva*s, 33ia, Strand London.

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