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believe in Him is to have forgiveness of sins and the gift of everlasting life.

This, dear reader, is the good part which shall not be taken away. May it bo yours. It is offered freely—' the word of life.' Oh, it is indeed a vital question which we would ask—"what do you think of the words of Jesus?" Pilate scorned them, and afterwards crucified the Lord of life and glory! Mary received them, believed them, found peace and happiness in them, and will rejoice in the love of Jesus through the countless ages of eternity!

Alas! how slow men are to receive that unspeakable blessing—the word of life! How hard it is to accept God's declarations about us and about His beloved Son! How easy, on the other hand, to treat mere words as very worthless, and to despise Him who uttered them! Men may even admire the spirit of Mary, yet never take her place; and they may condemn the awful guilt of Pilate, yet indulge the same evil heart of pride and unbelief. They suffer Truth to be brought before them a thousand times, but refuse to hear it in their hearts, and consequently die in their sins.

REPORTS OF SCRIPTURE MEETINGS.
'Search the Scriptures.'—(John v. 39.)

At a Scripture Meeting recently held at No. 12, Tabernacle-walk, Finsbuiy-square, the following observations were made, the passage studied being John vi. 28—40. The Jews said, What shall we do, that we might work the works of God? Men always ask what they shall do, but God sets us first upon believing and then upon doing. Perverse and proud natural man still tries to reverse God's order; but Jesus says to them, as He said to the Jews, This is the work of God, that ye believe on Him whom He hath sent. But men want more proof; they say What sign showest thou then, that we may see, and believe thee? craving more evidence than they have got in the Holy Word, and think theirs is a hard case if Christians cannot furnish it to their satisfaction. This was just the position of the Jews; they had recently beheld the Lord feed five thousand with five barley loaves and two small fishes, and were actually following the Lord expecting to be fed in the same manner again and again, and yet they wickedly ask for a sign! Besides this miracle, they had others, for we read in the beginning of the chapter that 'a great multitude fbllowod Him, because they saw his miracles.' And yet they wanted a sign! The whole narrative shows the insufficiency of eyesight to produce faith. H, therefore, the words of Jesus are insufficient nothing better can be had, not even the appearance of 'one from the dead.' (Lukexvi. 31.)

Jesus is God's sign and evidence of his love; the manna in the desert was a sign to the Israelites that God loved them (ver. 31). Jesus is a sign to us and to all, of God's mercy; 'My Father giveth you the true bread from heaven; for the bread of God is He which cometh down from heaven, and giveth life unto the world. I am the bread of life ; he that cometh to

me shall never hunger, and he that believeth on me shall never thirst.' The soul of the believer is satisfied by Jesus as the Saviour, and kept satisfied by Him as the Good Shepherd, for 'he that believeth in me shall go in and out and find pasture.'

How constantly Jesus said He came not to do his own will, but the Father's (ver. 38, 39, 40), and yet his will and the Father's were one; and our blessedness and strength will be in proportion to our conscious oneness of will with the Father and the Son.

In the 40th verse we read 'that every one which seeth the Son, and believeth on Him, ma}' have ever- lasting life, and I will raise him up at the last day.' Let the reader have no difficulty about 'seeing' Jesus, for the eye of faith does see Him, as Paid says (Heb. ii. 9), 'We see Jesus, who was made,' &c.

A meeting for study of the Scriptures has been held for some weeks past at No. 2, Old Street Road.' At the last meeting, Saturday, Feb. 4th, the subject proposed for consideration by a friend who came in, was Repentance. Passages were read from Acts ii. and xvii., from which it was seen that God first sent the command by Peter to the Jews, and afterwards by Paul to all men everywhere, to repent. It was also observed that the call thus made by God upon his creatures was not that they should put themselves though a course of penitential sorrow (as many erroneously suppose), but that they should turn from their opposition to, and ignorance of Himself, and accept tho Salvation He has provided by and in his only-begotton Son, the Lord Jesus Christ.

It was further shown, by reference to various Scriptures, that the call to repentance was but as it were the forerunner of the glad tidings conveyed in the words " Believe in the Lord Jesus Christ and thou shalt bo saved." This is seen in the person and work of John the Baptist. He came preaching repentance— that is, he proclaimed to the people that they must turn from the courses they had been following, which were contrary to the Divine mind, and look to One in their midst who was henceforth to be the Saviour, Teacher, and Guide of all who would regard Him as the Sent-one of God.

The call to repent is a warning voice telling men they are hurrying to destruction, seeking to arrest them in their downward course, and claiming their attention to the voice of God. But even as the ministry of John the Baptist was absorbed into, rather than superseded by, that of the Lord Jesus Christ, so God's command to all men to repent is included in the glad tidings proclaimed by the Lord himself—'That whosoever believeth in him should not perish, but have everlasting life.' Therefore, after the Lord Jesus had suffered the death of the cross, (having finished the work his Father had given him to do—having laid in the grave and risen triumphant over all our enemies,) He issued the world-wide proclamation of Salvation to all who shall believe in Him, ' Go ye into all the world, and preach the gospel to every creature; he that believeth and is baptized shall bo saved, but he that belioveth not shall be damned.' (Mark xvi. 15, 16.)

Here we have no separate call to repentance; yet in the very act of putting trust in Christ by faith there is of necessity a turning from everything else, and this is the true act of repentance.

No doubt deep sorrow and contrition for sin are often the first manifestation of tho power of the word of God in the soul, but this is not 'repentance unto life,' according to Scripture. In truth, repentance is not an expression of feeling, but a determined conformity to the command of God.

* We are requested to state that the meeting hitherto held as above will be continued, if the Lord will, each Saturday evening at Half-past 7 o'clock, at No. 47, Hawstoune-stkeet, Goswell-road. at which place is also held a Scripture Meeting each Lord's Day Afternoon at 3 o'clock and Wednesday at 7 J. AltChristiansi are invited. The unconverted are also welcome to attend—but only believers in the Lord Jesus Christ are permitted to speak. Controversy is carefully avoided.

THE CITY OF CONFUSION,

(Isaiah xxiv. 10.)
AND THE WAY OUT OF IT.

A FAITHFUL WORD FOR CHRISTIANS.

The chapter in Isaiah from which the first part of the above title is taken presents a solemn prophetic picture of the awful day of tribulation which is shortly to overtake this earth, of which the Lord Jesus Christ also prophesied, as we shall have occasion to show. Isaiah speaks of the scene which the earth would present at a future day, and calls it the 'City of Confusion.'

Read the chapter referred to, and say if the whole present condition of things does not answer to the description of the 'City of Confusion'? Whatever section of men's pursuits you examine—Politics, War, Commerce, Education, Science, Religion—looking at each part of the globe in detail, or taking in, at a glance, tho whole scene, a Christian must readily admit the prophet's exact description, and own wo are living in the 'City of Confusion.'

But this confusion is especially seen in the religious condition of the world, and the reader, perhaps, discerns and mourns over the fact that he is a dweller in the 'City of Confusion.' Do you not sometimes feel bewildered by the confusion of teaching and ideas which exists around you? Are you not tired of man's inventions and improvements in spiritual things? Is not failure stamped upon all? You may admit this, and, for that very reason, tear to listen to a new adviser. There is no lack of teachers, no lack of monitors—it is emphatically true of our time, that men 'heap to themselves teachers, having itching ears.' Unsought advice, too, pours in on every side.

However, amid all the agitation and din, thank God, the voice of Scripture is heard: (oh, that it may rise clearer, and still clearer.) But, alas, as yet, what havoc has been made by the misapplication of parts of the Word of God! How obscured is some of the truth!' The Word' is almost made of none effect by men's traditions. We gladly own, however, that Christians do contend for the ' whole Bible,' and will not suffer it to be mutilated, either by professors or infidels; but how few own practically that emphatic statement in 2 Tim. iii. 16—'all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works'! It is in the light of this Scripture we would show the Christian reader the way out of the 'City of Confusion;' but it will be in vain for you to attempt to follow us unless w illing to abide by All that is written in the Word of God. The mere word of man must be held to be absolutely of No account. Are you not exhorted to 'prove all things, and hold fast that which is good'? and what is the only proof, the only test, the only measure, but the Scriptures? We must prove all things by t&em. 'What saith the Scripturo ?' must settle every other cpiestion.

First, then, touching the question of Salvation: 'What saith the Scripture'? As to

1. Its Comprehensiveness. 'God so loved the world that he gave his only begotten Son, that wlwsocver believeth in him should not perish, but have everlasting life.' Do you implicitly believe in this declared love of God, and the way in which he has proved that love?

2. A Present Blessing. 'He that believeth on the Son hath everlasting life, and he that believeth not the Son shall not see life, but the wrath of God abiduth on him.' Do you believe that, as a believer, you have got everlasting life through faith in Jesus Christ, the Son of God? Do you believe that, according to this Scripture, faith in Jesus is the only thing which makes you to differ from those upon whom tho wrath of God abideth P

3. Its Certainty And Security.—'Verily, verily, I say unto you, He that heareth my word, and believeth on Him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life.' Have you been content hitherto with a kind of hope that through faith in Christ you may be saved at last, yet fearing some fatal temptation might cut you off from God's free mercy and love 1 We

pray you, dismiss all such God-dishonouring fears, and trusts (not yourself, but) Josus. Consider his words—' My sheep hear my voice, and I know them, and they follow me; and I give unto them eternal life; and they shall never perish, neither shall any pluck them out of my hand.' Do you believe this clear and precious declaration of your Saviour? It is needful to your present peace—it is needful to it right understanding of the rest of the Word of God—it is needful to your faithful walk, as an adopted son or daughter of God— that you believe these declarations of your absolute security in Christ. Remember it is He who has said you shall never perish. But that you may be sure you ought to have confidence in forgiveness obtained, and eternal life" already given, we quote ono other Scripture, which leaves no room for further question. 'These things have I written unto you that believe on the name of the Son of God that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God,' —(1 John v. 13.)

4. Who It Is That Preserves Us Unto The End.—We are not only thus blossedly assured of our safety, but our Lord has, in wondrous love, informed us how we are kept secure To understand this, however, faith must be in exercise. Still the exhortation is—trust'the Word,' trust in Jesus. 'In whom ye also trusted, after that ye heard tho word of truth, the Gospel of your Salvation: in whom also after that ye believed, ye were sealed with that Holy Spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession.' (Eph. i. 13, 14) This was a new manifestation of ."tho wondrous love of God. Under the Jewish dispensation, and indeed in all ages, the Holy Spirit of God wrought upon and with all who believed God ; consequently, a holy man of old could pray 'Take not thy holy Spirit from me;' and when our blessed Lord Jesus was on earth he said to his disciples—'If ye being evil know how to give good gifts to your children, how much more shall your heavenly Father give the Holy Spirit to thorn that ask it'{' In the following words Jesus shows the difference of the mode of the Spirit's influence before and after his death :— 'I will pray the Father, and ho shall give you another Comforter, that he may abide with you for ever, even the Spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him; but ye know him, for he dwolleth with you, and shall be in you.' (John xiv. 16.) Thus the Spirit indwells all believers. This was altogether an unlookedfor blessing, tho unspeakable importance of which was little understood at that time, and has, alas! been forgotten by thousands of Christians in every succeeding generation, though tho promise has been strictly fulfilled. When the Lord appeared to the disciples after he had completed the amazing work of atonement by which we have forgiveness of sins, He commanded them that they should not depart from Jerusalem, but wait for tho promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. And so it came to pass: on the Day of Pentecost the Holy Spirit was poured out upon the assembly of believers (about one hundred and twenty persons, according to the above-named scripture), and, as we learn by the continuation of the Sacred Word, the gift is confirmed to all who, in sincerity, own the name of Jesus. It is of unspeakable importance that this truth of the abiding presence of the Holy Ghost In all believers be fully received. As we have said, faith alone can realise either the fact or the resulting blessing. Reason may ask, with Nicodemus,' How can these things be'? and if we look at what we are in ourselves, we may well be confounded in the presence of this sublime expression of God's love. But we must remember that emphatic declaration, 'The blood of Jesus Christ, his (God's) Son cleanseth from all sin.' Our heavenly Father has proved to us how absolutely we are cleansed by tho precious blood of Christ, for the Holy Ghost could not possibly indwell an impure habitation; and we are declared to be ' temples of the Holy Ghost.' It is a common error among earnest Christians to pray for an outpouring of the Holy Spirit upon the world for the purpose of conversion; but a little reflection upon that which the word of God teaches ought to convince all that, until belief in Christ has brought the cleansing efficacy of his blood to the soul, it is impossible for the Holy Spirit of God to take up his abode there. Every instance recorded in. the "Acts" of the Holy Ghost being given assures us that belief preceded that gift. But the scripture already quoted (EpheBians i. 13) puts it beyond question—' In whom also, after that ye believed, ye were sealed with that Holy Spirit of promise.'

'_ The following scriptures confirm what has been here advanced :—' But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now, if any man have r.ot the Spirit of Christ he io none of his.' 'But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dvceUelh in you.' 'For as many as are led by the Spirit of God they are the Sons of God. For ye have not received the spirit of bondage again to fear; but ye have received the spirit of adoption, whereby we cry, Abba, Father.' (Rom. viii. 9,11,14, 15.)—Again, 'And grieve not the Holy Spirit of God, whereby yo are sealed unto the day of redemption.' (Ephesians iv. 30.)—Again, 'For God hath not called us to uncleanno?s, but unto holiness. He, therefore, that despiseth, despiseth not man, but God, who hath also given unto us his Holy Spirit.' (1 Thes. iv. 7, 8.)—Again, ' If we love ono another, God dwelleth in us, and his love is perfected in us. Hereby know we that we dwell in him, and ho in us, becauso he hath given us of his Spirit.' (1 Johniv. 12,13.)

[The development of this subject, viz., deliverance from the 'Citv of Confusion,' we purpose continuing from month to month.]

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The errors of one who occupies so prominent a place in the world as Mr Spurgeon are calculated to produce incalculable mischief, and none the less that they are mixed with much truth. We purpose therefore to subject some of his statements to the searching light of the word of God, and wo would do this in all Christian love and solely for the vindication of 'precious truth.' We havo no desire to enter into systematic criticism, nor to provoke more controversy, Mr Spurgeon himself invites criticism. In his published sermon entitled 'True Unity Promoted,' (dated Jan. 1, 1865,) he says—'May 'there over'be found some men, though they bo rough as Amos, 'or stern as Haggai, who shall denounco again and again all 'league with error, and all compromise with sin, and declare 'that these are the abhorrence of God. Never dream that holy 'contention is at all a violation of my text.' The text spoken of is, ' Endeavouring to keep the unity of tho Spirit in the bond of peace.'

There are many parts of this discourse which indicate in Mr Spwgeon a true perception of the mind of the Holy Ghost as expressed in the text. Thus, when the preacher referred to the word? of our Lord—' That they all may be one, as thou Father art in me, and I in thee, that they also may bo one in us: that the world may believe that thou hast sent me.' (Jolin xvii. 21.) From what Christ has said, wo know this absolute unity is preserved by God. But we are set to conform ourselves practically to His mind. If this disposition prevailed universally among believers, there would be manifested that unity which we ore to endeavour to preserve in tho bond of peace. Mr Spurgeon properly repudiates ull kinds of unity based upon pretensions to ecclesiastical supremacy—as also every species of nnitv brought about by conformity to error. Would we could equally commend the entire sermon, but we cannot. The following is sadly mistaken teaching, (p. 3.) 'Men speak of «the Episcopal Church, tho Wesleyan Church, or tho Fresby'teriau Church. Now I hesitate not to say that there is nothing 'whatever in Scripture at all parallel to such language; for 'there I rend of the seven churches in Asia, the church in 'Corinth, Philippi, Antioch, etc. In England, if I speak 'according to the word of God, there are some thousands of 'churches holding the episcopal form of government'; in * Scotland some thousands of godly churches ordered according «to Presbyterian rule; among tho Wcsleyans, churches ad'hcring to the form of government first carried out by Mr 'Wesley.'

Down to tho ' etc' tho speaker is correct enough, but with, respect to the rest of the above passage, we 'hesitate not to say* that Mr Spurgeon's words are as contrary to Scripture us those

with which he commences his statement, and which he denounces as erroneous. Recognition of different forms of government is directly opposed to the text, and is in complete contravention of the whole tenor of the New Testament. The several churches spoken of in Scripture, according to tho preacher's own showing, are only distinguished by locality—' the churches of Asia, Corinth, Philippi, Antioch," &c. How can Mr Spurgeon profess to see a parallol to this in the different denominations, or ' forms of government,' which he enumerates? Directly we attempt to justify sectarianism, we deny tho unity of tho Spirit. Look at the verses which follow the preacher's text: 'One. body, one Spirit, one hope, one Lord, one faith, one baptism, one God and Father of all!' Seven ones! i.e. perfect oneness, seven in Scripture boing emblematical of perfection. This is^ unity. Lot us own this, and we shall see that those who have brought in doctrines effecting divisions; those who have cut off sections of the one body, and given names and governments of their own invention, have ignored tho ' unity of the Spirit ;' and thoso who attempt to vindicate that which has been done, are not 'endeavouring to keep tho unity of the Spirit in tho bond of peace.'

Oh, that Christians would return to their one Lord'. Reflect upon the meaning of that word ' Lord;' it is absolute ownership ; ' we are not our own, we are bought with a price.' Only think of a number of servants parting themselves off into companies and setting up different forms of government for themselves, independent of their master! How did tho Holy Spirit deal with the first evidences of sectarianism? Turn to 1 Cor. i. 10—13—'Now, I beseech you, brethren, by the name of 'our Lord Jesus Christ, that ye all speak the same thing, and 'that there be no divisions among you, but that yo bo 'perfectly joined together in the same mind and in tho same 'judgment. For it hath been declared unto me of you, my 'brethren, by them of Chloe, that there aro contentions among 'you. Now this I say, that every one of you saith, I am of 'Paul: and I of Apollos ; and I of Cephas ; and I of Christ. Is 'Christ divided? was Taul crucified for you? or were yo 'baptized in tho name of Paul?" ."" -j~i.

We leave this to the solemn reflection^ our readers. Wo point to an error common throughout Christendom, and have contrasted it with the truth of the word^bf God. May the Holy Spirit apply the lesson in power. %

Another observation of Mr Spurgoon's in the same sermon we ought not to pass over. 'I hope to (exercise a ministry in 'this place which will drive out thoso' of you who will not 'acknowledge your brethren when they are poorer and of less 'education than yourselves.' May we ask tho preacher two questions? Firstly—Where are these intractable members of the Tabernacle congregation to bo driven to f Secondly— Where is there a single word in Scripture to authorise any minister, or any Christian, or body of Christians, to drive out such as are pointed at in the above sentence r We read of exclusion (from the church at Corinth, forinstance) for grievous sin, but for failnro in the exercise of Christian graces—novcr. On the contrary, the ui be waited upon, entreated, and exhorte another's feet.' This is the mind of the who bears with all oiu' perversity and 'drive out' a single one that trusts Divine thought to man's thought, and t is not to find fault, but to present' preei

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NOTICES.

To CouuEsroxDENTS.—We invite enquiries tending to the elucidation ol scriptural truth. Controversial questions should be avoided entirely, if possible. Our earnest desire is to help simple-hearted christians with words of encouragement, patience and love—and to advocate the practical operation of "precious truth" in christian walk and practice. We hope, also, to be useful tn-*rjreading the glad tidings of salvation. Any enquiries calculStBd re help forward these objects shall havo our best attention.

Letters for the Editor to be addressed to 335, Stemd, W.C.

If the Lord put it into his people's hearts to support this Journal, we hope to enlarge it, keeping the price One Halfpenny, wishing that it may be purchased and given away broadcast. 13 copits pott free, for dd. in advance.

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"WHAT SAITH THE SCEIPTTTEE S ?"-(Eom. iv. 3)

Job Caudwcll, 3SS, Strand, W.C.] [Hall & Co, 35, Paternoster Row, E.C.

No. 2.]

MAY 1, 1865.

[price One Halfpenny.

A Letter To The Christian Reader.

Dear Brother Or Sister In The Lord,

We can, in all sincerity, thus address you; for though perhaps personally unknown to each other, and though we may never meet on earth,— yet as helievers in the Lord Jesus Christ, we are members of one body, and shall be associated together through all eternity. To such only is this letter addressed.

Shall we not now love one another? Shall we not extend to one another in faith the right hand of fellowship? We seek communion with yon—true, loving communion. We offer you our thoughts about the Slings concerning our high calling, and the words which our loving Saviour has charged us to keep. Now, we invite you to communicate your thoughts in return. If we should say anything which at the first glance does not seem to run in the same channel as that in which your mind has been hitherto directed—have patience with us. In such a case we earnestly invite you to judge our words by the Scriptures, and then candidly write to us, and state wherein you think we err.

Then, again, in any circumstances in which you would desire" the counsel of those who love the Lord and all who are his, we would tender you our Christian sympathy and advice; you may write us under initials, and we will answer if possible in the following number of Precious Truth. May we thus endeavour to 'bear one another's burdens,' and ' exhort and edify one another.' In all things let us seek to glorify our Heavenly Father, bearing fruit to Him by abiding in the 'True Vine,' and keeping the words of Jesus abiding in us.

In conclusion, we would ask you to make our paper known by giving a copy here and there to any who may bo within the circle of your influence.

Tours very lovingly in Our Lord Jesua Christ,

The Editor.

TO THE TJNREaENERATE.

Dear Eeader,—Listen and ponder. The 'wrath of God' is abiding over you—the wrath of Him in whom you 'live and move,' and have your being, from whom you cannot escape, though you call on the rocks to hide you and the hills to cover you. Be not sceptical; it is the language of Jesus, the words of him who is the Truth, and who is Love, too, and would not needlessly pain the humblest of human kind. It is, therefore, the language of simple fact.

But -why, perhaps you say, should the wrath of

God abide over mo? what have I done? You are daily giving God the he. 'He that believeth not God hath made him a liar, because he believeth not the record God gave of his Son.' (1 John v. 10.) Ho hath concluded all under sin—hath declared the wholo world guilty before Him, and consequently yourself in that condition. 'There is none righteous, no, not one; all have sinned and come short of tho glory of God.' To the sinner who dies in his sins God must be 'a consuming fire.' But your heart gives a fiat denial to this also, and says it is too dreadful to be true. Listen not to your heart; it is 'deceitful above all things, and desperately wicked.' 'He who trusteth his own heart is a fool.'

Again you urge, 'What have I done to deserve so dreadful a doom? Am I not strictly honest and moral?' Admitted, and were we to ask your friends about you, they might add that you have much that is amiable, and useful, and attractive. Nevertheless, what is the use of it all, if it blind your eyes to tho declaration of the Spirit of God—the natural heart is 'enmity against God '? And you are behoving your heart, and disbelieving God, when he says 'tho wrath of God abideth over you.'

Are you listening to the whisper of the Enemy that, not being so bad as others you need not fear? To this insinuation, the Word declares—' There is No difference,' 'that every mouth may be stopped.' (Rom. iii.) 'If one died for all, then were all dead.' Oh, sinner, who art thyself utterly unworthy of eternal life, think of Jesus as tasting of 'death for every man,' and consequently for you, provided you will accept him by faith.

Ah, there is the secret; the wrath of God against sin came down upon the spotless Sacrifice, and the wrath no longer abideth over those who trust in him.

CHRISTIAN, DO YOTT BELIEVE IT P

'What! know ye not that your body is the temple of the Holy Ghost which is In You, which ye have of God?' (1 Cor. vi. 19.)

Even in the earliest days of the Christian dispensation, it was needful to remind believers continually of this solemn truth. The Corinthian saints knew very well, as a fact, that the Holy Spirit of God indwelt them; yet by their various and grievous failures they soon began to make it evident that they were not walking in the consciousness of being the temple of God.

It is forgetfulness of this mighty power In the Christian which opens the door to unfaithfulness and sin. Let the reader carefully notice the abundant testimony contained in the Epistles of Paul and John

I

that the Holy Spirit abides with every believer in the Lord Jesus Christ.

But what we desire particularly to press, just now, in the language of the Scripture before us, is—the claim thereby demonstrated to an Absolute OwnerShip of the Christian by the Lord Jesus Christ. 'And ye are not your own, for ye are bought with a price! Therefore, glorify God in your body, and in your spirit, which are God's.' (1 Cor. iv. 19, 20.) It is clear from this passage that believers have no 'rights of their own—that is to say, apart from Christ. It follows, therefore, that when selfishness, in any form, is manifested in our life, we are defrauding the Lord that bought us! Yet it is far from the Lord's wish that we should consider ourselves as bondmen, in the abject sense of the term, for he has made us free. 'Stand fast therefore in the liberty wherewith Christ hath made us free;' again, 'For, brethren, ye have been called into liberty; only use not liberty for an occasion to the flesh.' (Gal. v. 1, 13.)

The thought of the Lord's ownerthip, with which the Holy Ghost delights to refresh us, arises from our marvellous association with our Lord as members of his body. Just as a man reckons upon the spontaneous willingness and absolute devotedness of his hand or his foot because they are his; so the members of Christ should be quick to understand and unhesitating to obey their Head, the Lord of all, because they are His. 'For we are members of his body, of his flesh, and of his bones.' (Eph. v. 30.)

Ponder and pray over these wondrous truths, beloved in the Lord. They are unspeakable gain to all who reoeive them.

REVIEWS OF RECENTLY PRINTED SERMONS BY EMINENT PREACHERS.

[Under this head we propose to examine, in the light of Scripture, some of the sermons which come under our notice, or to which correspondents draw our attention. Let us state distinctly that wo shall in no case be influenced by personal feeling for or against the preacher; we take account only of his doctrines and teachings. Wo shall prefer to deal with the discourses of those who arc deservedly esteemed, remembering that in Scripture the faults of the most approved are the most unsparingly dealt with. We entreat our readers to give us credit for entire freedom from personal bias.]

2. A Sermon preached by the Rev. H. P. Liddon, M.A. in St. Paul's Cathedral. Jan. 22, 1865. 'For what is a man profited if he gain the whole world but lose his own soul V Matt. xvi. 26.

There are two grievous faults very manifest in this discourse—

1. The speaker uses so much eloquence in describing the successful labours of the men of the world, and (in his estimation) the grand results achieved, especially by Englishmen, that the natural pride of the human heart is necessarily aroused—the very thing most calculated to hinder the reception of God's truth.

2. Throughout the discourse there is an evident forgetfulness of the Lord's declaration, 'Ye must be born again.' Though Christ is spoken of as the Saviour, yet salvation by works is the chief theme. The multitude are taught that a soul may be lost 'by 'the conscious dishonesty that looks God full in the

'face, and then asks just one halfpenny too much for 'a pound of sugar'!! This is Not Christ's doctrine. wo must give the same unqualified condemnation to another statement. Speaking of Jesus on the 'cross, the preacher said—' from his open wounds 'there flows a stream of life-giving power to his 'sacraments.' This is quite opposed to the word of God, which declares that the soul is saved through faith in Christ, and that alone. The Word gives no power to sacraments. Yet how useful a servant Mr. Liddon might be if careful to adhere strictly to the teaching of his Master, is evidenced by the following powerful appeal, the force of which is however lost where it stands in his sermon, through that which surrounds it. 'Do you know and feel that to 'live, except for God—to live in forgetfulness of tho 'endless future, which is before the soul, is a vast 'folly—a mistake so gigantic that no other mistake 'in the world can rival it? And yet something holds 'you back—habits, friendships, cherished plans. You 'can seem to olimb the summit of Pisgah, and wist'fully gazing at the land of promise, almost resign 'yourselves to die beyond the Jordan. What shall 'it profit—that delay, that clinging to that which 'you have already condemned? What shall it profit 'when for you time is no more, and you have entered 'upon eternity?'

3. A Sermon preached by the Rev. W. M. Punshon, M.A. in the Liverpool Road Chapel, Aug. 28, 1864. 'But it is good to be zealously affected always in a good thing, and not only when I am present with you.' Gal. iv. 18.

In this sermon the preacher sweetly dwells upon the tender anxieties of a true minister in watching over the flock of Christ. He thoroughly enters into the feelings of the Apostle Paul detailed in the epistle from which the text is taken.

Concerning the nature of zoal, tho speaker shows that 'in itself it is neither morally excellent nor 'morally blameworthy. It becomes Christian zeal 'only when it springs from Christian motive, when 'it is displayed in a Christian manner, when it is 'usod for Christian ends. Tho great constraining 'motive of Christian zeal, as of every other grace 'or energy that is hallowed, is "the love of Christ 'shed abroad in the heart."'

Wo could quoto much more, forcibly pointing out the effects of misdirected zeal, leading to persecution among professing Christian churches. Mr. Punshon omits, however, to state that something else is needful to the right exercise of Christian zeal; that is to say, besides love there must be knowledge—knowledge as to the mind of God. Christendom is full of the monuments of mis-directed Christian zeal, in the production of which love has been very manifest. Zeal may prompt and love may tomper, but tho Christian will ever fail in the rightful exercise of zeal if not directed by the Word of God.

The conclusion of tho sermon is, alas! calculated to mislead. The preacher looks to Christian zeal as the means for bringing in the reign of Christ on earth. This is liis fancy-picture—' The church itself, 'in growing purity and strength, becomes the dc

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