This may suffice to show, in one way, the perfect consistency of the sacred writings called the Bible. Now, we desire to consider separately, these two grand divisions of the book-namely, the New Testament and the Old.

The New Testament stands first in order for Christians.

As poor sinners of the Gentiles, we had no title to the oracles of God; but as believers in the Lord Jesus Christ, all the Scriptures are given to us, and are profitable. Yet where should we, as Christians, begin to learn of God, if not in those Scriptures which specially impart to us a knowledge of Christ and the Church?

The books of the Old Testament tell us, in types and shadows, and prophecies, of a Saviour who was yet to come. We read these retrospectively, and see what a glorious hope it was, though little understood. But "the Gospels," "the Epistles," and "the Revelation," place the believer on totally different ground. These blessed books tell of the Saviour who has been here! They tell us "the atoning work is done"! The Christian has not, after the manner of Israel of old, to wait for one to bear his stripes and make atonement for sin. No, God be praised, we are on this side of the Cross, and have not to look for a suffering Saviour, but for our triumphant Lord, to whom all power is given in

heaven and earth!

What we want, therefore, is a knowledge of

Him.

In the Gospels we see the reflection of Himself— we have His walk, His ways, His teaching, His purposes, His promises, His hope, His love. We have especially His Cross, His resurrection, and His

commands.

In the Epistles we learn the fulness of God's counsels as to our high calling in Christ. In these writings we are taught the place which the Church has in divine purpose, as of heaven and not of the world. And we have therein constant incentive to walk here as heavenly citizens in a strange country.

In the "Revelation" we are furnished with God's purposes about the world. The Lord speaks to us

"Thou Lord in the beginning has laid the foundation of the "earth; and the heavens are the work of thy hands. They "shall perish; but thou remainest; and they all shall wax old "as doth a garment; and as a vesture shalt thou fold them up, "and they shall be changed: but thou are the same and thy "years shall not fail." (Heb. i. 10-12.)

Then the saved ones, gathered out of this present scene, will inhabit the new heaven, and the new earth, wherein there will be no sea. Some will have their place in the heavenly Jerusalem, some on the new earth (at least we so understand "the word.") Heaven and earth will be in perfect harmony. The tabernacle of God will be with men; and consequent joy unspeakable will endure for ever. (See Rev. xxi. 1-5.)

To those who love the Lord Jesus Christ, but who are yet following the Forms of the Church of England (so-called) BELOVED,-Let us, as before God, now examine—

THE LITANY.

This form of supplication commences

"O God the Father, of heaven, have mercy upon us, "miserable sinners."

be miserable sinners? What! adopted into the family If you are praying to God as your Father, can you of God, and yet miserable sinners!

The word miserable means

Very unhappy, very poor or mean, very low or despicable, abject, or forlorn.

Is it very consistent with the general demeanour of those who assemble in your places of worship-this profession of being miserable sinners? Where are these very unhappy, mean, despicable, forlorn ones? Are they the men and women of the world who lounge on their well-cushioned-seats, and keep their feet daintily perched upon hassocks? These are thinking how long and tedious the so-called "service" (?) is, and wishing it over, that they may enjoy an INTELLECTUAL treat from the pulpit; or they are meditating schemes for increasing riches, or of gratifying themselves with some new pleasures! We shall all agree that these are not miserable, according to the true definition of that word, although they well might be, if they knew the awful position in which they are before God!

We may remark, however, in passing, that perhaps such as we have described are at least exempt from the sin of hypocrisy. The majority of those who flaunt their satins and jewellery, in family pews, would disdain to repeat the phrase "miserable sinners," although they consider it all very well for the clergyman, the clerk, and the school children to do so. They will remind you that the two firstnamed are paid for what they do—and as to the poor children, they know not what they say, and repeat just what they are taught.

Again we ask, then, which are the miserable sinners?

in the Son of God. Upon what pretext do you preLet us consider the case respecting you who believe of mercies, sent yourselves to the Father "miserable"

ones ? I hear the Lord Jesus saying to you: "Blessed are ye." (Matt. v.)

as

"These things have I spoken unto you that my joy might remain in you, and that your joy might be full." (John xv, 11.) receive, that your joy may be full." (John xvi. 24.) "Hitherto have ye asked nothing in my name; ask, and ye shall

Such were His words to His disciples before He suffered. And after the Saviour had ascended

to the Father-what do we find as the language of inspiration?

"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. 14, 15.)

"The kingdom of God is righteousness, peace, and joy in the Holy Ghost." (Rom. xiv. 16, 17.) "Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost." (Rom. xv. 13.)

"The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance." (Gal. v. 22.)

It is in this strain, beloved, that we are now addressed by our God. It would be easy to multiply quotations, if our space would permit. But we will only ask you further, just now, to get stamped upon your hearts this one following passage

"Blessed the God and Father of our Lord Jesus Christ, which, according to his abundant mercy, hath begotten us again unto a living hope by the resurrection of Jesus Christ from the dead; to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you who are kept by the power of God, through faith, unto salvation ready to be revealed in the last time. Wherein ye rejoice, though now for a season, if need be, ye are in heaviness through manifold trials; that the trial [testing] of your faith (being much more precious than of gold that perisheth), though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ: Whom having not seen, YE LOVE; in whom, though now ye see him not, YET RELIEVING, YE REJOICE WITH JOY UNSPEAKABLE AND FULL OF GLORY!" (1 Pet. i. 3-8.) Is this the true portion of believers? Has the last Scripture we have quoted any weight with you? Do you believe it to be the word inspired by God? If so, we ask you, how you can venture absolutely to deny such boundless love as is therein declared to you, by praying to God to have mercy upon you as

miserable sinners?

We have given you abundant messages of divine love, to show that, as believers in the Lord Jesus Christ, it is not only your privilege, but also your duty to REJOICE in Him.

“Rejoice in the Lord alway, and again I say, Rejoice." (Phil.iv.) And now we ask you whether there is a single passage to be found in the Sacred Volume to justify you in praying for mercy as miserable sinners? If you can find one, we will examine it faithfully. But we tell you, it is simply impossible for you to produce a sentence in the New Testament to warrant the attitude you assume. Perhaps you will think of the publican's prayer in the parable. But his case was in no way akin to yours. He knew not Jesus, the Saviour of sinners. It had not been said to him, as it has been to you,—

"God has begotten us again to a living hope by the resurrection of Jesus Christ from the dead, to an inheritance reserved in heaven for you who are kept by the power of God, through faith, unto salvation."

The poor publican was on different ground, for Christ had not died and risen again! It is that wondrous death and resurrection of the Son of God which has altered everything!

The publican had all the weight of his sins resting upon his conscience, so that he could not venture to look up. True, he had a hope in God's mercy, as he smote upon his breast, saying, God be merciful to me

a sinner; but he knew not the precious blood which cleanseth from all sin. It had not been proclaimed to him, as it has to us who now, through grace, believe in the risen Saviour:

"You being dead in your sins and the uncircumcision of your flesh, hath He quickened together with Christ, having forgiven you all trespasses."* (Col. ii. 13.)

Of course there were poor sinners forgiven by our Lord, even before he died for them. He gave the cavilling Jews to know that the Son of Man had power on earth to forgive sins. But it was in the glorious triumph of His resurrection that he sent forth the full and free proclamation of his love and salvathe world and preach the gospel to every creature. tion for his poor rebel creatures. "Go ye into all He that believeth and is baptized shall be saved." (Mark xvi. 15-16.)

It was in the power of this proclamation that the Apostle John could say to all believers

"I write unto you, dear children, because your sins are forgiven you for his name's sake." (1 John ii. 12.)

How is it to be henceforth, dear brethren? will you still follow the traditions of men, which, as of old, make the word of God of none effect? Or, Will you act upon the pure and soul-rejoicing truth which God our Father hath given us?

But we have another word from the first sentence

of your Litany to press upon your attention.

Have you decided in your hearts what quality of mercy it is for which you pray? We can only conclude by the sentences which follow, that the desire intended to be expressed is, for the mercy of God which delivers from judgment! Now, to you who believe in Jesus, "the word" expressly says "by his ke saved us." mercy which you ask, has already been given ! (Titus iii. 5.) This mercy, for

Is it not base ingratitude thus to pray continually for that which God declares he has bestowed upon you freely? And then, as to unbelievers who use these stereotyped petitions -The answer to their cry is, "God has made known his way of mercy; but you will not accept His way, and until you do, there is no mercy for you. Why do ye not believe?"

"If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved." (Rom. x. 9.)

But, to return to you who believe in Jesus-you are expressly told that you have not received the spirit of bondage again to fear, but the spirit of adoption who leads you to know God as your Father! Yet you assume to be still under wrath!

You are like unto criminals who have received a free pardon, whose prison doors have been thrown wide open, who have moreover received in writing assurances of favour from highest majesty; but who, notwithstanding, still insanely cling to the bars of their prison house, and keep up a continual cry for that mercy which seems to have been extended to them in vain!

Alas, alas! Believers and Unbelievers, you are all mocking God, for you do not believe that which He has said! We admit that the majority do this in

Other wickednesses are enumerated in the chapter before us, but idolatry is the most dwelt upon. Then it is said, "All these happened unto them for ensamples [types] and they are written for our admonition, upon whom the ends of the world are come!" Yes, to worship or be in subjection to aught but the living God, is idolatry.

Is there not abundance of idolatry even in connection with that which should be recognised as the Lord's table?

First the Papist, with his miserable fable of transsubstantiation, worships that which should be bread, but which he calls a wafer.

Other denominations bow down, with superstitious reverence, either to the bread and wine, or the socalled priest who administers them.

And lastly, exclusive brethren, submitting to the dictum of their leaders, gather to "the table," instead of to their living Lord!

We ask the reader to ponder prayerfully every verse of our chapter; and then say whether we are raising a needless note of alarm.

After the solemn warnings adduced from what befel the Israelites in the wilderness, it is added

"Wherefore let him that thinketh he standeth take heed lest he fall."

Then follows a word of encouragement, but still most expressive of constant danger, and then-. "Wherefore, my dearly beloved, flee from idolatry. I speak as unto wise men ; judge ye what I say." (Verses 14, 15.)

Why this caution? Why this careful judgment? Because of the subtilty of the danger! Satan is ever at work to cheat saints into some demonstration of unholy zeal. If he can only get them to invent a test (really an idol) for the non-worship of which they can cast out their brethren, alas, how he triumphs! Indeed, this has ever been so from the first days, and, sad to say, the practice is rife now. It was so

in Israel.

members of the body of Christ, but one in fellowship together as of one mind and one spirit. See the first chapter of the epistle, verses 9, 10.

In the one loaf provided for an assembly to break, we have the symbol of the unity of the one body

"For we many are one bread, one body; for we are all partakers of that one bread." (Verse 17.)

It would be quite a misapprehension of the truth to recognise, in the loaf we break together, a figure only of the particular assembly who break it. And it would be just as foolish to limit the thought to a theoretical unity of any confederation of assemblies. We are to regard the one bread as the presentment of the one body of Christ. All who believe in the Lord Jesus Christ are partakers of himself, "the true So all bread which came down from heaven." Christians ought to break bread, discerning in the one loaf upon which the eye rests, that they all are one in Christ Jesus, however scattered, however hindered.

Strange to say, Mr Darby's party of "the brethren," teach a doctrine about the unity of "The Table," instead of the unity of the "One bread." To those who know how deeply the leaders of that party are versed in truth generally, it is quite staggering to have their "TABLE" theories tested by Scripture. They have, as Mr Dorman admits he had, so practically imbibed the thought of Mr Darby's infallibility, as to pass unquestioned, doctrines which a babe in Christ may overthrow, if he will but faithfully compare them with the "inspired Word."

But that, unhappily, we know it to be the fact, we confess we should be unable to credit the existence of such an infatuation as that which possesses our brethren, "the exclusives," respecting" the table." But we have to record it, simply and soberly, that they actually maintain the superstition that they only are able to spread a table in the name of the Lord, and that any table but theirs is the table of devils!

It is humiliating to make such a statement respect

name of the Lord.

Now we come to

Lord."

much so that we could almost desire that our charge against them should be discredited. Our true hope is, however, that they may be aroused to look at the truth, and shake off the shackles which bind them, even the "traditions of the elders."

What does our scripture say about the Lord's table?

We have noticed how that the first part of the chapter warns against the more subtle forms of idolatry. Now, all who need the admonition, are cautioned against the grosser mixture of idolatrous things with those which our Lord has made sacred. The 18th verse is in unison with that passage— "Both he that sanctifieth and they who are sanctified, are (Heb. ii. 11.) all of one."

It would seem that the Corinthians were knowingly partaking of things offered in sacrifice to idols (study the entire context), and they were admonished against such profanity, by being reminded that they were called to practical sanctity, because partakers of the Lord's table! By eating of things sacrificed to

idols they were having fellowship with devils! It is declared to them therefore that they cannot go on with such things and with God also.

"Ye cannot drink the cup of devils; ye cannot be partakers of the Lord's table, and of the table of devils. Do we provoke the Lord to jealousy ? are we stronger than he ?"

Nothing can be more manifest than that the passage before us applies to a condition of things which no longer obtains in this part of the world. It is also quite plain that the " Lord's table" is a table anywhere spread in the recognised sanctification of the Lord's name and presence!

TO CORRESPONDENTS.

EVIL DOCTRINE-HOW MUST WE DEAL WITH IT? M. L. C., Belfast.-We thank you very much for your communication, which is written in the true spirit of Christian love, though you disapprove of the thoughts we have expressed on the subject of exclusion for doctrinal evil. Just look now at the following sentence which we quote from your letter:"You will admit, dear brother, that if you have taken a "wrong view of this subject, you have done and are doing an "awful amount of mischief to the Church of God, as well as to "your own soul; while, on the other hand, if you have taken a "right view, there are many of God's dear children, who are "now walking in a lonely, trying path, who might be enjoying "all the sweetness of communion and fellowship with those who "are dear to their souls as a right hand or a right eye."

We think this last happy conclusion you arrive at, as possible, ought at least to induce you to re-consider carefully the judgment we have heretofore set forth on the subject. We will, however, endeavour to answer the points you raise. You refer us again to the words of the Apostle Paul, "Do not ye judge them that are within," &c. (1 Cor. v.) We have fully pointed out that judgment is one thing, execution another. Moreover, the subject in the chapter named, is moral evil, not the leaven of false doctrine. The two kinds of leaven are fully brought out in the epistles to Corinthians and Galatians, and the remedy in each case is totally different. The morally wicked person, at Corinth, was to be delivered over to Satan for the destruction of the flesh-in fact, the man was to be purged out. The word to the Galatians was quite different; in their case the doctrine was to be purged out. How was this to be done? Not by cutting off the persons, but by instilling truth into them afresh. So bad was their case that the Apostle had to say to them, "I am afraid of you, lest I have bestowed "upon you labour in vain"! Yet he continues his remonstrances with, "My little children, of whom I travail in birth "again until Christ be formed in you, I desire to be present with "you," &c.

The fact is, as soon as you begin cutting off for erroneous doctrine, there is no knowing who will be left. This the exclusive brethren have abundantly proved; and if they were faithful to the mistaken principle adopted, they would end by cutting off their leader, Mr Darby himself. To deal with the leaven of doctrine in that way, will not stand the test of a single Scripture.

We are convinced that it is a rare thing to find a Christian free from error in doctrine. "The kingdom of heaven is like "unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened"! (Matt. xiii. 33.) Again, the Lord said to his disciples, "Beware of the "leaven of the Pharisees and Sadducees." (Mat. xvi. 6.) And that leaven is explained in verse 12 to be the doctrine of the Pharisees and Sadducees. Such leaven did manifest itself in them, but did Jesus cast them off? Nay, his way is to reprove, and instil truth-that the leaven may be driven out, and the disciple healed! Do please try and separate in your mind the remedies provided for the two kinds of leaven, moral and doctrinal. The scriptures maintain a marked distinction. They are both evil, and we are not to consent to either, but we

Respecting the gifts conferred upon Timothy-In the first epistle, "by prophecy with the laying on of the hands of the presbytery"-and in the second epistle "by the laying on of the hands of the Apostle;" whatever was given he was not to neglect, but to stir up. That he had no commission given him to excommunicate is evident, for he himself is exhorted as a weak one. "Take heed unto thyself, and unto the doctrine; continue in them; for in doing this thou shalt both save thyself and them that hear thee." (1 Tim. iv. 16.)

The very thought of excommunication, as generally held, is a fallacy. Scripture never stops short of delivering over the condemned one to Satan. It is an easy thing to expel an erring brother from a Christian assembly-but if believers know what they are doing, they will find it a very different matter to undertake to deliver one over to Satan!

It is to be done; it must be done in the instance of moral guilt, if of the kind set forth in 1 Cor. v. But what heartbreaking work it would be in such a case, if Christian love were operating in the Church! But where is the assembly to be found so free from the leaven of evil doctrine, as to deliver a mistaken brother to Satan for speaking out some delusion of his heart, which many perhaps may indulge in secret? If you permit Christians to exercise their carnal judgment, some will be ready enough to carry out their thoughts about excommunication; but only insist upon having the sentence executed which was meted out, by apostolic power, to Hymeneus and Alexander; and we ask where are they who will take the responsibility. Mr Darby and a few zealots with him might pronounce that awful delivery of a brother to Satan; but if so, righteousness would require that they should deliver over themselves also, inasmuch as their judgment itself would be an evil doctrine, because unscriptural.

You say, you "Do not know any Scripture which teaches us to wait on God to judge and put out for evil doctrine." Neither do we; but we know that the Lord teaches us to wait upon Him in every difficulty. Where we have clear guidance from "the Word" we must take care to act it out; but there are a thousand difficulties in which the living Lord himself, is our only resource. We have to learn our own weakness and His strength. The introduction of evil doctrine tries believers in that way. By prayer, by constant and faithful use of Scripture, and really trusting our great Deliverer, we believe such evil will soon be put out of a little assembly of faithful ones, or the false teachers will themselves take their departure.

"They went out from us [the antichrists], but they were not of us, for if they had been of us they would have continued with us: but they went out that they might be made manifest that they were not of us." (1 John ii. 19.)

We quite sympathise with your sensitive spirit which shrinks from tolerating evil in any form. Don't tolerate it; let any who hold false doctrine know that you have no fellowship with them in it. Let us all have our spiritual judgments fully exercised in the word of God, and keenly alive through the monitions of the Holy Ghost. But let us fear to wield the sword in execution, even in defence of our Lord and Master, remembering his own words,

"Put up again thy sword into his place the sword shall perish with the sword.”

for all they that TAKE (Matt, xxvi. 52.)