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to the error of doctrine charged against you, that you are now judged by some with undue severity; but this is the natural consequence of having yourself assumed the judgment-seat.

"Who art thou that judgeth another man's servant? To his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand." (Rom. xiii. 4.)

Now, what I want to press is, that the very essence of unity is conformity to Scripture. You say it is conformity to the present leading of the Holy Ghost. This thought seems to have been the foundation of Irvingism.

The leadings of the Holy Ghost are uniform. Christian assemblies have the Inspired Word to guide them. The Holy Spirit gives a right apprehension of "the word" to such as wait upon God, in faith and meekness. But he alters nothing. The only appeal is, "What saith the Scripture ?" This absolute requirement of adhesion to that which is written, strips off all power from men, and brings them into the place of subjection and dependence. It is therefore generally most unwelcome. But it is the only possible manifestation of Christian Unity.

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in power, as He shows Himself in the three first chapters of "the Revelation."

In conforming ourselves to Him we shall find the unity of the Spirit. Whatever responsibility there may be respecting the unity of the Body, it rests upon each individual; upon yourself and myself, and upon every separate member. Failure comes in as soon as christians follow aught, except "It is written." All the bitterness and strife arise through not "holding the Head, from whom all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God." (Col. ii. 19.) The power is all of the Lord "The body is of Christ." (Col. ii. 17.) It is not at all a question of corporate responsibility. You think it is, dear brother. I ask you for Scripture to support your doctrine! It cannot be found. But wherever a christian is faithfully holding the Head according to His word, that one is "endeavouring to keep the unity of the Spirit."

With respect to the truth of the presence of the Lord in christian assemblies: There is always danger of its being held as a doctrine, and ignored as a fact. Unbelief here, as ever, is the great hindrance to the manifestation of His power. It is, however, certain that if there be a living confidence in the presence of the Lord Jesus, where two or three are gathered in His name, and if there be a prayerful power is needed, whatever may be the evil to be dealt with, that power will surely be felt. But let none presume to act in His name, or in the name of the Holy Ghost, apart from his Word.

In presence then of true power and the divine unity, away with confederacies and patch-work unity (socalled) which presents really nothing but rags and tatters. Yours in Christian love,

A FELLOW-SERVANT.

It seems far easier, and gratifies the natural pride of the heart better, to bring the powers of judgment into exercise on every emergency. Thus, though there may have been much sincerity, and true, earn-waiting upon Him when the manifestation of His prayer for the direction of the Holy Ghost, when you have attempted to make the decision of One Assembly binding upon others; it was impossible to have your desire answered, because it was contrary to the revealed counsels of God. Consequently there was failure in the very foundation of your procedure. Your assembly had no divinely constituted power. In fact, if in any one of your meetings, however gathered, there had been found a teacher of false doctrine, you had no power to take a single step in the way of his excision; to do so would be to go beyond the written word, and Scripture gives you no authority to cut off MR. W. H. DORMAN'S REASONS FOR TERMINATING such a one. How totally incompetent were you, therefore, to deal with teachers in distant assemblies! If I am wrong here, the question may be easily determined. Where in the Word of God is judicial power committed to the Church? It is of no use appealing to 1. Cor. v. I have already shown that the Corinthians had only to follow a prescribed course, in cases of sin clearly defined. And Christians now have no difficulty in following the same instructions in like instances of wilful sin. But the question of But the question of doctrine has nothing whatever to do with that which is insisted upon in that scripture.

HIS ASSOCIATION WITH MR. J. N. DARBY.

among the exclusive Plymouth Brethren, has recently One of the most faithful and gifted teachers lately withdrawn from that association. It is of Mr Dorseparated on the same ground as the first-named man we now speak. Mr Percy F. Hall has also brother.

Both have published statements * of the cause of rupture; and we may hereafter refer, more which constrained them, for the sake of faithfulness particularly than now, to the details of the griefs to our "One Lord," to liberate themselves from the entanglements of the party.

Mr Dorman tells us that he has been associated

with Mr Darby and "the Brethren" no less than It is, therefore, no light matter which could effect a severance of ties which have endured

28 years.

I know that many dear Christians shrink from probing the wound down to the bone in this way; They fear that the door may be opened for licence and confusion. If the Church has no authority, who can preserve order? Nay, but the assembly can carry out whatever is committed to it in the Scripture. There so long. Indeed, his ground of complaint is a most is all the difference between acting out what is plainly existed which ought to have brought our Brother to grave one. But a more serious iniquity has long taught, and enforcing decisions arrived at without divinely constituted authority.

But is there no power in the midst of the Church?
I answer-Yes; The Living Lord is in the midst,

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* "The close of 28 years of association with J. N. D.," &c. By W. H. D.-London: Houlston and Wright. Grief upon Grief." By P. F. H.-Same publishers.

his present decision years ago. This comes out clearly in the following extract from Mr Dorman's book, though it does not form any part of his primary charge. To our thinking, however, this, which is but named, as it were, parenthetically, exhibits, by far, the greater evil. The words are calculated to bring shame in the face of every Teacher among the party.

"I cannot any longer pursue to the tenth generation' people who have no more to do with Mr. Newton's doctrine than I have, nor any more leaning towards it-merely because they cannot endorse Mr Darby's decree, issued 18 years ago, as to the way in which the evil must be dealt with if they would maintain themselves in his association. My heart has been withered by the necessity of schooling christians—young and old, ignorant and well-informed-in the mysteries of an act of discipline of eighteen years' standing, and in endeavouring to show the present bearings of 'the Bethesda question' and the neutral party'-hateful phrases as they have be

come.

At first, of course, all this was pursued as necessary to the maintenance of purity of doctrine and of a true Christ' amongst those who took part with Mr D. in his position, and principles, and acts; and I honestly thought it so myself. But this guise is now utterly and rudely stripped away.

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THE TRUE BASIS OF CHRISTIAN MEETINGS.

The following is precious testimony by Mr Dorman as to Christian fellowship :

"In all this, however, it is not to be supposed that the Word of God has failed. It is far otherwise. It is sufficient for all times, and it is the true wisdom of the humble-minded christian to trust it for this time-and to trust nothing else. The principle upon which the brethren were originally gathered together is a true one, and therefore cannot fail. It is this: 'Where two or three are gathered together in my name, there am I in the midst of them.' But this is at the utmost possible remove from that association of affiliated societies into which they have degenerated. What possible correspondence is there between a company of Christians, or ever so many companies—meeting simply in the name of Christ, pretending to nothing, but counting on his presence as the spring and security of their blessing when so met, and that of an immense ecclesiastical ramification, which is everywhere subject, and in all things, as to its order, doctrine, and discipline, to Mr D.'s decrees? enforced by a ubiquitous, unseen spiritual supervision, from which as there is no escape, so is there no appeal? The one is as wide and free as the gracious heart of Christ can make it and as available too, where there is faith and humility enough to trust it. The other is as narrow and sectarian, and as hard also, as the domination of man can desire it."

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CAUSE FOR MUCH THANKFULNESS. Since our notification that we had received but one response to our appeal for aid to suffering Saints in London, a brother in the Lord has most lovingly ministered to all the specially tried ones known to us. The same dear brother has sent £5 for the of advertising "Precious Truth," as he feels earnestly purpose desirous that it may be more generally known among Christians.

A dear sister in Windsor (personally unknown to us) has also sent relief to one of those most needing help; and likewise a brother in North Devon has kindly responded. We are much cheered and thankful in making these announcements.

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To the believer in Christ Jesus, the act is an outward testimony of faith. By it, the true Christian expresses his unshaken conviction that his Saviour and Lord, Jesus Christ, gave His body to be broken for the sins of those who now break the bread in remembrance of Him.

The Son of God who died for all poor sinners who trust in Him, was pleased to ordain this act, as a perpetual reminder of His priceless sacrifice for them.

He left it to the love of His cherished ones to decide. Its As to the frequency or infrequency of breaking of bread, voluntary observance commenced when the Church was founded on the descent of the Holy Ghost at Pentecost; and will doubtless continue until the entire assembly of believers shall be caught up to meet the Lord in the air.-"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. 26.

It is in the 10th and 11th chapters of the first Epistle to the precious Christian ordinance. For though that which is preCorinthians that we get a true insight into the character of this

sented therein has much in common with the accounts by Matthew, Mark, and Luke, of the original institution of the Lord's Supper, by Jesus Himself, on the very night on which He was betrayed, yet this Scripture is to be specially noted by us as recording how the ordinance had been given afresh by the Lord Himself, to Paul, the apostle to the Gentiles.

There is deep significance in its having been given again, after His resurrection, by the Head of the Church. It is handed to us thus as entirely divested of all that specially For that divine order of appertained to the Jewish economy. things was owned and maintained by Jesus, until the people crucified their King.

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The Apostle says expressly- "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 break it, and said, Take eat: this is "my body which is broken for you: this do in remembrance of me. After the same manner also [i.o. giving thanks,] ho "took the cup when he had supped, saying, This cup is the "New Testament [the instrument of his will, see Heb. vii. 22, and "Heb. ix. 16] in my blood. This do ye (as oft as ye drink) in remembrance of me." 1 Cor. xi. 23-25.

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This clear account of our Lord's will, as to His Supper, was originally given, we see, to an assembly of Christians in great disorder. They (the Corinthian converts) were using this memorial of the death and will of their Lord in a most licentious and profane way. They sinned most grievously in that respect, and had to be severely rebuked by the Apostle. Since that day Christians have commonly erred in the very opposite direction. Without dwelling upon the delusions about transubstantiation, as taught by papists and others, our remark is sufficiently proved by the pretensions of Clericalism generally. The assumptions of the Clergy, whether of the priestly order or otherwise, necessarily involve an implied need of something to be done or said on their part to add an official sanctity to the Lord's Supper.

But it never did, and never can, require any kind of dignity or status on the part of any partaker of the bread and wine, save that which the least of all believers has in Christ Jesus.

No dignitary is needed to consecrate, or distribute, or fulfil any act whatever in connection with the Lord's Supper.

Any company of believers (few or many) who meet anywhere, in the name of our Lord Jesus Christ, are competent to give thanks, and break the bread and drink the wine, distributing the same among themselves. But then, the scripture before us shows most solemnly that each individual is required to perform the act with an exercised conscience, as being directly responsible to the Lord." Let a man examine himself, and so let him eat "of the bread and drink of the cup." (1 Cor. xi. 28.)

A christian should not refrain from the bread and wine because he has a sense of unworthiness. On the contrary, the sincere judgment passed upon self as unworthy, brings him to the very condition for entering into the worthiness of Christ, in which he is accepted by God. Let a man examine, scrutinise, or judge himself, then let him eat and drink, giving true thanks to God for his unspeakable gift.

For what does the significant act of breaking broad set forth, if it be not that by his sins the believer had part in breaking the body of his Lord? How inexpressibly solemn is this thought! We can therefore call by no weaker phrase than presumptuous officiousness, aught that interposes between the saved sinner and his God, in the act of commemorating the sacrifice of Christ. And what shall we say of the pitiable ignorance of any who dole out to their deluded followers, a piece of bread cut with a knife, when the word of God insists upon the true act being that of breaking bread? Is it not evident that, with thousands, the observance of what they call the sacrament of the Lord's supper, is a mere superstition? Instead of looking into the Scriptures to see what God's mind is about it, they accept the traditions of their priests or clergy, just as their forefathers followed the miserable superstitions of the druids or other heathen pretenders.

can say,

There is, indeed, a wide difference in degree as to the mixture of tradition and truth commonly used in connection with the Lord's supper. But all are wrong who do not recognise an absolute equality of standing before God as partakers of the bread and wine. If the most gifted of the Apostles were one of the two or three gathered in the name of Jesus to show forth the Lord's death, he would be there but on a par with the weakest believer-just a poor sinner saved by grace. However, notwithstanding all the fearful confusion-we Thanks be to God who hath caused the light of truth on this sacred theme, to shine into the hearts of many of his ransomed ones. There are now, not only in this country, but in other lands, many little companies of true followers of Jesus Christ, cherishing His word and his name, who come together to break bread on the first day of the week, just as the early converts did when Paul visited them. Just look at Acts xx. 7. "Upon the first day of the week, when the disciples came together to break bread, Paul preached unto them," &c. The disciples came together on that day to break bread. Whether the Apostle were there or not, the breaking bread was the special object before them. When Paul came, they were of course, glad to hear him preach. But whether there were preaching or not, their Lord had risen on the first day of the week, and the disciples therefore came together on that day, to show forth His death.

There is no command restricting the Lord's supper to that day-but the early christians saw the appropriateness of the first of the week as the day on which our Saviour rose triumphant over death; that also in which he was pleased to show himself on two occasions in the midst of his disciples.

But while insisting upon the primary importance of breaking of bread on Lord's day as an outward act, we desire most earnestly to press a few words of warning upon all dear brethren in Christ, who rejoice in the liberty wherewith he hath made them free.

The exclusive party of the Plymouth Brethren have made the Lord's Table the basis of Christian fellowship-and we fear many others have followed their erroneous example. They speak of receiving such an one to the Lord's table. It is not a question with them as to whether a believer should be received into Christian fellowship; but whether he can see their "ground of gathering."

aminers (from whose verdict there is no appeal), sufficiently If the candidate appear to some two or three arbitrary exindoctrinated, he is proposed in a most elaborate and formal way, as desiring to be received to the Table. Note the definite article the, used above, as our exclusive Brethren hold the odd notion that they only are in possession of the Lord's table! Now all this, both practice and theory, as followed by these dear christians, is simply Anti-scriptural. Breaking of Bread" is one act among many to be observed by Christians in fellowship. True Christian fellowship is based upon the another, by a divine act totally independent of human declared truth, that all believers are made members one of

control.

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The spring of practical Christian fellowship is love. It is not a question of our being merely agreed to do a certain thing in a special way. We are brought into union that we may love one another, and in true fellowship wait upon the Lord, learn of Him, and seek to do all things which are well pleasing in His sight.

Consider the first days-"They that gladly received His "word [the preaching of Peter] were baptized [immersed]; "and the same day there were added about three thousand "souls. And they continued stedfastly in the Apostles' doctrine "and fellowship, and in breaking of bread and in prayers." Acts ii. 41-42.

They believed, they were baptized, then they continued where the Lord had placed them-in true union. They continued stedfastly in the Apostles' doctrine and fellowship, and in breaking of bread and in prayers. So in continuance, to the end of the sacred narrative. There was no power of election in assembled believers, (i. e. the church) nor even in the Apostles, as to who should come to the Lord's table. As soon as a man or woman was born again through the preached word, such an one was immersed (baptized) in water; thereby setting forth in figure that he or she had been passed through the death of Christ into life with Him

"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 with condemnation; but is passed from death "unto life." John v. 24.

The believer having exemplified or testified, (by submission vided for him through the power of God in Jesus Christ, and to Baptism,) of the wondrous passage from death to life, profellowship by his brother christians, not as a question of choice, now made effectual to him through faith-was received into but as a matter of course. It was not man's work at all, but, Acts ii. 47. "The Lord added to the church daily, such as should be saved."

Thus made a member of the one body of Christ, by divine power, none could question his right to break bread. It would be as reasonable to dispute his title to fellowship unchanged since those first days. A christian belongs to the in the Apostles' doctrine or to fellowship in prayer! God's order is judge himself. A brother in the Lord may exhort or admonish Church of God-and the order of God's word is, that he is to him if needful; but, as to breaking of bread, such brother has no power to say-Yea or nay.

This, however, makes self-judgment the more imperative. And it is a fearful thing for any to partake of the bread and wine without searching his own soul before God.

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"He that eateth and drinketh unworthily [i. e. unjudged by "himself], eateth and drinketh_condemnation to himself, not discerning the Lord's body. For this cause many are weak "and sickly among you and many sleep. For if we would judge "ourselves, we should not be judged. But when we are judged "we are chastened of the Lord, that we should not be "condemned with the world." 1 Cor. xi. 29-32.

Of course he could be delivered to Satan for the destruction of flesh, in case of gross sin. That is another question,

THE FEEDING OF THE FOUR THOUSAND,

[We have received a letter from N. B. S. and have submitted it to our dear brother who supplied the paper, "A Prefiguration of Gospel Times," and here insert his reply.-ED.]

DEAR BROTHER,-I offer the following thoughts in answer to your query, but do not insist on this interpretation. I am glad you judge what is said.

The truth preached to the multitude, and professedly received by the nations of Christendom, is equal to the needs of all. Its substance is-" Whosoever believeth in Him shall not perish, but have everlasting life." I see in the five loaves for the five thousand such a corresponding likeness of numbers as to justify the interpretation that a sufficiency to meet the needs of the case is the idea presented by a loaf to a thousand. Surely there is a coincidence between the number of the loaves and the thousands, and a parallel coincidence between the needs of the multitude and the offered blessings of the Gospel. You say this is an "instructive idea," but is not quite satisfactorybecause "in the case of the feeding of the four thousand there were seven loaves." Why was it not four loaves? Doubtless, because the Holy Spirit presents a different line of truth. While the Five Thousand prefigure Gospel times, I think the Four Thousand present restored Israel-a multitude (or thousand) gathered by the angels from each of the four winds of heaven.

"And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other." (Matt. xxiv. 31.) Then will they see and welcome the Lord Christ. Hence, while the Five Loaves present a sufficient Gospel for the multitude, the Seven Loaves prefigure the Heaven-given Bread, the Son of God, to be again the portion of God's earthly people Israel.

"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." (John vi. 32, 33.)

Many of our readers already understand the number SEVEN to symbolize that which is Divine made VISIBLE. He whom the heavens have received will be again SEEN by Israel, who will then, like Thomas, no longer disbelieve, but accept Him, and be satisfied with Him as the "Bread of God."

"Seven" as a symbol of the heavenly things made visible may have some association with the Pleiades or Seven Stars of Job and Amos. In connection with Divine appointments and visions, we find that, (because used in sacrifice, and therefore foreshadowing Christ,) the clean animals were received into the Ark by sevens. The Church, called to show forth the mind of God, is represented by the Seven churches of Asia, and symbolized by the Seven golden candlesticks or lamps burning. So, too, ministry in divine things has for its symbol Seven stars in the Lord's right hand. The presentment of divine wrath is "seven angels having the seven last plagues." (Rev. xx. 1.) The Holy Spirit is symbolized by "seven lamps of fire burning before the throne." (Rev. iv.) The Lamb of God is also seen in vision having seven

horns and seven eyes. Even Satan, as he has usurped and received from his angels and men DIVINE honours, is seen as a dragon having seven heads and seven crowns. I have made these references that the reader may judge the assertion that Seven is a symbol of Divine objects rendered Visible, and that the Seven Loaves prefigure a Visibly regiven Divine Bread.

All the circumstances in this latter scene indicate

the Lord Jesus Christ in power on a recently-suffering earth. He has just previously healed great multitudes, on a mountain," and they glorified the God of Israel." (Matt. xv. 29-31.) He then calls His disciples unto Him, and says He has "compassion on the multitude," because they had been with Him three days, and had nothing to eat; and divers of them come from far, and He commanded the people to sit down."

How expressive is all this, too, of the condition of Israel when the Lord again comes to the earth! They will have come to an end of their own resources, will be ready to faint, and many will have come from far. The chosen earthly servants, too, in that day will be slow to believe what the Lord can do, according to that word-"When the Son of Man cometh shall He find faith on the earth ?"

But all this will not take place till after "three days." These three days, I think, mean three thousand years (complete or incomplete). The Holy Spirit says by Peter, when referring to the coming of the Lord, that "a day with the Lord is as a thousand years, and a thousand years as one day." Again, the Lord Jesus says, Abraham saw my DAY, and was glad." This doubtless refers to the THOUSAND years' reign of Christ. I think, therefore, that in many passages a day prophetically presents a thousand years."

Reference to pages 104, 134, of this paper will show my grounds for believing that the two thousand years now passing are indicated by the "two days" during which the Lord tarried beyond Jordan (beyond Death) before He came to raise Lazarus (the sleeping ones of the Church). But as two days, according to Jewish mode of speech, need not be two complete days, so these two thousand years need not be two complete thousand years. Therefore, we know not the day nor the hour that the Son of Man cometh.

Now the "three days" of these passages in Matt. xv. and Mark viii. are not to be regarded as including the Church's "two days," because the Lord says "The people have now been with me three days," whereas the Jewish people, as a people, are not now with Him. But the Church's parenthetical period is to be dropped. We then go back to the period when the people had their origin in the call of Abraham, and find that it is as nearly as can be known Two Thousand years before their dispersion. Here, then, we have two days. To these we must add the period (thousand or part of a thousand) following the Church's withdrawal, (when a remnant of Israel will turn to the Lord their God,) and we have the "three days." This latter period is called "the day of small things" (as regards penitent Israel),

and "the day of vengeance" (as regards the unbelieving). (Zech. iv.10; Isa. lxi. 2; 1 Thess. i. 6-10; Rom. ii. 5.)

Church? He has not authorised us to exclude a believer who

holds what we may consider heretical doctrine; and we can effect nothing but mischief by assuming a power which our My judgment therefore is, that when the Lord is gracious Master has, in perfect wisdom, reserved to himself. The passages you cite from the epistle to Galatians, clearly seen again and rejoiced in by His earthly people, prove that the Church had no power to cut off the evil workers. the third thousand years-the third day-will be The apostle appeals to God about it, as a question of judgment. more or less entered upon. God gave their fathers-To the assembly he administers remonstrance and reproof. manna, and their carcases fell in the desert, through 1 Tim. i. 20 is a statement of what apostolic power had done. If any have that power now, let them exercise it in any unbelief; God gave them the True Bread from like case. heaven-a pure unleavened loaf; they turned from it, are spiritually again in Egypt, away from the Father, having only wretched husks which the swine (the unclean Gentiles) eat. But again will the True Bread-the Sevenfold Loaf-be given, and this time received with humble joy, but not till the descendants of Jacob have come to an end of themselves and their resources, "have nothing to eat, have been with Him three days, and are ready to faint." I quote here the following passage in confirmation of this interpretation

"Come, let us return unto the Lord: for He hath torn, and He will heal us; He hath smitten, and He will bind us up. After two days will he revive us: in the third day he will raise us up, and we shall live in his sight." (Hosea vi. 1,2.)

The Lord also said that "the third day He should be perfected." This word must surely include His earthly glory, and therefore be a prophetic word, uttered, as it was, to the worldly Pharisees for Herod. "Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to-morrow, and the third day I shall be perfected." (Luke xiii. 32.)

Of this nature, also, is that word-"Destroy this Temple, and in three days I will raise it up." Primarily fulfilled in His Resurrection, and now held by Faith, it will be manifested to Sight before the unbelieving Jews in the third thousand, or third day, from that time. Within the same period (fully reckoned), we may also suppose that other House of God, the Temple at Jerusalem, destroyed through or by the wilfulness of the Jews, will be re-built under the Second and Greater Solomon.

The case you imagine of one standing up in a Christian assembly to teach Pantheism, is a mere extravagence. He would be rebuked and silenced by the whole church. The writer remembers some time ago one or two wild Irvingites who used to trouble a little meeting of Christians who came together over the Scriptures. One of them in particular was very persistent, and came many times, endeavouring to introduce false and visionary interpretations. We were compelled to rebuke him often, but with little effect. At length we said this to him.-If you do not at once cease this perverse course, we will close the books and pray to the Lord to put you away. This had the desired effect. His visits ceased at once, for he feared an appeal to Him who has all power in heaven and earth.

The consideration you suggest that Mr D.'s party may say, "See what the opposite doctrine leads to!" does not weigh with us in the least. We are contending neither for nor against a party, but for the truth.

but any course of reasoning or policy, apart from Scripture, We are open to be convinced of whatever is in "the word;" we eschew, let the result be what it may.

C. P.-We quite agree with the tenor of your communication. Our present object, however, in our addressing our brother Darby, is to show his followers the untenable position their leader has assumed, and into which he has drawn them, rather than that of sifting the undercurrent of erroneous doctrines found perhaps in some of his writings. But we thank you for the hints contained in your letter, and may hereafter refer to them. We confess to a fear of seeming to press unduly one who has been used perhaps more than any other teacher in our day, in arousing Christians to a consciousness of their highcalling in Christ Jesus.

THE EDITOR would be glad to hear of suitable Employment for a dear young brother in the Lord, who has sustained an injury in the left hand, but can write well; has been used to teach the elements of education. Commended to the prayers of saints.

O OUR READERS.-We ask brethren and sisters in the Lord to order done to the Lord in faith, you may thus be dispensers of much blessing.

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Referring again to the feeding of the Four Thousand, we see that that which remains is also "SEVEN baskets full " -a DIVINE supply VISIBLY storedstored in Jesus, "the same yesterday, to-day, and for ever." I think the TWELVE baskets gathered up on the previous occasion, indicate that Israel (the Twelve tribes) are provided for, when they turn again, and how they will come into blessing after the times of the Gentiles (the Five Thousand). it is very important to notice, that, in the order of time, the Five Thousand are fed before the Four NEW Thousand, the former in Matt. xiv. and Mark vi. and the latter in Matt. xv. and Mark viii.

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