The Mackintosh Treasury

Miscellaneous Writings

Volume V: The Church - The Body of Christ

By C. H. Mackintosh

Published by:

www.book-ministry.com

Table of Contents:

Evangelization — A Word to the Evangelist

A Motto for the Evangelist

Letters to an Evangelist

"Publicly and From House to House"

"The Regions Beyond"

"Let Us Go Again"

Israel and the Nations

The Remnant — Past and Present

The Great Commission

David's Companions and Paul's Friends

"The Dew of Hermon"

Diversity and Unity

"There is One Body"

The Christian Priesthood

Each Member — A Help or a Hindrance: Which?

Thoughts on the Lord's Supper

1. The Nature of the Ordinance of the Lord's Supper

2. The Circumstances Under Which it was Instituted

3. The Persons for Whom it was Designed

4. The Time and Manner of its Observance

The Assembly of God - The All-Sufficiency of the Name of Jesus

I. There is an Assembly of God on the Earth

II. What is that Assembly?

1. The Material of Which the Assembly is Composed

2. The Center Round Which the Assembly is Gathered

3. The Power by Which the Assembly is Gathered

4. The Authority on Which the Assembly is Gathered

Jericho and Achor — Privilege and Responsibility

"Holy Brethren"

"Ready"

Our Standard and Our Hope

Pre-Millennial Doctrine or Waiting for the Son?

Papers on the Lord's Coming

Introductory

1. The Fact Itself

2. The Double Bearing of the Fact

3. “The Coming” and “The Day”

4. The Two Resurrections

5. The Judgment

6. The Jewish Remnant

7. Christendom

8. The Ten Virgins

9. The Talents

10. Concluding Remarks

Evangelization — A Word to the Evangelist

C. H. Mackintosh

We trust it may not be deemed out of place if we venture to offer a word of counsel and encouragement to all who have been and are engaged in the blessed work of preaching the gospel of the grace of God. We are, in some measure, aware of the difficulties and discouragements which attend upon the path of every evangelist, whatever may be his sphere of labor or measure of gift; and it is our heart's desire to hold up the hands and cheer the hearts of all who may be in danger of falling under the depressing power of these things. We increasingly feel the immense importance of an earnest, fervent gospel testimony everywhere; and we dread exceedingly any falling off therein. We are imperatively called to "do the work of an evangelist," and not be moved from that work by any arguments or considerations whatsoever.

Let none imagine that, in writing thus, we mean to detract, in the smallest degree, from the value of teaching, lecturing, or exhortation. Nothing is further from our thoughts. "These things ought ye to have done, and not to leave the other undone." We mean not to compare the work of the evangelist with that of the teacher, or to exalt the former at the expense of the latter. Each has its own proper place, its own distinctive interest and importance.

But is there not a danger, on the other hand, of the evangelist abandoning his own precious work in order to give himself to the work of teaching and lecturing? Is there not a danger of the evangelist becoming merged in the teacher? We fear there is; and it is under the influence of this very fear that we pen these few lines. We observe, with deep concern, some who were once known amongst us as earnest and eminently successful evangelists, now almost wholly abandoning their work and becoming teachers and lecturers.

This is most deplorable. We really want evangelists. A true evangelist is almost as great a rarity as a true pastor. Alas! How rare are both! The two are closely connected. The evangelist gathers the sheep; the pastor feeds and cares for them. The work of each lies very near the heart of Christ — the Divine Evangelist and Pastor; but it is with the former we have now more immediately to do — to encourage him in his work, and to warn him against the temptation to turn aside from it. We cannot afford to lose a single ambassador just now, or to have a single preacher silent.

We are perfectly aware of the fact that there is in some quarters a strong tendency to throw cold water upon the work of evangelization. There is a sad lack of sympathy with the preacher of the gospel; and, as a necessary consequence, of active co-operation with him in his work. Further, there is a mode of speaking of gospel preaching which argues but little sympathy with the heart of Him who wept over impenitent sinners, and who could say, at the very opening of His blessed ministry, "The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor" (Isa. 61; Luke 4). And again, "Let us go into the next towns, that I may preach there also: for therefore came I forth" (Mark 1:38).

Our blessed Lord was an indefatigable preacher of the gospel, and all who are filled with His mind and spirit will take a lively interest in the work of all those who are seeking in their feeble measure to do the same. This interest will be evinced, not only by earnest prayer for the divine blessing upon the work, but also by diligent and persevering efforts to get immortal souls under the sound of the gospel.

This is the way to help the evangelist, and this way lies open to every member of the Church of God — man, woman, or child. All can thus help forward the glorious work of evangelization. If each member of the assembly were to work diligently and prayerfully in this way, how different would it be with the Lord's dear servants who are seeking to make known the unsearchable riches of Christ.

But, alas! How often is it otherwise. How often do we hear even those who are of some repute for intelligence and spirituality, when referring to meetings for gospel testimony, say, "Oh, I am not going there; it is only the gospel." Think of that! "Only the gospel." If they would put the idea into other words, they might say, "It is only the heart of God — only the precious blood of Christ — only the glorious record of the Holy Ghost."

This would be putting the thing plainly. Nothing is more sad than to hear professing Christians speak in this way. It proves too clearly that their souls are very far away from the heart of Jesus. We have invariably found that those who think and speak slightingly of the work of the evangelist are persons of very little spirituality; and on the other hand, the most devoted, the most true hearted, the best taught saints of God, are always sure to take a profound interest in that work. How could it be otherwise? Does not the voice of Holy Scripture bear the clearest testimony to the fact of the interest of the Trinity in the work of the gospel? Most assuredly it does.

Who first preached the gospel? Who was the first herald of salvation? Who first announced the good news of the bruised Seed of the woman? The Lord God Himself, in the garden of Eden. This is a telling fact in connection with our theme. And further, let us ask, who was the most earnest, laborious, and faithful preacher that ever trod this earth? The Son of God. And who has been preaching the gospel for the last eighteen centuries? The Holy Ghost sent down from Heaven.

Thus then we have the Father, the Son, and the Holy Ghost all actually engaged in the work of evangelization; and if this be so, who are we to dare to speak slightingly of such a work? Nay, rather may our whole moral being be stirred by the power of the Spirit of God so that we may be able to add our fervent and deep Amen to those precious words of inspiration, "How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!" (Isa. 52:7; Rom. 10:15)

But it may be that these lines shall be scanned by someone who has been engaged in the work of preaching the gospel, and is beginning to feel rather discouraged. It may be that he has been called to preach in the same place for years, and he feels burdened by the thought of having to address the same audience, on the same subject, week after week, month after month, year after year. He may feel at a loss for something new, something fresh, some variety. He may sigh for some new sphere, where the subjects which are familiar to him will be new to the people. Or, if this cannot be, he may feel led to substitute lectures and expositions for the fervid, pointed, earnest preaching of the gospel.

If we have in any measure set forth the reader's feelings on this subject, we think it will greatly help him in his work to bear in mind that the one grand theme of the true evangelist is Christ. The power to handle that theme is the Holy Ghost. The one to whom that theme is to be unfolded is the poor lost sinner. Now, Christ is ever new; the power of the Holy Ghost is ever fresh; the soul's condition and destiny ever intensely interesting.

Furthermore, it is well for the evangelist to bear in mind, on every fresh occasion of rising to preach, that his unconverted hearers are totally ignorant of the gospel, and hence he should preach as though it were the first time they had ever heard the message, and the first time he had ever delivered it. For, be it remembered, the preaching of the gospel, in the divine acceptation of the phrase, is not a mere barren statement of evangelical doctrine — a certain form of words enunciated over and over again in wearisome routine. Far, very far from it. The gospel is really the large loving heart of God welling up and flowing forth toward the poor lost sinner in streams of life and salvation. It is the presentation of the atoning death and glorious resurrection of the Son of God; and all this in the present energy, glow, and freshness of the Holy Ghost, from the exhaustless mine of Holy Scripture.

Moreover, the one absorbing object of the preacher is to win souls for Christ, to the glory of God. For this he labors and pleads; for this he prays, weeps, and agonizes; for this he thunders, appeals, and grapples with the heart and conscience of his hearer. His object is not to teach doctrines, though doctrines may be taught; his object is not to expound Scripture, though Scripture may be expounded. These things lie within the range of the teacher or lecturer; but let it never be forgotten, the preacher's object is to bring the Saviour and the sinner together — to win souls to Christ. May God by His Spirit keep these things ever before our hearts, so that we may have a deeper interest in the glorious work of evangelization!

We would, in conclusion, merely add a word of exhortation in reference to the Lord's Day evening. We would, in all affection, say to our beloved and honored fellow-laborers, Seek to give that one hour to the great business of the soul's salvation. There are 168 hours in the week, and, surely, it is the least we may devote one of these to this momentous work. It so happens that during that interesting hour we can get the ear of our fellow-sinner. Oh, let us use it to pour in the sweet story of God's free love and of Christ's full salvation.

A Motto for the Evangelist

2 Corinthians 10:16

"TO PREACH THE GOSPEL in the regions beyond you." These words, while they set forth the large-heartedness of the self-denying and devoted apostle, do also furnish a fine model for the evangelist, in every age. The gospel is a traveller; and the preacher of the gospel must be a traveller likewise. The divinely-qualified and divinely-sent evangelist will fix his eye upon "the world." He will embrace, in his benevolent design, the human family From house to house; from street to street from city to city; from province to province — from kingdom to kingdom; from continent to continent; from pole to pole. Such is the range of "the good news," and the publisher thereof. "The regions beyond" must ever be the grand gospel motto. No sooner has the gospel lamp cast its cheering beams over a district, than the bearer of that map must think of the regions beyond. Thus the work goes on. Thus the mighty tide of grace rolls, in enlightening and saving power, over a dark world which lies in "the region of the shadow of death."

Waft, waft, ye winds, the story,

And you, ye waters roll,

Till, like a sea of glory,

It spreads from pole to pole.

Christian reader, are you thinking of "the regions beyond you?” This expression may, in your case, mean the next house, the next street, the next village, the next city, the next kingdom, or the next continent. The application is for your own heart to ponder; but say, are you thinking of "the regions beyond you?” I do not want you to abandon your present post, at all; or, at least, not until you are fully persuaded that your work, at that post, is done. But, remember, the gospel plough should never stand still. "Onward" is the motto of every true evangelist. Let the shepherds abide by the flocks; but let the evangelists betake themselves hither and thither, to gather the sheep. Let them sound the gospel trump, far and wide, over the dark mountains of this world, to gather together the elect of God. This is the design of the gospel. This should be the object of the evangelist, as he sighs after "the regions beyond." When Caesar beheld, from the coast of Gaul, the white cliffs of Britain, he earnestly longed to carry his arms thither. The evangelist, on the other hand, whose heart beats in unison with the heart of Jesus, as he casts his eye over the map of the world, longs to carry the gospel of peace into regions which have heretofore been wrapped in midnight gloom, covered with the dark mantle of superstition, or blasted beneath the withering influences of "a form of godliness without the power."

It would, I believe, be a profitable question for many of us to put to ourselves, how far we are discharging our holy responsibilities to "the regions beyond." I believe the Christian who is not cultivating and manifesting an evangelistic spirit, is in a deplorable condition. I believe, too, that the assembly which is not cultivating and manifesting an evangelistic spirit is in a dead state. One of the truest marks of spiritual growth and prosperity, whether in an individual, or in an assembly, is earnest anxiety after the conversion of souls. This anxiety will swell the bosom with most generous emotions; yea, it will break forth, in copious streams of benevolent exertion, ever flowing toward "the regions beyond." It is hard to believe that "the Word of Christ" is "dwelling richly" in any one who is not making some effort to impart that Word to his fellow sinners. It matters not what may be the amount of the effort; it may be to drop a few words in the ear of a friend, to give a tract, to pen a note, to breathe a prayer. But one thing is certain, namely, that a healthy vigorous Christian will be an evangelistic Christian — a teller of good news — one whose sympathies, desires, and energies, are ever going forth toward "the regions beyond." "I must preach the gospel to other cities also, therefore am I sent." Such was the language of the divine Evangelist.

It is very doubtful whether many of the servants of Christ have not erred in allowing themselves, through one influence or another, to become too much localized — too much tied to one place. They have dropped into routine work — into a round of stated preaching, in the same place, and, in many cases, have paralyzed themselves and paralyzed their hearers also. I speak not, now, of the labors of the pastor, the elder, or the teacher, which must, of course, be carried on in the midst of those who are the proper subjects of such labors. I refer more particularly to the evangelist. Such an one should never suffer himself to become localized. The world is his sphere — "the regions beyond," his motto — to gather out God's elect, his object — the current of the Spirit, his line of direction. If the reader should be one whom God has called and fitted to be an evangelist, let him remember these four things, the sphere, the motto, the object, and the line of direction which all must adopt, if they would prove fruitful laborers in the gospel field.

Finally, whether the reader be an evangelist or not, I would earnestly entreat him to examine how far he is seeking to further the gospel of Christ. We really must not stand idle. Time is short! Eternity is rapidly posting on! The Master is most worthy! Souls are most precious! The season for work will soon close! Let us, then, in the name of the Lord, be up and doing. And when we have done what we can, in the regions around, let us carry the precious gospel into "the regions beyond.

The Work of an Evangelist

Acts 16:8-31

We ventured to offer a word to the evangelist, which we now follow up with a paper on the evangelist's work; and we cannot do better than select, as the basis of our remarks, a page from the missionary record of one of the greatest evangelists that ever lived. The passage of Scripture that stands at the head of this article furnishes specimens of three distinct classes of hearers, and also the method in which they were met by the great apostle of the Gentiles, guided, most surely, by the Holy Ghost.

We have, first, the earnest seeker; secondly, the false professor; and thirdly, the hardened sinner. These three classes are to be met everywhere and at all times, by the Lord's workman; and hence we may be thankful for an inspired account of the right mode of dealing with such. It is most desirable that those who go forth with the gospel should have skill in dealing with the various conditions of soul that come before them, from day to day; and there can be no more effectual way of attaining this skill than the careful study of the models given us by God the Holy Ghost.

Let us then, in the first place, look at the narrative of the earnest seeker.

The laborious apostle, in the course of his missionary journeyings, came to Troas, and there a vision appeared to him in the night, "There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia and help us. And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them. Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis; and from thence to Philippi, which is the chief city of that part of Macedonia, and a colony: and we were in that city abiding certain days.

"And on the Sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither. And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us; whose heart the Lord opened, that she attended unto the things that were spoken of Paul. And when she was baptised, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house and abide there. And she constrained us" (Acts 16:8-15).

Here, then, we have a touching picture — something well worth gazing at and pondering. It is a picture of one who, having through grace gotten a measure of light, was living up to it, and was earnestly seeking for more. Lydia, the seller of purple, belonged to the same interesting generation as the eunuch of Ethiopia, and the centurion of Caesarea. All three appear on the page of inspiration as quickened souls not emancipated — not at rest — not satisfied. The eunuch had gone from Ethiopia to Jerusalem in search of something on which to rest his anxious soul. He had left that city still unsatisfied, and was devoutly and earnestly hanging over the precious page of inspiration. The eye of God was upon him, and He sent His servant Philip with the very message that was needed to solve his difficulties, answer his questions, and set his soul at rest.

God knows how to bring the Philips and the eunuchs together. He knows how to prepare the heart for the message and the message for the heart. The eunuch was a worshiper of God; but Philip is sent to teach him how to see God in the face of Jesus Christ. This was precisely what he wanted. It was a flood of fresh light breaking in upon his earnest spirit, setting his heart and conscience at rest, and sending him on his way rejoicing. He had honestly followed the light as it broke in upon his soul, and God sent him more.

Thus it is ever. "To him that hath shall more be given." There never was a soul who sincerely acted up to his light that did not get more light. This is most consolatory and encouraging to all anxious inquirers. If the reader belongs to this class, let him take courage. If he is one of those with whom God has begun to work, then let him rest assured of this, that He who hath begun a good work will perform the same until the day of Jesus Christ. He will, most surely, perfect that which concerneth His people.

But let no one fold his arms, settle upon his oars, and coolly say, "I must wait God's time for more light. I can do nothing — my efforts are useless. When God's time comes I shall be all right; till then, I must remain as I am." These were not the thoughts or feelings of the Ethiopian eunuch. He was one of the earnest seekers; and all earnest seekers are sure to be happy finders. It must be so, for "God is a rewarder of them that diligently seek Him" (Heb. 11:6).

So also with the centurion of Caesarea. He was a man of the same stamp. He lived up to his light. He fasted, he prayed, and gave alms. We are not told whether he had read the sermon on the mount: but it is remarkable that he exercised himself in the three grand branches of practical righteousness set forth by our Lord in the sixth chapter of Matthew. [The reader will notice that in Matthew 6:1, the marginal reading is the correct one: "Take heed that ye do not your righteousness before men, to be seen of them." Then we have the three departments of this righteousness, namely, alms-giving (ver. 2); prayer (ver. 3) fasting (ver. 16). These were the very things Cornelius was doing. In short, he feared God, and was working righteousness, according to his measure of light.] He was molding his conduct and shaping his way according to the standard which God had set before him. His righteousness exceeded the righteousness of the scribes and Pharisees, and therefore he entered the kingdom. He was, through grace a real man, earnestly following the light as it streamed in upon his soul, and he was led into the full blaze of the gospel of the grace of God. God sent a Peter to Cornelius, as he had sent a Philip to the eunuch. The prayers and alms had gone up as a memorial before God, and Peter was sent with a message of full salvation through a crucified and risen Saviour.

Now it is quite possible that there are persons who, having been rocked in the cradle of easy-going evangelical profession, and trained up in the flippant formalism of a self-indulgent, heaven-made-easy religion, are ready to condemn the pious conduct of Cornelius, and pronounce it the fruit of ignorance and legality. Such persons have never known what it was to deny themselves a single meal, or to spend an hour in real, earnest prayer, or to open their hand, in true benevolence, to meet the wants of the poor. They have heard and learnt, perchance, that salvation is not to be gained by such means — that we are justified by faith without works — that it is to him that worketh not, but believeth on Him that justifieth the ungodly.

All this is most true; but what right have we to imagine that Cornelius was praying, fasting, and giving alms in order to earn salvation? None whatever — at least if we are to be governed by the inspired narrative, and we have no other means of knowing aught about this truly excellent and interesting character. He was informed by the angel that his prayers and his alms had gone up as a memorial before God. Is not this a clear proof that these prayers and alms were not the trappings of self-righteousness, but the fruits of a righteousness based on the knowledge which he had of God? Surely the fruits of self-righteousness and legality could never have ascended as a memorial to the throne of God; nor could Peter ever have said concerning a mere legalist that he was one who feared God and worked righteousness.

Ah, no; Cornelius was a man thoroughly in earnest. He lived up to what he knew, and he would have been quite wrong to go further. To him the salvation of his immortal soul the service of God, and eternity, were grand and all-absorbing realities. He was none of your easy-going professors, full of flippant, vapid, worthless talk, but doing nothing. He belonged to another generation altogether. He belonged to the working, not the talking class. He was one on whom the eye of God rested with complacency, and in whom the mind of heaven was profoundly interested.

And so was our friend of Thyatira, Lydia, the seller of purple. She belonged to the same school — she occupied the same platform as the centurion and the eunuch. It is truly delightful to contemplate these three precious souls — to think of one in Ethiopia; another at Caesarea; and a third at Thyatira or Philippi. It is particularly refreshing to contrast such downright thorough-going, earnest souls, with many in this our day of boasted light and knowledge, who have got the plan of salvation, as it is termed, in their heads, the doctrines of grace on the tongue, but the world in the heart; whose absorbing object is self, self, self-miserable object!

We shall have occasion to refer more fully to these latter under our second head; but, for the present, we shall think of the earnest Lydia; and we must confess it is a far more grateful exercise. It is very plain that Lydia, like Cornelius and the eunuch, was a quickened soul; she was a worshiper of God; she was one who was right glad to lay aside her purple-selling, and betake herself to a prayer-meeting, or to any such like place where spiritual profit was to be had, and where there were good things going. "Birds of a feather flock together," and so Lydia soon found out where a few pious souls, a few kindred spirits, were in the habit of meeting to wait on God in prayer.

All this is lovely. It does the heart good to be brought in contact with this deep-toned earnestness. Surely the Holy Ghost has penned this narrative, like all Holy Scripture, for our learning. It is a specimen case, and we do well to ponder it. Lydia was found diligently availing herself of any and every opportunity; indeed she exhibited the real fruits of divine life, the genuine instincts of the new nature. She found out where saints met for prayer, and took her place among them. She did not fold her arms and settle down on her lees, to wait, in antinomian indolence and culpable idleness, for some extraordinary indefinable thing to come upon her, or some mysterious change to come over her. No; she went to a prayer-meeting — the place of expressed need — the place of expected blessing: and there God met her, as He is sure to meet all who frequent such scenes in Lydia's spirit.

God never fails an expectant heart. He has said, "They shall not be ashamed that wait for Me"; and, like a bright and blessed sunbeam on the page of inspiration, shines that pregnant, weighty, soul-stirring sentence, "God is a rewarder of them that diligently seek Him." He sent a Philip to the eunuch in the desert of Gaza. He sent a Peter to the centurion, in the town of Caesarea. He sent a Paul to a seller of purple, in the suburbs of Philippi; and He will send a message to the reader of these lines, if he be a really earnest seeker after God's salvation.

It is ever a moment of deepest interest when a prepared soul is brought in contact with the full gospel of the grace of God. It may be that that soul has been under deep and painful exercise for many a long day, seeking rest but finding none. The Lord has been wording by His Spirit, and preparing the ground for the good seed. He has been making deep the furrows so that the precious seed of His Word may take permanent root, and bring forth fruit to His praise. The Holy Ghost is never in haste. His work is deep, sure and solid. His plants are not like Jonah's gourd, springing up in a night and perishing in a night. All that He does will stand, blessed be His name. "I know that whatsoever God doeth, it shall be forever." When He convicts, converts, and liberates a soul, the stamp of His own eternal hand is upon the work, in all its stages.

Now, it must have been a moment of intense interest when one in Lydia's state of soul was brought in contact with that most glorious gospel which Paul carried (Acts 16:14). She was thoroughly prepared for his message; and surely his message was thoroughly prepared for her. He carried with him truth which she had never heard and never thought of. As we have already remarked, she had been living up to her light; she was a worshiper of God; but we are bold to assert that she had no idea of the glorious truth which was lodged in the heart of that stranger who sat beside her at the prayer meeting. She had come thither — devout and earnest woman that she was — to pray and to worship, to get some little refreshment for her spirit, after the toils of the week. How little did she imagine that at the meeting she should hear the greatest preacher that ever lived, save One, and that she should hear the very highest order of truth that had ever fallen upon mortal ears.

Yet thus it was. And, oh, how important it was for Lydia to have been at that memorable prayer meeting! How well it was she had not acted as so many, nowadays, act, who after a week of toil in the shop, the warehouse, the factory, or the field, take the opportunity of lying in bed on Sunday! How many there are whom you will see at their post from Monday morning till Saturday night, working away with all diligence at their calling, but for whom you will look in vain at the meeting on the Lord's day. How is this? They will tell you, perhaps, that they are so worn out on Saturday night that they have no energy to rise on Sunday, and therefore they spend this day in sloth, lounging, and self-indulgence. They have no care for their souls, no care for eternity, no care for Christ. They care for themselves, for their families, for the world, for money-making; and hence you will find them up with the dawn of Monday and off to their work.

Lydia did not belong to this class at all. No doubt she attended to her business, as every right-minded person will. We dare say — indeed, we are sure — she kept very excellent purple, and was a fair, honest trader, in every sense of the word. But she did not spend her Sabbath in bed, or lounging about her house, or nursing herself up, and making a great fuss about all she had to do during the week. Neither do we believe that Lydia was one of those self-occupied folk whom a shower of rain is sufficient to keep away from a meeting. No; Lydia was of a different stamp altogether. She was an earnest woman, who felt she had a soul to save, and an eternity before her, and a living God to serve and worship.

Would to God we had more Lydia’s in this our day! It would give a charm, and an interest, and a freshness to the work of an evangelist, for which many of the Lord's workmen have to sigh in vain. We seem to live in a day of terrible unreality as to divine and eternal things. Men, women, and children are real enough at their money-making, their pursuits, and their pleasures; but oh, when the things of God, the things of the soul, the things of eternity, are in question, the aspect of people is that of a yawning indifference. But the moment is rapidly approaching — every beat of the pulse, every tick of the watch, brings us nearer to it — when the yawning indifference shall be exchanged for “weeping, wailing, and gnashing of teeth." If this were more deeply felt, we should have many more Lydia’s, prepared to lend an attentive ear to Paul's gospel.

What force and beauty in those words, "Whose heart the Lord opened, that she attended unto the things that were spoken of Paul." Lydia was not one of those who go to meetings to think of anything and everything but the things that are spoken by the Lord's messengers. She was not thinking of her purple, or of the prices, or the probable gains or losses. How many of those who fill our preaching rooms and lecture halls follow the example of Lydia? Alas! We fear but very few indeed. The business, the state of the markets, the state of the funds, money, pleasure, dress, folly — a thousand and one things are thought of, and dwelt upon, and attended to, so that the poor vagrant, volatile heart is at the ends of the earth instead of "attending" to the things that are spoken.

All this is very solemn, and very awful. It really ought to be looked into and thought of. People seem to forget the responsibility involved in hearing the gospel preached. They do not seem to be in the smallest degree impressed with the weighty fact that the gospel never leaves any unconverted person where it finds him. He is either saved by receiving, or rendered more guilty by rejecting it. Hence it becomes a serious matter to hear the gospel. People may attend gospel meetings as a matter of custom, as a religious service, or because they have nothing else to do, and the time would hang heavy upon their hands; or they may go because they think that the mere act of going has a sort of merit attached to it. Thus thousands attend preachings at which Christ's servants, though not Paul's in gift, power, or intelligence, unfold the precious grace of God in sending His only begotten Son into the world to save us from everlasting torment and misery. The virtue and efficacy of the atoning death of the divine Saviour — the Lamb of God — the dread realities of eternity — the awful horrors of hell, and the unspeakable joys of Heaven — all these weighty matters are handled, according to the measure of grace bestowed upon the Lord's messengers, and yet how little impression is produced! They "reason of righteousness, temperance, and judgment to come," and yet how few are made even to "tremble!"

And why? Will anyone presume to excuse himself for rejecting the gospel message on the ground of his inability to believe it? Will he appeal to the very case before us, and say, "The Lord opened her heart; and if He would only do the same for me, I, too, should attend; but until He does, I can do nothing?” We reply, and with deep seriousness, “Such an argument will not avail thee in the day of judgment.” Indeed we are most thoroughly convinced that thou wilt not dare to use it then. Thou art making a false use of Lydia's charming history. True it is, blessedly true, the Lord opened her heart; and He is ready to open thine also, if there were in thee but the hundredth part of Lydia's earnestness.

There are two sides to this great question, as there are to every question. It is all very well, and sounds very forcible, for thee to say, "I can do nothing." But who told thee this? Where hast thou learnt it? We solemnly challenge thee, in the presence of God, Canst thou look up to Him and say, "I can do nothing — I am not responsible?” Say, is the salvation of thy never-dying soul just the one thing in which thou canst do nothing? Thou canst do a lot of things in the service of the world, of self, and of Satan; but when it becomes a question of God, the soul, and eternity, you coolly say, "I can do nothing — I am not responsible."

Ah! it will never do. All this style of argument is the fruit of a one-sided theology. It is the result of the most pernicious reasoning of the human mind upon certain truths in Scripture which are turned the wrong way and sadly misapplied. But it will not stand. This is what we urge upon the reader. It is of no possible use arguing in this way. The sinner is responsible; and all the theology, and all the reasoning, and all the fallacious though plausible objections that can be scraped together, can never do away with this weighty and most serious fact.

Hence, therefore, we call upon the reader to be, like Lydia, in earnest about his soul's salvation — to let every other question, every other point, every other subject, sink into utter insignificance in comparison with this one momentous question — the salvation of his precious soul. Then, he may depend upon it, the One who sent Philip to the eunuch, and sent Peter to the centurion, and sent Paul to Lydia, will send some messenger and some message to him, and will also open his heart to attend. Of this there cannot possibly be a doubt, inasmuch as Scripture declares that "God is not willing that any should perish but that all should come to repentance." All who perish, after having heard the message of salvation — the sweet story of God's free love, of a Saviour's death and resurrection — shall perish without a shadow of an excuse, shall descend into hell with their blood upon their guilty heads. Their eyes shall then be open to see through all the flimsy arguments by which they have sought to prop themselves up in a false position, and lull themselves to sleep in sin and worldliness.

But let us dwell for a moment on "the things that were spoken of Paul." The Spirit of God hath not thought proper to give us even a brief outline of Paul's address at the prayer-meeting. We are therefore left to other passages of Holy Scripture to form an idea of what Lydia heard from his lips on that interesting occasion. Let us take, for example, that famous passage in which he reminds the Corinthians of the gospel which he had preached to them. "Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures; and that He was buried, and that He rose again the third day according to the Scriptures" (1 Cor. 15:1-4).

Now we may safely conclude that the foregoing passage of Scripture contains a compendium of the things that were spoken of Paul at the prayer-meeting at Philippi. The grand theme of Paul's preaching was Christ — Christ for the sinner — Christ for the saint — Christ for the conscience — Christ for the heart. He never allowed himself to wander from this great center, but made all his preachings and all his teachings circulate round it with admirable consistency. If he called on men, both Jews and Gentiles, to repent, the lever with which he worked was Christ. If he urged them to believe, the object which he held up for faith was Christ, on the authority of Holy Scripture. If he reasoned of righteousness, temperance, and judgment to come, the One that gave cogency and moral power to his reasoning was Christ. In short, Christ was the very gist and marrow, the sum and substance, the foundation and top stone of Paul's preaching and teaching.

But, for our present purpose, there are three grand subjects, found in Paul's preaching, to which we desire to call the reader's attention. These are, first, the grace of God; secondly, the Person and work of Christ; and thirdly, the testimony of the Holy Ghost as given in the Holy Scriptures.

We do not attempt to go into these vast subjects here; we merely name them, and entreat the reader to ponder them, to muse over them, and seek to make them his own.

1. The grace of God — His free, sovereign favour — is the source from whence salvation flows — salvation in all the length, breadth, height, and depth of that most precious word — salvation which stretches, like a golden chain, from the bosom of God, down to the very deepest depths of the sinner's guilty and ruined condition, and back again to the throne of God — meets all the sinner's necessities, overlaps the whole of the saint's history, and glorifies God in the highest possible manner.

2. Then, in the second place, the Person of Christ and His finished work are the only channel through which salvation can possibly flow to the lost and guilty sinner. It is not the Church and her sacraments, religion and its rites and ceremonies — man or his doings in any shape or form. It is the death and resurrection of Christ. "He died for our sins, was buried, and rose again the third day." This was the gospel which Paul preached, by which the Corinthians were saved, and the apostle declares, with solemn emphasis, "If any man preach any other gospel, let him be accursed." Tremendous words for our day!

3. But, thirdly, the authority on which we receive the salvation is the testimony of the Holy Ghost in Scripture. It is "according to the Scriptures." This is a most solid and comforting truth. It is not a question of feelings, or experiences, or evidences, it is a simple question of faith in God's Word wrought in the heart by God's Spirit.

It is a serious reflection for the evangelist, that wherever God's Spirit is at work, there Satan is sure to be busy. We must remember, and ever be prepared for this. The enemy of Christ and the enemy of souls is always on the watch, always hovering about to see what he can do, either to hinder or corrupt the work of the gospel. This need not terrify or even discourage the workman; but it is well to bear it in mind and be watchful. Satan will leave no stone unturned to mar or hinder the blessed work of God's Spirit. He has proved himself the ceaseless, vigilant enemy of that work, from the days of Eden down to the present moment.

Now, in tracing the history of Satan, we find him acting in two characters, namely, as a serpent, or as a lion — using craft or violence. He will try to deceive; and, if he cannot succeed, then he will use violence. Thus it is in this sixteenth chapter of the Acts. The apostle's heart had been cheered and refreshed by what we moderns should pronounce, "a beautiful case of conversion." Lydia's was a very real and decided case, in every respect. It was direct, positive, and unmistakable. She received Christ into her heart, and forthwith took Christian ground by submitting to the deeply significant ordinance of baptism. Nor was this all. She immediately opened her house to the Lord's messengers. Hers was no mere lip profession. It was not merely saying she believed. She proved her faith in Christ, not only by going down under the water of baptism, but  also by identifying herself and her household with the name and cause of that blessed One whom she had received into her heart by faith.

All this was clear and satisfactory. But we must now look at something quite different. The serpent appears upon the scene in the person of the deceiver.

"It came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying. The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which show unto us the way of salvation. And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour" (vers. 16-18).

Here, then, was a case eminently calculated to test the spirituality and integrity of the evangelist. Most men would have hailed such words from the lips of this damsel as an encouraging testimony to the work. Why then was Paul grieved? Why did he not allow her to continue to bear witness to the object of his mission? Was she not saying the truth? Were they not the servants of the most high God? And were they not showing the way of salvation? Why be grieved with — why silence such a witness? Because it was of Satan; and, most assuredly, the apostle was not going to receive testimony from him. He could not allow Satan to help him in his work. True, he might have walked about the streets of Philippi owned and honored as a servant of God, if only he had consented to let the devil have a hand in the work. But Paul could never consent to this. He could never suffer the enemy to mix himself up with the work of the Lord. Had he done so, it would have given the deathblow to the testimony at Philippi. To have permitted Satan to put his hand to the work, would have involved the total shipwreck of the mission to Macedonia.

It is deeply important for the Lord's workman to weigh this matter. We may rest assured that this narrative of the damsel has been written for our instruction. It is not only a statement of what has occurred, but a sample of what may and indeed what does occur every day.

Christendom is full of false profession. There are multitudes of false professors at this moment, throughout the wide domain of Christian profession. It is sad to have to say it, but so it is, and we must press the fact upon the attention of the reader. We are surrounded, on all sides, by those who give a merely nominal assent to the truths of the Christian religion. They go on, from week to week, and from year to year, professing to believe certain things which they do not in reality believe at all. There are thousands who, every Lord's Day, profess to believe in the forgiveness of sins, and yet, were such persons to be examined, it would be found that they either do not think about the matter at all, or, if they do think, they deem it the very height of presumption for anyone to be sure that his sins are forgiven.

This is very serious. Only think of a person standing up in the presence of God and saying, "I believe in the forgiveness of sins," and all the while he does not believe any such thing! Can anything be more hardening to the heart, or more deadening to the conscience than this? It is our firm persuasion that the forms and the formularies of professing Christianity are doing more to ruin precious souls than all the forms of moral pravity put together. It is perfectly appalling to contemplate the countless multitudes that are at this moment rushing along the well-trodden highway of religious profession, down to the eternal flames of hell. We feel bound to raise a warning note. We want the reader most solemnly to take heed as to this matter.

We have only instanced one special formulary, because it refers to a subject of very general interest and importance. How few, comparatively, are clear and settled as to the question of forgiveness of sins! How few are able, calmly, decidedly, and intelligently, to say, "I know that my sins are forgiven!" How few are in the real enjoyment of full forgiveness of sins, through faith in that precious blood that cleanseth from all sins! How solemn, therefore, to hear people giving utterance to such words as these, "I believe in the forgiveness of sins," while, in fact, they do not believe their own very utterance!

Is the reader in the habit of using such a form of words? Does he believe it? Say, are thy sins forgiven? Art thou washed in the precious atoning blood of Christ? If not, why not? The way is open. There is no hindrance. Thou art perfectly welcome, this moment, to the free benefits of the atoning work of Christ. Though thy sins be as scarlet; though they be black as midnight, black as hell; though they rise like a dreadful mountain before the vision of thy troubled soul, and threaten to sink thee into eternal perdition; yet do these words shine with divine and heavenly luster on the page of inspiration, "The blood of Jesus Christ, God's Son, cleanseth us from all sin" (1 John 1:7).

But mark, friend, do not go on, week after week, mocking God, hardening thine own heart, and carrying out the schemes of the great enemy of Christ, by a false profession. This marks the damsel possessed by a spirit of divination, and here her history links itself with the present awful condition of Christendom. What was the burden of her song, during those "many days" in the which the apostle narrowly considered her case? "These men are the servants of the most high God, which show unto us the way of salvation." But she was not saved — she was not delivered — she was, all the while, under Satan's power And not only so, but Satan was seeking to use her for the purpose of marring and hindering the work of the gospel.

Thus it is with Christendom — thus it is with each false professor throughout the length and breadth of the professing Church. Everyone who professes to believe in the forgiveness of sins, and yet does not believe in it — does not know that his sins are forgiven, does not think that anyone can know it until the day of judgment, every such person is, in principle, on the ground of the damsel possessed with the spirit of divination. What she said was true enough, but she was not true in saying it. This was the grievous point in the case. It is one thing to say, or assent to what is true, and another thing to be true in saying it. Of what possible use was it to go on from day to day, giving utterance to the formulary, “They show unto us the way of salvation,” while she remained in the same unsaved unblessed condition? None whatever, and we know of nothing, even in the deepest depths of moral evil, or in the darkest shades of heathenism, more truly awful than the state of careless, hardened, self-satisfied, fallow-ground professors, who on each successive Lord's Day give utterance, either in their prayers or their singing, to words which, so far as they are concerned, are wholly false.

The thought of this is, at times, almost overwhelming. We cannot dwell upon it. It is really too sorrowful. We shall therefore pass on, having once more solemnly warned the reader against every shade and degree of false profession. Let him not say or sing aught that he does not heartily believe. The devil is at the bottom of all false profession, and by means thereof he seeks to bring discredit on the work of the Lord.

But how truly refreshing to contemplate the actings of the faithful apostle in the case of the damsel. Had he been seeking his own ends, or had he been merely a minister of religion, he might have welcomed her words as a tributary stream to swell the tide of his popularity, or promote the interest of his cause. But Paul was not a mere minister of religion; he was a minister of Christ — a totally different thing. And we may notice that the damsel does not say a word about Christ. She breathes not the precious, peerless name of Jesus. There is total silence as to Him. This stamps the whole thing as of Satan. "No man can call Jesus Lord but by the Holy Ghost." People may speak of God, and of religion; but Christ has no place in their hearts. The Pharisees, in John 9, could say to the poor man, "Give God the praise"; but in speaking of Jesus, they could say, "This man is a sinner."

Thus it is ever in the case of corrupt religion, or false profession. Thus it was with the damsel in Acts 16. There was not a syllable about Christ. There was no truth, no life, no reality. It was hollow and false. It was of Satan; and hence Paul would not and could not own it; he was grieved with it and utterly rejected it.

Would that all were like him! Would that there were the singleness of eye to detect, and the integrity of heart to reject the work of Satan in much that is going on around us! We are thoroughly convinced that the Spirit of God has written the narrative of this damsel for our instruction. It may be said perhaps, that we have no such cases now. We reply, for what end did the Holy Ghost pen the record? Alas! there are thousands of cases at this moment, answering to this type of the damsel. We cannot but view it as a sample case, an illustration of Christendom's false profession, which exhibits far more of the craft and subtle wiles of the enemy than is to be found in ten thousand forms in which moral pravity clothes itself. Everyone can judge of drunkenness, theft, and such like, but it demands an eye anointed with heavenly eye salve to detect the wily workings of the serpent behind the fair profession of a baptised world.

Such an eye Paul, through grace, possessed. He was not to be deceived. He saw that the whole affair was an effort of Satan to mix himself up with the work, that thus he might spoil it altogether. "But Paul, being grieved, turned and said to the spirit, I command thee, in the name of Jesus Christ, to come out of her. And he came out the same hour."

This was true spiritual action. Paul was not in any haste to come into collision with the evil one, or even to pronounce upon the case at all; he waited many days; but the very moment that the enemy was detected he is resisted and repulsed with uncompromising decision. A less spiritual workman might have allowed the thing to pass, under the idea that it might turn to account and help forward the work. Paul thought differently; and he was right. He would take no help from Satan. He was not going to work by such an agency; and hence, in the name of Jesus Christ — that name which the enemy so sedulously excluded — he puts Satan to flight.

But no sooner was Satan repulsed as the serpent, than he assumed the character of a lion. Craft having failed, he tried violence. "And when her masters saw that the hope of their gains was gone, they caught Paul and Silas and drew them into the market-place unto the rulers, and brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city, and teach customs which are not lawful for us to receive, neither to observe, being Romans. And the multitude rose up together against them; and the magistrates rent off their clothes, and commanded to beat them. And when they had laid many stripes upon them, they cast them into prison, charging the jailer to keep them safely" (Acts 16:19-23).

Thus the enemy seemed to triumph; but be it remembered that Christ's warriors gain their most splendid victories by apparent defeat. The devil made a great mistake when he cast the apostle into prison. Indeed it is consolatory to reflect that he has never done anything else but make mistakes, from the moment that he left his first estate down to the present moment. His entire history, from beginning to end, is one tissue of errors.

And thus, as has been already remarked, the devil made a great mistake when he cast Paul into prison at Philippi. To nature's view it might have seemed otherwise; but in the judgment of faith, the servant of Christ was much more in his right place in prison for the truth's sake, than outside at his Master's expense. True, Paul might have saved himself. He might have been an honored man, owned and acknowledged as "a servant of the most high God," if he had only accepted the damsel's testimony, and suffered the devil to help him in his work. But he could not do this, and hence he had to suffer. "And the multitude [ever fickle and easily swayed] rose up together against them: and the magistrates rent off their clothes, and commanded to beat them. And when they had laid many stripes upon them, they cast them into prison, charging the jailer to keep them safely, who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks.” (ver. 22-24)

Here, then, some might have said, was an end to the work of the evangelist in the city of Philippi. Here was an effectual stop to the preaching. Not so; the prison was the very place, at the moment, for the evangelist. His work was there. He was to find a congregation within the prison walls which he could not have found outside. But this leads us, in the third and last place, to the case of the hardened sinner.

It was very unlikely that the jailer would ever have found his way to the prayer meeting at the river side. He had little care for such things. He was neither an earnest seeker, nor a deceiver. He was a hardened sinner, pursuing a very hardening occupation. Jailers, from the occupation of their office, are, generally speaking, hard and stern men. No doubt there are exceptions. There are some tender-hearted men to be found in such situations; but, as a rule, jailers are not tender. It would hardly suit them to be so. They have to do with the very worst class of society. Much of the crime of the whole country comes under their notice; and many of the criminals come under their charge. Accustomed to the rough and the course, they are apt to become rough and coarse themselves.

Now, judging from the inspired narrative before us, we may well question if the Philippian jailer was an exception to the general rule with respect to men of his class. Certainly he does not seem to have shown much tenderness to Paul and Silas. "He thrust them into the inner prison, and made their feet fast in the stocks." He seems to have gone to the utmost extreme in making them uncomfortable.

But God had rich mercy in store for that poor, hardened, cruel jailer; and, as it was not at all likely that he would go to hear the gospel, the Lord sent the gospel to him; and, moreover, He made the devil the instrument of sending it. Little did the jailer know whom he was thrusting into the inner prison — little did he anticipate what was to happen ere another sun should rise. And we may add, little did the devil think of what he was doing when he sent the preachers of the gospel into jail, there to be the means of the jailer's conversion. But the Lord Jesus Christ knew what He was about to do, in the case of a poor hardened sinner. He can make the wrath of man to praise Him and restrain the remainder.

He everywhere hath sway

And all things serve His might,

His ev'ry act pure blessing is,

His path unsullied light.

When He makes bare His arm,

Who shall His work withstand?

When He His people's cause defends,

Who then shall stay His hand?

It was His purpose to save the jailer; and so far from Satan's being able to frustrate that purpose, he was actually made the instrument of accomplishing it. "God's purpose shall stand; and He will do all His pleasure." And where He sets His love upon a poor, wretched, guilty sinner, He will have him in Heaven, spite of all the malice and rage of hell.

As to Paul and Silas, it is very evident that they were in their right place in the prison. They were there for the truth's sake, and therefore the Lord was with them. Hence they were perfectly happy. What, though they were confined within the gloomy walls of the prison, with their feet made fast in the stocks, prison walls could not confine their spirits. Nothing can hinder the joy of one who has the Lord with him. Shadrach, Meshach, and Abednego, were happy in the fiery furnace. Daniel was happy in the lions' den; and Paul and Silas were happy in the dungeon of Philippi: "And at midnight Paul and Silas prayed, and sang praises to God: and the prisoners heard them."

What sounds to issue from the inner prison! We may safely say that no such sounds had ever issued thence before. Curses and execrations and blasphemous words might have been heard; sighs, cries, and groans come forth from those walls. But to hear the accents of prayer and praise, ascending at the midnight hour, must have seemed strange indeed. Faith can sing as sweetly in a dungeon as at a prayer-meeting. it matters not where we are, provided always that we have God with us. His presence lights up the darkest cell, and turns a dungeon into the very gate of Heaven He can make His servants happy anywhere, and give them victory over the most adverse circumstances, and cause them to shout for joy in scenes where nature would be overwhelmed with sorrow.

But the Lord had His eye upon the jailer. He had written his name in the Lamb's book of life before the foundation of the world, and He was now about to lead him into the full joy of His salvation. "And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one's bands were loosed" (ver. 26).

Now if Paul had not been in full communion with the mind and heart of Christ, he would assuredly have turned to Silas and said, "Now is the moment for us to make our escape. God has most manifestly appeared for us, and set before us an open door. If ever there was an opening of divine Providence surely this is one." But no; Paul knew better. He was in the full current of His blessed Master's thoughts, and in full sympathy with his Master's heart. Hence he made no attempt to escape. The claims of truth had brought him into prison; the activities of grace kept him there. Providence opened the door; but faith refused to walk out. People talk of being guided by Providence; but if Paul had been so guided, the jailer would never have been a jewel in his crown.

"And the keeper of the prison awaking out of his sleep and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled" (ver. 27). This proves, very plainly, that the earthquake, with all its attendant circumstances, had not touched the heart of the jailer. He naturally supposed, when he saw the doors open, that the prisoners were all gone. He could not imagine a number of prisoners sitting quietly in jail when the doors lay open and their chains were loosed. And then what was to become of him if the prisoners were gone? How could he face the authorities? Impossible. Anything but that. Death, even by his own hand, was preferable to that.

Thus the devil had conducted this hardened sinner to the very brink of the precipice, and he was about to give him the final and fatal push over the edge, and down to the eternal flames of hell; when lo, a voice of love sounded in his ear. It was the voice of Jesus through the lips of His servant — a voice of tender and deep compassion — "Do thyself no harm."

This was irresistible. A hardened sinner could meet an earthquake; he could meet death itself; but he could not withstand the mighty melting power of love. The hardest heart must yield to the moral influence of love. "Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, and brought them out, and said, Sirs, what must I do to be saved?" Love can break the hardest heart. And surely there was love in those words, "Do thyself no harm," coming from the lips of one to whom he had done so much harm a few hours before.

And be it noted, there was not a single syllable of reproach, or even of reflection, uttered by Paul to the jailer. This was Christ-like. It was the way of divine grace. If we look through the Gospels, we never find the Lord casting reproach upon the sinner. He has tears of sorrow; He has touching words of grace and tenderness; but no reproaches — no reflections — no reproach to the poor distressed sinner. We cannot attempt to furnish the many illustrations and proofs of this assertion; but the reader has only to turn to the gospel story to see its truth. Look at the prodigal; look at the thief. Not one reproving word to either.

Thus it is in every case; and thus it was with God's Spirit in Paul. Not a word about the harsh treatment — the thrusting into the inner prison — not a word about the stocks. "Do thyself no harm." And then, "Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house."

Such is the rich and precious grace of God. It shines, in this scene, with uncommon lustre. It delights in taking up hardened sinners, melting and subduing their hard hearts, and leading them into the sunlight of a full salvation; and all this in a style peculiar to itself. Yes, God has His style of doing things, blessed be His name; and when He saves a wretched sinner, He does it after such a fashion as fully proves that His whole heart is in the work. It is His joy to save a sinner — even the very chief — and He does it in a way worthy of Himself.

And now, let us look at the fruit of all this. The jailer's conversion was most unmistakable. Saved from the very brink of hell, he was brought into the very atmosphere of heaven. Preserved from self-destruction, he was brought into the circle of God's salvation; and the evidences of this were as clear as could be desired. "And they spake unto him the Word of the Lord, and to all that were in his house. And he took them the same hour of the night and washed their stripes; and was baptised he and all his straightway. And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house."

What a marvelous change! The ruthless jailer has become the generous host! "If any man be in Christ, he is a new creature; old things are passed away: behold, all things are become new." How clearly we can now see that Paul was right in not being guided by providences! How much better and higher to be led by the "eye" of God! What an eternal loss it would have proved to him had he walked out at the open door! How much better to be conducted out by the very hand that had thrust him in — a hand once the instrument of cruelty and sin, now the instrument of righteousness and love! What a magnificent triumph! What a scene, altogether!

How little had the devil anticipated such a result from the imprisonment of the Lord's servants! He was thoroughly outwitted. The tables were completely turned upon him. He thought to hinder the gospel, and, behold! he was made to help it on. He had hoped to get rid of two of Christ's servants, and, lo! he lost one of his own. Christ is stronger than Satan; and all who put their trust in Him and move in the current of His thoughts shall most assuredly share in the triumphs of His grace now, and shine in the brightness of His glory forever.

Thus much, then, as to "the work of an evangelist." Such are the scenes through which he may have to pass — such the cases with which he may have to come in contact. We have seen the earnest seeker satisfied; the deceiver silenced; the hardened sinner saved. May all who go forth with the gospel of the grace of God know how to deal with the various types of character that may cross their path! May many be raised up to do the work of an evangelist!

Letters to an Evangelist

Letter 1 Dearest A,

I have been much interested and I trust profited, of late, by tracing through the Gospels and the Acts, the various notices of the work of evangelization; and it has occurred to me that it may not be amiss to present to you, as one much occupied in the blessed work, a few of the thoughts that have suggested themselves to my mind. I shall feel myself much more free in this way, than if I were writing a formal treatise.

First of all, I have been greatly struck with the simplicity with which the work of evangelizing was carried on in primitive times; so very unlike a great deal of what obtains among us. It seems to me that we moderns are quite too much hampered by conventional rules — too much fettered by the habits of Christendom. We are sadly deficient in what I may call spiritual elasticity. We are apt to think that in order to evangelize there must be a special gift; and even where there is this special gift, there must be a great deal of machinery and human arrangement. When we speak of doing the work of an evangelist, we, for the most part, have before our minds great public halls, and crowded audiences, for which there is a demand for considerable gift and power for speaking.

Now you and I thoroughly believe, that in order to preach the gospel publicly, there must be a special gift from the Head of the Church; and, moreover, we believe according to Eph. 4:11, that Christ has given, and does still give, "evangelists." This is clear, if we are to be guided by Scripture. But I find in the Gospels, and in the Acts of the Apostles, that a quantity of most blessed evangelistic work was done by persons who were not specially gifted at all, but who had an earnest love for souls, and a deep sense of the preciousness of Christ and His salvation. And, what is more, I find in those who were specially gifted, called, and appointed by Christ to preach the gospel, a simplicity, freedom, and naturalness in their mode of working, which I greatly covet for myself and for all my brethren.

Let us look a little into Scripture. Take that lovely scene in John 1:36-45. John pours out his heart in testimony to Jesus: "Behold the Lamb of God!" His soul was absorbed with the glorious Object. What was the result? "Two disciples heard him speak, and they followed Jesus." What then? "One of the two which heard John speak, and Him, was Andrew, Simon Peter's brother." And what does he do? "He first findeth his own brother Simon, and saith unto him, We have found the Messiah, which is, being interpreted, the Christ. And he brought him to Jesus." Again, "The day following, Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow Me . . . Philip findeth Nathanael, and saith unto him, We have found Him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph . . .Come and see."

Here then, is the style of thing for which I earnestly long: this individual work, this laying hold of the first man that comes in  way, this finding one's own brother, and bringing him to Jesus. I do feel we are deficient in this. It is all right enough to gather congregations, and address them, as God gives ability and opportunity. I would not pen a single word to detract from the value of such a line of work. By all means hire rooms, halls, and theatres; put out bills inviting people to come; leave no lawful means untried to spread the gospel. Seek to get at souls as best you can. Far be it from me to cast a damp upon any who are seeking to carry on the work in this public way.

But does it not strike you that we want more of the individual work? more of the private, earnest, personal dealing with souls? Do you not think that if we had more "Philip’s" we should have more "Nathanael’s?” If we had more "Andrew’s," we should have more "Simon’s?” I cannot but believe it. There is amazing power in an earnest personal appeal. Do you not often find that it is after the more formal public preaching is finished, and the close personal work begins, that souls are reached? How is it then that there is so little of this latter? Does it not often happen at our public preachings, that when the formal address is delivered, a hymn sung, and a word of prayer offered, all disperse without any attempt at individual work? I speak not now, mark you, of the preacher — who cannot possibly reach every case, but of the scores of Christians who have been listening to him. They have seen strangers enter the room, they have sat beside them; they have, it may be, noticed their interest, seen the tear stealing down the cheek; and yet they have let them pass away without a single loving effort to reach them, or to follow up the good work.

No doubt it may be said, "It is much better to allow the Spirit of God to follow up His own Work. We may do more harm than good. And besides, people do not like to be spoken to: they will look upon it as an impertinent intrusion, and they will be driven away from the place altogether." There is considerable weight in all this. I fully appreciate it; and I am sure you do likewise dearest A. I fear great blunders are committed by injudicious persons intruding upon the sacred privacy of the soul's deep and holy exercises. It needs tact and judgment; in short, it needs direct spiritual guidance to be able to deal with souls; to know whom to speak to, and what to say.

But allowing all this, as we do in the fullest possible manner, there is, as a rule, something lacking in connection with our public preachings. Is there not a want of that deep, personal, loving interest in souls which will express itself in a thousand ways that act powerfully on the heart? I confess that I have often been pained by what has come under my own notice in our preaching-rooms. Strangers come in and are left to find a seat wherever they can. No one seems to think of them. Christians are there, and they will hardly move to make room for them. No one offers them a Bible or hymn-book. And when the preaching is over, they are allowed to go as they came; not a loving word of inquiry as to whether they enjoyed the truth preached; not even a kindly look which might win confidence and invite conversation. On the contrary, there is a chilling reserve, amounting almost to repulsiveness.

All this is very sorrowful; and perhaps my dear A. you will tell me that I am drawing too highly-colored a picture. Alas! the picture is only too true. And what makes it all the more deplorable is, that one knows as a fact that many persons frequent our preaching-rooms and lecture-halls in the deepest exercise, and they are only longing to open their hearts to some one who could offer them a little spiritual counsel; but through timidity, reserve, or nervousness, they shrink from making any advance, and have but to retire to their homes and to their bedchambers, lonely and sad, there to weep in solitude because no man cares for their precious souls. Now I feel persuaded that much of this might be remedied if those Christians who attend the gospel preachings were more on the lookout for souls: if they would attend, not so much for their own profit, as in order to be co-workers with God, in seeking to bring souls to Jesus.

No doubt it is very refreshing to Christians to hear the gospel fully and faithfully preached. But it would not be the less refreshing because they were intensely interested in the conversion of souls, and in earnest prayer to God in the matter. Besides, it could in no wise interfere with their personal enjoyment and profit to cultivate and manifest a lively and loving interest in those who surround them, and to seek at the close of the meeting to help any who may need and desire to be helped. It has a surprising effect upon the preacher, upon the preaching, upon the whole meeting, when the Christians who attend are really entering into, and discharging, their high and holy responsibilities to Christ and to souls. It imparts a certain tone and creates a certain atmosphere which must be felt in order to be understood; but when once felt it cannot easily be dispensed with.

But, alas, how often is it otherwise! How cold, how dull, how dispiriting is it at times to see the whole congregation clear out the moment the preaching is over! No loving, lingering groups gathering round young converts or anxious inquirers. Old experienced Christians have been present; but, instead of pausing with the fond hope that God would graciously use them to speak a word in season to him that is weary, they hasten away as though it were a matter of life and death that they should be home at a certain hour.

Do not suppose that I wish to lay down rules for my brethren. Far be the thought. I am merely, in the freest possible manner, pouring out the thoughts of my heart to one with whom I have been linked in the work of the gospel for many years. I feel convinced there is a something lacking. It is my firm persuasion that no Christian is in a right condition, if he is not seeking in some way to bring souls to Christ. And, on the same principle, no assembly of Christians is in a right condition if it be not a thoroughly evangelistic assembly. We should all be on the lookout for souls; and then we may rest assured we should see soul-stirring results. But if we are satisfied to go on from week to week, month to month, and year to year, without a single leaf stirring, without a single conversion, our state must be truly lamentable.

But I think I hear you saying, "Where is all the Scripture we were to have had? where the many quotations from the Gospels and the Acts?" Well, I have gone on jotting down the thoughts which have for some considerable time occupied my mind. But if you so desire, I shall write you a second letter on the subject. Meanwhile, may the Lord, by His Spirit, make us more earnest in seeking the salvation of immortal souls, by every legitimate agency. May our hearts be filled with genuine love for precious souls, and then we shall be sure to find ways and means of getting at them!

Ever, believe me dearest A

Your deeply affectionate yokefellow.

Letter 2

There is one point in connection with our subject which has much occupied my mind; and that is, the immense importance of cultivating an earnest faith in the presence and action of the Holy Ghost. We want to remember, at all times, that we can do nothing, and that God the Holy Ghost can do all. It holds good in the great work of evangelization, as in all beside, that it is "not by might, nor by power, but by My Spirit, saith the Lord of hosts." The abiding sense of this would keep us humble, and yet full of joyful confidence. Humble, because we can do nothing; full of joyful confidence, because God can do all. Moreover, it would have the effect of keeping us very sober and quiet in our work — not cold and indifferent, but calm and serious, which is a great matter just now. I was much struck with a remark lately made by an aged workman, in a letter to one who had just entered the field. "Excitement," says this writer, "is not power, but weakness. Earnestness and energy are of God."

This is most true and most valuable. But I like the two sentences taken together. If we were to take either apart, I think you and I would prefer the latter; and for this reason: there are many, I fear, who would regard as "excitement" what you and I might really consider to be "earnestness and energy." Now I do confess, I love a deep-toned earnestness in the work. I do not see how a man can be otherwise than deeply and thoroughly in earnest, who realizes in any measure the awfulness of eternity, and the state of all those who die in their sins. How is it possible for any one to think of an immortal soul standing on the very brink of hell, and in danger at any moment of being dashed over, and not be serious and earnest?

But this is not excitement. What I understand by excitement is the working up of mere nature, and the putting forth of such efforts of nature as are designed to work on the natural feelings — all high pressure — all that is merely sensational. This is all worthless. It is evanescent. And not only so, but it super-induces weakness. We never find aught of this in the ministry of our blessed Lord or His apostles: and yet what earnestness! what untiring energy! what tenderness! We see an earnestness which wore the appearance of being beside oneself; an energy which hardly afforded a moment for rest or refreshment; and a tenderness which could weep over impenitent sinners. All this we see; but no excitement. In a word, all was the fruit of the Eternal Spirit; and all was to the glory of God. Moreover, there was ever that calmness and solemnity which becomes the presence of God, and yet that deep earnestness which proves that man's serious condition was fully realized.

Now, dearest brother, this is precisely what we want, and what we ought diligently to cultivate. It is a signal mercy to be kept from all merely natural excitement; and, at the same time, to be duly impressed with the magnitude and solemnity of the work. Thus the mind will be kept properly balanced, and we shall be preserved from the tendency to be occupied with our work merely because it is ours. We shall rejoice that Christ is magnified, and souls are saved, whoever be the instrument used.

I have been thinking a good deal lately of that memorable time, now exactly ten years ago, when the Spirit of God wrought so marvelously in the province of Ulster. I think I gathered up some valuable instruction from what then came under my notice. That was a time never to be forgotten by those who were privileged to be eyewitnesses of the magnificent wave of blessing which rolled over the land. But I now refer to it in connection with the subject of the Spirit's action. I have no doubt whatever that the Holy Ghost was grieved and hindered in the year 1859, by man's interference. You remember dearest A. how that work began, you remember the little school-house by the road side, where two or three men met, week after week, to pour out their hearts in prayer to God, that He would be pleased to break in upon the death and darkness which reigned around: and that He revive His work, and send out His light and His truth in converting power. You know how these prayers were heard and answered. You and I were privileged to move through these soul stirring scenes in the province of Ulster; and I doubt not the memory of them is fresh with you, as it is with me, this day.

Well, what was the special character of that work in its earlier stages? Was it not most manifestly a work of God's Spirit? Did not He take up and use instruments the most unfit and unfurnished, according to human thinking, for the accomplishment of His gracious purpose? Do we not remember the style and character of the agents who were chiefly used in the conversion of souls? Were they not for the most part "unlearned and ignorant men?" Further, can we not distinctly recall the fact that there was a most decided setting aside of all human arrangement and official routine? Working men came from the field, the factory, and the workshop, to address crowded audiences; and we have seen hundreds hanging in breathless interest upon the lips of men who could not speak five words of good grammar. In short, the mighty tide of spiritual life and power rolled in upon us, and swept away for the time being a quantity of human machinery, and ignored all question of man's authority in the things of God and the service of Christ.

Now we can well remember, that just in so far as the Holy Ghost was owned and honored, did the glorious work progress; and, on the other hand, in proportion as man intruded himself, in bustling self-importance, upon the domain of the Eternal Spirit, was the work hindered and quashed. I saw the truth of this illustrated in numberless cases. There was a vigorous effort made to cause the living water to flow in official and denominational channels, and this the Holy Ghost would not sanction. Moreover, there was a strong desire manifested, in many quarters, to make sectarian capital out of the blessed movement; and this the Holy Ghost resented.

Nor was this all. The work and the workman were lionised in all directions. Cases of conversion which were judged to be "striking" were blazed abroad and paraded in the public prints. Travellers and tourists from all parts visited these persons, took notes of their words and ways, and wafted the report of them to the ends of the earth. Many poor creatures, who had up to that time lived in obscurity, unknown and unnoticed, found themselves, all of a sudden, objects of interest to the wealthy, the noble, and the public at large. The pulpit and the press proclaimed their sayings and doings; and, as might be expected, they completely lost their balance. Knaves and hypocrites abounded on all hands. It became a grand point to have some strange and extravagant experience to tell; some remarkable dream or vision to relate. And even where this ill-advised line of action did not issue in producing knavery and hypocrisy, the young converts became heady and high-minded, and looked with a measure of contempt upon old established Christians, or those who did not happen to be converted after their peculiar fashion — "stricken," as it was termed.

In addition to this, some very remarkable characters — men of desperate notoriety, who seemed to be converted, were conveyed from place to place and placarded about the various streets, and crowds gathered to see them and hear them recount their history; which history was very frequently a disgusting detail of immoralities and excesses which ought never to have been named. Several of these remarkable men afterwards broke down, and returned with increased ardor to their former practices.

These things dearest A, I witnessed in various places. I believe the Holy Ghost was grieved and hindered, and the work marred thereby. I am thoroughly convinced of this: and hence it is that I think we should earnestly seek to honor the blessed Spirit; to lean upon Him in all our work; to follow where He leads, not run before Him. His work will stand: "Whatsoever God doeth it shall be forever." "The works that are done upon the earth, He is the doer of them." The remembrance of this will ever keep the mind well balanced. There is great danger of young workmen getting so excited about their work, their preaching, their gifts, as to lose sight of the blessed Master Himself. Moreover, they are apt to make preaching the end instead of the means. This works badly in every way. It injures themselves, and it mars their work.

The moment I make preaching my end, I am out of the current of the mind of God, whose end is to glorify Christ; and I am out of the current of the heart of Christ, whose end is the salvation of souls, and the full blessing of His Church. But where the Holy Ghost gets His proper place, where He is duly owned and trusted, there all will be right. There will be no exaltation of man; no bustling self-importance; no parading of the fruits of our work; no excitement. All will be calm, quiet, real, and unpretending. There will be the simple, earnest, believing, patient waiting upon God. Self will be in the shade; Christ will be exalted.

I often recall a sentence of yours. I remember your once saying to me, "Heaven will be the best and safest place to hear the results of our work." This is a wholesome word for all workmen. I shudder when I see the names of Christ's servants paraded in the public journals, with flattering allusion to their work and its fruits. Surely those who pen such articles ought to reflect upon what they are doing: they should consider that they may be ministering to the very thing which they ought to desire to see mortified and subdued. I am most fully persuaded that the quiet, shady, retired path is the best and safest for the Christian workman. It will not make him less earnest but the contrary. It will not cramp his energy, but increase and intensify it. God forbid that you or I should pen a line or utter a sentence which might in the most remote way tend to discourage or hinder a single worker in all the vineyard of Christ. No, this is not the moment for aught of this kind. We want to see the Lord's laborers thoroughly in earnest; but we believe, most assuredly, that true earnestness will ever result from the most absolute dependence upon God the Holy Ghost.

But only see how I have run on! And yet I have not referred to those passages of Scriptures of which I spoke in my last. Well, dearly beloved in the Lord, I am addressing one who is happily familiar with the Gospels and Acts, and who therefore knows that the great Workman Himself, and all those who sought to tread in His blessed footsteps, owned and honored the Eternal Spirit as the One by whom all their works were to be wrought.

I must now close for the present, my much loved brother and fellow-laborer; and I do so with a full heart, commending you, in spirit and soul and body, to Him who has loved us, and washed us from our sins in His own blood, and called us to the honored post of workers, in His gospel field. May He bless you and yours, most abundantly, and increase your usefulness a thousand fold!

As ever, and for ever

Your deeply affectionate fellow worker

Letter 3

There is another point which stands intimately connected with the subject of my last letter, and that is, the place the Word of God occupies in the work of evangelization. In my last letter, as you will remember, I referred to the work of the Holy Ghost, and the immense importance of giving Him His proper place. How clearly the precious Word of God is connected with the action of the Holy Spirit, I need not say. Both are inseparably linked in those memorable words of our Lord to Nicodemus — words so little understood — so sadly misapplied: "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God" (John 3).

Now, you and I fully believe that in the above passage the Word is presented under the figure of "water." Thank God, we are not disposed to give any credit to the ritualistic absurdity of baptismal regeneration. We are, I believe, most thoroughly convinced that no one ever did, ever will, or ever could, get life by water baptism. That all who believe in Christ ought to be baptised we fully admit; but this is a totally different thing from the fatal error that substitutes an ordinance for the atoning death of Christ, the regenerating power of the Holy Ghost, and the life-giving virtues of the Word of God. I shall not waste your time or my own in combating this error, but at once assume that you agree with me in thinking that when our Lord speaks of being "born of water and of the Spirit," He refers to the Word and the Holy Ghost.

Thus, then, the Word is the grand instrument to be used in the work of evangelization. Many passages of holy Scripture establish this point with such clearness and decision as to leave no room whatever for dispute. In James 1:18, we read, "Of His own will begat He us with the word of truth." Again, in 1 Peter 1:23, we read, "Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever." I must quote the whole passage because of its immense importance in connection with our subject: "For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away; but the word of the Lord endureth forever. And this is the word which by the gospel is preached unto you."

This last clause is of unspeakable value to the evangelist. It binds him, in the most distinct manner, to the Word of God as the instrument — the only instrument — the all sufficient instrument, to be used in his glorious work. He is to give the Word to the people; and the more simply he gives it the better. The pure water should be allowed to flow from the heart of God to the heart of the sinner, without receiving a tinge from the channel through which it flows. The evangelist is to preach the Word; and he is to preach it in simple dependence upon the power of the Holy Ghost. This is the true secret of success in preaching.

But dearest A. while I urge this great cardinal point in the work of preaching — and I believe it cannot be too strongly urged — I am very far indeed from thinking that the evangelist should give his hearers a quantity of truth. So far from this, I consider it a very great mistake. He ought to leave this to the teacher, lecturer, or pastor. I often fear that very much of our preaching shoots over the heads of the people, owing to the fact of our seeking rather to unfold truth than to reach souls. We rest satisfied, it may be, with having delivered a very clear forcible lecture, a very interesting and instructive exposition of Scripture, something very valuable for the people of God; but the unconverted hearer has sat unmoved, unreached, unimpressed. There has been nothing for him. The lecturer has been more occupied with his lecture than with the sinner — more taken up with his subject than with the soul.

Now I am thoroughly convinced that this is a serious mistake, and one to which we all — at least I am — very apt to fall. I deplore it deeply and I earnestly desire to correct it. I question if this very mistake may not be viewed as the true secret of our lack of success. But I should not perhaps say "our lack" but my lack. I do not think — so far as I know aught of your ministry — that you are exactly chargeable with the defect to which I am now just referring. Of this, however, you will be the best judge yourself; but of one thing I am certain, namely, that the most successful evangelist is the one who keeps his eye fixed on the sinner, who has his heart bent on the salvation of souls, yea, the one with whom the love for precious souls amounts almost to a passion. It is not the man who unfolds the most truth, but the man who longs most after souls, that will have the most seals to his ministry.

I assert all this, mark you, in the full and clear recognition of the fact with which I commenced this letter, namely, that the Word is the grand instrument in the work of conversion. This fact must never be lost sight of, never weakened. It matters not what agency may be used to make the furrow, or in what form the Word may clothe itself, or by what vehicle it may be conveyed; it is only by "the Word of truth" that souls are begotten.

All this is divinely true, and we would ever bear it in mind. But do we not often find that persons who undertake to preach the gospel (particularly if they continue long in one place) are very apt to leave the domain of the evangelist — most blessed domain! — and travel into that of the teacher and lecturer? This is what I deprecate and deeply deplore. I know I have erred in this way myself, and I mourn over the error. I write in all loving freedom to you — the Lord has of late deepened immensely in my soul the sense of the vast importance of earnest gospel preaching. I do not — God forbid that I should — think the less of the work of a teacher or pastor. I believe that wherever there is a heart that loves Christ, it will delight to feed and tend the precious lambs and sheep of the flock of Christ, that flock which He purchased with His own blood.

But the sheep must be gathered before they can be fed; and how are they to be gathered but by the earnest preaching of the gospel? It is the grand business of the evangelist to go forth upon the dark mountains of sin and error, to sound the gospel trumpet and gather the sheep; and I feel convinced that he will best accomplish this work, not by elaborate exposition of truth; not by lectures however clear valuable, and instructive; not by lovely unfoldings of prophetic, dispensational, doctrinal truth — most precious and important in the right place — but by fervid, pointed, earnest dealing with immortal souls; the warning voice, the solemn appeal, the faithful reasoning of righteousness, temperance, and judgment to come — the awakening presentation of death and judgment, the dread realities of eternity, the lake of fire and the worm that never dies.

In short, it strikes me we want awakening preachers. I fully admit that there is such a thing as teaching the gospel, as well as preaching it. For example, I find teaching the gospel in Rom. 1 - 8, just as I find him preaching the gospel in Acts 13 or Acts 17. This is of the very last importance at all times, inasmuch as there are almost sure to be a number of what we call "exercised souls" at our public preachings, and these need an emancipating gospel — the full, clear, elevated, resurrection gospel.

But admitting all this, I still believe what is needed for successful evangelization is not so much a great quantity of truth as an intense love for souls. Look at that eminent evangelist George Whitefield. What think you was the secret of his success? No doubt you have looked into his printed sermons. Have you found any great breadth of truth in them? I question it. Indeed I must say I have been struck with the contrary. But oh! there was that in Whitefield which you and I may well covet and long to cultivate. There was a burning love for souls — a thirst for their salvation — a mighty grappling with the conscience — a bold, earnest, face-to-face dealing with men about their past ways, their present state, their future destiny.

These were the things that God owned and blessed; and He will own and bless them still. I am persuaded — I write as under the very eye of God — that if our hearts are bent upon the salvation of souls, God will use us in that divine and glorious work. But on the other hand, if we abandon ourselves to the withering influences of a cold, heartless, godless fatalism; if we content ourselves with a formal and official statement of the gospel — a very cheerless sort of thing; if, to use a vulgar phrase, our preaching is on the principle of "take it or leave it," need we wonder if we do not see conversions? The wonder would be if there were any to see.

No; no, I believe we want to look seriously into this great practical subject. It demands the solemn and dispassionate consideration of all who are engaged in the work. There are dangers on all sides. There are conflicting opinions on all sides. But I cannot conceive how any Christian man can be satisfied to shirk the responsibility of looking after souls. A man may say, "I am not an evangelist; that is not my line; I am more of a teacher, or a pastor." Well, I understand this; but will any one tell me that a teacher or pastor may not go forth in earnest longing after souls? I cannot admit it for a moment.

Nay more; it does not matter in the least what a man's gift is, or even though he should not possess any prominent gift at all, he can and ought, nevertheless, to cultivate a longing desire for the salvation of souls. Would it be right to pass a house on fire, without giving warning, even though one were not a member of the fire brigade? Should we not seek to save a drowning man, even though we could not command the use of a patent life-boat? Who in his senses would maintain aught so monstrous? So, in reference to souls, it is not so much a gift or knowledge of truth that is needed, as a deep and earnest longing for souls — a keen sense of their danger, and a desire for their rescue.

Ever, dearest A.

Your deeply affectionate yoke-fellow.

Letter 4

When I took up my pen to address you in my first letter, I had no idea that I should have occasion to extend the series to a fourth. However, the subject is one of intense interest to me; and there are just two or three points further on which I desire very briefly to touch.

In the first place I deeply feel our lack of a prayerful spirit in carrying on the work of evangelization. I have referred to the subject of the Spirit's work; and also to the place which God's Word ought ever to get; but it strikes me we are very deficient in reference to the matter of earnest, persevering, believing prayer. This is the true secret of power. "We," say the apostles, "will give ourselves continually to prayer and to the ministry of the Word."

Here is the order: "Prayer, and the ministry of the Word." Prayer brings in the power of God; and this is what we want. It is not the power of eloquence, but the power of God; and this can only be had by waiting upon Him. "He giveth power to the faint; and to them that have no might He increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall: but they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint" (Isa. 40:29-31).

It seems to me that we are far too mechanical, if I may so express myself, in the work. There is too much of what I may call going through a service. I greatly fear that some of us are more on our legs than on our knees; more in the railway carriage than in the closet; more on the road than in the sanctuary; more before men than before God. This will never do. It is impossible that our preaching can be marked by power and crowned with results, if we fail in waiting upon God. Look at the blessed Master Himself — that great Workman. See how often He was found in prayer. At His baptism; at His transfiguration; previous to the appointment and mission of the twelve. In short, again and again we find that blessed One in the attitude of prayer. At one time He rises up a great while before day, in order to give Himself to prayer. At another time He spends the whole night in prayer, because the day was given up to work.

What an example for us! May we follow it! May we know a little better what it is to agonize in prayer. How little we know of this! — I speak for myself. It sometimes appears to me as if we were so much taken up with preaching engagements that we have no time for prayer — no time for closet work — no time to be alone with God. We get into a sort of whirl of public work; we rush from place to place, from meeting to meeting, in a prayerless, barren condition of soul. Need we wonder at the little result? How could it be otherwise when we so fail in waiting upon God? We cannot convert souls — God alone can do this; and if we go on without waiting on Him, if we allow public preaching to displace private prayer, we may rest assured our preaching will prove barren and worthless. We really must "give ourselves to prayer" if we would succeed in the "ministry of the Word."

Nor is this all. It is not merely that we are lacking in the holy and blessed practice of private prayer. This is, alas! too true, as I have said. But there is more than this. We fail in our public meetings for prayer. The great work of evangelization is not sufficiently remembered in our prayer-meetings. It is not definitely, earnestly, and constantly kept before God in our public reunions. It may occasionally be introduced in a cursory, formal manner, and then dismissed. Indeed, I feel there is a great lack of earnestness and perseverance in our prayer-meetings generally, not merely as to the work of the gospel, but as to other things as well. There is frequently great formality and feebleness. We do not seem like men in earnest. We lack the spirit of the widow in Luke 18, who overcame the unjust judge by the bare force of her importunity. We seem to forget that God will be inquired of; and that He is a rewarder of them that diligently seek Him.

It is of no use for anyone to say, "God can work without our earnest pleading; He will accomplish His purposes; He will gather out His own." We know all this; but we know also that He who has appointed the end has appointed the means; and if we fail in waiting on Him, He will get others to do His work. The work will be done, no doubt, but we shall lose the dignity, the privilege, and the reward of working. Is this nothing? Is it nothing to be deprived of the sweet privilege of being co-workers with God, of having fellowship with Him in the blessed work which He is carrying on? Alas! that we prize it so little. Still we do prize it; and perhaps there are few things in which we can more fully taste this privilege than in united earnest prayer. Here every saint can join. Here all can add their cordial Amen. All may not be preachers; but all can pray — all join in prayer; all can have fellowship.

And do you not find that there is always a stream of deep and real blessing where the assembly is drawn out in earnest prayer for the gospel, and for the salvation of souls? I have invariably seen it, and hence it is always a source of unspeakable comfort, joy, and encouragement to my heart when I see the assembly stirred up to pray, for then I am sure God is going to give copious showers of blessing.

Moreover, when this is the case, when this most excellent spirit pervades the whole assembly, you may be sure there will be no trouble as to what is called "the responsibility of the preaching." It will be all the same who does the work, provided it is done as well as it can be. If the assembly is waiting upon God, in earnest intercession for the progress of the work, it will not be a question as to the one who is to take the preaching, provided Christ is preached and souls are blessed.

Then there is another thing which has of late occupied my mind a good deal; and that is our method of dealing with young converts. Most surely there is immense need of care and caution, lest we be found accrediting what is not the genuine work of God's Spirit at all. There is very great danger here. The enemy is ever seeking to introduce spurious materials into the assembly, in order that he may mar the testimony and bring discredit upon the truth of God.

All this is most true, and demands our serious consideration. But does it not seem to you that we often err on the other side? Do we not often, by a stiff and peculiar style, cast a chill upon young converts? Is there not frequently something repulsive in our spirit and deportment? We expect young Christians to come up to a standard of intelligence which has taken us years to attain. Nor this only. We sometimes put them through a process of examination which only tends to harass and perplex.

Now assuredly this is not right. The Spirit of God would never puzzle, perplex, or repulse a dear anxious inquirer — never, no never. It could never be according to the mind or heart of Christ to chill the spirit of the very feeblest lamb in all His blood-bought flock. He would have us seeking to lead them on gently and tenderly — to soothe, nourish, and cherish them, according to all the deep love of His heart. It is a great thing to lay ourselves out, and hold ourselves open to discern and appreciate the work of God in souls, and not to mar it by placing our own miserable crotchets as stumbling-blocks in their pathway. We need divine guidance and help in this as much as in any other department of our work. But, blessed be God, He is sufficient for this as for all beside. Let us only wait on Him: let us cling to Him, and draw upon His exhaustless treasury for each case as it arises, for exigence of every hour. He will never fail a trusting, expectant, dependent heart.

I must now close this series of letters. I think I have touched most, if not all, of the points which I had in my mind. You will, I trust, bear in mind that I have, in all these letters, simply jotted down my thoughts in the utmost possible freedom, and in all the intimacy of true brotherly friendship. I have not been writing a formal treatise, but pouring out my heart to a beloved friend and yoke-fellow. This must be borne in mind by all who may read these letters.

May God bless and keep you. May He crown your labors with His richest and best blessing! May He keep you from every evil work, and preserve you unto His own everlasting kingdom! Ever believe me my dearest A.

Your deeply affectionate

Quick and powerful is the word,

Sharper than a two edged sword;

Wielded by the Spirits hand,

Nothing can its force withstand.

How its power was felt of old,

They who felt its power have told;

Many were the wonders wrought,

Multitudes to Jesus brought

Mighty God —  who's word it is.

Hear our prayer and grant us this;

What Thy power has done before

By Thy Spirit do once more.

Letter 5

It seems as though I must once more take up my pen to address you on certain matters connected with the work of evangelization, which have forced themselves upon my attention for some time past. There are three distinct branches of the work which I long to see occupying a far more definite and prominent place among us; and these are, the tract depot, the gospel preaching, and the Sunday-school.

It strikes me that the Lord is awakening attention to the importance of the tract depot as a valuable agency in the work of evangelization; but I question if we, on this side of the Atlantic, are thoroughly in earnest on the subject. How is this? Have books and tracts lost their interest and value in our eyes? Or does the fault lie in the mode of conducting our tract depots? To my mind there seems to be something lacking in reference to this matter.

I would fain see a well-conducted depot in every important town; by "well-conducted" I mean one taken up and carried on as a direct service to the Lord, in true love for souls, deep interest in the spread of the truth, and at the same time in a sound business way. I have known several depots fall to the ground through lack of business habits on the part of the conductors. They seemed very earnest, sincere persons, but quite unfit to conduct a business. In short, they were persons in whose hands any business would have fallen through. For example I have visited some places wherein the tract depot was managed, or rather mismanaged, by invalids. In one place, I found the business in the hands of a poor old bed-ridden woman. She was a most dear person, and it was quite delightful to spend an hour by her bedside, but how could she possibly manage a depot. I believe she had been confined to her bed for three years. One might pass her door for years, and never know that there was such a thing as a tract or a book to be had. There was no shop, no advertisements, no sort of exposure of the tracts in the window.

Nor is this an isolated instance. If it were, I should pass it over in silence. In many a large town, an obscure room in a backstreet a few tracts bundled together in dust and disgraceful confusion.

Now I should like to know who could be expected to purchase tracts under such circumstances. Most assuredly, the generality of persons would not do so. Then in many places there is the most deplorable failure as to the valuable and interesting work of conducting a depot. How can we best reach the people for whom the tracts and books are prepared? I believe by having the books and tracts exposed for sale in a shop window, where that is possible, so that people may see them as they pass, and step in and purchase what they want. Many a soul has been laid hold of in this way. Many, I doubt not, have been saved and blessed by means of tracts, seen for the first time in a shop window or arranged on a counter. But where there is no such opportunity, the assembly's meeting room is the tract depot's natural home.

There is, manifestly, a real want of a tract depot in every large town, conducted by some one of intelligence and sound business habits, who would be able to speak to persons about the tracts, and to recommend such as might prove helpful to anxious inquirers after truth. In this way, I feel persuaded, much good might be done. The Christians in the town would know where to go for tracts, not only for their own personal reading, but also for general distribution. Surely if a thing is worth doing at all, it is worth doing well; and if the tract depot be not worth attending to, we know not what is.

The tract depot must be taken up in direct service to Christ. I feel assured that where it is so taken up and so carried on, in energy, zeal, and integrity, the Lord will own it and He will make it a blessing. Is there no one who will take up this valuable work for Christ's sake and not for the sake of remuneration? Is there no one who will enter upon it in simple faith, looking to the living God?

Here lies the root of the matter. For this branch of the work, as for every other branch, we need those who trust God and deny themselves. It seems to me that a grand point would be gained if the tract depot were placed on its proper footing, and viewed as an integral part of the evangelistic work, to be taken up in responsibility to the Lord and carried on in the energy of faith in the living God. Every branch of gospel work — the depot, the preaching, the Sunday-school — must be carried on in this way. It is all well and most valuable to have fellowship — full cordial fellowship, in all our service; but if we wait for fellowship and co-operation in the starting of work which comes within the range of personal, as well as collective, responsibility, we shall find ourselves very much behind — or the work may not be done at all.

I shall have occasion to refer more particularly to this point, when I come to treat of the preaching and the Sunday-school. All I want now, is to establish the fact that the tract depot is a branch, and a most important and efficient branch, of evangelistic work. If this be thoroughly grasped by our friends, a great point is gained. I must confess to you that my moral sense has often been grievously offended by the cold, commercial style in which the publishing and sale of books and tracts are spoken of — a style befitting perhaps a mere commercial business, but most offensive when adopted in reference to the precious work of God.

I admit in the fullest way — nay, I actually contend for it — that the proper management of the depot demands good sound business habits, and upright business principles. But at the same time I am persuaded that the tract depot will never occupy its true ground — never realize the true idea, never reach the desired end — until it is firmly fixed on its holy basis, and viewed as an integral part of that most glorious work to which we are called — even the work of active, earnest, persevering evangelization.

And this work must be taken up in the sense of responsibility to Christ, and in the energy of faith in the living God. It will not do for an assembly of Christians, or some wealthy individual, to take up an inefficient portage, and commit to such an one the management of the affair in order to afford a means of living. It is most blessed for all to have fellowship in the work; but I am thoroughly convinced that the work must be taken up in direct service to Christ, to be carried on in love for souls, and real interest in the spread of the truth.

Letter 6

I have, in some of the earlier letters of this series, dwelt upon the unspeakable importance of keeping up with zeal and constancy, a faithful preaching of the gospel — a distinct work of evangelization, carried on in the energy of love to precious souls, and with direct reference to the glory of Christ — a work bearing entirely upon the unconverted, and therefore quite distinct from the work of teaching, lecturing, or exhorting, in the bosom of the assembly; which latter is, I need not say, of equal importance in the mind of our Lord Christ.

My object in referring again to this subject is to call your attention to a point in connection with it, respecting which, it seems to me, there is a great want of clearness amongst some of our friends. I question if we are, as a rule, thoroughly clear as to the question of individual responsibility in the work of the gospel. I admit, of course, that the teacher or lecturer is called to exercise his gift, to a very great extent, on the same principle as the evangelist; that is, on his own personal responsibility to Christ; and that the assembly is not responsible for his individual services; unless indeed he teach unsound doctrine, in which case the assembly is bound to take it up.

But my business is with the work of the evangelist; and he is to carry on his work outside of the assembly. His sphere of action is the wide, wide world. "Go ye into all the world, and preach the gospel to every creature." Here is the sphere and here the object of the evangelist — "All the world" — "Every creature." He may go forth from the bosom of the assembly, and return thither again laden with his golden sheaves; nevertheless he goes forth in the energy of personal faith in the living God, and on the ground of personal responsibility to Christ; nor is the assembly responsible for the peculiar mode in which he may carry on his work. No doubt the assembly is called into action when the evangelist introduces the fruit of his work in the shape of souls professing to be converted, and desiring to be received into fellowship at the Lord's table. But this is another thing altogether, and must be kept distinct. The evangelist must be left free: this is what I contend for. He must not be tied down to certain rules or regulations, nor cramped by special conventionalities. There are many things which a large-hearted evangelist will feel perfectly free to do which might not commend themselves to the spiritual judgment and feelings of some in the assembly; but, provided he does not traverse any vital or fundamental principle, such persons have no right to interfere with him.

And be it remembered dearest A, when I use the expression, "spiritual judgment and feelings," I am taking the very highest possible view of the case, and treating the objector with the highest respect. I feel this is but right and proper. Every true man has a right to have his feelings and judgment — not to speak of conscience — treated with all due respect. There are, alas! everywhere, men of narrow mind, who object to everything that does not square with their own notions — men who would fain tie the evangelist down to the exact line of things and mode of acting which according to their thinking would suit the assembly of God's people when gathered for worship at the table of the Lord.

All this is a thorough mistake. The evangelist should pursue the even tenor of his way, regardless of all such narrowness and meddling. Take, for example, the matter of singing hymns. The evangelist may feel perfectly free to use a class of hymns or gospel songs which would be wholly unsuitable for the assembly. The fact is, he sings the gospel for the same object that he preaches it, namely, to reach the sinner's heart. He is just as ready to sing "Come" as to preach it.

Such is the judgment which I have had on this subject for many years, though I am not quite sure if it will fully commend itself to your spiritual mind. It strikes me we are in danger of slipping into Christendom's false notion of "establishing a cause," and "organizing a body." Hence it is that the four walls in which the assembly meets are regarded by many as a "chapel," and the evangelist who happens to preach there is looked upon as "the minister of the chapel."

All this has to be carefully guarded against: but my object in referring to it now is to clear up the point with respect to the gospel preaching. The true evangelist is not the minister of any chapel; or the organ of any congregation; or the representative of a body; or the paid agent of any society. No; he is the ambassador of Christ — the messenger of a God of love — the herald of glad tidings. His heart is filled with love to souls; his lips anointed by the Holy Ghost; his words clothed with heavenly power. Let him alone! Fetter him not by your rules and regulations! Leave him to his work and to his Master!

And further, bear in mind that the Church of God can afford a platform broad enough for all sorts of workmen and every possible style of work, provided only that foundation truth be not disturbed. It is a fatal mistake to seek to reduce every one and every thing to a dead level. Christianity is a living, a divine reality. Christ's servants are sent by Him, and to Him they are responsible. "Who art thou that judgest another man's servant? To his own master he standeth or falleth" (Rom. 14).

We may depend upon it these things demand our serious consideration, if we do not want to have the blessed work of evangelization marred in our hands.

I have just one other point that I would refer to before closing my letter, as it has been rather a vexed question in certain places — I allude to what has been termed "the responsibility of the preaching." How many of our friends have been and are harassed about this question! And why? I am persuaded that it is from not understanding the true nature, character, and sphere of the work of evangelization. Hence we have had some persons contending for it that the Sunday evening preaching should be left open. "Open to what?" That is the question. In too many cases it has proved to be "open" to a character of speaking altogether unsuited to many who had come there, or who had been brought by friends, expecting to hear a full, clear, earnest gospel. On such occasions our friends have been disappointed, and the unconverted perfectly unable to understand the meaning of the service. Surely such things ought not to be; nor would they be if men would only discern the simplest thing possible, namely, the distinction between all meetings in which Christ's servants exercise their ministry on their own personal responsibility, and all meetings which are purely reunions of the assembly, whether for the Lord's Supper, for prayer, or for any other purpose whatsoever.

Your deeply affectionate C.H.M.

LETTER 7

Through want of space I was obliged to close my last letter without even touching upon the subject of the Sunday-school: I must, however, devote a page or two to a branch of work which has occupied a very large place in my heart for thirty years. I should deem my series incomplete were this subject left untouched.

Some may question how far the Sunday-school can be viewed as an integral part of the work of evangelization. I can only say it is mainly in this light I regard it. I look upon it as one great and most interesting branch of gospel work. The superintendent of the Sunday-school and the teacher of the Sunday-school class are workers in the wide gospel field, just as distinctly as the evangelist or preacher of the gospel.

I am fully aware that a Sunday-school differs materially from an ordinary gospel preaching. It is not convened in the same way, or conducted in the same manner. There is, if I may so express myself, a union of the parent, the teacher, and the evangelist, in the person of the Sunday-school worker. For the time being he takes the place of the parent: he seeks to do the duty of a teacher; but he aims at the object of the evangelist — that priceless object, the salvation of the souls of the precious little ones committed to his charge. As to the mode in which he gains his end — as to the details of his work — as to the varied agencies which he may bring to bear, he alone is responsible.

I am aware that exception is taken to the Sunday-school on the ground that its tendency is to interfere with parental or domestic training. Now I must confess that I cannot see any force whatever in this objection. The true object of the Sunday-school is not to supersede parental training, but to help it where it exists, or to supply its lack where it does not exist. There are, as you and I well know, hundreds of thousands of dear children who have no parental training at all. Thousands have no parents, and thousands more have parents who are far worse than none. Look at the multitudes that throng the lanes, alleys, and courtyards of our large cities and towns, who seem hardly a degree above mere animal existence — yea, many of them like little incarnate demons.

Who can think upon all these precious souls without wishing a hearty God-speed to all true Sunday-school workers, and earnestly longing for more thorough earnestness and energy in that most blessed work?

I say "true" Sunday-school workers, because I fear that many engage in the work who are not true, not real, not fit. Many, I fear, take it up as a little bit of fashionable religious work, suited to the younger members of the religious communities. Many, too, view it as a kind of set-off to a week of self-indulgence, folly, and worldliness. All such persons are an actual hindrance rather than a help to this sacred service.

Then again, there are many who sincerely love Christ, and long to serve Him in the Sunday-school, but who are not really fitted for the work. They are deficient in tact, energy, order, and rule. They lack that power to adapt themselves to the children, and to engage their young hearts, which is so essential to the Sunday-school worker.

It is a great mistake to suppose that everyone who stands idle in the market-place is fit to turn into this particular branch of Christian labor. On the contrary, it needs a person thoroughly fitted of God for it; and if it be asked, "How are we ever to be supplied with suited agents for this branch of evangelistic service?" I reply, Just in the same way as you are to be supplied in any other department — by earnest, persevering, believing prayer.

I am most thoroughly persuaded that if Christians were more stirred up by God's Spirit to feel the importance of the Sunday school — if they could only seize the idea that it is, like the tract depot and the preaching, part and parcel of that most glorious work to which we are called in these closing days of Christendom's history — if they were more permeated by the idea of the evangelistic nature and object of Sunday-school work, they would be more instant and earnest in prayer, both in the closet and in the public assembly, that the Lord would raise up in our midst a band of earnest, devoted, whole-hearted Sunday-school workers.

This is the lack; and may God, in His abounding mercy, supply it! He is able, and surely He is willing. But then He will be waited on and inquired of; and "He is the rewarder of them that diligently seek Him." I think we have much cause for thankfulness and praise for what has been done in the way of Sunday-schools during the last few years. I well remember the time when many of our friends seemed to overlook this branch of work altogether. Even now many treat it with indifference, thus weakening the hand and discouraging the hearts of those engaged in it.

But I shall not dwell upon this, inasmuch as my theme is the Sunday-school, and not those who neglect or oppose it. I bless God for what I see in the way of encouragement. I have often been exceedingly refreshed and delighted by seeing some of our very oldest friends rising from the table of their Lord, and proceeding to arrange the benches on which the dear little ones were soon to be ranged to hear the sweet story of a Saviour's love. And what could be more lovely, more touching, or more morally suited, than for those who had just been remembering the Saviour's dying love to seek, even by the arrangement of the benches, to carry out His living words, "Suffer the little children to come unto Me?”

There is very much I should like to add as to the mode of working the Sunday-school; but perhaps it is just as well that each worker should be wholly cast upon the living God for counsel and help as to details. We must ever remember that the Sunday-school, like the tract depot and the preaching, is entirely a work of individual responsibility. This is a grand point; and where it is fully understood, and where there is real earnestness of heart and singleness of eye, I believe there will be no great difficulty as to the particular mode of working. A large heart, and a fixed purpose to carry on the great work and fulfil the glorious mission committed to us, will effectually deliver us from the withering influence of crotchets and prejudices — those miserable obstructions to all that is lovely and of good report.

May God pour out His blessing on all Sunday-schools, upon the pupils, the teachers, and the superintendents! May He also bless all who are engaged, in any way, in the instruction of the young! May He cheer and refresh their spirits by giving them to reap many golden sheaves in their special corner of the one great and glorious gospel field!

Ever believe me dearest A

Your deeply affectionate C H M.

"Publicly and From House to House"

C. H. Mackintosh

The sentence which we have just penned is taken from Paul's farewell address to the elders of Ephesus, as recorded in Acts 20. It is a very suggestive sentence, and sets forth in a most forcible manner the intimate connection between the work of the teacher and that of the pastor. "I kept back nothing that was profitable unto you," says the blessed apostle, "but have showed you and have taught you publicly, and from house to house. "

Paul was not only an apostle; he combined, in a striking way, the evangelist, the pastor and the teacher. The two last named are closely connected, as we see from Eph. 4:11. It is important that this connection be understood and maintained. The teacher unfolds truth; the pastor applies it. The teacher enlightens the understanding; the pastor looks to the state of the heart. The teacher supplies the spiritual nutriment; the pastor sees to the use that is made of it. The teacher occupies himself more with the Word; the pastor looks after the soul. The teacher's work is for the most part public; the pastor's work, chiefly in private. When combined in one person, the teaching faculty imparts immense moral power to the pastor, and the pastoral element imparts affectionate tenderness to the teacher.

The reader must not confound a pastor with an elder or bishop. The two are quite distinct. Elder and bishop are frequently interchangeable, but pastor is never confounded with either. Elder is a local charge; pastor is a gift. We have nothing about elders or bishops in 1 Corinthians 12 and 14, or Ephesians 4, though in these Scriptures we have the fullest unfolding of the subject of gifts. We must carefully distinguish between gift and local charge. Elders or bishops are for rule and oversight. Teachers and pastors are to feed and edify. An elder may be a teacher or pastor, but he must keep the two things distinct. They rest upon a different footing altogether, and are never to be confounded.

However, our object in this brief article is not to write a treatise on ministry, or to dwell elaborately upon the difference between spiritual gift and local charge, but simply to offer to our readers a few words on the immense importance of the pastoral gift in the Church of God, in order that they may be stirred up to earnest prayer to the great Head of the Church, that He may graciously be pleased to shed forth this precious gift more abundantly in our midst. We are not straitened in Him. The treasury of spiritual life is not exhausted; and our Lord Christ loves His Church, and delights to nourish and cherish His body, and to supply its every need out of His own infinite fullness.

That there is urgent need of pastoral care throughout the Church of God, few can deny who know what pastorship is, and who are at all acquainted with the true condition of the Church. How rare is the true spiritual pastor! It is easy to take the name, and assume the office; but, in point of fact, pastorship is neither a name nor an office, but a living reality — a divinely-imparted gift — something communicated by the Head of the Church for the growth and blessing of His members. A true pastor is a man who is not only possessed of a real spiritual gift, but also animated by the very affections of the heart of Christ toward every lamb and sheep of His blood-bought flock.

Yes, we repeat it, "every lamb and sheep." A true pastor is a pastor all over the world. He is one who has a heart, a message, a ministry, for every member of the body of Christ. Not so the elder or bishop. His is a local charge, confined to the locality in which such charge is entrusted. But the pastor's range is the whole Church of God, as the evangelist's range is the wide, wide world. In New York, in London, in Paris, or Canton, a pastor is a pastor, and he has his blessed work everywhere. To imagine a pastor, confined to a certain congregation to which he is expected to discharge the functions of evangelist, teacher, elder, or bishop, is something altogether foreign to the teaching of the New Testament.

But how few real pastors are to be found in our midst! How rare is the pastor's gift, the pastor's heart! Where shall we find those who duly combine the two grand and important elements contained in the heading of this paper — "Publicly and from house to house?” A man may, perhaps, give us a brief address on the Lord's day, or a lecture on some week-day; but where is the "house to house" side of the question? Where is the close, earnest, diligent looking after individual souls day by day? Very often it happens that the public teaching shoots completely over the head; it is the house to house teaching that is sure to come home to the heart. How frequently it happens that something uttered in public is entirely misunderstood and misapplied, until the loving pastoral visit during the week supplies the true meaning and just application.

Nor is this all. How much there is in a pastor's range that the public teacher never can compass! No doubt public teaching is most important; would that we had many times more of it than we have. The teacher's work is invaluable, and when mellowed by the deep and tender affection of a pastor's heart, can go a great way indeed in meeting the soul's manifold necessities. But the loving pastor who earnestly, prayerfully, and faithfully goes from house to house, can get at the deep exercises of the soul, the sorrows of the heart, the puzzling questions of the mind, the grave difficulties of the conscience. He can enter, in the profound sympathy of an affectionate heart, into the thousand little circumstances and sorrows of the path. He can kneel down with the tried, the tempted, the crushed, and the sorrowing one before the mercy-seat, and they can pour out their hearts together, and draw down sweet consolation from the God of all grace and the Father of mercies.

The public teacher cannot do this. No doubt, if, as we have said, he has something of the pastoral element in him, he can anticipate in his public address a great deal of the soul's private exercises, sorrows, and difficulties. But he cannot fully meet the soul's individual need. This is the pastor's holy work. It seems to us that a pastor is to the soul what a doctor is to the body. He must understand disease and medicine. He must be able to tell what is the matter. He must be able to discern the spiritual condition to apply the true remedy. Ah, how few are these pastors! It is one thing to take the title and another thing to do the work.

Christian reader, we earnestly entreat you to join us in fervent believing prayer to God to raise up true pastors amongst us. We are in sad need of them. The sheep of Christ are not fed and cared for. We are occupied so much with our own affairs, that we have not time to look after the beloved flock of Christ. And even on these occasions, when too Lord's people assemble in public, how little there is for their precious souls! What long barren pauses and silence of poverty! What aimless hymns and prayers we hear! How little leading of the flock through the green pastures of Holy Scripture, and by the still waters of divine love! And then, all through the week, few loving pastoral calls, few tender solicitous inquiries after soul or body. There seems to be no time. Every moment is swallowed up in the business of providing for ourselves and our families. It is, alas! the old sad story; "All seek their own, not the things that are Jesus Christ's."

How different it was with the blessed apostle. He found time to make tents, and also to "teach publicly and from house to house." He was not only the earnest evangelist, ranging over continents and planting churches, but he was also the loving pastor, the tender nurse the skillful spiritual physician. He had a heart for Christ and for His body, the Church, and for every member of that body. Here lies the real secret of the matter. It is wonderful what a loving heart can accomplish. If I really love the Church, I shall desire its blessing and progress, and seek to promote these according to my ability.

May the Lord raise up in the midst of His people pastors and teachers after His own heart — men filled with His Spirit, and animated by a genuine love for His Church — men competent and ready to teach — "publicly and from house to house. "

"The Regions Beyond"

C. H. Mackintosh

2 Cor. 10:16

"To preach the gospel in the regions beyond you.”

These words, while they set forth the large-heartedness of the self-denying and devoted apostle, do also furnish a fine model for the evangelist, in every age. The gospel is a traveller; and the preacher of the gospel must be a traveller likewise. The divinely-qualified and divinely-sent evangelist will fix his eye upon "the World." He will embrace, in his benevolent design, the human family. From house to house; from street to street; from city to city; from province to province; from kingdom to kingdom; from continent to continent; from pole to pole. Such is the range of "the good news," and the publisher thereof "The regions beyond" must ever be the grand gospel motto. No sooner has the gospel lamp cast its cheering beams over a district, than the bearer of that lamp must think of the regions beyond. Thus the work goes on. Thus the mighty tide of grace rolls, in enlightening and saving power, over a dark world which lies in "the region of the shadow of death"

"Waft, waft, ye winds, the story,

And you, ye waters, roll,

Till, like a sea of glory,

It spreads from pole to pole."

Christian reader, are you thinking of "the regions beyond you?” This expression may, in your case, mean the next house, the next street, the next village, the next city, the next kingdom, or the next continent. The application is for your own heart to ponder; but say, are you thinking of "the regions beyond you?” I do not want you to abandon your present post, at all; or, at least, not until you are fully persuaded that your work, at that post, is done. But, remember, the gospel plough should never stand still. "Onward" is the motto of every true evangelist. Let the shepherds abide by the flocks; but let the evangelists betake themselves hither and thither, to gather the sheep. Let them sound the gospel trump, far and wide, over the dark mountains of this world, to gather together the elect of God. This is the design of the gospel. This should be the object of the evangelist, as he sighs after "the regions beyond."

[The conversion of the world is not the object of the divinely instructed evangelist, but the gathering out of a people to the Lord's name — a people for the heavens — the body of Christ — the Church of God. (Acts 15:14)]

When Caesar beheld, from the coast of Gaul, the white cliffs of Britain, he earnestly longed to carry his arms thither The evangelist, on the other hand, whose heart beats in unison with the heart of Jesus, as he casts his eye over the map of the world, longs to carry the gospel of peace into regions which have heretofore been wrapped in midnight gloom, covered with the dark mantle of superstition, or blasted beneath the withering influences of "a form of godliness without the power."

It would, I believe, be a profitable question for many of us to put to ourselves, how far we are discharging our holy responsibilities to "the regions beyond." I believe the Christian who is not cultivating and manifesting an evangelistic spirit, is in a deplorable condition. I believe, too, that the assembly which is not cultivating and manifesting an evangelistic spirit is in a dead state. One of the truest marks of spiritual growth and prosperity, whether in an individual, or in an assembly, is earnest anxiety after the conversion of souls. This anxiety will swell the bosom with most generous emotions; yea, it will break forth, in copious streams of benevolent exertion, ever flowing toward "the regions beyond." It is hard to believe that "the word of Christ" is "dwelling richly" in any one who is not making some effort to impart that word to his fellow sinners. It matters not what may be the amount of the effort; it may be to drop a few words in the ear of a friend, to give a tract, to pen a note, to breathe a prayer. But one thing is certain, namely, that a healthy vigorous Christian will be an evangelistic Christian — a teller of good news — one whose sympathies, desires, and energies, are ever going forth toward "the regions beyond." "I must preach the gospel to other cities also, for therefore am I sent” Such was the language of the divine Evangelist.

It is very doubtful whether many of the servants of Christ have not erred in allowing themselves, through one influence or another, to become too much localized — too much tied to one place. They have dropped into routine work — into a round of stated preaching, in the same place, and, in many cases, have paralyzed themselves and paralyzed their hearers also. I speak not, now, of the labors of the pastor, the elder or the teacher, which must, of course, be carried on in the midst of those who are the proper subjects of such labors. I refer more particularly to the evangelist. Such an one should never suffer himself to become localized. The world is his sphere - "the regions beyond," his motto — to gather out God's elect, his object — the current of the Spirit, his line of direction. If the reader should be one whom God has called and fitted to be an evangelist, let him remember these four things, the sphere, the motto, the object, and the line of direction which all must adopt, if they would prove fruitful laborers in the gospel field.

Finally, whether the reader be an evangelist or not, I would earnestly entreat him to examine how far he is seeking to further the gospel of Christ. We really must not stand idle. Time is short! Eternity is rapidly posting on! The Master is most worthy! Souls are most precious! The season for work will soon close! Let us, then, in the name of the Lord, be up and doing. And when we have done what we can, in the regions around, let us carry the precious gospel into "THE REGIONS BEYOND."

Go, labor on, while it is day

The world's dark night is hastening on —

Speed, speed thy work, cast sloth away;

It is not thus that souls are won.

Men die in darkness at thy side

Without a hope to cheer the tomb

Take up the torch and wave it wide,

The torch that lights time's thickest gloom.

Go on, faint not, keep watch, and pray

Be wise the erring soul to win

Go forth into the world's highway

Compel the wanderer to come in.

"Let Us Go Again"

C. H. Mackintosh

Acts 15:36

"Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do." In the preceding paper we presented to the notice of our readers, a motto for the evangelist, in the expression, "To preach the gospel in the regions beyond." This is the grand object of the evangelist; let his gift or sphere of action be what it may.

But, the pastor has his work as well as the evangelist; and we are desirous to furnish a motto for him likewise. Such a motto we have in the words, "Let us go again." We are not merely to regard this expression as the narrative of what was done, but a model of what ought to be done. If the evangelist is responsible to preach the gospel in the regions beyond, so long as there are regions to be evangelized, the pastor is responsible to "go again and visit his brethren," so long as there are brethren to be visited. The evangelist forms the interesting connection; the pastor maintains and strengthens that connection. The one is the instrument of creating that beautiful link, the other of perpetuating it. It is quite possible that the two gifts may exist in the same person, as in Paul's case; but whether this be so or not, each gift has its own specific sphere and object. The business of the evangelist is to call out the brethren; the business of the pastor is to look after them. The evangelist goes, first, and preaches the Word of the Lord; the pastor goes again and visits those upon whom that Word has taken effect. The former calls out the sheep, the latter feeds and takes care of them.

The order of these things is divinely beautiful. The Lord would not gather out His sheep and leave them to wander uncared for and unfed. This would be wholly unlike His gracious, tender, thoughtful way. Hence, He not only imparts the gift whereby His sheep are to be called into existence, but also that whereby they are to be fed and maintained. He has His own interest in them, and in every stage of their history. He watches over them, with intense solicitude, from the moment in which they hear the first quickening accents, until they are safely folded in the mansions above. His desire to gather the sheep tells itself forth in the large-heartedness of the expression, "the regions beyond"; and His desire for their well-being breathes in the words, "let us go again." The two things are intimately connected. Wherever the Word of the Lord has been preached and received, there you have the formation of mysterious, but real and most precious links between Heaven and earth. The eye of faith can discern the most beauteous link of divine sympathy between the heart of Christ in Heaven, and "every city" where "the Word of the Lord" has been preached and received. This is as true now, as it was eighteen hundred years ago. There may be many things to hinder our spiritual perception of this link; but it is there for all that. God sees it, and faith sees it likewise. Christ has His eye — an eye beaming with intense interest, and radiant with tender love — upon every city, every town, every village, every street, every house in which His Word has been received.

The assurance of this is most comforting to everyone who feels that he has, in very deed, received the Word of the Lord. Were we called upon to prove from Scripture, the truth of our assertion, we should do so by the following quotation: "And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord. And the Lord said unto him, Arise and go into the street which is called Straight, and inquire in the house of Judas for one called Saul, of Tarsus: for behold he prayeth" (Acts 9:10-11). Can aught be more touching than to hear the Lord of glory giving, with such minuteness, the address of His newly-found sheep? He gives the street, the number, so to speak, and the very occupation at the moment. His gracious eye takes in everything connected with each one of those for whom He gave His precious life. There is not a circumstance, however trivial, in the path of the very feeblest of His members, in which the blessed Lord Jesus is not interested. His name be praised for such a comforting assurance. May we be enabled to enter, more fully, into the reality and power of such a truth!

Now, our gracious Shepherd would fill the heart of each one acting under Him with His own tender care for the sheep; and He it was who animated the heart of Paul to express and carry out the design embodied in the words, "let us go again." It was the grace of Christ flowing down into the heart of Paul, and giving character and direction to the zealous service of that most devoted and laborious apostle. "I have taught you publicly and from house to house" (Acts 20:20). What an example! Think of the apostle, with all his gigantic labors, finding time to visit from house to house; and that for three years in one town!

And observe the force of the words "go again." It does not matter how often you have been there before. It may be once, twice, or thrice. This is not the question. "Let us go again," is the motto for the pastoral heart, for there is always a demand for the pastoral gift. Matters are ever and anon springing up, in the various places in which "the Word of the Lord" has been preached and received, demanding the labors of the divinely-qualified pastor. No human language could adequately set forth the value and importance of real pastoral work. Would there were more of it amongst us! It often nips in the bud evils which might grow to terrible proportions. This is, in an especial manner, true, in this day of spiritual poverty. There is immense demand — a demand on the evangelist, to think of "the regions beyond" — a demand on the pastor to "go again and visit his brethren, in every city" where "the Word of the Lord" has been preached, "and see how they do."

Reader, do you possess aught of pastoral gift? If so, think, I pray you, of those comprehensive words, "let us go again." Have you been acting on them? Have you been thinking of your "brethren" — of those "who have obtained like precious faith" — those who, by receiving "the Word of the Lord," have become spiritual brethren? Are your interests and sympathies engaged on behalf of "every city" in which a spiritual link has been formed with the Head above? Oh, how the heart longs for a greater exhibition of holy zeal and energy, of individual and independent devotedness — independent, I mean, not of the sacred fellowship of the truly spiritual, but of every influence which would tend to clog and hinder that elevated service to which each one is distinctly called, in responsibility to the Master alone. Let us beware of the trammels of cumbrous machinery, of religious routine, of false order. Let us beware, too, of indolence, of love of personal ease, of a false economy, which would lead us to attach an undue importance to the matter of expense. The silver and the gold are the Lord's, and His sheep are far more precious to Him than silver and gold. His words are, "Lovest thou Me? feed My sheep." And if only there is the heart to do this, the means will never be wanting. How often may we detect ourselves spending sums of money, unnecessarily, on the table, the wardrobe, and the library, which would be amply sufficient to carry us to "the regions beyond," to preach the gospel, or to "every city," in order to "visit our brethren!”

May the Lord grant unto us an earnest self-denying spirit, a devoted heart to Him and to His most holy service, a true desire for the spread of His gospel, and the prosperity of His people. May the time passed of our lives suffice us to have lived and labored for self and its interests, and may the time to come be given to Christ and His interests. Let us not allow our treacherous hearts to deceive us by plausible reasonings about domestic, commercial, or other claims. All such should be strictly attended to, no doubt. A well-regulated mind will never offer to God a sacrifice arising out of the neglect of any just claim. If I am at the head of a family, the claims of that family must be duly responded to. If I am at the head of a business, the claims of that business must be duly met. If I am a hired servant, I must attend to my work. To fail in any of these, would be to dishonor the Lord, instead of serving Him.

But, allowing the widest possible margin for all righteous claims, let us ask, are we doing all we can for "the regions beyond," and for "our brethren, in every city where we have preached the Word of the Lord?” Has there not been a culpable abandonment both of evangelistic and pastoral work? Have we not allowed domestic and commercial ties to act unduly upon us? And what has been the result? What have we gained? Have our children turned out well, and our commercial interests prospered? Has it not often happened that, where the Lord's work has been neglected, the children have grown up in carelessness and worldliness? And as to business, have we not often toiled all the night, and gazed on an empty net in the morning? On the other hand, where the family and the circumstances have been left, with artless confidence, in the hand of Jehovah-jireh, have they not been far better cared for? Let these things be deeply pondered, with an honest heart and a single eye, and we shall be sure to arrive at just conclusions.

I cannot lay down the pen without calling the reader's attention to the fullness of the expression, "see how they do." How very much is involved in these words! "How they do," publicly, socially, privately; "How they do," in doctrine, in association, in walk; "How they do," spiritually, morally, relatively; in a word, "how they do," in every way. And, be it well remembered, that this seeing how our brethren do must never resolve itself into a curious, prying, gossiping, busybody spirit — a spirit that wounds and heals not, that meddles and mends not. To all who would visit us in such a spirit as this, we should, assuredly, say, "be far from hence." But, to all who would carry out Acts 15:36, we desire to say "our hands, our hearts, our houses, are wide open; come in, ye blessed of the Lord. 'If ye have judged me to be faithful to the Lord, come into my house and abide.’"

O Lord, be pleased to raise up evangelists to visit "the regions beyond," and pastors to visit, again and again, "the brethren in every city."

"Lovest thou Me? ... Feed My lambs.... Lovest thou Me? . . . Shepherd My sheep" (John 21:15-16).

"And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away" (1 Peter 5:4).

Israel and the Nations

C. H. Mackintosh

Psalm 67

It would greatly tend to give clearness and definiteness to missionary effort to keep fully before our minds God's original purpose in sending the gospel to the Gentiles, or nations. This we have stated in the most distinct manner in Acts 15. "Simeon hath declared," says James, "how God at the first did visit the Gentiles, to take out of them a people for His name."

It gives no warrant for the idea, so persistently held by the professing Church, that the whole world is to be converted by the preaching of the gospel. To convert the world is one thing; to take out of the nations a people is quite another.

The latter, and not the former, is God's present work. It is what He has been doing since the day that Simon Peter opened the kingdom of heaven to the Gentile in Acts 10; and it is what He will continue to do until the moment so rapidly approaching, in which the last elect one is gathered out, and our Lord shall come to receive His people unto Himself.

Let all missionaries remember this. They may rest assured it will not clip their wings, or cripple their energies; it will only guide their movements, by giving them a divine aim and object. Of what possible use can it be for a man to propose as the end of his labors something wholly different from that which is before the mind of God? Ought not a servant to seek to do his master's will? Can he expect to please his master by pursuing other than his clearly expressed object?

It is blessedly true, that all the earth shall yet be filled with the knowledge of the Lord as the waters cover the sea. There is no question as to this. All Scripture bears witness to it. To quote the passages would literally fill a volume. All Christians are agreed on this point, and hence there is no need to adduce evidence.

But the question is, how is this grand and glorious result to be brought about? Is it the purpose of God to use the professing Church as His agent, or a preached gospel as His instrument, in the conversion of the world? Scripture says No; with a clearness which ought to sweep away every doubt.

Here let it be distinctly understood that we delight in all true missionary effort. We heartily wish God's speed to every true missionary — to everyone who has left home, and kindred, and friends, and all the comforts and privileges of civilized life, in order to carry the glad tidings of salvation into the dark places of the earth. We desire to render hearty thanks to God for all that has been accomplished in the fields of foreign missions; though we cannot approve some modes by which the work is carried on. We consider there is a lack of simple faith in God, and of subjection to the authority of Christ, and the guidance of the Holy Ghost. There is too much of human machinery, and looking to the world for aid.

But all this is not our present object. The point with which we are occupied in this brief paper is this — will God make use of the professing Church to convert the nations? We ask not, has He done so? For, were we to put the question thus, we could only receive an unqualified negative; for the professing Church has been at work for eighteen long centuries; and what is the result?

Let the reader take a glance at a missionary map, and he will see in a moment. Look at those large patches of black, designed to set forth the dismal regions over which heathenism bears sway. Look at the red, the green, the yellow, setting forth popery, the Greek church, and Mohammedanism. And where is — we say not true Christianity, but even nominal Protestantism? That is indicated by those spots of blue which, if all put together, make but a small fraction indeed. As to what even this Protestantism is we need not now stop to inquire.

What, then, say the Scriptures on the great question of the conversion of the nations? Take, for example, the lovely psalm that stands at the head of this paper. It is but one proof among a thousand, but, we need hardly say, perfectly harmonizes with the testimony of all Scripture. We give it in full.

"God be merciful unto us, and bless us; and cause His face to shine upon us; that Thy way may be known upon earth, Thy saving health among all nations. Let the people praise Thee, O God; let all the people praise Thee. O let the nations be glad, and sing for joy: for Thou shalt judge the people righteously, and govern the nations upon earth. Let the people praise Thee, O God, let all the people praise Thee. Then shall the earth yield her increase; and God, even our own God, shall bless us. God shall bless us: and all the ends of the earth shall fear Him."

Here, then, the simple truth shines before us. It is when God shall have mercy upon Israel — when He shall cause His light to shine upon Zion — then will His way be known upon earth, His saving health among all nations. It is through Israel, not through the professing Church, that God will yet bless the nations.

That the "us" of the foregoing psalm refers to Israel, no intelligent reader of Scripture needs to be told. Indeed, as we all know, the great burden of the Psalms, the Prophets, and the entire Old Testament, is Israel. There is not a syllable about the Church in the Old Testament. Types and shadows there are in which — now that we have the light of the New Testament — we can see the truth of the Church prefigured. But without that light no one could, by any possibility, find the truth of the Church in Old Testament Scripture. That great mystery was, as the inspired apostle tells us, "hid" — not in the Scriptures (for whatever is contained in the Scriptures is no longer hid, but revealed) but it was "hid in God;" and was not, and could not, be revealed until Christ, being rejected by Israel, was crucified and raised from the dead.

So long as the testimony to Israel was pending, the doctrine of the Church could not be unfolded. Hence, although at the day of Pentecost we have the beginning of the Church, yet it was not until Israel had rejected the testimony of the Holy Ghost in Stephen that a special witness was called out in the person of Paul, to whom the doctrine of the Church was committed. We must distinguish between the fact and the doctrine; indeed it is not until we reach the last chapter of the Acts that the curtain finally drops upon Israel; and Paul, the prisoner at Rome, fully unfolds the grand mystery of the Church which from ages and generations had been hid in God, but was now made manifest. Let the reader ponder Romans 16:25-26; Ephesians 3:1-11; Colossians 1:24-27.

We cannot attempt to go fully into this glorious subject here; indeed, to refer to it at all is a digression from our present line. But we deem it needful just to say thus much, in order that the reader may fully see that Psalm 67 refers to Israel; and, seeing this, the whole truth will flow into his soul, that the conversion of the nations stands connected with Israel, and not with the Church. It is through Israel, and not through the Church, that God will yet bless the nations. It is His eternal purpose that the seed of Abraham, His friend, shall yet be pre-eminent in the earth, and that all nations shall be blessed in and through them. "Thus saith the Lord of Hosts, In those days it shall come to pass, that ten men shall take hold, out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you; for we have heard that God is with you" (Zech. 8:23).

It would be an easy and a delightful task to prove from the New Testament, that, previous to the restoration and blessing of Israel, and therefore previous to the conversion of the nations, the true Church of God, the body of Christ, shall have been taken up to be forever with the Lord, in the full and ineffable communion of the Father's house; so that the Church will not be God's agency in the conversion of the Jews as a nation, any more than in that of the Gentiles. But we do not desire at this time to do more than establish the two points above stated.

The Remnant — Past and Present

C. H. Mackintosh

It is at once interesting, instructive, and encouraging to trace through Scripture the history of what is called "The Remnant." We may remark at the outset that the fact of there being a remnant proves the failure of the ostensible witness or professing body, whether Jewish or Christian. If all were faithful there would, of course, be no moral ground for a remnant, nothing to distinguish a few from the general body of professors. The remnant, at any time, will be found to consist of those who feel and own the common failure and ruin, and count on God, and cleave to His Word. These are the great characteristic marks of the remnant in every age. We have failed, but God is faithful, and His mercy is from everlasting to everlasting.

Now in tracing the history of the remnant in Old Testament times we find that the lower down we go in the nation's history, the richer the display of divine grace; and, further, the deeper the moral gloom, the brighter the flashes of individual faith. This is fraught with the most blessed encouragement for every true-hearted child of God and servant of Christ who feels and owns the ruin of the whole professing Church. It is cheering beyond expression for every faithful soul to be assured that, however the Church has failed, it is the privilege of the individual believer to enjoy as full and precious fellowship with God, and pursue as true a path of discipleship as ever was known in the brightest days of the Church's history. Let us turn to Scripture for illustration.

In 2 Chronicles 30 we have a refreshing and encouraging record of a Passover kept in the reign of Hezekiah, when the visible unity of the nation was broken up; and failure and ruin had come in. We do not attempt to quote the whole passage, much as we should like to do so, for it is most precious and soul-stirring. We merely give the closing lines as bearing upon our thesis.

"So there was great joy in Jerusalem: for since the time of Solomon the son of David king of Israel there was not the like in Jerusalem." Here then we have a lovely illustration of the grace of God meeting those of His people who owned their failure and sin and took their true place in His presence. Hezekiah and those with him were fully convinced of their low condition, and hence they did not presume to keep the Passover in the first month. They availed themselves of the provision of grace, as recorded in Numbers 9, and kept the feast in the second month. "For a multitude of the people . . . had not cleansed themselves, yet did they eat the Passover otherwise than it was written. But Hezekiah prayed for them, saying, The good Lord pardon every one that prepareth his heart to seek God, the Lord God of his fathers, though . . . not according to the purification of the sanctuary. And the Lord harkened to Hezekiah, and healed the people" (2 Chr. 30:18-20).

Here we see divine grace meeting, as it ever does, those who truly confess their failure and weakness. There was no assumption or pretension, no hardness or indifference, no attempt to hide their true condition, no setting up to be all right; no, they took their true place, and cast themselves on that exhaustless grace which never fails to meet a contrite heart.

What was the result? "The children of Israel that were present at Jerusalem kept the feast of unleavened bread seven days with great gladness: and the Levites and the priests praised the Lord day by day, singing with loud instruments unto the Lord. And Hezekiah spake comfortably [to the heart] unto all the Levites that taught the good knowledge of the Lord: and they did eat throughout the feast seven days, offering peace offerings, and making confession to the Lord God of their fathers. And the whole assembly took counsel to keep other seven days: and they kept other seven days with gladness" (2 Chr. 30:21-23).

Now we may rest assured that all this was most grateful to the heart of Jehovah, God of Israel. True there was weakness, failure, short-coming. Things were not externally what they were in Solomon's day. Doubtless many may have looked upon Hezekiah's acting as presumptuous in convening such an assembly under the circumstances. Indeed, we are told that his touching and beautiful invitation was mocked and laughed to scorn throughout Ephraim, Manasseh, and Zebulon.

Thus it is, alas! too often. The actings of faith are not understood, because the precious grace of God is not understood. But "divers of Asher and Manasseh and Zebulon humbled themselves, and came to Jerusalem," and they were richly rewarded by coming in for a feast of fat things such as had not been celebrated since the days of Solomon. There is no limit to the blessing which grace has in store for the broken and contrite heart. If all Israel had responded to Hezekiah's touching appeal, they would have shared in the blessing; but they were unbroken, and therefore unblessed! Let us all remember this; we may rest assured it has a voice and a needed lesson for us. May we hear and learn!

We shall now pass on to the reign of the pious and devoted king Josiah, when the nation was on the very eve of dissolution. Here we have a very striking and beautiful illustration of our thesis. We do not attempt to go into details, having done so elsewhere.

We shall merely quote the few closing lines. "And the children of Israel that were present kept the Passover at that time, and the feast of unleavened bread seven days. And there was no Passover like to that kept in Israel from the days of Samuel the prophet; neither did all the kings of Israel keep such a Passover as Josiah kept, and the priests, and the Levites, and all Judah and Israel that were present, and the inhabitants of Jerusalem. In the eighteenth year of the reign of Josiah was this Passover kept" (2 Chr. 35:17-19).

What a very remarkable testimony! In Hezekiah's Passover we are carried back to the brilliant reign of Solomon; but here we have something brighter still. And if it be asked what it was that threw such a halo of glory around Josiah's Passover, we believe it was the fact of its being the fruit of holy and reverent obedience to the Word of God in the midst of abounding ruin and corruption, error and confusion. The activities of faith in an obedient and devoted heart were thrown into relief by the dark background of the nation's condition.

All this is full of encouragement and comfort for every true lover of Christ. Many might have thought it very presumptuous of Josiah to pursue such a course at such a moment and under such circumstances; but it was the very reverse of presumption, as we may gather from the blessed message sent to him from the Lord by the mouth of Huldah, the prophetess; "Thus saith the Lord God of Israel concerning the words which thou hast heard; Because thy heart was tender, and thou didst humble thyself before God, when thou heardest His words against this place, and against the inhabitants thereof, and humbledst thyself before Me, and didst rend thy clothes, and weep before Me; I have even heard thee also, saith the Lord" (2 Chr. 34:26-27).

Here we have the moral basis of Josiah's remarkable career; and most assuredly there was nothing savoring of presumption therein. A contrite heart, weeping eyes, and rent garments are not the accompaniments of presumption or self-confidence. No; they are the precious results of the Word of God acting on the heart and conscience and leading to a course of deep-toned personal devotedness, most cheering and edifying to contemplate. Oh, that there were more of it amongst us! Truly the heart longs for it. May the Word of God so tell upon our whole moral being that instead of yielding to the condition of things around us we may live above it and pass through it as witnesses to the eternal reality of the truth of God and the imperishable virtues of the name of Jesus.

But we must pass on from the interesting history of Josiah, and present some further illustrations of our theme. Hardly had that beloved servant of God passed off the scene when every trace of his blessed work was swept away, and the heavy tide of judgment, long held back in the long-suffering mercy of God, rolled over the land. Jerusalem was laid in ruins, its temple burnt to the ground, and all the people who escaped were carried captive to Babylon, there to hang their harps on the willows and weep over the faded light of other days.

But, blessed forever be the God of all grace, He never leaves Himself without a witness; and hence, during the long and dreary period of Babylonish captivity, we find some most striking and beautiful proofs of the statement that the greater the ruin the richer the grace, and the deeper the gloom the brighter the flashes of individual faith. There was then, as there ever is, "a remnant according to the election of grace" — a little band of devoted men who loved the Lord and were true to His Word amid the pollutions and abominations of Babylon, and who were prepared to face the fiery furnace and the lions' den for the truth of God.

The opening chapters of the book of Daniel furnish some magnificent results of individual faith and devotedness. Look, for example, at Daniel 2:46. Where in the history of the nation of Israel have we aught more striking than what is here recorded? Earth's greatest monarch humbled before a captive exile and giving forth this wonderful testimony: "The king answered unto Daniel, and said, Of a truth it is, that your God is a God of gods, and a Lord of kings, and a revealer of secrets, seeing thou couldest reveal this secret."

But where did Daniel get the power to reveal the king's secret? Verses 17 and 18 supply the lovely answer: "Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: that they would desire mercies of the God of heaven concerning this secret." Here we have a prayer-meeting in Babylon. These dear men were of one heart and one mind. They were one in their purpose to refuse the king's meat and wine. They were resolved, by the grace of God, to tread the holy path of separation, though captive exiles in Babylon; and they got together for prayer, and received an abundant answer.

Can aught be finer than this? What an encouragement to the Lord's beloved people in darkest days to hold fast Christ's Word, and not deny His precious name! Is it not most refreshing and edifying to find amid the dark days of Babylonish captivity a few true-hearted men treading in holy fellowship the path of separation and dependence? They stood for God in the king's palace, and God was with them in the furnace and in the lions' den, and conferred upon them the high privilege of standing before the world as the servants of the Most High God. They refused the king's meat; they would not worship the king's image; they kept God's Word and confessed His name utterly regardless of consequences.

They did not say, "We must go with the times; we must do as others do; there is no need to make ourselves singular; we must outwardly conform to the public worship, the religion of the state, and hold our own private opinions all the same; we are not called to withstand the faith of the nation; being in Babylon, we must conform to Babylon's religion."

Thank God, Daniel and his beloved companions did not adopt this contemptible, time-serving policy. No! And what is more, they did not draw a plea, from the complete wreck of Israel's national polity, for lowering the standard of individual faithfulness. They felt — could not but feel, the ruin. They confessed their sin, and the sin of the nation; they felt that, so far as they were concerned, sackcloth and ashes became them; they would bow down their whole moral being beneath that solemn word, "O Israel, thou hast destroyed thyself." All this was, alas, too true; but that was no reason why they should defile themselves with the king's meat, worship the king's image, or give up the worship of the one true and living God. Ah, God was before their eyes, and Him they served and obeyed.

All this is full of the most precious teaching for all the Lord's people at the present moment. There are two special evils which we have to guard against. We must beware of ecclesiastical pretension or boasting in mere church position, without an exercised conscience and the holy fear of God. This is a terrible evil, against which every beloved child of God should most sedulously watch. We must never forget that the professing Church is a hopeless wreck, and that any human effort to restore it is a delusion. We are not called, and hence not qualified, to restore it. The Holy Ghost is nevertheless forming the body of Christ, and hastening its completion for the Lord's return.

But, on the other hand, we are not to draw a plea from the ruin of the church for laxity as to truth, or sluggishness in our personal walk. We are in great danger of this. There is no reason whatever why any child of God, or servant of Christ, should do or sanction what is wrong, or continue for an hour in association with aught that has not for its authority, "Thus saith the Lord." "Let every one that nameth the name of the Lord depart from iniquity." And what then? Stand alone? Do nothing? Not so, thanks and praise to our ever-gracious God! But "follow righteousness, faith, love, peace, with them that call on the Lord out of a pure heart" — a heart true to Christ and His interests.

But we must pursue our subject, and ask the reader to turn to Neh. 8. We have been looking at the remnant before the captivity and during the captivity; and now we are called to look at them after the captivity; brought back, by the rich mercy of God, into their own beloved land. We shall not attempt to go into details, but just take one weighty fact in illustration of our special thesis — a fact of immense importance for the whole Church of God at the present moment.

We shall quote a few verses of this lovely Scripture: "So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading.... And on the second day were gathered together the chief of the fathers of all the people, the priests, and the Levites, unto Ezra the scribe, even to understand the words of the law. And they found written in the law which the Lord had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month.... And all the congregation of them that were come again out of the captivity made booths, and sat under the booths: for since the days of Joshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness. Also day by day, from the first day unto the last day, he read in the book of the law of God. And they kept the feast seven days; and on the eighth day was a solemn assembly, according unto the manner."

This is very striking. Here we find a feeble remnant gathered round the Word of God, holding a reading-meeting, and getting to understand the truth and feel its power on the heart and conscience. And what was the result? Nothing less than the celebration of the feast of tabernacles, which had never been kept since the days of Joshua the son of Nun. Throughout the days of the judges, the days of Samuel the prophet, the days of the kings — even the brilliant days of David and Solomon — the feast of tabernacles had never been celebrated. It was reserved for a feeble company of returned exiles to keep, amid the ruins of Jerusalem, this precious and beautiful festival — the type of Israel's glorious future.

Was this presumption? Nay, it was simple obedience to the Word of God. It was written in the Book — written for them; they acted upon it. "And there was very great gladness." There was no pretension, no setting up to be anything, no boasting, no attempt to hide their true condition; they were a poor, feeble, despised remnant, taking their true place, broken, and contrite, confessing their failure, deeply conscious that it was not with them as it was in the days of Solomon, David, and Joshua. But they heard the Word of God — heard and understood — bowed to its holy authority — kept the feast. "And there was very great gladness." This surely is another striking and beautiful illustration of our theme, that the greater the ruin, the richer the grace; and the deeper the gloom, the brighter the flashes of individual faith. At all times, and in all places, the contrite and confiding heart is met by unqualified, unbounded grace.

We shall now turn, for a moment, to the last page of Old Testament Scripture — the prophecy of Malachi. Many years have rolled by since the bright days of Ezra and Nehemiah, and we have here a most sorrowful picture of Israel's condition. Alas, alas! "the down grade" has been rapidly trodden. It is the same sad story — "O Israel, thou hast destroyed thyself!" Let us quote a few sentences.

"Ye offer polluted bread upon Mine altar; and ye say, Wherein have we polluted Thee? In that ye say the table of the Lord is contemptible.... Who is there even among you that would shut the doors for naught? neither do ye kindle fire on Mine altar for naught. I have no pleasure in you, saith the Lord of hosts, neither will I accept an offering at your hand.... Ye say, The table of the Lord is polluted; and the fruit thereof, even His meat, is contemptible. Ye said also, Behold, what a weariness is it! and ye have snuffed at it, saith the Lord of hosts; and ye brought that which was torn, and the lame, and the sick; thus ye brought an offering: should I accept this of your hand? saith the Lord" (Mal. 1:7, 10, 12-13; see also Mal. 3:5-9).

What a deplorable condition of things! It is simply heart-breaking to contemplate. The public worship of God brought into utter contempt; the ministers of religion working only for hire; venality and corruption in connection with the holy service of God; every form of moral pravity practiced amongst the people. In short, it was a scene of deep moral gloom, depressing beyond expression to all who cared for the Lord's interests.

Yet, even in the midst of this terrible scene, we have a most touching and exquisite illustration of our thesis. As ever, there is a remnant — a beloved company who honored and loved the Lord, and found in Him their center, their object, their delight. "Then they that feared the Lord spake often one to another; and the Lord harkened, and heard, and a book of remembrance was written before Him for them that feared the Lord, and that thought upon His name. And they shall be Mine, saith the Lord of hosts, in that day when I make up My jewels [My special treasure]; and I will spare them, as a man spareth his own son that serveth him."

How lovely is all this! What a contrast to the general condition of things! We may range through the entire history of the nation, and find nothing like this. Where do we read of "a book of remembrance written before the Lord?" Nowhere; not even amidst the brilliant victories of Joshua and David, or the splendors of Solomon. It may be said there was no need. That is not the point. What we have to ponder is the striking fact that the words and ways of this feeble remnant, in the very midst of abounding wickedness, were so refreshing to the heart of God that He had a book of remembrance written about them. We may safely assert that the communings of these beloved ones were more grateful to the heart of God than the singers and trumpeters in Solomon's day. "They spake often one to another." "They feared the Lord, and thought upon His name." There was individual devotedness, personal attachment; they loved the Lord; and this drew them together.

Nothing can be more lovely. Would there were more of it in our midst! Those dear people were not doing anything very great or showy in man's view; but ah, they loved the Lord, they thought of Him, and their common attachment to Him drew them together to speak of Him; and this gave a charm to their reunions which gratified and refreshed the heart of God! It stood out in bright and beauteous relief from the dark background of hirelingism and heartless routine with which they were surrounded. They were not bound together by certain views or opinions which they held in common, though doubtless they had their views and opinions; neither were they held together by ritualistic services or ceremonial observances; no, they had something far better and higher than any of these things; they were drawn and knit together by deep-toned personal devotedness to the Lord, and this was agreeable to His heart. He was weary with the whole system of ritualism, but refreshed by the genuine devotedness of a few precious souls who got together as often as they could to speak one to another, and to encourage one another in the Lord.

Would that there were more of this amongst us! We long for it, and our one earnest desire in writing this paper is to promote it. We greatly dread the withering, paralyzing influence of mere formalism or religious routine — getting into a groove, and going on day after day, week after week, year after year, in a poor, cold, formal manner, most offensive to the loving heart of our adorable Lord and Saviour, who desires to be surrounded by a company of wholehearted, devoted followers, true to His name, true to His Word, true to one another for His sake, seeking to serve Him in every right way, while ardently looking out for His blessed appearing. May the Spirit of God work mightily in the hearts of all His people, healing, restoring, reviving, and maintaining a faithful company to welcome the heavenly Bridegroom! Let us cry to our gracious God day and night for this.

I am anxious to present two or three illustrations drawn from the precious pages of the New Testament. In the opening of Luke's Gospel we have a lovely picture of a remnant in the midst of a hollow, heartless profession. We listen to the spiritual heart utterances of Mary, Elizabeth, Zacharias, and Simeon. We read of Anna the prophetess, who spoke of Jesus to all who looked for redemption in Jerusalem. I remember hearing my beloved and revered old friend J.N.D. [Darby] say in reference to Anna, "I am sure I do not know how she managed to get at them at all, but she did." Yes, she did, because she loved the Lord and loved His dear people, and delighted to find them out and speak of Him. It is just our beloved remnant in Malachi over again. Nothing can be more lovely or refreshing. It was the exquisite and fragrant fruit of deep-toned love to the Lord in contrast with the wearisome forms of dead religiousness.

We shall now pass on to the Epistle of Jude. Here we find apostate Christendom in all its appalling forms of wickedness, just as in Malachi we had apostate Judaism. But our object just now is not apostate Christendom, but the Christian remnant. Thanks and praise to our gracious God, there is always a remnant marked off from the mass of corrupt profession, and characterized by genuine attachment to Christ, to His interests, and to every member of His beloved body.

It is to this remnant that the inspired apostle addresses his solemn and weighty Epistle. It is not to any special assembly, but "To them that are sanctified by God the Father, and preserved in Jesus Christ, called: mercy unto you, and peace, and love, be multiplied."

Blessed position! Precious portion! "Separated," "preserved," "called" — this is the position. "Mercy," "peace," "love" — this is the portion. And all this made sure to every true-hearted child of God on the face of the earth ere a single word is written about the overwhelming tide of apostasy which was so soon to roll over the whole professing Church.

We repeat, and would emphasize the expression, "to every true-hearted child of God." As in Israel of old, so in the professing Church, the remnant will be found to consist of those who are true to Christ, hold fast His Word in the face of everything, are devoted to His precious interests, and who love His appearing. In a word, it must be a living reality, and not mere church-membership or nominal fellowship here or there, with this or that. Moreover it is not assuming to be, but really being, of the remnant-not the name, but the spiritual power; so the apostle says, "I will know, not the speech . . . but the power." A weighty word for us all.

And now let us turn for a few moments to the precious words of exhortation addressed to the Christian remnant. May the Spirit clothe them with power to our souls!

"But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ." They are directed to the Holy Scriptures, and to these alone. It is not to human tradition of any kind; not to the Fathers; not to the decrees of general councils; not to the commandments and doctrines of men; not to any of these, or all put together, which can only bewilder, perplex, and mislead; but to the pure and precious Word of God, that perfect revelation which in His infinite goodness He has put into our hands, and which can make a little child "wise unto salvation" and make a man "perfect, thoroughly furnished unto all good works" (2 Tim. 3).

The Lord be praised for this unspeakable favour! No human language can set forth the importance of having a divinely settled authority for our path. All we want is to be absolutely and completely governed by it, to have it hidden in our hearts, acting on our consciences, forming our character, governing our conduct in everything. To give the Word of God this place is one of the marked characteristics of the Christian remnant. It is not the worthless, baseless formulary, "The Bible, and the Bible only, is the religion of Protestants." Protestantism is not the Church of God, it is not the Christian remnant.

The Reformation was the result of a blessed work of the Spirit of God; but Protestantism, in all its denominational branches, is what man has made of it. In it human organization has displaced the living work of the Spirit, and the form of godliness has displaced the power of individual faith. No mere ism, call it what you please, can ever be regarded as the Church of God or the Christian remnant. It is of the very utmost moral importance to see this. The professing Church has utterly failed, its corporate unity is hopelessly gone, just as we see in the history of Israel. But the Christian remnant is made up of all those who truly feel and own the ruin, who are governed by the Word and led by the Spirit, in separation from what is contrary to that Word, to wait for their Lord.

Let us see how all this comes out in Jude's address to the remnant. "But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life."

Here then we have a loved view of the true Christian remnant and their occupation among themselves. Nothing can be more beautiful. We may be asked, to whom does this charming passage apply? We answer, to those — whoever and wherever they are — addressed in the first verse of the Epistle: "To them that are sanctified by God the Father, and preserved in Jesus Christ, and called." Nothing can be more simple or more blessed. It is perfectly obvious that these words do not and cannot apply to mere professors; neither can they apply to any ecclesiastical body under the sun. In a word, they apply to the living members of the body of Christ. All such should be found together building up themselves on their most holy faith, praying in the Holy Ghost, keeping themselves in the love of God, and looking out for their Lord.

This is the Christian remnant, just as in Malachi 3 we have the Jewish remnant. Nothing can be more lovely. It is the position in which all true Christians should be found. There is no pretension to setting themselves up to be anything, no attempt to ignore the sad and solemn fact of the utter ruin of the professing Church. It is a Christian remnant in the midst of Christendom's ruins, true to the Person of Christ, true to His Word; knit together in true Christian love — not the love of sect, party, clique, or coterie, but love in the Spirit, love to all who love our Lord Jesus Christ in sincerity; love expressing itself in true devotedness to Christ and His precious interests; and loving ministry to all who belong to Him and seek to reflect Him in all their ways. It is not resting in mere position, regardless of condition — a terrible snare of the devil — but a healthy union of the two in a life characterized by sound principle and gracious practice; the kingdom of God established in the heart and developing itself in the whole practical career.

Such then is the position, the condition, the practice of the true Christian remnant; and we may rest assured that, where these things are realized and carried out, there will be as rich enjoyment of Christ, as full communion with God, and as bright a testimony to the glorious truth of New Testament Christianity as ever was known in the brightest days of the Church's history. In a word, there will be that which will glorify the name of God, gratify the heart of Christ, and tell with living power on the hearts and consciences of men. May God, in His infinite goodness, give us to see these bright realities in this dark and evil day — a fresh illustration of the soul-stirring fact that the greater the ruin, the richer the grace; the deeper the gloom, the brighter the flashes of individual faith.

Look for a moment at the address to the fourth of the seven churches, as given in the second chapter of Revelation. The church of Thyatira gives us the history of the Church during those long, dreary centuries of the Middle Ages, when gross darkness covered the earth, when poverty — that darkest moral blot — prevailed in the well-known character of Jezebel.

In the address to this assembly we find a marked change, indicated by three plain facts — namely: first, a remnant is for the first time addressed: secondly, the Lord's coming is for the first time introduced; and, thirdly, the hearing ear is no longer looked for in the assembly at large, but in the overcomer. Now these facts prove beyond all question that in Thyatira all hope of corporate restoration is abandoned. "I gave her space to repent . . . and she repented not." The case is hopeless as regards the professing body. But here the remnant is singled out and cheered — not with the hope of a converted world or a restored church but with the bright and blessed hope of the Lord's coming as the bright and morning star. "But unto you I say, the remnant [The word rendered "remnant" in the above passage is loipois, and is from the same root as the word "remnant" in Rom 11:5, which is limma. Both are from leipo, to leave.] in Thyatira, as many as have not this doctrine [didachen the same root as didaskein  what Jezebel was doing], and which have not known the depths of Satan, as they speak; I will put upon you none other burden. But that which ye have hold fast till I come."

Here then we have a deeply interesting view of the Christian remnant. It is not the church restored, but a distinct company clear of Jezebel's teaching and Satan's depths, and going on to the end. It is of the utmost importance that the reader should be clear in reference to the fact that the last four churches run on synchronously to the end. It simplifies the whole subject immensely, and gives us a very definite, practical view of the Christian remnant. There is no mention of a remnant until we get to Thyatira. Then all hope of corporate restoration is given up. This simple fact overturns the church of Rome from its very foundations. It is presented to us as an apostate and idolatrous system, threatened with the judgment of God: and a remnant are addressed who have nothing to do with her. So much for the boasted, universal, infallible church of Rome.

But what of Sardis? Is this the church restored? Nothing of the kind. "Thou hast a name that thou livest, and art dead." This is not a restored or reformed church, but threatened with Christ's coming as a thief, instead of being cheered with "the bright and morning star." In a word, it is Protestantism with "a name," but the works "not perfect before God." And what then? The Christian remnant. "A few names even in Sardis which have not defiled their garments; and they [He does not say thou] shall walk with Me in white: for they are worthy." We have here a vivid and most striking contrast between dead, cold, nominal profession and a few true-hearted, earnest lovers of Christ — between form and power, death and life.

In the last two assemblies we have the contrast continued, enlarged, and enforced. Philadelphia gives us a most precious picture of a company of true Christians, humble, lowly, feeble, but true to Christ; holding fast His Word, and not denying His name — Christ and His Word treasured in the heart and confessed in the life — a living reality, not a lifeless form. The moral beauty of this is excellent. The very contemplation of it is refreshing and edifying indeed. In short, it is Christ reproduced by the Holy Ghost in a beloved remnant There is no pretension to be anything, no assumption of great things. Christ is all: His Word, His name, how precious! We seem to have gathered up and concentrated here the lovely moral traits of the various remnants that have come under our notice, brought out in full blow and yielding a fragrant perfume.

Now all this is most grateful to the heart of Christ. It is not a question of great service rendered, mighty works performed, anything striking or splendid in the eyes of men. No; it is something far more precious to the Lord, namely, the deep, calm, thorough appreciation of Himself and His precious Word. This is far more to Him than the most showy services and costly sacrifices. What He looks for is a place in the heart. Without this all is worthless. But the very feeblest breathing of the heart's affections after Himself is most precious.

Let us harken to our adorable Lord as He pours out His loving heart to this dear Philadelphian company — this true Christian remnant. "These things saith He that is holy, He that is true, He that hath the key of David, He that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept My word, and hast not denied My name. Behold, I will make them of the synagogue of Satan" — those who take their stand on the boasted ground of traditional religion — "which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee" — precious, blessed fact, the basis and guarantee of all, for time and eternity! — "Because thou hast kept the word of My patience [not My power], I will also keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth" (tous katoikountas), those finding their home on the earth, in contrast to those whose citizenship is in Heaven).

The Lord Christ most graciously pledges Himself to keep His beloved assembly from the terrible hour of trial that is coming upon this whole scene. He will have His heavenly people with Himself in their heavenly home ere a single seal is opened, a trumpet sounded, or a vial poured out. All praise to His name for this bright, blessed, tranquillizing, joyful hope! May we live in the power of it while we wait for the full fruition!

But we must quote the remainder of this most exquisite address, so full of comfort and consolation. "Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of My God, and he shall go no more out: and I will write upon him the name of My God, and the name of the city of My God, new Jerusalem, which cometh down out of heaven from My God: and My new name."

Nothing can exceed the grace that shines in all this. Jehovah spoke gracious words to His beloved remnant in the days of Malachi. "They shall be Mine . . . in that day when I make up My jewels; and I will spare them, as a man spareth his own son that serveth him. Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth Him not. For, behold, the day cometh that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. But unto you that" — what? That have done great things, made great sacrifices, made a great profession, had a great name? No; but — "fear My name shall the Sun of righteousness arise with healing in His wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts" (Mal. 3:17 — Mal. 4:3).

There are points of similarity and points of contrast in the Jewish and Christian remnants which we cannot go into just now, inasmuch as our object in referring to both is to illustrate our special theme, namely, that in darkest days we find a devoted remnant dear to the heart of God, the heart of Christ, and who are addressed in the most tender and endearing terms, comforted by the most precious assurances, and cheered by the brightest hopes. This we believe to be the special subject laid upon the heart to present to the whole Church of God, for the purpose of encouraging every member of the beloved body of Christ on the face of the earth to stand apart from all that is contrary to His mind as revealed in His Word, and to be found in the position, attitude and spirit of the true Christian remnant, waiting for the coming of our beloved Lord.

One point marks the distinction between the two remnants in the clearest way. It is this: the Jewish remnant is cheered by the hope of the Sun of righteousness; whereas to the Christian remnant is granted the far higher, brighter and sweeter privilege of looking out for the bright and morning Star. A little child can understand the difference between these two things. The morning star appears in the heavens long before the sun rises; and in like manner the Church will meet her Lord as "the bright and morning Star" before the beams of the Sun of righteousness fall in healing power on the God-fearing remnant of Israel.

And now a word, in conclusion, as to Laodicea. Nothing can be more vivid or striking than the contrast between it and Philadelphia in every respect. We have here the last phase of the professing Christian body. It is just about to be spewed out as something insufferably nauseous to Christ. It is not a question of gross immorality. It may to man's eye present a very respectable appearance; but to the heart of Christ its condition is most repulsive. It is characterized by lukewarmness and indifference. "I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth."

How awfully solemn to find the professing Church in such a condition! And to think how soon we pass from the attractions of Philadelphia — so grateful to the heart of Christ, so refreshing to His spirit — to the withering atmosphere of Laodicea, where there is not a single redeeming feature! We have heartless indifference as to Christ and His interests, combined with the most deplorable self-congratulation. "Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see."

How solemn is all this! People boasting of their riches, and of their having need of nothing, and Christ outside. They have lost the sense of divine righteousness, symbolized by "gold," and practical human righteousness, as symbolized by "white raiment," and yet full of themselves and their doings — the very reverse of the dear Philadelphian company. There, He reproves nothing; here, He commends nothing. There, Christ is all; here, He is actually outside, and the Church is all. In a word, it is perfectly appalling to contemplate. We are just at the close. We have got to the last solemn phase of the Church as God's witness on the earth.

Yet even here, in the face of this most deplorable condition of things, the infinite grace and changeless love of the heart of Christ shine out in all their undimmed luster. He is outside; this tells what the Church is. But He is knocking, calling, waiting: this tells what He is, eternal and universal homage to His name! "As many as I love, I rebuke and chasten: be zealous therefore, and repent." The gold, the white raiment and the eye salve are offered. Love has various offices to discharge, various characters in which to clothe itself; but it is the same love still — "the same yesterday, and to-day, and forever," even though it has to "rebuke and chasten." Here His attitude and His action speak volumes, both as to the Church and as to Himself. "Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me."

[Here it is not to the outside sinner, but to the professing Church the Lord makes this most solemn and weighty appeal. It is not Christ knocking at the door of the sinner's heart is true as that is also), but at the door of those in the professing Church. How telling! How suggestive! Oh, may professing Christians ponder it!]

In the church of Sardis the remnant is spoken of as "a few names"; in Laodicea there is an "if" as to one; but even if there be a single hearing ear, if there be one to open the door, that one is assured of the high privilege, the immense favour, of supping with Christ — of having that precious one as Guest and Host. "I with him, and he with Me." When the corporate witness has reached the very lowest point, individual faithfulness is rewarded with intimate fellowship with the heart of Christ. Such is the infinite and everlasting love of our beloved Saviour and Lord. Oh, who would not trust Him and praise Him and love Him and serve Him?

And now, beloved Christian reader, in taking leave of you, I would earnestly and affectionately entreat you to join in petition to our ever-gracious God to stir up the hearts of His beloved people all over the world to seek a more pronounced, whole-hearted, devoted discipleship; to turn away from everything contrary to His Word; to be true to His Word and to His name in this dark and evil day; and thus realize the truth, which has passed before us in this paper, that the greater the ruin, the richer the grace; the deeper the gloom, the brighter the outshining of individual faith.

P.S. — I feel I must not let this paper go forth without adding a word on the immense importance of keeping up a full, clear, earnest gospel testimony. "Do the work of an evangelist" is a charge given by the beloved apostle from his prison at Rome to his dear son Timothy, in view of the total ruin of the professing Church; and truly the circumstances under which these words were penned impart a touching interest to them. Come what may, Timothy was to continue to announce the glad tidings of God's salvation. He might be tempted to give up in despair, and say, "All is going to pieces, people will not listen to the gospel" — "will not endure sound doctrine."

Faith says, "No; we must never give up. God's gospel must be preached to every creature under heaven. And even though men reject it, God is glorified and His heart is refreshed by the precious message of His love being told out in the ears of perishing sinners." We would encourage the heart of every beloved evangelist on the face of the earth by reminding him that however the Church has failed as God's witness to the world, yet the precious gospel tells out what He is to every poor, broken-hearted, bankrupt sinner who will only trust Him. The thought of this has cheered us during forty-eight years of evangelistic work, when the condition of the Church was heart-breaking to contemplate.

In speaking of the work of an evangelist, we must not confine it to public halls and rooms, which, of course, demand a distinct gift from the Head of the Church. We believe it is the sweet privilege of every child of God to be in a condition of soul to tell the glad tidings to individual souls in private life; and we must confess we long to see more of this. It matters not what our position in life or sphere of action may be, we should earnestly and prayerfully seek the salvation of those with whom we come in contact. If we fail in this, we are not in communion with the heart of God and the mind of Christ. In the Gospels and Acts we see a great deal of this lovely individual work. "Philip findeth Nathanael." "Andrew first findeth his own brother Simon."

We want more of this earnest, beautiful, personal work in private. It is refreshing to the heart of God. We are apt to get into a groove and rest satisfied with asking people to come to public halls and rooms — all right and good in its place, and most important. We would not pen a line to detract from the value of this service; but at the same time we cannot help feeling our sad deficiency in loving, personal dealing with souls. But this requires nearness to God in our inward life; which may well cause serious searching of our hearts before God, for it is the root of our deficiency.

May the gracious Lord stir up the hearts of all His beloved people to a more lively interest in the blessed work of evangelization, at home and abroad, in public and in private!

The Great Commission

C. H. Mackintosh

"And He said unto them, These are the words which I spake unto you while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the Prophets, and in the Psalms, concerning Me. Then opened He their understanding, that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behaved Christ to suffer, and to rise from the dead on the third day; and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. And ye are witnesses of these things. And behold, I send the promise of My Father unto you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high" (Luke 24:44-49).

Part 1

This splendid passage of Holy Scripture sets before us the great commission which the risen Lord entrusted to His apostles just as He was about to ascend into the heavens, having gloriously accomplished all His blessed work upon earth. It is truly a most wonderful commission, and opens up a very wide field of truth, through which we may range with much spiritual delight and profit. Whether we ponder the commission itself, its basis, its authority, its power, or its sphere, we shall find it all full of most precious instruction. May the blessed Spirit guide our thoughts, while we meditate, first of all, upon the commission itself.

The apostles of our Lord and Saviour Jesus Christ were specially charged to preach "repentance and remission of sins." Let us all remember this. We are prone to forget it, to the serious damaging of our preaching, and of the souls of our hearers. Some of us are apt to overlook the first part of the commission, in our eagerness, it may be, to get to the second. This is a most serious mistake. We may rest assured that it is our truest wisdom to keep close to the veritable terms in which our blessed Lord delivered His charge to His earliest heralds. We cannot omit a single point, not to say a leading branch of the commission, without serious loss in every way. Our Lord is infinitely wiser and more gracious than we are, and we need not fear to preach with all possible plainness what He told His apostles to preach, namely, "repentance and remission of sins."

Now the question is, are we all careful to maintain this very important connection? Do we give sufficient prominence to the first part of the great commission? Do we preach "repentance?"

We are not now inquiring what repentance is; that we shall do, if God permit. But, whatever it is, do we preach it? That our Lord commanded His apostles to preach it is plain; and not only so, but He preached it Himself, as we read it in Mark 1:14-15: "Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, and saying, The time is fulfilled, and the kingdom of God is at hand; repent ye and believe the gospel."

Let us carefully note this record. Let all preachers note it. Our divine Master called upon sinners to repent and believe the gospel. Some would have us to believe that it is a mistake to call upon persons dead in trespasses and sins to do anything. "How," it is argued, "can those who are dead repent? They are incapable of any spiritual movement. They must first get the power ere they can either repent or believe."

What is our reply to all this? A very simple one indeed — Our Lord knows better than all the theologians in the world what ought to be preached. He knows all about man's, condition — his guilt, his misery, his spiritual death, his utter helplessness, his total inability to think a single right thought, to utter a single right word, to do a single right act; and yet He called upon men to repent. This is quite enough for us. It is no part of our business to seek to reconcile seeming differences. It may seem to us difficult to reconcile man's utter powerlessness with his responsibility; but "God is His own interpreter, and He will make it plain." It is our happy privilege, and our bounden duty, to believe what He says, and do what He tells us. This is true wisdom, and it yields solid peace.

Our Lord preached repentance, and He commanded His apostles to preach it; and they did so constantly. Harken to Peter on the day of Pentecost. "Then Peter said unto them, Repent, and be baptised, every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost." And again, "Repent ye, therefore, and be converted, that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord." Harken to Paul also, as he stood on Mars' Hill, at Athens: "But now God commandeth all men everywhere to repent; because He hath appointed a day in which He will judge the world in righteousness, by that Man whom He hath ordained; whereof He hath given assurance unto all men, in that He hath raised Him from the dead."

So also, in his touching address to the elders of Ephesus, he says, "I kept back nothing that was profitable [blessed servant!] but have showed you, and have taught you publicly, and from house to house, testifying both to the Jews, and also the Greeks, repentance toward God, and faith toward our Lord Jesus Christ." And again, in his address to king Agrippa, he says, "Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision, but showed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent, and turn to God, and do works meet for repentance."

Now, in the face of this body of evidence —  with the example of our Lord and His apostles so fully and clearly before us — may we not very lawfully inquire whether there is not a serious defect in much of our modern preaching? Do we preach repentance as we ought? Do we assign to it the place which it gets in the preaching of our Lord, and of His early heralds? It is vanity and folly, or worse, to talk about its being legal to preach repentance, to say that it tarnishes the lustre of the gospel of the grace of God to call upon men dead in trespasses and sins to repent, and do works meet for repentance. Was Paul legal in his preaching Did he not preach a clear, full, rich, and divine gospel? Have we got in advance of Paul? Do we preach a clearer gospel than he? How utterly preposterous the notion! Well, but he preached repentance. He told his hearers that "God now commandeth all men everywhere to repent." Does this mar the gospel of the grace of God? Does it detract from its heavenly fullness and freeness? As well might you tell a farmer that it lowered the quality of his grain to plough the fallow ground before sowing.

No doubt it is of the very last possible importance to preach the gospel of the grace of God, or, if you please, the gospel of the glory, in all its fullness, clearness, and power. We are to preach the unsearchable riches of Christ — to declare the whole counsel of God, to present the righteousness of God and His salvation, without limit, condition, or hindrance of any kind — to publish the good news to every creature under heaven.

We should, in the very strongest possible manner, insist upon this. But at the same time we must jealously keep to the terms of "the great commission." We cannot depart the breadth of a hair from these without serious damage to our testimony, and to the souls of our hearers. If we fail to preach repentance, we are "keeping back" something profitable." What should we say to a husbandman, if we saw him scattering his precious grain along the beaten highway? We should justly pronounce him out of his mind. The plough-share must do its work. The fallow ground must be broken up ere the seed is sown; and we may rest assured that, as in the kingdom of nature, so in the kingdom of grace, the ploughing must precede the sowing. The ground must be duly prepared for the seed, else the operation will prove altogether defective. Let the gospel be preached as God has given it to us in His Word. Let it not be shorn of one of its moral glories; let it flow forth as it comes from the deep fountain of the heart of God, through the channel of Christ's finished work, on the authority of the Holy Ghost.

All this is not only most fully admitted but peremptorily insisted upon; but at the same time we must never forget that our Lord and Master called upon men to "repent and believe the gospel"; that He strictly enjoined it upon His holy apostles to preach repentance; and that the blessed apostle Paul, the chief of apostles, the profoundest teacher the Church has ever known, did preach repentance, calling upon men everywhere to repent and do works meet for repentance.

And here it may be well for us to inquire what this repentance is which occupies such a prominent place in "the great commission," and in the preaching of our Lord and of His apostles. If it be — as it most surely is — an abiding and universal necessity for man — if God commands all men everywhere to repent — if repentance is inseparably linked with remission of sins — how needful it is that we should seek to understand its true nature!

What, then, is repentance? May the Spirit Himself instruct us by the Word of God! He alone can. We are all liable to err — some of us have erred — in our thoughts on this most weighty subject. We are in danger, while seeking to avoid error on one side, of falling into error on the other. We are poor, feeble, ignorant, erring creatures, whose only security is in our being kept continually at the feet of our blessed Lord Jesus Christ. He alone can teach us what repentance is, as well as what it is not. We feel most fully assured that the enemy of souls and of the truth has succeeded in giving repentance a false place in the creeds, and confessions, and public teachings of Christendom; and the conviction of this makes it all the more needful for us to keep close to the living teachings of Holy Scripture.

We are not aware of any formal definition of the subject furnished by the Holy Ghost. He does not tell us in so many words what repentance is; but the more we study the Word in reference to the great question, the more deeply we feel convinced that true repentance involves the solemn judgment of ourselves, our condition, and our ways, in the presence of God; and, further, that this judgment is not a transient feeling, but an abiding condition — not a certain exercise to be gone through as a sort of title to the remission of sins, but the deep and settled habit of the soul, giving seriousness, gravity, tenderness, brokenness, and profound humility, which shall overlap, underlie, and characterize our entire course.

We seriously question if this aspect of the subject is sufficiently understood. Let not the reader mistake us. We do not mean for a moment to teach that the soul should be always bowed down under the sense of unforgiven sin. Far be the thought! But we greatly fear that some of us, in running away from legality on the question of repentance, have fallen into levity. This is a serious error. We may depend upon it that levity is no remedy for legality: were it proposed as such, we should have no hesitation in pronouncing the remedy much worse than the disease. Thank God we have His own sovereign remedy for levity, on the one hand, and legality on the other. "Truth" — insisting upon "repentance," is the remedy for the former. "Grace" — publishing "remission of sins," is the remedy for the latter. And we cannot but believe that the more profound our repentance, the fuller will be our enjoyment of remission.

We are inclined to judge that there is a sad lack of depth and seriousness in much of our modern preaching. In our anxiety to make the gospel simple, and salvation easy, we fail to press on the consciences of our hearers the holy claims of truth. If a preacher now-a-days were to call upon his hearers to "repent and turn to God, and to do works meet for repentance," he would, in certain circles, be pronounced legal, ignorant, below the mark, and such like. And yet this was precisely what the blessed apostle Paul did, as he himself tells us. Will any of our modern evangelists have the temerity to say that Paul was a legal or an ignorant preacher? We trust not. Paul carried with him the full, clear, precious gospel of God — the gospel of the grace, and the gospel of the glory. He preached the kingdom of God — He unfolded the glorious mystery of the Church — yea, that mystery was specially committed to him.

But let all preachers remember that Paul preached repentance. He called upon sinners to judge themselves — to repent in dust and ashes, as was meet and right they should. He himself had learnt the true meaning of repentance. He had not only judged himself once in a way, but he lived in the spirit of self-judgment. It was the habit of his soul, the attitude of his heart, and it gave a depth, solidity, seriousness and solemnity to his preaching of which we modern preachers know but little. We do not believe that Paul's repentance ended with the three days and three nights of blindness after his conversion. He was a self-judged man all his life long. Did this hinder his enjoyment of the grace of God or of the preciousness of Christ? Nay, it gave depth and intensity to his enjoyment.

All this, we feel persuaded, demands our most serious consideration. We greatly dread the light, airy, superficial style of much of our modern preaching. It sometimes seems to us as if the gospel were brought into utter contempt and the sinner led to suppose that he is really conferring a very great favour upon God in accepting salvation at His hands. Now we most solemnly protest against this. It is dishonoring to God, and lowering His gospel; and, as might be expected, its moral effect on those who profess to be converted is most deplorable. It superinduces levity, self-indulgence, worldliness, vanity, and folly. Sin is not felt to be the dreadful thing it is in the sight of God. Self is not judged. The world is not given up. The gospel that is preached is what may be called "salvation made easy" to the flesh — the most terrible thing we can possibly conceive — terrible in its effect upon the soul — terrible in its results in the life. God's sentence upon the flesh and the world gets no place in the preaching to which we refer. People are offered a salvation which leaves self and the world practically unjudged, and the consequence is, those who profess to be converted by this gospel exhibit a lightness and unsubduedness perfectly shocking to people of serious piety.

Man must take his true place before God, and that is the place of self-judgment, contrition of heart, real sorrow for sin, and true confession. It is here the gospel meets him. The fullness of God ever waits on an empty vessel, and a truly repentant soul is the empty vessel into which all the fullness and grace of God can flow in saving power. The Holy Ghost will make the sinner feel and own his real condition. It is He alone who can do so: but He uses preaching to this end. He brings the Word of God to bear on man's conscience. The Word is His hammer, wherewith He breaks the rock in pieces — His plowshare, wherewith He breaks up the fallow ground. He makes the furrow, and then casts in the incorruptible seed, to germinate and fructify to the glory of God. True, the furrow, how deep soever it may be, can produce no fruit. It is the seed, and not the furrow; but there must be the furrow for all that.

It is not, need we say, that there is anything meritorious in the sinner's repentance. To say so could only be regarded as audacious falsehood. Repentance is not a good work whereby the sinner merits the favour of God. All this view of the subject is utterly and fatally false. True repentance is the discovery and hearty confession of our utter ruin and guilt. It is the finding out that my whole life has been a lie, and that I myself am a liar. This is serious work. There is no flippancy or levity when a soul is brought to this. A penitent soul in the presence of God is a solemn reality; and we cannot but feel that were we more governed by the terms of "the great commission," we should more solemnly, earnestly and constantly call upon men "to repent and turn to God and do works meet for repentance" — we should preach "repentance" as well as "remission of sins."

Part 2

Since writing our last paper, we have been much interested in the way in which repentance is presented in those inimitable parables in Luke 15. There we learn, in a manner the most touching and convincing, not only the abiding and universal necessity the moral fitness in every case of true repentance — but also that it is grateful to the heart of God. Our Lord, in His marvelous reply to the scribes and Pharisees, declares that "there is joy in heaven over one sinner that repenteth." And again, "Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth."

Now this gives us a very elevated view of the subject. It is one thing to see that repentance is binding upon man, and another and very much higher thing to see that it is grateful to God. "Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." A broken heart, a contrite spirit, a repentant mind, gives joy to God.

Let us ponder this fact. The scribes and Pharisees murmured because Jesus received sinners. How little they understood Him! How little they knew of the object that brought Him down into this dark and sinful world! How little they knew of themselves! It was the "lost" that Jesus came to seek. But scribes and Pharisees did not think themselves lost. They thought they were all right. They did not want a Saviour. They were thoroughly unbroken, unrepentant, self-confident: and hence they had never afforded one atom of joy in Heaven. All the learning of the scribes, and all the righteousness of the Pharisees, could not waken up a single note of joy in the presence of the angels of God. They were like the elder son in the parable who said, "Lo, these many years do I serve thee, neither transgressed I at any time thy commandment; and yet thou never gavest me a kid, that I might make merry with my friends."

Here we have a true specimen of an unbroken heart and an unrepentant spirit a man thoroughly satisfied with himself. Miserable object! He had never touched a chord in the Father's heart — never drawn out the Father's love — never felt the Father's embrace — never received the Father's welcome. How could he? He had never felt himself lost. He was full of himself, and therefore had no room for the Father's love. He did not feel that he owed anything, and hence he had nothing to be forgiven. It rather seemed to him that his father was his debtor. "Lo, these many years do I serve thee; and yet thou never gavest me a kid." He had not received his wages.

What egregious folly! And yet it is just the same with every unrepentant soul — every one who is building upon his own righteousness. He really makes God his debtor. "I have served Thee; but I have never gotten what I earned." Miserable notion! The man who talks of his duties, his doings, his sayings, his givings, is really insulting God. But on the other hand, the man who comes with a broken heart, a contrite spirit, repentant, self-judged — that is the man who gives joy to the heart of God.

And why? Simply because such a one feels his need of God. Here lies the grand moral secret of the whole matter. To apprehend this is to grasp the full truth on the great question of repentance. A God of love desires to make His way to the sinner's heart, but there is no room for Him so long as that heart is hard and impenitent. But when the sinner is brought to the end of himself, when he sees himself a helpless, hopeless wreck, when he sees the utter emptiness, hollowness and vanity of all earthly things; when like the prodigal he comes to himself and feels the depth and reality of his need, then there is room in his heart for God, and — marvelous truth! — God delights to come and fill it. "To this man will I look." To whom? To the man who does his duty, keeps the law, does his best, lives up to his light? Nay; but "to him who is of a contrite spirit."

It will perhaps be said that the words just quoted apply to Israel. Primarily, they do; but morally they apply to every contrite heart on the face of the earth. And, further, it cannot be said that Luke 15 applies specially to Israel. It applies to all. "There is joy in the presence of the angels of God over one sinner that" — What? Does his duty? Nay, it does not even say, "that believeth." No doubt believing is essential in every case; but the interesting point here is that a truly repentant sinner causes joy in Heaven. A person may say, "I fear I do not believe." Well, but do you repent? Have your eyes been opened to see your true condition before God? Have you taken your true place before God as utterly lost? If so, you are one of those over whom there is joy in Heaven.

What gave joy to the shepherd's heart? Was it the ninety and nine sheep that went not astray? Nay, it was finding the lost sheep. What gave joy to the woman's heart? Was it the nine pieces in her possession? Nay, it was finding the one lost piece. What gave joy to the father's heart? Was it the service and the obedience of the elder son? Nay, it was getting back his lost son. A repentant, broken-hearted, returning sinner wakens up Heaven's joy. "Let us eat and be merry." Why? Because the elder son has been working in the fields and doing his duty? No; but "This my son was dead, and is alive again; he was lost, and is found."

All this is perfectly wonderful. Indeed, it is so wonderful that if we had it not from the lips of Him who is the Truth, and on the eternal page of divine inspiration, we could not believe it. But, blessed be God, there it stands, and none can gainsay it. There shines the glorious truth that a poor, self-convicted, broken-hearted, penitent, though hell-deserving sinner, gives joy to the heart of God. Let people talk as they will about keeping the law and doing their duty: it may go for what it is worth; but be it remembered there is no such clause within the covers of the volume of God — no such sentence ever dropped from the lips of our Lord Jesus Christ as "There is joy in heaven over one sinner that does his duty."

A sinner's duty! What is it? "God commandeth all men everywhere to repent." What is it that can really define our duty? Surely the divine command. Well, here it is, and there is no getting over it. God's command to all men, in every place, is to repent. His commandment binds them to do it; His goodness leads them to it; His judgment warns them to it; and, above all, and most marvelous of all, He assures us that our repentance gives joy to His heart. A penitent heart is an object of profoundest interest to the mind of God, because that heart is morally prepared to receive what God delights to bestow, namely, "remission of sins" — yea, all the fullness of divine love. A man might spend millions in the cause of religion and philanthropy, and not afford one atom of joy in Heaven. What are millions of money to God? A single penitential tear is more precious to Him than all the wealth of the universe. All the offerings of an unbroken heart are a positive insult to God; but a single sigh from the depths of a contrite spirit goes up as a fragrant incense to His throne and to His heart.

No man can meet God on the ground of duty; but God can meet any man — the very chief of sinners — on the ground of repentance, for that is man's true place; and we may say with all possible confidence that when the sinner, as he is, meets God as He is, the whole question is settled once and forever. "I said, I will confess my transgressions unto the Lord, and Thou forgavest the iniquity of my sin." The moment man takes his true place — the place of repentance — God meets him with a full forgiveness, a divine and everlasting righteousness. It is His joy to do so. It gratifies His heart and it glorifies His name to pardon, justify and accept a penitent soul that simply believes in Jesus. The very moment the prophet cried, "Woe is me; for I am undone" — "Then flew one of the seraphim with a live coal from off the altar" to touch his lips, and to purge his sins (Isa. 6:5-7).

Thus it is always. The fullness of God ever waits on an empty vessel. If I am full of myself, full of my own fancied goodness, my own morality, my own righteousness, I have no room for God, no room for Christ. "He filleth the hungry with good things; but the rich He hath sent empty away." A self-emptied soul can be filled with the fullness of God; but if God sends a man empty away, whither can he go to be filled? All Scripture, from Genesis to Revelation, goes to prove the deep blessedness as well as the moral necessity of repentance. It is the grand turning-point in the soul's history — a great moral epoch which sheds its influence over the whole of one's after life. It is not, we repeat, a transient exercise, but an abiding moral condition. We are not now speaking of how repentance is produced; we are speaking of what it is according to Scripture, and of the absolute need of it for every creature under Heaven. It is the sinner's true place; and when through grace he takes it, he is met by the fullness of God's salvation.

Here we see the lovely connection between the first and second clauses of "the great commission," namely, "repentance and remission of sins." They are inseparably linked together. It is not that the most profound and genuine repentance forms the meritorious ground of remission of sins. To say or to think so would be to set aside the atonement of our Lord Jesus Christ, for in that, and in that alone, have we the divine ground on which God can righteously forgive us our sins. This we shall see more fully when we come to consider the "basis" of "the great commission."

We are now occupied with the commission itself; and in it we see those two divinely settled facts, repentance and remission of sins. The holy apostles of our Lord and Saviour were charged to preach among all nations — to declare in the ears of every creature under heaven "repentance and remission of sins." Every man, be he Jew or Gentile, is absolutely commanded by God to repent; and every repentant soul is privileged to receive, on the spot, the full and everlasting remission of sins. And we may add, the deeper and more abiding the work of repentance, the deeper and more abiding will be the enjoyment of remission of sins. The contrite soul lives in the very atmosphere of divine forgiveness; and as it inhales that atmosphere, it shrinks with ever — increasing horror from sin in every shape and form.

Let us turn for a moment to the Acts of the Apostles, and see how Christ's ambassadors carried out the second part of His blessed commission. Hear the apostle of the circumcision addressing the Jews on the day of Pentecost. We cannot attempt to quote the whole of his address; we merely give the few words of application at the close. "Therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified both Lord and Christ."

Here the preacher bears down upon the consciences of his hearers with the solemn fact that they had proved themselves to be at issue with God Himself about His Christ. What a tremendous fact! It was not merely that they had broken the law, rejected the prophets, refused the testimony of John the Baptist; but they had actually crucified the Lord of glory, the eternal Son of God. "Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men, brethren, what shall we do? Then Peter said unto them, Repent, and be baptised every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost" (Acts 2:36-38).

Here are the two parts of the great commission brought out in all their distinctness and power. The people are charged with the most awful sin that could be committed, namely, the murder of the Son of God; they are called upon to repent, and assured of full remission of sins and the gift of the Holy Ghost. What wondrous grace shines forth in all this! The very people that had mocked and insulted the Son of God, and crucified Him, even these, if truly repentant, were assured of the complete pardon of all their sins, and of this crowning sin amongst the rest. Such is the wondrous grace of God — such the mighty efficacy of the blood of Christ — such the clear and authoritative testimony of the Holy Ghost — such the glorious terms of "the great commission."

But let us turn for a moment to Acts 3. Here the preacher, after charging his hearers with this awful act of wickedness against God, even the rejection and murder of His Son, adds these remarkable words: "And now, brethren, I wot that through ignorance ye did it, as did also your rulers. But those things, which God before had showed by the mouth of all His prophets, that Christ should suffer, He hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out."

It is not possible to conceive anything higher or fuller than the grace that shines out here. It is a part of the divine response to the prayer of Christ on the cross, "Father, forgive them, for they know not what they do." This surely is royal grace. It is victorious grace — grace reigning through righteousness. It was impossible that such a prayer should fall to the ground. It was answered in part on the day of Pentecost. It will be answered in full at a future day, for "All Israel shall be saved; as it is written, There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob."

Mark particularly the words "Those things which God before had showed . . . He hath so fulfilled." Here the preacher brings in God's side of the matter: and this is salvation. To see only man's part in the cross would be eternal judgment. To see God's part, and to rest in it is eternal life, full remission of sins, divine righteousness, everlasting glory.

The reader will doubtless be reminded here of the touching scene between Joseph and his brethren. There is a striking analogy between Acts 3 and Genesis 14. "Now therefore," says Joseph, "be not grieved, nor angry with yourselves, that ye sold me hither; for God did send me before you to preserve life.... And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance. So now it was not you that sent me hither, but God."

But when were these words uttered? Not until the guilty brethren had felt and owned their guilt. Repentance preceded the remission. "They said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us." Joseph "spake roughly" to his brethren at the first. He brought them through deep waters, and made them feel and confess their guilt. But the very moment they took the ground of repentance, he took the ground of forgiveness. The penitent brethren were met by a pardoning Joseph, and the whole house of Pharaoh was made to ring with the joy which filled the heart of Joseph on getting back to his bosom the very men that had flung him into the pit.

What an illustration of "repentance and remission of sins!" It is ever thus. It is the joy of the heart of God to forgive us our sins. He delights in causing the full tide of His pardoning love to flow into the broken and contrite heart.

Yes, if you have been brought to feel the burden of your guilt, then be assured it is your privilege this very moment to receive a divine and everlasting remission of all your sins. The blood of Jesus Christ has perfectly settled the question of your guilt, and you are now invited to rejoice in the

God of your salvation.

Part 3

We shall now turn for a few moments to the ministry of the apostle of the Gentiles, and see how he fulfilled the great commission. We have already heard him on the subject of "repentance." Let us hear him also on the great question of "remission of sins."

Paul was not of the twelve. He did not receive his commission from Christ on earth, but, as he himself distinctly and repeatedly tells us, from Christ in heavenly glory. Some have spent not a little time and pains in laboring to prove that he was of the twelve, and that the election of Matthias in Acts 1 was a mistake. But it is labor sadly wasted, and only proves an entire misunderstanding of Paul's position and ministry. He was raised up for a special object, and made the depository of a special truth which had never been made known to any one before, namely, the truth of the Church — the one body composed of Jew and Gentile, incorporated by the Holy Ghost, and linked, by His personal indwelling, to the risen and glorified Head in Heaven.

Paul received his own special commission, of which he gives a very beautiful statement in his address to Agrippa, in Acts 26, "Whereupon, as I went to Damascus, with authority and commission from the chief priests" — what a different "commission" he received ere he entered Damascus! — "at midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me. And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou Me? it is hard for thee to kick against the pricks. And I said, Who art thou, Lord? And He said, I am Jesus, whom thou persecutest." Here the glorious truth of the intimate union of believers with the glorified Man in Heaven, though not stated, is beautifully and forcibly implied.

"But rise, and stand upon thy feet, for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; delivering thee from the people and the Gentiles, unto whom now I send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive remission of sins" (the same word as in the commission to the twelve in Luke 24) "and inheritance among them which are sanctified, by faith that is in Me."

["By faith" is connected with remission of sins and inheritance among the sanctified.]

What depth and fullness in these words! What a comprehensive statement of man's condition! What a blessed presentation of the resources of divine grace! There is a very remarkable harmony between this commission to Paul and that to the twelve in Luke 24. It will perhaps be said there is nothing about repentance. True, the word does not occur; but we have the moral reality, and that with singular force and fullness. What mean the words, "To open their eyes?” Do they not most certainly involve the discovery of our condition? Assuredly. A man who has his eyes opened is brought to the knowledge of himself, the knowledge of his condition, the knowledge of his ways; and this is true repentance. It is a wonderful moment in a man's history when his eyes are opened. It is the grand crisis, the momentous epoch, the one turning-point. Till then he is blind — morally and spiritually blind. He cannot see a single divine object. He has no perception of anything pertaining to God, to Christ, to Heaven.

This is truly humbling to proud human nature. Think of a clear-headed, highly educated, deeply learned, intellectual man, a profound thinker, a powerful reasoner, a thorough philosopher, who has won the honors, the medals, the degrees, that this world's universities can bestow; and yet he is blind to everything spiritual, heavenly, divine. He gropes in moral darkness. He thinks he sees, assumes the right to judge and pronounce upon things, even upon Scripture and upon God Himself. He undertakes to decide what is fitting for God to say and to do. He sets up his own mind as the measure in the things of God. He reasons upon immortality, upon eternal life, and eternal punishment. He deems himself perfectly competent to give judgment in reference to all these solemn and weighty matters; and all the while his eyes have never been opened. How much is his judgment worth? Nothing! Who would take the opinion of a man who, if his eyes were only opened, would reverse that opinion in reference to everything heavenly and divine? Who would think for a moment of being guided by a blind man?

But how do we know that every man in his natural, unconverted state is blind? Because, according to Paul's commission, the very first thing which the gospel is to do for him is "to open his eyes." This proves, beyond all question, that he must be blind. Paul was sent to the people and to the Gentiles — that is, to the whole human family — to open their eyes. This proves, to a divine demonstration, that all are by nature blind.

But there is more than this. Man is not only blind, but he is in "darkness." Supposing for a moment that a person has his eyesight, of what use is it to him if he is in the dark? It is the double statement as to man's state and position. As to his state, he is blind. As to his position, he is in darkness; and when his eyes are opened, and divine light streams in upon his soul, he then judges himself and his ways according to God. He sees his folly, his guilt, his rebellion, his wild, infidel reasonings, his foolish notions, the vanity of his mind, his pride and ambition, his selfishness and worldliness — all these things are judged and abhorred. He repents, and turns right round to the One who has opened his eyes and poured in a flood of living light upon his heart and conscience.

Further, not only is man — every man — Jew and Gentile, blind and in darkness, but, as if to give the climax of all, he is under the power of Satan. This gives a terrible idea of man's condition. He is the slave of the devil. He does not believe this. He imagines himself free — thinks he is his own master — fancies he can go where he pleases, do what he likes, think for himself, speak and act as an independent being. But he is the bondslave of another, he is sold under sin, Satan is his lord and master. Thus Scripture speaks, and it cannot be broken. Man may refuse to believe, but that cannot in the least change the fact. A condemned criminal at the bar may refuse to believe the testimony from the witness table, the verdict from the jury-box, the sentence from the bench; but that in nowise alters his terrible condition. He is a condemned criminal all the same.

So with man as a sinner; he may refuse the plain testimony of Scripture, but that testimony remains notwithstanding. Even if the thousand millions that people this globe were to deny the truth of God's Word, that Word would still stand unmoved. Scripture does not depend for its truth upon man's belief. It is true whether he believes it or not. Blessed forever is the man who believes; doomed forever is the man who refuses to believe; but the Word of God is settled forever in Heaven, and it is to be received on its own authority, apart from all human thoughts for or against it.

This is a grand fact, and one demanding the profound attention of every soul. Everything depends upon it. The Word of God claims our belief because it is His Word. If we want any authority to confirm the truth of God's Word, we are in reality rejecting God's Word altogether, and resting on man's word. A man may say, "How do I know that the Bible is the Word of God?" We reply, It carries its own divine credentials with it; and if these credentials do not convince, all the human authority under the sun is perfectly worthless. If the whole population of the earth were to stand before me, and assure me of the truth of God's Word, and that I were to believe on their authority, it would not be saving faith at all. It would be faith in men, and not faith in God; but the faith that saves is the faith that believes what God says because God says it.

It is not that we undervalue human testimony, or reject what are called the external evidences of the truth of the Holy Scripture. All these things must go for what they are worth; they are by no means essential in laying the foundation of saving faith. We are perfectly sure that all genuine history, all true science, all sound human evidence, must go to establish the divine authenticity of the Bible; but we do not rest our faith upon them, but upon the Scriptures to which they bear witness; for if all human evidence, all science, and every page of history, were to speak against Scripture, we should utterly and absolutely reject them; reverently and implicitly believe it. Is this narrow? Be it so. It is the blessed narrowness in which we gladly find our peace and our portion forever. It is the narrowness that refuses to admit the weight of a feather as an addition to the Word of God. If this be narrowness — we repeat it with emphasis, and from the very center of our ransomed being — let it be ours forever.

If to be broad we must look to man to confirm the truth of God's Word, then away with such broadness; it is the broad way that leadeth straight down to hell. No, your life, your salvation, your everlasting peace, blessedness and glory, depend upon your taking God at His Word, and believing what He says because He says it. This is faith — living, saving, precious faith. May you possess it!

God's Word, then, most distinctly declares that man in his natural, unrenewed, unconverted state is Satan's bondslave. It speaks of Satan as "the god of this world," as "the prince of the power of the air, the spirit that now worketh in the children of disobedience." It speaks of man as "led captive by the devil at his will." Hence, in Paul's commission, the third thing which the gospel is to do is to turn man from "the power of Satan to God." Thus his eyes are opened; divine light comes streaming in; the power of Satan is broken, and the delivered one finds himself, peacefully and happily, in the presence of God. Like the demoniac in Mark 5, he is delivered from his ruthless tyrant, his cruel master; his chains are broken and gone; he is clothed and in his right mind, and sitting at the feet of Jesus.

What a glorious deliverance! It is worthy of God in every aspect of it, and in all its results. The poor blind slave, led captive by the devil, is set free; and not only so, but he is brought to God, pardoned, accepted, and endowed with an eternal inheritance among the sanctified. And all this is by faith, through grace. It is proclaimed in the gospel of God to every creature under heaven — not one is excluded. The great commission, whether we read it in Luke 24 or in Acts 26, assures us that this most precious, most glorious salvation is unto all.

Let us listen for a moment to our apostle as he discharges his blessed commission in the synagogue at Antioch of Pisidia. Most gladly would we transcribe the whole of his precious discourse, but our limited space compels us to confine ourselves to the powerful appeal at the end. "Be it known unto you therefore, men and brethren, that through this Man" (Jesus Christ, crucified, risen, and glorified) "is preached" — not promised in the future, but preached now, announced as a present reality — is preached "unto you the remission of sins. And by Him all who believe are justified from all things, from which ye could not be justified by the law of Moses."

From these words we learn, in the clearest possible manner, that every soul in that synagogue was called upon, there and then, to receive into his heart the blessed message which fell from the preacher's lips. Not one was excluded. "Unto you is the word of this salvation sent." If anyone had asked the apostle if the message was intended for him, what would have been the reply? "Unto you is the word of this salvation sent." Was there no preliminary question to be settled? Not one. All the preliminaries had been settled at the cross. Was there no question as to election or predestination? Not a syllable about either in the whole range of this magnificent and comprehensive discourse.

Is there no such question? Not in that "great commission" whereof we speak. No doubt the grand truth of election shines in its proper place on the page of inspiration. But what is its proper and divinely appointed place? Most assuredly not in the preaching of the evangelist, but in the ministry of the teacher or pastor. When the apostle sits down to instruct believers, we hear such words as these: "Whom He did foreknow, He also did predestinate ..." And again: "Knowing, brethren beloved, your election of God."

Let it never be lost sight of, when he stands up as an ambassador of Christ, the herald of salvation, he proclaims in the most absolute and unqualified manner a present, a personal, a perfect salvation to every creature under heaven; and everyone who heard him was responsible there and then to believe. And every one who reads him now is equally so. If anyone had presumed to tell the preacher that his hearers were not responsible, that they were powerless, and could not believe — that it was only deceiving them to call upon them to believe — what would have been his reply? We think we are warranted in saying that a full and overwhelming reply to this, and every such preposterous objection, is wrapped up in the solemn appeal with which the apostle closes his address, "Beware, therefore, lest that come upon you which is spoken of in the prophets: Behold, ye despisers, and wonder, and perish; for I work a work in your days, a work which ye shall in no wise believe though a man declare it unto you."

Part 4

Having in the former papers dwelt a little upon the terms of "the great commission," we shall now, in dependence upon divine teaching, seek to unfold the truth as to the basis.

It is of the greatest importance to have a clear understanding of the solid ground on which "repentance and remission of sins" are announced to every creature under heaven. This we have distinctly laid down in our Lord's own words, "It behooved Christ to suffer, and to rise from the dead the third day."

Here lies, in its impregnable strength, the foundation of the glorious commission whereof we speak. God — blessed forever be His holy name — has been pleased to set before us with all possible clearness the moral ground on which He commands all men everywhere to repent, and the righteous ground on which He can proclaim to every repentant soul the perfect remission of sins.

We have already had occasion to guard the reader against the false notion that any amount of repentance on the part of the sinner could possibly form the meritorious ground of forgiveness. But inasmuch as we write for those who may be ignorant of the foundations of the gospel, we feel bound to put things in the very simplest possible form, so that all may understand. We know how prone the human heart is to build upon something of our own — if not upon good works, at least upon our penitential exercises. Hence, it becomes our bounden duty to set forth the precious truth of the atoning work of our Lord Jesus Christ as the only righteous ground of the forgiveness of sins.

True, all men are commanded to repent. It is meet and right that they should. How could it be otherwise? How can we look at that accursed tree on which the Son of God bore the judgment of sin and not see the absolute necessity of repentance? How can we harken to that solemn cry breaking forth from amid the shadows of Calvary, "My God, My God, why hast Thou forsaken Me?" and not own, from the deepest depths of our moral being, the moral fitness of repentance?

If indeed sin is so terrible, so absolutely hateful to God, so perfectly intolerable to His holy nature, that He had to bruise His well beloved and only begotten Son on the cross in order to put it away, does it not well become the sinner to judge himself, and repent in dust and ashes? Had the blessed Lord to endure the hiding of God's countenance because of our sins, and we not be broken, self-judged and subdued on account of these sins? Shall we with impenitent heart hear the glad tidings of full and free forgiveness of sins — a forgiveness which cost nothing less than the unutterable horrors and agonies of the cross? Shall we, with flippant tongue, profess to have peace — a peace purchased by the ineffable sufferings of the Son of God? If it was absolutely necessary that Christ should suffer for our sins, is it not morally fitting that we should repent of them?

Nor is this all. It is not merely that it becomes us, once in a way, to repent. There is far more than this. The spirit of self-judgment, genuine contrition and true humility must characterize everyone who enters at all into the profound mystery of the sufferings of Christ. Indeed, it is only as we contemplate and deeply ponder those sufferings that we can form anything approaching to a just estimate of the hatefulness of sin on the one hand, and the divine fullness and perfectness of remission on the other. Such was the hatefulness of sin, that it was absolutely necessary that Christ should suffer; but — all praise to redeeming love! — such were the sufferings of Christ, that God can forgive us our sins according to the infinite value which He attaches to those sufferings. Both go together; and both, we may add, exert a formative influence, under the powerful ministry of the Holy Ghost, on the Christian character from first to last. Our sins are all forgiven; but "it behooved Christ to suffer"; and hence, while our peace flows like a river, we must never forget the soul-subduing fact that the basis of our peace was laid in the ineffable sufferings of the Son of God.

This is most needful, owing to the excessive levity of our hearts. We are ready enough to receive the truth of the remission of sins, and then go on in an easy, self-indulgent, world-loving spirit, thus proving how feebly we enter into the sufferings of our blessed Lord, or into the real nature of sin. All this is truly deplorable, and calls for the deepest exercise of soul.

There is a sad lack amongst us of that real brokenness of spirit which ought to characterize those who owe their present peace and everlasting felicity and glory to the sufferings of Christ. We are light, frivolous, and self-willed. We avail ourselves of the death of Christ to save us from the consequences of our sins, but our ways do not exhibit the practical effect of that death in its application to ourselves. We do not walk as those who are dead with Christ — who have crucified the flesh with its affections and lusts — who are delivered from this present evil world. In a word, our Christianity is sadly deficient in depth of tone; it is shallow, feeble, and stunted. We profess to know a great deal of truth; but it is to be feared it is too much in theory — therefore not turned to practical account as it should be.

It may, perhaps, be asked, What has all this to do with "the great commission?” It has to do with it in a very intimate way. We are deeply impressed with a sense of the superficial way in which the work of evangelization is carried on at the present day. Not only are the terms of the great commission overlooked, but the basis seems to be little understood. The sufferings of Christ are not duly dwelt upon and unfolded. The atoning work of Christ is presented in its sufficiency for the sinner's need — and no doubt this is a signal mercy. We have to be profoundly thankful when preachers and writers hold up the precious blood of Christ as the sinner's only plea, instead of preaching up rites, ceremonies, sacraments good works (falsely so-called), creeds, churches, religious ordinances, and such-like delusions.

All this is most fully admitted. But at the same time we must give expression to our deep and solemn conviction that much of our modern evangelical preaching is extremely shallow and bald; and the result of that preaching is seen in the light, airy, flippant style of many of our so-called converts. Some of us seem so intensely anxious to make everything so easy and simple for the sinner that the preaching becomes extremely one-sided.

Thanks be to God, He has indeed made all easy and simple for the needy, broken-hearted, penitent sinner. He has left him nothing to do, nothing to give. It is "to him that worketh not, but believeth on Him that justifieth the ungodly." It is not possible for any evangelist to go too far in stating this side of the question. No one can go beyond Rom. 4:5 in setting forth salvation by free grace, through faith, without works of any sort or description.

But then, we must remember that the blessed apostle Paul — the greatest evangelist that ever lived, except his divine Master — did not confine himself to this one side; and neither should we. He pressed the claims of divine holiness. He called upon sinners to judge themselves, and he called upon believers to subdue and deny themselves. He did not preach a gospel that left people at ease in the world, satisfied with themselves, and occupied with earthly things. He did not tell people that they were saved from the flames of hell and were therefore free to enjoy the follies of earth.

This was not Paul's gospel. He preached a gospel which, while it fully met the sinner's deepest need, did also most fully maintain God's glory — a gospel which, while it came down to the very lowest point of the sinner's condition, did not leave him there. Paul's gospel not only set forth a full, clear unqualified, unconditional, present forgiveness of sins, but also, just as fully and clearly, the condemnation of sin, and the believer's entire deliverance from this present evil world. The death of Christ, in Paul's gospel not only assured the soul of complete deliverance from the just consequences of sins, as seen in the judgment of God in the lake of fire, but it also set forth, with magnificent fullness and clearness, the complete snapping of every link with the world, and entire deliverance from the present power and rule of sin.

Now, here is precisely where the lamentable deficiency and culpable one-sidedness of our modern preaching are so painfully manifest. The gospel which one often hears nowadays is, if we may be allowed to use of such a term, a carnal, earthly, worldly gospel. It offers a kind of ease, but it is fleshly, worldly ease. It gives confidence, but it is rather a carnal confidence than the confidence of faith. It is not a delivering gospel. It leaves people in the world, instead of bringing them to God.

What must be the result of all this? We can hardly bear to contemplate it. We greatly fear that, should our Lord tarry, the fruit of much of what is going on around us will be a terrible combination of the very highest profession with the very lowest practice. It cannot be otherwise. High truth taken up in a light, carnal spirit tends to lull the conscience and quash all godly exercise of soul as to our habits and ways in daily life. In this way people escape from legality only to plunge into levity, and truly the last state is worse than the first.

We earnestly hope that the Christian reader may not feel unduly depressed by the perusal of these lines. God knows we would not pen a line to discourage the feeblest lamb in all the precious flock of Christ. We desire to write in the divine presence. We have entreated the Lord that every line of this paper, and of all our papers, should come directly from Himself to the reader.

Hence, therefore, we must ask the reader — and we do so most faithfully and affectionately — to ponder what is here put before him. We cannot hide from him the fact that we are most seriously impressed with the condition of things around us. We feel that the tone and aspect of much of the so-called Christianity of this our day are such as to awaken the gravest apprehension in the mind of every thoughtful observer. We perceive a terribly rapid development of the features of the last days, as detailed by the pen of inspiration. "This know also that, in the last days, perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasure rather than lovers of God, having a form of godliness, but denying the power thereof from such turn away" (2 Tim. 3:1-5).

What an appalling picture! How solemn to find the same evils that characterize the heathen, as recorded in Rom. 1, reproduced in connection with the profession of Christianity! Should not the thought of this awaken the most serious apprehensions in the mind of every Christian? Should it not lead all who are engaged in the holy service of preaching and teaching amongst us to examine themselves closely as to the tone and character of their ministry, and as to their own private walk and ways? We want a more searching style of ministry on the part of evangelists and teachers. There is a lack of hortatory and prophetic ministry. By prophetic ministry, we mean that which brings the conscience into the immediate presence of God. (See 1 Cor. 14:1-3, 23-26.)

In this we are lamentably deficient. There is a vast amount of objective truth in circulation amongst us — more, perhaps, than ever since the days of the apostles. Books and periodicals by hundreds and thousands, tracts by thousands and millions, are sent forth annually.

Do we object to this? Nay; we bless God for it. But we cannot shut our eyes to the fact that by far the largest proportion of this vast mass of literature is addressed to the intelligence, and not enough to the heart and conscience. Now, while it is quite right to enlighten the understanding, it is quite wrong to neglect the heart and conscience. We feel it to be a most serious thing to allow the intelligence to outstrip the conscience — to have more truth in the head than in the heart — to profess principles which do not govern the practice. Nothing can be more dangerous. It tends to place us directly in the hands of Satan. If the conscience be not kept tender, if the heart be not governed by the fear of God, if a broken and contrite spirit be not cultivated, there is no telling what depths we may plunge into. When the conscience is kept in a sound condition, and the heart is humble and true, then every fresh ray of light that shines in upon the understanding, ministers strength to the soul and tends to elevate and sanctify our whole moral being.

This is what every earnest spirit must crave. All true-hearted Christians must long for increased personal holiness, more likeness to Christ, more genuine devotedness of heart, a deepening, strengthening and expanding of the kingdom of God in the soul — that kingdom which is righteousness, and peace, and joy in the Holy Ghost.

May we all have grace to seek after these divine realities! May we diligently cultivate them in our own private life, and seek in every possible way to promote them in all those with whom we come in contact! Thus shall we in some measure stem the tide of hollow profession around us, and be a living testimony against the powerless form of godliness so sadly dominant in this our day.

Christian reader! art thou one with us in this current of thought and feeling? If so, then let us most earnestly entreat thee to join us in earnest prayer to God that He will graciously raise our spiritual tone by drawing us closer to Himself, and filling our hearts with love to Him and earnest desire for the promotion of His glory, the progress of His cause, and the prosperity of His people.

Part 5

In handling our subject, we have yet to consider the authority and the sphere of "the great commission;" but ere proceeding to treat of these we must dwell a little longer on the basis. The commission is truly a great one, and would need a solid foundation on which to rest it; and such it has, blessed be God, in the atoning death of His Son. Nothing less than this could sustain such a magnificent fabric; but the grace that planned the commission has also laid the foundation; so that a full remission of sins can be preached among all nations, inasmuch as God has been glorified, in the death of Christ, as to the entire question of sin.

This is a grand point for the reader to seize. It lies at the very foundation of the Christian system. It is the keystone of the arch of divine revelation. God has been glorified as to sin. His judgment has been executed upon it. The claims of His throne have been vindicated as to it. The insult offered to His divine majesty has been flung back in the enemy's face. If the sweet story of remission of sins had never fallen upon a human ear or entered a human heart, the divine glory would none the less have been most perfectly maintained.

The Lord Jesus Christ did, by His most precious death, wipe off the stain which the enemy sought to cast upon the eternal glory of God. A testimony has been given in the cross, to all created intelligence, as to God's thoughts about sin. It can there be seen, with all possible clearness, that a single trace of sin can never enter the precincts of the divine presence. God is of purer eyes than to behold evil, and cannot look on iniquity. Sin, wherever found, must be met by divine judgment.

Where does all this come most fully and forcibly out? Assuredly in the cross. Harken to that solemn and most mysterious cry, "My God, My God, why hast Thou forsaken Me?" What means this wondrous inquiry? Who is the speaker? Is he one of Adam's fallen posterity? Is he a sinner? Surely not; for were he such, there would be no moral force whatever in the question. There never was a sinner on the face of this earth who, so far as he was personally concerned, did not richly deserve to be forsaken of a holy, sin-hating God. This must never be forgotten. Some people entertain most foolish notions as to this point. They have, in their own vain imagination, invented a god to suit themselves — one who will not punish sin — one who is so tender, so kind, so benevolent, that he will connive at evil and pass it over as though it were nothing.

Now, nothing is more certain than that this god of the human imagination is a false one, just as false as any of the idols of the heathen. The God of the Bible, the God of Christianity, the God whom we see at the cross, is not like this. Men may reason as they will; but sin must be condemned — it must be met by the just and inflexible judgment of a sin-hating God.

We repeat the question, Who uttered those words at the opening of Ps. 22? If He was not a sinner, who was he? Wonderful to declare, He was the only spotless, perfectly holy, pure and sinless Man that ever trod this earth. He was more. He was the eternal Son of the Father, the object of God's ineffable delight, who had dwelt in His bosom from all eternity, "the brightness of His glory and the exact expression of His substance."

Yet He was forsaken of God! yes, that holy and perfect One, who knew no sin, whose human nature was absolutely free from every taint, who never had a single thought, never uttered a single word, never did a single act that was not in the most perfect harmony with the mind of God; whose whole life, from Bethlehem to Calvary, was a perfect sacrifice of sweetest odor presented to the heart of God. Again and again we see Heaven opening upon Him, and the voice of the Father is heard giving expression to His infinite complacency in the Son of His bosom. And yet, He it is whose voice is heard in that bitter cry, "My God, My God, why hast Thou forsaken Me?"

Marvelous question! It stands alone in the annals of eternity. No such question had ever been asked before; no such question has ever been asked since; and no such question can ever be asked again. Whether we consider the One who asked the question, or the One of whom it was asked, or the answer, we must admit that it is perfectly unique. That God should forsake such an One is the most profound and marvelous mystery that could possibly engage the attention of men or angels. Human reason cannot fathom its depths. No created intelligence can comprehend its mighty compass.

Yet there it stands, a stupendous fact before the eye of faith. Our blessed Lord Himself assures us that it was absolutely necessary. "Thus it is written, and thus it behooved Christ to suffer." But why was it necessary? Why should the only perfect, sinless, spotless Man have to suffer? Why should He be forsaken of God? The glory of God, the eternal counsels of redeeming love, man's guilty, ruined, helpless condition — all these things rendered it indispensable that Christ should suffer. There was no other way in which the divine glory could be maintained; no other way in which the claims of the throne of God could be answered; no other way in which Heaven's majesty could be vindicated; no other way in which the eternal purposes of love could be made good; no other way in which sin could be fully atoned for, and finally taken away out of God's creation; no other way in which sins could be forgiven; no other way in which Satan and all the powers of darkness could be thoroughly vanquished; no other way in which God could be just, and yet the Justifier of any poor ungodly sinner; no other way in which death could be deprived of its sting, or the grave of its victory; no other way in which any or all of these grand results could be reached save by the sufferings and death of our adorable Saviour, our Lord Jesus Christ.

But, blessed forever be His holy name, He went through it all. He went down under the heavy billows and waves of God's righteous wrath against sin. He took the sinner's place, stood in his stead, sustained the judgment, paid the penalty, died the death, answered every question, met every demand, vanquished every foe; and having done all, He ascended into the heavens and took His seat on the throne of God, where He is now crowned with glory and honor as the divine and all-glorious Accomplisher of the entire work of man's redemption.

Such, then, is the basis of "the great commission" whereof we speak. Need we wonder at the terms, when we contemplate the basis? Can there be anything too good, anything too great, anything too glorious, for the God of all grace to bestow upon us poor sinners of the Gentiles, seeing He has been so fully glorified in the death of Christ? That most precious death furnishes a divinely righteous ground on which our God can indulge the deep and everlasting love of His heart in the perfect remission of our sins. It has removed out of the way every barrier to the full flood-tide of redeeming love which can now flow through a perfectly righteous channel, to the very vilest sinner that repents and believes in Jesus.

A Saviour-God can now publish a full and immediate remission of sins to every creature under heaven. There is positively no hindrance. God has been glorified as to the question of sin; and the time is coming when every trace of sin shall be forever obliterated from His fair creation, and those words of John the Baptist shall have their full accomplishment, "Behold the Lamb of God that taketh away the sin of the world." Meanwhile, the heralds of salvation are commanded to go forth to the ends of the earth and publish, without let or limitation perfect remission of sins to every soul that believes. It is the joy of God's heart to pardon sins; and it is due to the One who bore the judgment of sin on the cross that in His name forgiveness of sins should be thus freely published, fully received, and abidingly enjoyed.

But what of those who reject this glorious message — who shut their ears against it and turn away their hearts from it? This is the solemn question. Who can answer it? Who can attempt to set forth the eternal destiny of those who die in their sins, as all must who refuse God's only basis of remission? Men may reason and argue as they will; but all the reasoning and argument in the world cannot set aside the Word of God, which assures us in manifold places, and in terms so plain as to leave no possible ground for questioning, that all who die in their sins — all who die out of Christ — must inevitably perish eternally must bear the consequences of their sins, in the lake that burneth with fire and brimstone.

To quote the passages in proof of the solemn truth of eternal punishment would require a small volume. We cannot attempt it here; nor is it necessary, inasmuch as we have gone into the subject again and again in other places.

We would here put a question which arises naturally out of our present thesis. It is this: Was Christ judged, bruised, and forsaken on the cross — did God visit His only begotten and well beloved Son with the full weight of His righteous wrath against sin — and shall impenitent sinners escape? We solemnly press this question on all whom it may concern. Men talk of its being inconsistent with the idea of divine goodness, tenderness and compassion that God should send any of His creatures to hell. We reply, Who is to be the judge? Is man competent to decide as to what is morally fitting for God to do? And further, we ask, What is to be the standard of judgment? Anything that human reason can grasp? Assuredly not. What then? The cross on which the Son of God died, the Just for the unjust — this, and this only, is the great standard by which to judge the question as to sin's desert.

Who can harken to that bitter cry emanating from the broken heart of the Son of God, "My God, My God, why hast Thou forsaken Me?" and question the eternal punishment of all who die in their sins? Talk of tenderness, goodness, and compassion! Where do these shine out most brightly and blessedly? Surely in "the great commission" which publishes full and free forgiveness of sins to every creature under heaven. But would it be just, or good, or compassionate, to suffer the rejecter of Christ to escape? If we would see the goodness, kindness, mercy and deep compassion of God, we must look at the cross. "He spared not His own Son, but delivered Him up for us all." "It pleased Jehovah to bruise Him. He hath put Him to grief." "He hath made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him."

If men reject all this, and go on in their sins, in their rebellion, in their infidel reasonings and impious speculations — what then? If men maintain that suffering for sin is not necessary, and that there is another and a better way of disposing of the matter —  what then? Our Lord declared in the ears of His apostles that "it was necessary that Christ should suffer" — that there was no other way possible by which the great question could be settled. Whom are we to believe? Was the death of Christ gratuitous? Was His heart broken for nothing? Was the cross a work of supererogation? Did Jehovah bruise His Son and put Him to grief for an end which might be gained some other way?

How monstrous are the reasonings, or rather the ravings, of infidelity! Infidel doctors begin by throwing overboard the Word of God — that peerless and perfect revelation; and then, when they have deprived us of our divine guide, with singular audacity, they present themselves before us, and undertake to point out for us a more excellent way; and when we inquire what that way is, we are met by a thousand and one fine-spun theories, no two of which agree in anything save in shutting out God and His Word.

True, they talk plausibly about a God; but it is a God of their own imagination — one who will connive at sin — who will allow them to indulge in their lusts, and passions, and pleasures, and then take them to a heaven of which they really know nothing. They talk of mercy, and kindness, and goodness; but they reject the only channel through which these can flow, namely, the cross of our Lord Jesus Christ. They speak not of righteousness, holiness, truth, and judgment to come. They would fain have us to believe that God put Himself to needless cost in delivering up His Son. They would ignore that marvelous transaction which stands alone in the entire history of the ways of God — the atoning death of His Son. In one word, the grand object of the devil, in all the skeptical, rationalistic and infidel theories that have ever been propounded in this world, is to shut out completely the Word of God, the Christ of God, and God Himself.

We solemnly call upon all our readers, specially our young friends, to ponder this. It is our deep and thorough conviction that the harboring of a single infidel suggestion is the first step on that inclined plane which leads straight down to the dark and terrible abyss of atheism — down to the blackness of darkness forever.

We shall have occasion to recur to the foregoing line of thought when we come to consider the authority on which "the great commission" comes to us. We have been drawn into it by the sad fact that in every direction, and on every subject, we are assailed by the contemptible reasonings of infidelity; and we feel imperatively called upon to warn all with whom we come in contact against infidel books, infidel lectures, infidel theories in every shape and form. May the inspired Word of God be more and more precious to our hearts! May we walk in its light, feel its sacred power, bow to its divine authority, hide it in our hearts, feed upon its treasures, own its absolute supremacy, confess its all-sufficiency, and utterly reject ad teaching which dares to touch the integrity of the Holy Scriptures.

Part 6

We have seen that the basis of "the great commission" is the death and resurrection of our Lord and Saviour Jesus Christ. This must never be lost sight of. "It behooved Christ to suffer, and to rise from the dead the third day." It is a risen Christ that sends forth His heralds to preach "repentance and remission of sins." The incarnation and the crucifixion are great cardinal truths of Christianity; but it is only in resurrection they are made available for us in any way. Incarnation — precious and priceless mystery though it be — could not form the groundwork of remission of sins, for "without shedding of blood is no remission" (Heb. 9:22). We are justified by the blood, and reconciled by the death of Christ.

But it is in resurrection that all this is made good unto us. Christ was delivered for our offences, and raised again for our justification (Rom. 4:25; Rom. 5:9-10). "For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures; and that He was buried, and that He rose again the third day according to the Scriptures" (1 Cor. 15:3-4).

Hence, therefore, it is of the very last possible importance, for all who would carry out our Lord's commission, to know in their own souls, and to set forth in their preaching, the grand truth of resurrection. The most cursory glance at the preaching of the earliest heralds of the gospel will suffice to show the prominent place which they gave to this glorious fact.

Harken to Peter on the day of Pentecost, or rather to the Holy Ghost, just come down from the risen, ascended and glorified Saviour. "Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God among you by miracles, and wonders, and signs, which God did by Him in the midst of you, as ye yourselves also know: Him being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: whom God hath raised up, having loosed the pains of death: because it was not possible that He should be holden of it.... This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, He hath shed forth this which ye now see and hear" (Acts 2).

So also in Acts 3: "The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified His Son Jesus; whom ye delivered up, and denied Him in the presence of Pilate, when he was determined to let Him go. But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; and killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses.... Unto you first God, having raised up His Son Jesus, sent Him to bless you, in turning away every one of you from his iniquities.... And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, being grieved that they taught the people, and preached through Jesus the resurrection from the dead."

Their preaching was characterized by the prominent place which it assigned to the glorious, powerful and telling fact of resurrection. True, there was the full and clear statement of incarnation and crucifixion, with the great moral bearings of these facts. How could it be otherwise? The Son of God had to become a man to die, in order that by death He might glorify God as to the entire question of sin; destroy the power of Satan; rob death of its sting, and the grave of its victory; put away forever the sins of His people, and associate them with Himself in the power of eternal life in the new creation, where all things are of God, and where a single trace of sin or sorrow can never enter. Eternal and universal homage and adoration to His peerless name!

Let all preachers remember the place which resurrection holds in apostolic preaching and teaching. "With great power gave the apostles witness." Of what? Incarnation or crucifixion merely? Nay; but "of the resurrection of the Lord Jesus." This was the stupendous fact that glorified God and His Son Jesus Christ. It was this that attested, in the view of all created intelligences, the divine complacency in the work of redemption. It was this that demonstrated, in the most marvelous way, the complete and eternal overthrow of the kingdom of Satan and all the powers of darkness. It was this that declared the full and everlasting deliverance of all who believe in Jesus — their deliverance, not only from all the consequences of their sins, but from this present evil world, and from every link that bound them to that old creation which lies under the power of evil.

No marvel, therefore, if the apostles, filled as they were with the Holy Ghost, persistently and powerfully presented the magnificent truth of resurrection. Hear them again before the council — a council composed of the great religious leaders and guides of the people. "The God of our fathers raised up Jesus, whom ye slew, and hanged on a tree." They were at issue with God on the all-important question as to His Son. They had slain Him, but God raised Him from the dead. "Him hath God exalted with His right hand, a Prince and a Saviour, for to give repentance to Israel, and remission of sins."

So also in Peter's address to the Gentiles, in the house of Cornelius, speaking of Jesus of Nazareth, he says, "whom they slew, and hanged on a tree, Him God raised up the third day, and showed Him openly: not to all the people, but unto witnesses chosen before of God, to us who did eat and drink with Him after He rose from the dead."

The Holy Ghost is careful to set forth the weighty and, to us, profoundly interesting fact that "God raised up His Son Jesus." This fact has a double bearing. It proves that God is at issue with the world, seeing He has raised, exalted and glorified the very One whom they slew and hanged on a tree. But, blessed throughout all ages be His holy name, it proves that He has found eternal rest and satisfaction as to us, and all that was or could be against us, seeing He has raised up the very One who took our place and stood charged with all our sin and guilt.

But all this will come more fully out as we proceed with our proofs.

Let us now listen for a moment to Paul's address in the synagogue at Antioch. "Men, brethren, children of the stock of Abraham and whosoever among you feareth God, to you is the word of this salvation sent. For they that dwell at Jerusalem, and their rulers, because they knew Him not, nor yet the voices of the prophets which are read every Sabbath day, they have fulfilled them in condemning Him. And though they found no cause of death in Him, yet desired they Pilate that He should be slain. And when they had fulfilled all that was written of Him, they took Him down from the tree, and laid Him in a sepulcher.

"But God raised Him from the dead. And He was seen many days of them which came up with Him from Galilee to Jerusalem, who are His witnesses unto the people. And we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that He hath raised up Jesus; as it is also written in the second psalm, Thou art My Son, this day have I begotten Thee. And as concerning that He raised Him up from the dead, no more to return to corruption, He said on this wise, I will give you the sure mercies of David. Wherefore He saith also in another psalm, Thou shalt not suffer Thy Holy One to see corruption. For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: but He whom God raised again saw no corruption."

Then follows the powerful appeal which, though not bearing upon our present line of argument, we cannot omit in this place. "Be it known unto you therefore, men and brethren, that through this Man is preached unto you the forgiveness of sins: and by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses. Beware therefore, lest that come upon you which is spoken of in the prophets: Behold, ye despisers, and wonder, and perish; for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you" (Acts 13:26-41).

We shall close our series of proofs from the Acts of the Apostles by a brief quotation from Paul's address at Athens. "Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device. And the times of this ignorance God overlooked; but now commandeth all men everywhere to repent; because He hath appointed a day in the which He will judge the world in righteousness by that Man whom He hath ordained; whereof He hath given assurance unto all, in that He hath raised Him from the dead" (Acts 17).

This is a very remarkable and deeply solemn passage. The proof that God is going to judge the world in righteousness — a proof offered to all — is that He has raised His ordained Man from the dead. He does not here name the Man; but at verse 18 we are told that some of the Athenians deemed the apostle a setter forth of strange gods, "because he preached unto them Jesus and the resurrection."

From all this it is perfectly plain that the blessed Apostle Paul gave a most prominent place in all his preachings to the glorious truth of resurrection. Whether he addresses a congregation of Jews in the synagogue at Antioch, or an assembly of Gentiles on Mars Hill at Athens, he presents a risen Christ. In a word, he was characterized by the fact that he preached not merely the incarnation and the crucifixion, but the resurrection; and this, too, in all its mighty moral bearings — its bearing upon man in his individual state and destiny; its bearing upon the world as a whole, in its history in the past, its moral condition in the present, and its certain doom in the future; in its bearing upon the believer, proving his absolute, complete and eternal justification before God, and his thorough deliverance from this present evil world.

We have to bear in mind that in apostolic preaching the resurrection was not presented as a mere doctrine, but as a living, telling, mighty moral fact — a fact, the magnitude of which is beyond all power of human utterance or thought. The apostles, in carrying out "the great commission" of their Lord, pressed the stupendous fact that God had raised Jesus from the dead — had raised the Man who was nailed to the cross and buried in the grave. In short, they preached a resurrection gospel. Their preaching was governed by these words, "It was necessary that Christ should suffer, and rise from the dead the third day."

We shall now turn for a moment to the Epistles, and see the wondrous way in which the Holy Ghost unfolds and applies the fact of resurrection. But ere doing so we would call the reader's attention to a passage which is sadly misunderstood and misapplied. The apostle, in writing to the Corinthians, says, "We preach Christ crucified." These words are continually quoted for the purpose of casting a damper on those who earnestly desire to advance in the knowledge of divine things. But a moment's serious attention to the context would be sufficient to show the true meaning of the apostle. Did he confine himself to the fact of the crucifixion? The bare idea, in the face of the body of Scripture which we have quoted, is simply absurd. The fact is, the glorious truth of resurrection shines out in all his discourses.

What, then, does the apostle mean when he declares, "We preach Christ crucified?” Simply this, that the Christ whom he preached was the One whom the world crucified. He was a rejected, outcast Christ — one assigned by the world to a malefactor's gibbet. What a fact for the poor Corinthians, so full of vanity and love for this world's wisdom! A crucified Christ was the one whom Paul preached, "to the Jews a stumbling-block, and unto the Greeks foolishness; but to those that are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. Because the foolishness of God is wiser than men, and the weakness of God is stronger than men."

Remarkable words! words divinely suited to people prone to boast themselves in the so-called wisdom and greatness of this world — the vain reasonings and imaginations of the poor human mind, which all perish in a moment. All the wisdom of God, all His power, all: His greatness, all His glory, all that He is, in short, comes out in a crucified Christ. The cross confounds the world, vanquishes Satan and all the powers of darkness, saves all who believe, and forms the solid foundation of the everlasting and universal glory of God.

We shall now turn for a moment to a very beautiful passage in Rom. 4, in which the inspired writer sets forth the subject of resurrection in a most edifying way for us. Speaking of Abraham, he says, "Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. And being not weak in faith, he considered not his own body now dead, when he was about a hundred years old, neither yet the deadness of Sarah's womb; he staggered not at the promise of God through unbelief," — which is always sure to stagger, — "but was strong in faith, giving glory to God" — as faith always does; "and being fully persuaded that what He had promised He was able also to perform. And therefore it was imputed to him for righteousness."

And then, lest any should say that all this applied only to Abraham, who was such a devoted, holy, remarkable man, the inspiring Spirit adds, with singular grace and sweetness, "Now it was not written for his sake alone, that it was imputed to him, but for us also, to whom it shall be imputed, if we believe on Him that" — what? Gave His Son? Bruised His Son on the cross? Not merely this, but "that raised up Jesus our Lord from the dead."

Here lies the grand point of the apostle's blessed and powerful argument. We must, if we would have settled peace, believe in God as the One who raised up Jesus from the dead, and who in so doing proved Himself friendly to us, and proved too His infinite satisfaction in the work of the cross. Jesus having been "delivered for our offences,' could not be where He now is if a single one of these offences remained unatoned for. But blessed forever be the God of all grace, He raised from among the dead the One who had been delivered for our offences; and to all who believe in Him righteousness shall be reckoned. "It behooved Christ to suffer, and to rise from the dead the third day." See how this glorious theme, the basis of the great commission, expands under our gaze as we pursue our study of it!

One more brief quotation shall close this paper. In Heb. 13 we read, "Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant."

This is uncommonly fine. The God of judgment met the Sin-bearer at the cross, and there, with Him, entered thoroughly into and definitively settled the question of sin. Then, in glorious proof that all was done — sin atoned for — guilt put away — Satan silenced — God glorified — all divinely accomplished — "the God of peace" entered the scene, and raised from the dead our Lord Jesus, that "great Shepherd of the sheep."

Beloved reader, how glorious is all this! How enfranchising to all who simply believe! Jesus is risen. His sufferings are over forever. God has exalted Him. Eternal Justice has wreathed His blessed brow with a diadem of glory; and, wondrous fact, that very diadem is the eternal demonstration that all who believe are justified from all things, and accepted in a risen and glorified Christ. Eternal and universal hallelujahs to the Father, and to the Son, and to the Holy Ghost!

Part 7

We are now called to consider the deeply important subject of the authority on which the great commission proceeds. This we have presented to us in that one commanding and most comprehensive sentence, "It is written" — a sentence which ought to be engraved in characters deep and broad on the tablet of every Christian's heart.

Nothing can possibly be more interesting or edifying than to note the way in which our blessed Lord on all occasions and under all circumstances exalts the Holy Scriptures. He, though God over all, blessed forever, and as such the Author of all Scripture, yet, having taken His place as man on the earth, He plainly sets forth what is the bounden duty of every man, and that is to be absolutely, completely and abidingly governed by the authority of Scripture. See Him in conflict with Satan! How does He meet him? Simply as each one of us should meet him — by the written Word. It could be no example to us had our Lord vanquished him by the putting forth of divine power. Of course He could, there and then, have consigned him to the bottomless pit or the lake of fire, but that would have been no example for us, inasmuch as we could not so overcome. But on the other hand, when we find the blessed One referring to Holy Scripture, when we find Him appealing again and again to that divine authority, when we find Him putting the adversary to flight simply by the written Word, we learn in the most impressive manner the place, the value and the authority of the Holy Scriptures.

Is it not of the very last possible importance to have this great lesson impressed upon us at the present moment? Unquestionably it is. If ever there was a moment in the history of the Church of God when it behooved Christians to bow down their whole moral being to this very lesson, it is the moment through which we are just now passing. On all hands the divine authority, integrity, plenary inspiration and all-sufficiency of Holy Scripture are called in question. The Word of God is openly insulted and flung aside. Its integrity is called in question, and that too in quarters where we should least expect it. At our colleges and universities our young men are continually assailed by infidel attacks upon the blessed Word of God. Men who are in total spiritual blindness, and who therefore cannot possibly know anything whatever about divine things, and are utterly incompetent to give an opinion on the subject of Holy Scripture, have the cool audacity to insult the sacred volume, to pronounce the five books of Moses an imposture, to assert that Moses never wrote them at all!

What is the opinion of such men worth? Not worth the weight of a feather. Who would think of going to a man who was born in a coal mine, and had never see the sun, to get his judgment as to the properties of light, or the effect of the sun's beams upon the human constitution? Who would think of going to one who was born blind to get his opinion upon colors, or the effect of light and shade? Surely no one in his senses. Well, then, with how much more moral force, may we not ask, who would think of going to an unconverted man — a man dead in trespasses and sins — a man spiritually blind, wholly ignorant of things divine, spiritual, and heavenly — who would think for a moment of going to such a one for a judgment on the weighty question of Holy Scripture? And if such a one were audacious enough, in ignorant self-confidence, to offer an opinion on such a subject, what man in his sober senses would think of giving the slightest heed?

It will perhaps be said, "The illustration does not apply." Why not? We admit it fails in force, but most certainly not in its moral application. Is it not a commonly received axiom amongst us that no man has any right to give an opinion on a subject of which he is totally ignorant? No doubt. Well, what does the blessed apostle say as to the unconverted man? We quote the whole context for the reader. It is morally grand, and its interest and value just now are unspeakable.

"And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know anything among you save Jesus Christ, and Him crucified. And I was with you in weakness, and in fear, and in much trembling. And my speech and my preaching were not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: that your faith" — mark these words, — "should not stand in the wisdom of men, but in the power of God."

Howbeit we speak wisdom among them that are perfect; yet not the wisdom of this world, nor of the princes of this world, that come to naught. "But we speak the wisdom of God in a mystery, even the hidden wisdom which God ordained before the world unto our glory: which none of the princes of this world knew; for had they known it, they would not have crucified the Lord of glory. But, as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him. But God hath revealed them to us by His Spirit,” — otherwise they could not possibly be known — "for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? Even so the things of God knoweth no man,

but the Spirit of God. Now we" — all true believers, all God's children — "have received, not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God. "Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual" — or, communicating spiritual things through a spiritual medium. "But the natural man receiveth not the things of the Spirit of God; neither can he know them" — be he ever so wise and learned — "because they are spiritually discerned. But he that is spiritual judgeth all things, yet he himself is judged of no man. For who hath known the mind of the Lord, that he may instruct Him? But we have the mind of Christ" (1 Cor. 2:1-16).

We dare not offer an apology for giving so lengthened an extract from the Word of God. We deem it invaluable, not only because it proves that it is only by divine teaching that divine things can be understood, but also because it completely withers up all man's pretensions to give judgment as to Scripture. If the natural man cannot know the things of the Spirit of God, then it is perfectly plain that all infidel attacks upon the Word of God are absolutely unworthy of the very smallest attention. In fact, all infidel writers, be they ever so clever, ever so wise, ever so learned, are put out of court; they are not to be listened to for a moment. The judgment of an unconverted man in reference to the Holy Scriptures is more worthless than the judgment of an uneducated plowman as to the use of the differential calculus, or the truth of the Copernican system. As to each, we have only to say, he knows nothing whatever about the matter. His thoughts are absolutely good for nothing.

But how truly delightful and refreshing to turn from man's worthless notions, and see the way in which our blessed Lord Jesus Christ prized and used the Holy Scriptures! In His conflict with Satan, He appeals three times over to the book of Deuteronomy. "It is written" is His one simple and unanswerable reply to the suggestions of the enemy. He does not reason. He does not argue or explain. He does not refer to His own personal feelings, evidences, or experiences. He does not argue from the great facts of the opened heavens, the descending Spirit, the voice of the Father — precious and real as all these things were. He simply takes His stand upon the divine and eternal authority of the Holy Scriptures, and of that portion of the Scriptures in particular which modern infidels have audaciously attacked. He uses as His authority that which they are not afraid to pronounce an imposture! How dreadful for them! What will be their end, unless they repent?

Not only did the Son of God — Himself, as God, the Author of every line of Holy Scripture — use the Word of God as His only weapon against the enemy, but He made it also the basis and the material of His public ministry. When His conflict in the wilderness was over, "He returned in the power of the Spirit into Galilee: and there went out a fame of Him through all the region round about. And He taught in their synagogues, being glorified of all. And He came to Nazareth, where He had been brought up; and, as His custom was, He went into the synagogue on the Sabbath day, and stood up for to read" — His custom was to read the Scriptures publicly.

"And there was delivered unto Him the book of the prophet Esaias." Here He puts His seal upon the prophet Isaiah, as before upon the law of Moses. "And when He had opened the book, He found the place where it was written, The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor; He hath sent Me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord" (Luke 4).

Let us turn now to that most solemn parable of the rich man and Lazarus, at the close of Luke 16, in which we have a solemn testimony from the Master's own lips to the integrity, value and surpassing importance of "Moses and the Prophets" — the very portions of the divine Word which infidels impiously assail. The rich man in torment — alas, no longer rich, but miserably and eternally poor! — entreats Abraham to send Lazarus to warn his five brethren, lest they also should come into that place of torment. Mark the reply! Mark it, all ye infidels, rationalists, and skeptics! Mark it, all ye who are in danger of being deluded and turned aside by the impudent and blasphemous suggestions of infidelity!

"Abraham saith unto him, They have Moses and the Prophets; let them hear them." Yes; "hear them" — hear those very writings which infidels tell us are not divinely inspired at all, but documents palmed upon us by impostors pretending to inspiration. Assuredly the rich man knew better; indeed, the devil himself knows better. There is no thought of calling in question the genuineness of "Moses and the Prophets;" but perhaps "if one went unto them from the dead, they will repent." Hear the weighty rejoinder! "And he said unto him, If they hear not Moses and the Prophets, neither will they be persuaded though one rose from the dead."

Now we must confess we rejoice exceedingly in the grandeur of this testimony. Nothing can be clearer, nothing higher, nothing more thoroughly confirmatory as to the supreme authority and divine integrity of "Moses and the Prophets." We have the blessed Lord Himself setting His seal to the two grand divisions of Old Testament Scripture; and hence we may with all possible confidence commit our souls to the authority of these holy writings; and not only to Moses and the Prophets, but to the whole canon of inspiration, inasmuch as Moses and the Prophets are so largely and so constantly quoted everywhere, are so intimately, yea, indissolubly, bound up with every part of the New Testament, that all must stand or fall together.

We must pass on, and turn for a moment to the last chapter of Luke — that precious section which contains "the great commission" whereof we speak. We might refer with profit and blessing to those occasions in which our blessed Lord, in His interviews with Pharisees, Sadducees, and lawyers, ever and only appeals to the Holy Scriptures. In short, whether in conflict with men or devils, whether speaking in private or in public, whether for His public ministry or for His private walk, we find the perfect Man, the Lord from Heaven, always putting the very highest honor upon the writings of Moses and the Prophets, thus commending them to us in all their divine integrity, and giving us the very fullest and most blessed encouragement to commit our souls, for time and eternity, with absolute confidence, to those peerless writings.

We turn to Luke 24, and listen to the glowing words uttered in the ears of the two bewildered travellers to Emmaus — words which are the sure and blessed remedy for all bewilderment — the perfect solution of every honest difficulty — the divine and all-satisfying answer to every upright inquiry. We do not quote the words of the perplexed disciples; but here is the Master's reply. "Then said He unto them, O fools and slow of heart to believe all that the prophets have spoken!"

Alas! nowadays a man is counted a fool if he does believe all that the prophets have spoken. In many learned circles, yea, and in not a few religious circles likewise, the man who avows — as every true man ought — his hearty belief in every line of Holy Scripture, is almost sure — to be met with a sneer of contempt. It is deemed clever to doubt the genuineness of Scripture — fatal, detestable cleverness, from which may the good Lord deliver us! — cleverness which is sure to lead the soul that is ensnared by it down into the dark and dreary abyss of atheism, and the darker and more dreary abyss of hell. From all such cleverness, we again say, from the profoundest depths of our moral being, may God, in His mercy, deliver us and all our young people!

Have we not much cause to bless the Lord for these words of His addressed to His poor perplexed ones on their way to Emmaus? They may seem severe; but it is the necessary severity of a pure, a perfect, and a divinely wise love. "O fools, and slow of heart to believe all that the prophets have spoken! Ought not Christ to have suffered these things, and to enter into His glory? And" — mark these words! — "beginning at Moses and all the Prophets, He expounded unto them in all the Scriptures the things concerning Himself." He Himself — all homage to His glorious Person! — is the divine center of all the things contained in the Scriptures from cover to cover. He is the golden chain that binds into one marvelous and magnificent whole every part of the inspired volume, from Genesis to Revelation.

Hence the man that touches a single section of the sacred canon is guilty of the heinous sin of seeking to overthrow the Word of God; and of such a man even charity itself must say he knows neither the Christ of God nor God Himself. The man who dares to tamper in any way with the Word of God has taken the first step on that inclined plane that leads inevitably down to eternal perdition. Let men beware, then, how they speak against the Scriptures; and if some will speak, let others beware how they listen.

If there were no infidel listeners, there would be few infidel lecturers. How awful to think that there should be either the one or the other in this our highly favored land! May God have mercy upon them, and open their eyes ere it be too late! Five minutes in hell will quash forever all the infidel theories that ever were propounded in this world. Oh, the egregious folly of infidelity!

We return to our chapter, which furnishes one more proof of the place assigned by our risen Lord to the Holy Scriptures. After having manifested Himself in infinite grace and tranquillizing power to His troubled disciples, having shown them His hands and His feet, and assured them of His personal identity by eating in their presence, "He said unto them, These are the words which I spake unto you while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the Prophets, and in the Psalms, concerning Me. Then opened He their understanding, that they might understand the Scriptures, and said unto them, Thus it is written."

Here again we have the divine seal put upon all the grand divisions of the Old Testament. This is most comforting and strengthening for all pious lovers of Scripture. To find our Lord Himself on all occasions, and under all circumstances, referring to Scripture, using it at all times and for all purposes, feeding upon it Himself and commending it to others, wielding it as the sword of the Spirit, bowing to its holy authority in all things, appealing to it as the only perfect standard, test and touchstone, the only infallible guide for man in this world, the only unfailing light amid all the surrounding moral gloom — all this is comforting and encouraging in the very highest degree, and it fills our hearts with deepest praise to the Father of mercies who has so provided for us in all our weakness and need.

Here we might close this branch of our subject, but we feel bound to furnish our readers with two more uncommonly fine illustrations of our thesis; one from the Acts, and one from the Epistles. In Acts 24 the apostle Paul, in his address to Felix, thus expresses himself as to the ground of his faith: "But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the Law and in the Prophets." So, then, he reverently believed in Moses and the Prophets. He fully accepted the Old Testament Scriptures as the solid foundation of his faith, and as the divine authority for his entire course. Now how did Paul know that the Scriptures were given of God? He knew it in the only way in which any one can know it, namely, by divine teaching.

God alone can give the knowledge that the Holy Scriptures are His own very revelation to man. If He does not give it, no one can; if He does, no one need. If I want human evidence to accredit the Word of God, it is not the Word of God to me. The authority on which I receive it is higher than the Word itself. Supposing I could by reason or human learning work my way to the rational conclusion that the Bible is the Word of God, then my faith would merely stand in the wisdom of man, and not in the power of God. Such a faith is worthless; it does not link me with God, and therefore leaves me unsaved, unblessed, uncertain. It leaves me without God, without Christ, without hope. Saving faith is believing what God says because He says it, and this faith is wrought in the soul by the Holy Spirit. Intellectual faith is a cold, lifeless, worthless faith, which only deceives and puffs up; it never can save, sanctify, or satisfy.

We turn now to 2 Tim. 3:14-17. The aged apostle, at the close of his marvelous career, from his prison at Rome, looking back at the whole of his ministry, looking around at the failure and ruin so sadly apparent on every side, looking forward to the terrible consummation of the "last days," and looking beyond all to "the crown of righteousness which the Lord, the righteous Judge, shall give in that day," thus addresses his beloved son: "But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned; and that from a child thou hast known the Holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. 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 [complete] thoroughly furnished unto all good works."

All this is unspeakably precious to every true lover of the Word of God. The place here assigned, and the virtues here attributed, to the Holy Scriptures are beyond all price. In short, it is utterly impossible to overstate the value and importance of the foregoing quotation. It is deeply touching to find the revered and beloved old veteran, in the full power of the Holy Ghost, recalling Timothy to the days of his childhood, when, at the knees of his pious mother, he drank at the pure fountain of inspiration. How did the dear child know that these holy writings were the Word of God? He knew it just in the same way that the blessed apostle himself knew it, by their divine power and effect upon his heart and conscience through the Holy Ghost.

Did the Holy Scriptures need man's credentials? What an insult to the dignity of Scripture to imagine that any human seal or guarantee is necessary to accredit it to the soul! Do we want the authority of the Church, the judgment of the Fathers, the decrees of councils, the consent of the doctors, the decision of the universities, to accredit the Word of God? Far away be the thought! Who would think of bringing out a rush light at noon to prove that the sun shines, or to bring home its beams in their genial virtue to the human frame? What son would think of taking his father's letter to an ignorant crossing-sweeper to have it accredited and interpreted to his heart?

These figures are feebleness itself when used to illustrate the egregious folly of submitting the Holy Scriptures to the judgment of any human mind. No, the Word of God speaks for itself. It carries its own powerful credentials with it. Its own internal evidences are amply sufficient for every pious, right-minded, humble child of God. It needs no letter of commendation from men. No doubt external evidences have their value and their interest. Human testimony must go for what it is worth. We may rest assured that the more thoroughly all human evidence is sifted, and the nearer all human testimony approaches to the truth, the more fully and distinctly will all concur in demonstrating the genuineness and integrity of our precious Bible.

Further, we must declare our deep and settled conviction that no infidel theory can hold water for a moment; no infidel argument can pass muster with an honest mind. We invariably find that all infidel assaults upon the Bible recoil upon the heads of those who make them. Infidel writers make fools of themselves, and leave the divine volume just where it always was, and where it always will be, like an impregnable rock, against which the waves of infidel thought dash themselves in contemptible impotency.

There stands the Word of God in its divine majesty, in its heavenly power, in its beautiful simplicity, in its matchless glory, in its unfathomed because unfathomable depths, in its never-failing freshness and power of adaptation, in its marvelous comprehensiveness, in its vastness of scope, its perfect unity, its thorough uniqueness. The Bible stands alone. There is nothing like it in the wide world of literature; and if anything further were needed to prove that that book which we call "The Bible" is in very deed the living and eternal Word of God, it may be found in the ceaseless efforts of the devil to prove that it is not.

"Forever, O Lord, Thy word is settled in heaven." What remains, beloved reader, for thee? Just this: "Thy word have I hid in my heart, that I might not sin against Thee." Thus it stands, blessed be His holy name; and when we have His Word hid in the depths of our hearts, the theories and the arguments, the reasonings or the ravings, the questionings and the conclusions of skeptics, rationalists, and infidels, will be to us of less moment than the pattering of rain upon the window.

Thus much as to the weighty question of the "authority" upon which the great commission proceeds. The immense importance of the subject, and the special character of the moment through which we are passing, must account for the unusual length of this article. We feel profoundly thankful for an opportunity of bearing our feeble testimony to the power, authority, all-sufficiency, and divine glory of "the Holy Scriptures." "Thanks be to God for His unspeakable gift!"

Part 8

In full keeping with all that has passed in review before us is the sphere of "the great commission," as set forth in that comprehensive clause, "Among all nations."

Such was to be the wide range of those heralds whom the risen Lord was sending forth to preach "repentance and remission of sins." Theirs was emphatically a world-wide mission. In Matt. 10 we find something quite different. There the Lord, in sending forth the twelve apostles, "commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not."

This was to be a mission exclusively to the house of Israel. There was no message for the Gentiles, no word for the poor Samaritans. If these messengers approached a city of the uncircumcised, they were on no account to enter it. The ways of God — His dispensational dealings — demanded a circumscribed sphere for the twelve apostles sent forth by the Messiah in the days of His flesh. "The lost sheep of the house of Israel" were to be the special objects of their ministry.

But in Luke 24 all is changed. The dispensational barriers are no longer to interfere with the messengers of grace. Israel is not to be forgotten, but the Gentiles are to hear the glad tidings. The sun of God's salvation must now pour its living beams over the whole world. Not a soul is to be excluded from the blessed light. Every city, every town, every village, every hamlet, every street, lane and alley, hedge and highway, must be diligently and lovingly searched out and visited, so that "every creature under heaven" might hear the good news of a full and free salvation.

How like our God is all this! How worthy of His large, loving heart! He would have the tide of His salvation flowing from pole to pole, and from the river to the ends of the earth. His righteousness is unto all, and the sweet tale of His pardoning love must be wafted far and wide over a lost and guilty world. Such is His most gracious purpose, however tardy His servants may be in carrying it out.

It is of the greatest importance to have a clear view as to this branch of our subject. It brings out the character of God in a very magnificent light, and it leaves man wholly without excuse. Salvation is sent to the Gentiles. There is absolutely no limit, and no obstacle. Like the sun in the heavens, it shines on all. If a man will persist in hiding himself in a mine or in a tunnel, so that he cannot see the sun, he has none but himself to blame. It is no defect in the sun if all do not enjoy his beams. He shines for all. And in like manner, "the grace of God that bringeth salvation unto all men hath appeared." No one need perish because he is a poor lost sinner, for "God will have all to be saved, and to come to the knowledge of the truth." "He willeth not that any should perish, but that all should come to repentance."

And then, that not a single feature might be lacking to set forth with all possible force and fullness the royal grace which breathes in "the great commission," our blessed Lord does not fail to point out to His servants the remarkable spot which was to be the center of their sphere. He tells them to "begin at Jerusalem." Yes, Jerusalem, where our Lord was crucified; where every indignity that human enmity could invent was heaped upon His divine Person; where a murderer and a robber was preferred to "God manifest in the flesh"; where human iniquity had reached its culminating point in nailing the Son of God to a malefactor's cross — here the messengers were to begin their blessed work; that was to be the center of the sphere of their gracious operations; and from thence they were to travel to the utmost bounds of the habitable globe. They were to begin with "Jerusalem sinners" — with the very murderers of the Son of God, and then go forth to publish everywhere the glorious tidings, so that all might know that precious grace of God which was sufficient to meet the crimson guilt of Jerusalem itself.

How glorious is all this! The guilty murderers of the Son of God were the very first to hear the sweet tale of pardoning love, so that all men might see in them a pattern of what the grace of God and the blood of Christ can do. Truly the grace that could pardon Jerusalem sinners can pardon any one; the blood that could cleanse the betrayers and murderers of the Christ of God can cleanse any sinner outside the precincts of hell. These heralds of salvation, as they made their way from nation to nation, could tell their hearers where they had come from; they could tell of that superabounding grace of God which had commenced its operations in the guiltiest spot on the face of the earth, and which was amply sufficient to meet the very vilest of the sons of Adam.

Sovereign grace o'er sin abounding:

Ransomed souls the tidings swell;

'Tis a deep that knows no sounding;

Who its length or breadth can tell?

Precious grace of God! May it be published with increased energy and clearness throughout the divinely appointed sphere. Alas, that those who know it should be so slow to make it known to others! That slowness is, most surely, not of God. He absolutely delights in the publication of His saving, pardoning grace. He tells us that the feet of the evangelist are beautiful upon the mountains. He assures us that the preaching of the cross is a sweet savour to His heart. Ought not all this to quicken our energies in the blessed work? Ought we not in every possible way to seek to carry out the gracious desire of the heart of God? Why are we so slow? Why so cold and indolent? Why so easily discouraged and repulsed? Why so ready to make excuses for not speaking to people about their souls?

There stands the great commission shining on the eternal page of inspiration in all its moral grandeur — its terms, its basis, its authority, its sphere! The work is not yet done. Nearly nineteen hundred years have rolled past since the risen Saviour sent forth His messengers; and still He waits, in sweet, long-suffering mercy, not willing that any should perish. Why are we not more willing-hearted in carrying out the gracious desire of His heart? It is not by any means necessary that we should be great preachers, or powerful public speakers, in order to carry on the precious work of evangelization. What we want is a heart in communion with the heart of God, the heart of Christ, and that will surely be a heart for souls. We do not, and cannot, believe that one who is not led out in loving desire after the salvation of souls can really be in communion with the mind of Christ. We cannot be in His presence and not think of the souls of those around us. For whoever cared for souls as He did? Mark His marvelous path! — His ceaseless toil as a teacher and preacher! — His thirst for the salvation and blessing of souls!

And has He not left us an example that we should follow His steps? Are we doing so in this one matter of making known the blessed gospel? Are we seeking to imitate Him in His earnest diligence in seeking the lost? See Him at the well of Sychar! Mark His whole deportment! Listen to His earnest, loving words! Note the joy and refreshment of His spirit as He sees one poor sinner receiving His message! "I have meat to eat that ye know not of;" "Lift up your eyes, and look on the fields; for they are white already to harvest. And he that reapeth receiveth wages, and gathereth fruit unto life eternal; that both he that soweth and he that reapeth may rejoice together."

We would earnestly entreat the Christian reader to consider this great subject in the divine presence. We deeply feel its importance. We cannot but judge that, amid all the writing and reading, all the speaking and hearing, all the coming and going, there is a sad lack of deep-toned, earnest, solemn dealing with individual souls. How often do we rest satisfied with inviting people to come to the preaching, instead of seeking to bring them directly to Christ? How often do we rest content with the periodical preaching, instead of earnestly seeking, all the week through, to persuade souls to flee from the wrath to come? No doubt it is good to preach, and good to invite people to the preaching; but we may rest assured there is something more than all this to be done, and that something must be sought in deeper communion with the heart and mind of Christ.

Some there are who speak disparagingly of the blessed and holy work of evangelization. We tremble for them. We feel persuaded they are not in the current of the Master's mind, and hence we utterly reject their thoughts. It is to be feared that their hearts are cold in reference to an object that engages the heart of God. If so, they would need to humble themselves in His presence, and seek to get their souls restored to a true sense of the magnitude, importance and interest of the grand question before us. At least let them beware of how they seek to discourage and hinder others whose hearts the Lord has moved to care for precious, immortal souls.

The present is most assuredly not the time for raising difficulties, and starting questions which can only prove stumbling-blocks in the pathway of earnest workers. It becomes us to seek in every right way to strengthen the hands of all who are endeavoring, according to their measure, to publish the glad tidings, and make known the unsearchable riches of Christ. Let us see that we do so, so far as in us lies; and above all things, let us never utter a sentence calculated to hinder anyone in the blessed work of winning souls to Christ.

There is one more point in our subject which we feel must not be omitted, and that is the power by which "the great commission" was to be carried out. To leave this out would be a great defect, a serious blank indeed; and we are the more anxious to notice it, inasmuch as the special form in which the power was communicated links itself, in a very remarkable way, with that which has been before us. If the sphere was to be "all nations," the power must be adapted thereto; and, blessed be God, so it was.

Our blessed Lord, in closing His commission to His disciples, said, "And ye are witnesses of these things. And behold, I send the promise of My Father upon you; but tarry ye in the city of Jerusalem, until ye be endued with power from on high." This promise was fulfilled; this power was communicated on the day of Pentecost. The Holy Ghost came down from the ascended and glorified Man, to qualify His servants for the glorious work for which He had called them. They had to "tarry" until they got the power How could they go without it? Who but the Holy Ghost could speak adequately of the love of God, of the person, work and glory of Christ? Who but He could enable any one to preach repentance and remission of sins? Who but He could properly handle all the weighty subjects comprehended in "the great commission?" In a word, the power of the Holy Ghost is absolutely essential in every branch of Christian service, and all who go to work without it will find it to be barrenness, misery, and desolation.

We must call the reader's special attention to the form in which the Holy Ghost came down on the day of Pentecost. It is full of deepest interest, and lets us into the precious secret of the heart of God in a most touching manner.

Let us turn to Acts 2.

"And when the day of Pentecost was fully come, they were all with one accord in one place" — instructive and suggestive fact! — "And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues, like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost" — He had full possession of their hearts and minds, full sway over their whole moral being — blessed condition! — "And they began to speak with other tongues" (not in the absurd and unintelligible jargon of cunning impostors or deluded fanatics, but) "as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven." Note this fact.

"Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language." — How real — how telling! — "And they were all amazed, and marvelled, saying one to another, Behold, are not all these which speak Galileans? And how hear we every man in our own tongue wherein we were born?" —  not merely wherein we were educated — "Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus and Asia, Phrygia and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God."

What a marvelous occurrence! How marked the coincidence! God so ordered it, in His infinite wisdom and perfect grace, that there should be assembled in the city of Jerusalem, at the exact moment, people from every nation on the face of the whole earth, in order that — even should the twelve apostles fail to carry out their commission — all might hear, in the very dialect in which their mothers first whispered into their infant ears the accents of a mother's love, the precious tidings of God's salvation.

Can anything exceed this in interest? Who can fail to see in the fact here recorded that it was the loving desire of the heart of God to reach every creature under Heaven with the sweet story of His grace? The world had rejected the Son of God, had crucified and slain Him; but no sooner had He taken His seat at the right hand of God than down came the august Witness, God the Spirit, to speak to man — to every man — to speak to him, not in accents of withering denunciation, not in the thundering anathemas of judgment, but in accents of deep and tender love, to tell him of full remission of sins through the blood of the cross.

True, He called on man to judge himself, to repent, to take his only true and proper place. Why not? How could it be otherwise? Repentance is — as we have already fully shown and earnestly insisted upon in these papers — a universal and abiding necessity for man. But the Spirit of God came down to speak face to face with man, to tell him in his own mother tongue of the wonderful works of God. He did not speak to a Hebrew in Latin, or a Roman in Greek; but He spoke to each in the very dialect in which he was born, thus proving to a demonstration — proving in the most affecting manner possible — that it was God's gracious desire to make His way to man's heart in deepest, richest, fullest grace. All homage to His name!

How different it was when the law was to be published from mount Sinai! If all the nations of the earth had been assembled round that fiery mount, they could not have understood one word — unless, indeed, any one happened to know the Hebrew tongue. The law was addressed to one people, it was wrapped up in one language, it was enclosed in the ark. God took no pains to publish the record of man's duty in every language under Heaven. But when grace was to be published, when the glad tidings of salvation were to be sounded abroad, when testimony was to be borne to a crucified, risen, ascended and coming Saviour and Lord, then, verily, God the Holy Ghost came down, for the purpose of fitting His messengers to speak to every man in a tongue which he could understand.

Facts are powerful arguments, and assuredly the above two facts, in reference to the law and the gospel, must speak to every heart, in a manner the most convincing, of the matchless grace of God. God did not send forth heralds to publish the law to "all nations." No — this was reserved for "the great commission" on which we have been dwelling, and which we now earnestly commend, with all its great subjects, to the serious attention of every reader.

David's Companions and Paul's Friends

C. H. Mackintosh

2 Samuel 23; Romans 16

How precious are those specific links which are formed by the hand of God! There is the great general link which connects us with all the children of God — all the members of the body of Christ; but there are specific links which we should ever recognize and seek to strengthen and perpetuate, in every right way.

We were lately looking, with much interest and profit, at David's mighty men in 2 Samuel 23, and Paul's friends at Rome in Romans 16. Out of the many thousands of Israel — circumcised members of the congregation, children of Abraham — there were comparatively few who distinguished themselves by personal devotedness and wholehearted consecration. Even among those few there were marked differences. There were "the thirty," "the three," and "the first three." Each gets his own specific place on the page of the book of responsible, practical life, according to what he was or what he had done. Moreover, we are told particularly what each one did and how he did it. Nothing is forgotten, but all is faithfully recorded; and no one can ever get another's place. Each does his own work, fills his own niche, and gets his own reward.

[We may observe the same thong in the ease of the twelve apostles. We read much more about "Peter, James, and John" than about the other nine. And not only so, but even in the case of those three, we mark a difference, for one is specially named as "the disciple whom Jesus loved," and who leaned on His breast at supper. Thus it is all through the Word. Look at Abraham and Lot; Elijah and Obadiah; the Shunammite and the Sareptan. Christian reader, let us earnestly seek a closer walk with God — deeper intimacy with the mind of Christ.]

So also in Romans 16. Nothing can be more marked or striking than the beautiful discrimination which characterizes this exquisite Scripture. First of all, mark the way in which Phebe is commended to the assembly at Rome. "I commend unto you Phebe our sister." On what ground? Is it that she is "breaking bread" or "in fellowship" at Cenchrea? No; but "she is a servant of the assembly"; and "she has been a succourer of many, and of myself also."

He presents, in touching and forcible language, the moral basis of her claim upon the hospitality and succour of the assembly. To say that a person is "breaking bread" is, alas! no guarantee of personal devotedness. It ought to be; but it is not. And hence, to expect the sympathy, succour, and confidence of the Lord's people on that ground is unwarrantable. Even the blessed apostle himself, when he asks for the prayers of the brethren, presents the moral basis of his claim. "Brethren, pray for us." On what ground? Is it because we are "breaking bread" or "in fellowship?” Nothing of the kind; but because "we trust we have a good conscience, in all things willing to live honestly."

Then mark the notice of Priscilla and Aquila. What had they done? They had been the apostle's helpers. They had laid down their own necks for his life. And he adds: "Unto whom not only I give thanks, but also all the assemblies of the Gentiles." This is uncommonly fine. They had purchased to themselves a good degree. They had worked their way into the confidence and esteem of the apostle and of all the assemblies. Thus it must be. We cannot jump, all in a moment, into people's confidence and affection. We must commend ourselves by a life of practical righteousness and personal devotedness. "Commending ourselves to every man's conscience, in the sight of God" (2 Cor. 4:2).

Again, look at the exquisite touch in verse 12: "Salute Tryphena and Tryphosa, who labor in the Lord. Salute the beloved Persis, which labored much in the Lord." See what lovely discrimination is here! Why does he not class all three together? The reason is plain: because two had only labored, while the third had labored much. Each one gets his and her place, according to what they were, and according to what they had done.

Nor would Tryphena and Tryphosa have had any cause of envy and jealousy against Persis, because she was characterized as "beloved" while they were not; or because the word "much" was added to her labor and withheld from theirs. Ah! No; envy and jealousy are the pernicious fruit of a miserable self-occupation; they can find no place in a heart wholly devoted to Christ and His precious interests.

Now, I look upon 2 Samuel 23 and Romans 16 as specimen pages of the book of responsible, practical life, in which each one is written down according to what he is and according to what he has done. It is, of course, all by grace. Each one will delight to say that "by the grace of God I am what I am." Moreover, all the children of God and members of Christ, are equally "accepted in the beloved," all stand in one common relationship. The very feeblest member of the body of Christ is loved by God as Christ is loved. The Head and the members cannot be separated. As He is so are they. The feeblest child in the family has his own place in the Father's heart, with which no one can ever interfere (Eph. 1:6; John 17:26; 1 John 4:17).

All this is blessedly true, and nothing can ever touch it. But when we turn to the grand question of practical life and personal devotedness, what endless variety! We see "the three," "the first three," and "the thirty." It is one thing to be "accepted," and another thing to be "acceptable" or agreeable. It is one thing to be a beloved child and another thing to be a devoted servant. There is the love of relationship and the love of complacency.

These things must not be confounded. And, most assuredly, it should be the earnest desire of every "accepted" child of God to be an "acceptable" servant of Christ. Oh! may it be so more and more in this day of cold indifference and self-seeking, in which so many seem to rest satisfied with the mere fact of being in fellowship, as it is called — the form of breaking bread; and so few, comparatively, are pressing after that high standard of personal devotedness which, we may rest assured, is "agreeable" to the heart of Christ.

Let us not be misunderstood. True fellowship in the Spirit — the communion of saints — is precious beyond all expression; and the breaking of bread, in truth and sincerity, in remembrance of our adorable Lord and Saviour Jesus Christ, who loved us and gave Himself for us, is one of the very highest and richest privileges for those whose hearts are true to Him. All this is clearly understood and fully admitted.

But, on the other hand, we must never forget the strong tendency of our poor hearts to rest in mere forms and formularies when the power is gone. It is one thing to be in nominal fellowship and go through the outward form of breaking bread, and another thing altogether to be an earnest, devoted, pronounced disciple of Christ. This latter is what we should all ardently long for; but to rest in the former is a miserable delusion, deadening the conscience, hardening the heart, and deceiving the soul.

"Bought with a price," and not my own,

No longer to myself to live,

To be for Him, for Him alone,

Who gave me all that grace could give,

Who gave Himself — for me made sin,

My guilty worthless heart to win.

"Bought with a price," I now would seek

A living sacrifice to be,

Conform'd to Him, pure, holy, meek,

Whom on the throne I now can see;

To walk like Him this desert place,

In truth and love and power and grace.

"Bought with a price," to wait for Him,

Resting beneath His gracious smile,

Which brightens hope when faith grows dim,

And cheers me through the "little while,"

Whilst waiting here His face to see,

Who comes Himself to welcome me.

G. W. F.

"The Dew of Hermon"

C. H. Mackintosh

Psalm 133

The expression "the dew of Hermon" has, it seems, long proved "a geographical puzzle" to some. But to one who has the mind of Christ it is no puzzle, but a most striking and beautiful figure. Hermon is the very loftiest peak in all the land of Palestine, and from its snowy cap, when all the surrounding country is parched, the refreshing dew descends upon the mountains of Zion; and this is one of the figures used by the Holy Ghost to illustrate the beauty and pleasantness of brethren dwelling together in unity.

Let us quote the entire psalm.

"Behold how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard, that went down to the skirts of his garments. As the dew of Hermon that descended upon the mountains of Zion; [The interpolated words, "and as the dew," spoil the beauty of the figure] for there the Lord commanded the blessing, even life for evermore."

Here we have two lovely illustrations of unity among brethren. It is like ointment descending from the head of the high priest to the skirts of his garment; and it is like the dew descending, in refreshing power, from Hermon's snowy top.

How truly delightful! And yet they are but figures used to set forth the divine idea of unity among brethren. But how is the unity to be promoted? By living sufficiently near to our great priestly Head to catch the fragrant ointment as it descends from Him — to be living so near the Man in the glory as that the refreshing dew of His grace may drop upon our souls, thus rendering us fragrant and fruitful to His praise.

This is the way to dwell in unity with our brethren. It is one thing to talk about unity, and another thing altogether to dwell in it. We may profess to hold "the unity of the body," and "the unity of the Spirit" — most precious and glorious truths surely — and all the while be really full of selfish strife, party spirit, and sectarian feeling, all of which are entirely destructive of practical unity. If brethren are to dwell together in unity, they must be receiving the ointment from the Head, the refreshing showers from the true Hermon. They must live in the very presence of Christ, so that all their points and angles may be moulded off, all their selfishness judged and subdued, all their own peculiar notions set aside, all their cues and crotchets flung to the winds. Thus there will be largeness of heart, breadth of mind, and depth of sympathy. Thus we shall learn to bear and forbear. It will not then be loving those who think with us and feel with us as to some pet theory or other. It will be loving and embracing "all who love our Lord Jesus Christ in sincerity."

The blessed Head loves all His members, and if we are drinking into His spirit, if we are learning of Him, we shall love all likewise. No doubt, those who keep His commandments enjoy His special love — the love of complacency; and so we cannot but specially love those in whom we trace most of His blessed Spirit. But this is a totally different thing from loving people because they adopt our line of truth, or our peculiar views. It is Christ, and not self; and this is what we want, if we are to "dwell together in unity."

Look at that charming picture presented in Philippians 2. There truly we see, first of all, the divine Head Himself, and from Him the ointment descending to the skirts of His garments. Where did Paul get the grace to enable him to be ready to be poured out as a drink-offering upon the sacrifice of his brethren? What was it that made Timothy care for other people? What led Epaphroditus to put his life in his hand to supply his brethren's lack? What is the one grand answer to all these questions? Simply this: these beloved servants of Christ lived so in their Master's presence, and drank so deeply into His Spirit, they dwelt so near the Man in the glory, that the fragrant ointment, and the refreshing dew, fell upon their souls abundantly, and made them channels of blessing to others.

This, beloved Christian reader, be assured of it, is the grand secret of getting on together. If brethren are to dwell together in unity, they must have the "ointment" and the "dew" dropping continually upon them. They must live close to Christ, and be occupied with Him, so that they may show forth His virtues, and reflect His blessed image.

Then, what joy to be enabled, in any little measure, to refresh the heart of God! He delights to see His children walking in love. It is He who says, "Behold, how good and how pleasant it is for brethren to dwell together in unity!" Surely this ought to stir our hearts to seek in every possible way to promote this lovely unity. It should lead us to sink self and all its belongings, to surrender everything that might tend in any measure to alienate our hearts from Christ, or from one another. The Holy Ghost exhorts us to "endeavour" to keep the unity of the Spirit in the bond of peace." Let us remember this. It is the unity of the Spirit, not the unity of the body, we are to keep in the uniting bond of peace. This will cost us something. The word "endeavouring" shows that it cannot be done without sacrifice. But the One who so graciously exhorts us to the service will ever supply the needed grace. The ointment and the dew will flow down from Him in refreshing power, knitting our hearts together in holy love, and enabling us to deny ourselves, and surrender everything which might tend to hinder that true unity which we are imperatively called upon to maintain.

Diversity and Unity

C. H. Mackintosh

It is at once interesting and instructive to mark the varied lines of truth presented in the New Testament, all finding their common center in that blessed One who is the truth. We see this, both in the Gospels and in the Epistles. Each of the four Evangelists, under the direct guidance and power of the Holy Ghost, gives us a distinct view of Christ. Matthew presents Him in His Jewish relations — as the Messiah, the Son of David, Son of Abraham — heir of the promises made to the fathers. Mark presents Him as the earnest workman, the diligent servant, the laborious minister, the incessant preacher and teacher. Luke gives us "The Man Christ Jesus," in His human relations, Son of man, Son of Adam. John is occupied with the Son of God, Son of the Father, the heavenly Man, in His heavenly relationships.

Thus each one has his own specific line. No two are alike, but all agree. There is lovely variety, but the most perfect harmony; there is diversity and unity. Matthew does not interfere with Mark; nor Mark with Luke; nor Luke with John. There is no collision, because each moves in his own proper orbit, and all revolve round the one grand center.

Nor could we do without any one of the four. There would be a serious blank if one were missing; and it is the Holy Spirit's purpose and joy to set forth every ray of the moral glory of the Son of God. Each Gospel fulfills his own service, under the guiding hand of the Holy Ghost.

So also is it in the Epistles. Paul's line of things is as distinct from Peter's, as Peter's is from John's, or John's from James'. No two are alike, but all agree. There is no collision, because, like the four Evangelists, each moves in his own appointed orbit, and all revolve round the one common center. The orbit is distinct, but the center is one. Paul gives us the great truth of man's relation with God, on the ground of accomplished redemption, together with the counsels of God as to Israel and the Church. Peter gives us the Christian pilgrimage and God's government of the world. James insists upon practical righteousness. John opens up the grand theme of eternal life; first with the Father, then manifested in the Son, communicated unto us, and finally displayed in the glorious future.

Now, it would be the very height of folly on our part to institute any invidious comparison between those varied lines of truth, or the beloved and honored instruments by whom those lines are presented to us. How silly it would be to set up Matthew against Mark, Mark against Luke, Luke against John, or John against all the rest! How puerile it would be for anyone to say, "I go in for Paul's line of things, only. James seems below the mark. Peter and John I do not appreciate. Paul is the man for me. His ministry suits me."

All this we should, at once, denounce as sinful folly, not to be tolerated for a moment. The varied lines of truth all converge upon one glorious and blessed center. The varied instruments are all employed by one and the self-same inspiring Spirit, for the one grand object of presenting the varied moral glories of Christ. We want them all. We could no more afford to do without Matthew or Mark than we could do without Luke or John; and it is no part of our business to undervalue Peter or James, because they do not give such a lofty or comprehensive range of truth as Paul or John. Each is needful in his place. Each has his work to do, his appointed line of things to attend to, and we should be doing serious damage to our own souls, as well as marring the integrity of divine revelation, if we were to confine ourselves to any one particular line of truth, or attach ourselves exclusively to any one particular instrument or vessel.

The early Corinthians fell into this grave error, and thus called forth a sharp rebuke from the blessed Apostle Paul. Some were of Paul; some of Apollos, some of Cephas; some of Christ. All were wrong; and those who said they were of Christ were quite as wrong as any of the others. They were carnal, and walked as men. It was a grievous folly to be puffed up for one against another, inasmuch as they were all Christ's servants, and all belonged to the whole Church.

Nor is it otherwise now in the Church of God. There are varied kinds of workmen, and varied lines of truth; and it is our happy privilege, not to say our holy duty, to recognize and rejoice in them all. To be puffed up for one against another, is to be "carnal and walk as men." To depreciate any of Christ's servants is to depreciate the truth which he carries, and to forsake our own mercies. "All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ's; and Christ is God's."

This is the true and the divine way to look at the matter; and this, too, is the way to avoid sects, parties, cliques and coteries in the Church of God. There is one body, one Head, one Spirit, one divine and perfect revelation — the Holy Scriptures. There are many members, many gifts, many lines of truth, many distinct characters of ministry. We need them all, and therefore God has given them all.

But, most surely, God has not given the various gifts and ministries for us to set one against another, but that we may humbly and thankfully avail ourselves of all, and profit by them according to His gracious purpose in giving them. If all were Pauls, where were the Peters? If all were Peters, where were the Johns?

Nor this only; but what must be the effect of going in for any one particular line of truth, or character of ministry? What but to produce an imperfect Christian character? We are all sadly prone to one-sidedness, and nothing more ministers to this evil than an inordinate attachment to some one particular branch of truth, to the exclusion of other branches equally important. It is by "the truth" we are sanctified — by all, not by some truth.

We should delight in every department of truth, and give a cordial welcome to each vessel or instrument which our God may be pleased to use in ministering His truth to our souls. To be puffed up for one against another is to be more occupied with the vessel than with the truth which the vessel contains, more occupied with man than with God — a grievous mistake! "Who then is Paul, or who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man."

Here lies the grand principle. God has various instruments for His work, and we should value them all as His instruments, and nothing more. It has ever been Satan's object to lead the Lord's people to set up heads of schools, leaders of parties, centers of cliques, thus splitting up the Church of God into sects, and destroying its visible unity. Let us not be ignorant of his devices; but in every possible way "endeavour to keep the unity of the Spirit in the uniting bond of peace."

How is this great object to be attained? By keeping near the Center — by abiding in Christ — by habitual occupation with Himself — by drinking deeply into His spirit, and walking in His footsteps — by lying at His feet, in true brokenness of spirit and humility of mind — by thorough consecration to His service, the furtherance of His cause, the promotion of His glory, the prosperity and blessing of every beloved member of His body.

Thus shall we be delivered from strife and contention, from the discussion of profitless questions and baseless theories, from partiality, prejudice, and predilection. We shall be able to see and appreciate all the varied lines of truth converging upon the one divine Center, the varied rays of light emanating from the one eternal Source. We shall rejoice in the great fact that, in all the ways and works of God, in every department of nature and grace, in things on earth and things in Heaven, in time and eternity, it is not a dull uniformity but a delightful variety. In a word, God's universal and eternal principle is "DIVERSITY AND UNITY."

"There is One Body"

C. H. Mackintosh

Psalm 93; 1 Corinthians 3:16; 1 Corinthians 6:19

These scriptures set forth a truth which I believe to be of cardinal importance to every one of us, individually as well as corporately: the Church as a whole is the temple of God; and every believer is made such as really, as literally, as absolutely as the temple of old in which God dwelt, only, of course, in a different way. He dwells in each individual believer. Mark that fact; ponder it. It is not a question of opinion; it is God's truth. If people do not bow to Scripture, it is of no use to argue with them.

The truth presented here is not one about which you may think this or that. God has a house here on the earth. Take in that fact beloved; ponder it. Do not say it is what we ought to be, but what we are; and then see the conduct that flows from it; see what becomes God's house: "Holiness becometh Thy house, O Lord, for ever."

This is the basis of the truth which underlies all discipline from the time that God had a house on earth. We never hear a word about God dwelling with man until redemption is accomplished. But the moment that Israel is out of Egypt, on the shore of the Red Sea, the first note that falls on our ear from the lips of a redeemed people is: "I will prepare Him a habitation." And the moment the last pin is put into the earthly tabernacle, the glory of God comes down to take up His abode in the midst of His people.

But His presence demands and secures holiness. Read Joshua 6 & Joshua 7, and see how we get there two grand consequences of the self-same presence: Jericho in ruins, and the heap of stones in the valley of Achor. One man dared to defile the assembly of God! How solemn it is! It was a fine thing to see those bulwarks crumbling to dust beneath the feet of God's people. But mark: the same presence that laid Jericho in ruins could not allow that one man's sin to escape notice. The Holy Ghost has penned these records for us, and it is our bounden duty to hang over them; and to seek to drink into our souls the instruction in them.

The very instincts of faith ought to have taught Joshua that there was some hindrance. God's people were His habitation. That fact gave them a characteristic which marked them off from every other nation upon earth. No other nation knew aught of that great privilege but Israel. But God is God; He will be true to Himself; He will take care of His great name. Joshua thought the glory of that great name was involved: but there are more ways than one to maintain that glory.

If Jehovah is present to give victory over His enemies, He is also present to discipline His people. "Israel hath sinned!" God does not say, One man has sinned — find him out. No; it is the six hundred thousand of Israel, because Israel is one nation; one Divine Presence in their midst stamped and marked and formed their unity. Do not try to reason about it, brethren, but bow down your whole moral being to that truth. Do not judge it, but let it judge you. "Israel hath sinned;" that is the reason why they could not get the victory. And Israel must come up man by man, so that he who has transgressed the covenant of Jehovah may be taken. God cannot go on with unjudged evil. Weakness is no hindrance, wickedness is. Can God lend the sanction of His presence to evil? Never! If we are God's dwelling-place, we must be holy. This is one of those eternal principles which can never be given up.

But the question is raised: How could it be said that Israel had sinned? Six hundred thousand innocent people! The answer is, the nation is one, and that unity has to be maintained and confessed.

In Leviticus 24 we read, that twelve loaves were placed on the golden table before the Lord continually, with the seven lamps of the golden candlestick to throw their light upon them. The end of the same chapter shows us a man brought outside the camp, where all Israel is to stone him with stones. Why this grouping of passages? It is full of meaning. The grouping of Scripture is among some of its brightest glories; the very way in which the Holy Ghost groups His materials commands our attention. Every fact, every circumstance tends to illustrate its infinite depths and its moral glories.

Why, then, do we find this connection in Leviticus? For the simple purpose of illustrating this great principle: faith's power to grasp the eternal truth of Israel's unity, and to confess it in the face of everything — a magnificent, practical truth. There is first the divine side: what Israel was in God's mind; and then, what Israel might become under God's discipline. And it ever behoves the faithful company to confess and maintain the original truth of God, even in the midst of the ruin around. I earnestly, urgently press the necessity as from God today, to maintain the great truth of the unity of the body of Christ as that which we have to hold, maintain, and confess in the face of everything.

Elijah on mount Carmel, when the kingdom was divided, called for twelve stones with which to build the altar. But Israel is no longer twelve tribes, it might be said; Israel's unity is broken and gone. No; it is an indissoluble unity, a unity which is never to be surrendered. Israel is twelve while God's eye rests on the twelve loaves on the golden table, on the twelve stones in Aaron's breast-plate. Faith holds fast that truth, and Elijah builds his altar of twelve stones. The unity is never to be given up, though it may be like a chain flung across a river, with the tide flowing over it, so that you cannot see it. The Church was one on the day of Pentecost; it will be one in the glory; and it is as true today that there is one body and one Spirit, as it was when the Holy Ghost penned the fourth of Ephesians. How is this unity formed? By the Holy Ghost; it is union with the Man at the right hand of God.

Thus I get three substantial reasons for a life of holiness: I am not to dishonor Him to whom I am united; I am not to grieve the Spirit by whom I am united; and I am not to grieve the members to whom I am united.

I feel responsibility to urge this truth upon you. Let not the devil cheat you of the blessing of walking in it. See that you realize its formative, influential power. Think how your state and walk at this moment are affecting the saints elsewhere. "If one member suffer, all the members suffer with it." All Israel was affected by Achan's sin. He thought nobody saw, nobody knew, and quietly hid the forbidden thing in his tent. If this is your state, there is a complete stoppage at once: there is no more power put forth on your behalf by God; there is power truly, but power not to act for you in victory, but to act towards you in discipline; power to smash you to pieces.

Let us not measure the Word of God by our consciences, or by our sensibilities, but in simplicity believe what it says. We read that there is one Spirit uniting every member to the Head in glory, and uniting every single member on the earth to every other. In this body a saint out of communion is like a waster in a candle; he affects his fellow-saints. Confess this great truth, own it simply, whatever the condition. Never deny it, never give it up. You say, Brethren are smashed up! I answer, I am not to be occupied with brethren, but with the truth of God. Take your eyes off brethren, and fix them on the truth of God. Are you conscientiously gathered on the ground of the one body? I speak freely and pointedly to you, because I believe this truth is assailed. In 1848 the Head was assailed — the Person of Christ. In 1882 I feel that the truth of the one body is assailed. "He that is joined to the Lord is one spirit," and is joined to all who belong to Him. There is no such thing as independence in the Word of God. The assembly in one place is the corporate local expression of the Church of God, as we saw of the twelve tribes of Israel in the Old Testament.

This truth, like a golden thread, shines from cover to cover in the Book of God, and is always known to faith. Why did Daniel pray towards Jerusalem? The house of God was not there to the eye of man; but it was there to faith. Faith still recognizing it prays towards it, though the lions' den be its reward.

Again, when Paul was before Agrippa, the nation scattered among all peoples from one end of the earth to the other, but Paul will speak of "the promise unto which our twelve tribes hope to come:" and the noun is in the singular (dodecaphulon). Could Paul have shown them?

And are you going to give up the unity of the Church of God? Are you going to have to do with things got up by the devil to cast dust in the eyes of Gods saints, and to hide from the mind the everlasting supreme truth of the one body? Is the body of Christ a little society based upon certain principles? How can you talk "joining" anything? If you are converted to Christ, all the "joining" is done! you are "added to the Lord;" you are part of that which man cannot touch for a moment; no one can cut off one single member of the body of Christ, which, according to the eternal purpose of God, and according to the operation of the Holy Ghost, is united to Him.

There is no need to organize this body. No, thank God, it is not man's work at all. The Holy Ghost came down at Pentecost to form it, and here it is still. And when our Lord Jesus comes to take it to the glory, it will be "the holy city, the new Jerusalem, prepared as a bride adorned for her husband," in which He will show forth "the exceeding riches of His grace, in His kindness toward us through Christ Jesus."

The Christian Priesthood

C. H. Mackintosh

"Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvelous light." 1 Peter 2:9.

We want the reader to open his bible and read 1 Peter 2:1-9. In this lovely scripture he will find three words on which we shall ask him to dwell with us for a little. They are words of weight and power — words which indicate three great branches of practical Christian truth — words conveying to our hearts a fact which we cannot too deeply ponder, namely, that Christianity is a living and divine reality. It is not a set of doctrines, however true; a system of ordinances, however imposing; a number of rules and regulations, however important. Christianity is far more than any or all of these things. It is a living, breathing, speaking, active, powerful reality — something to be seen in the every-day life — something to be felt in the scenes of personal, domestic history, from hour to hour — something formative and influential — a divine and heavenly power introduced into the scenes and circumstances through which we have to move, as men, women, and children, from Sunday morning till Saturday night. It does not consist in holding certain views, opinions, and principles, or in going to this place of worship or that.

Christianity is the life of Christ communicated to the believer — dwelling in him — and flowing out from him, in the ten thousand little details which go to make up our daily practical life. It has nothing ascetic, monastic, or sanctimonious about it. It is genial, cordial, lightsome, pure, elevated, holy, heavenly, divine. Such is the Christianity of the New Testament. It is Christ dwelling in the believer, and reproduced, by the power of the Holy Ghost, in the believer's daily practical career. This is Christianity — nothing else, nothing less, nothing different.

But let us turn to our three words; and may the Eternal Spirit expound and apply their deep and holy meaning to our souls!

And first, then, we have the word "living." "To whom coming as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as living stones, are built up."

Here we have what we may call the foundation of Christian priesthood. There is evidently an allusion here to that profoundly interesting scene in Matthew 16 to which we must ask the reader to turn for a moment.

"When Jesus was come into the coasts of Caesarea Philippi, He asked his disciples, saying, Whom do men say that I, the Son of man, am?* And they said, Some say thou art John the Baptist; some, Elias; and others, Jeremias, or one of the prophets."

[*Let the reader note this title, "Son of man." It is infinitely precious. It is a title indicating our Lord's rejection as the Messiah, and leading out into that wide, that universal sphere over which He is destined, in the counsels of God, to rule. It is far wider than Son of David, or Son of Abraham, and has peculiar charms for us, inasmuch as it places Him before our hearts as the lonely, outcast stranger, and yet as the One who links Himself in perfect grace with us in all our need — One whose footprints we can trace all across this dreary desert. "The Son of man hath not where to lay his head." And yet it is as Son of man that He shall, by-and-by, exercise that universal dominion reserved for Him according to the eternal counsels of God. See Daniel 7]

There was endless speculation, simply because there was no real heart-work respecting the blessed One. Some said this, some said that; and, in result, no one cared who or what He was; and hence He turns away from all this heartless speculation, and puts the pointed question to His own, "But whom say ye that I am? "He desired to know what they thought about Him — what estimate their hearts had formed of Him. "And Simon Peter answered and said, Thou art the Christ, the Son of the living God."

Here we have the true confession. Here lies the solid foundation of the whole edifice of the Church of God and of all true practical Christianity — "Christ the Son of the living God." No more dim shadows — no more powerless forms — no more lifeless ordinances — all must be permeated by this new, this divine, this heavenly life which has come into this world, and is communicated to all who believe in the name of the Son of God.

"And Jesus answered and said unto him, Blessed art thou, Simon Barjona; for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter; and upon this rock I will build my Church; and the gates of hell shall not prevail against it."

Now, it is evidently to this magnificent passage that the apostle Peter refers in the second chapter of his first epistle, when he says, "To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as living stones [the same words], are built up," etc. All who believe in Jesus are partakers of His risen, victorious rock life. The life of Christ, the Son of the living God, flows through all His members and through each in particular. Thus we have the living God, the living Stone, and living stones. It is all life together — life flowing down from a living source, through a living channel, and imparting itself to all believers, thus making them living stones.

Now, this life having been tried and tested, in every possible way, and having come forth victorious, can never again be called to pass through any process of trial, testing, or judgment whatsoever. It has passed through death and judgment. It has gone down under all the waves and billows of divine wrath, and come forth, at the other side, in resurrection, in divine glory and power — a life victorious, heavenly, and divine, beyond the reach of all the powers of darkness. There is no power of earth or hell, men or devils, that can possibly touch the life which is possessed by the very smallest and most insignificant stone in Christ's assembly. All believers are built upon the living Stone, Christ; and are thus constituted living stones He makes them like Himself, in every respect, save of course, in His incommunicable Deity. Is he a living Stone? They are living stones. Is He a precious Stone? They are precious stones. Is he a rejected Stone? They are rejected stones — rejected, disallowed of men. They are, in every respect, identified with Him. Ineffable privilege!

Here, then, we repeat, is the solid foundation of the Christian priesthood — the priesthood of all believers. Before anyone can offer up a spiritual sacrifice, he must come to Christ, in simple faith, and be built on Him, as the foundation of the whole spiritual building. "Wherefore also it is contained in the scripture (Isa. 28:16), Behold, I lay in Sion a chief corner-stone, elect, precious; and he that believeth in him shall not be confounded."

How precious are these words! God Himself has laid the foundation, and that foundation is Christ, and all who simply believe in Christ — all who give Him the confidence of their hearts — all who rest satisfied with Him, are made partakers of His resurrection life, and thus made living stones.

How blessedly simple is this! We are not asked to assist in laying the foundation. We are not called upon to add the weight of a feather to it. God has laid the foundation, and all we have to do is to believe and rest thereon; and He pledges His faithful word that we shall never be confounded. The very feeblest believer in Jesus has God's own gracious assurance that he shall never be confounded — never be ashamed — never come into judgment. He is as free from all charge of guilt and every breath of condemnation as that living Rock on whom he is built.

Beloved reader, are you on this foundation? Are you built on Christ? Have you come to Him as God's living stone, and given Him the full confidence of your heart? Are you thoroughly satisfied with God's foundation? or are you seeking to add something of your own — your own works, your prayers, your ordinances, your vows and resolutions, your religious duties? If so, if you are seeking to add the smallest jot or tittle to God's Christ, you may rest assured, you will be confounded. God will not suffer such dishonor to be offered to His tried, elect, precious chief — corner Stone. Think you that He could allow aught, no matter what, to be placed beside His beloved Son, in order to form, with Him, the foundation of His spiritual edifice? The bare thought were an impious blasphemy. No; it must be Christ alone. He is enough for God, and He may well be enough for us; and nothing is more certain than that all who reject, or neglect, turn away from, or add to, God's foundation, shall be covered with everlasting confusion.

But, having glanced at the foundation, let us look at the superstructure. This will lead us to the second of our three weighty words. "To whom coming as unto a . . . living stone ye also, as living stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ."

All true believers are holy priests. They are made this by spiritual birth, just as Aaron's sons were priests in virtue of their natural birth. The apostle does not say ye ought to be living stones, and, ye ought to be holy priests. He says ye are such. No doubt, being such, we are called upon to act accordingly; but we must be in a position before we can discharge the duties belonging to it. We must be in a relationship before we can know the affections which flow out of it. We do not become priests by offering priestly sacrifices. But being through grace made priests we are called upon to present the sacrifice. If we were to live a thousand years twice told, and spend all that time working, we could not work ourselves into the position of holy priests; but the moment we believe in Jesus — the moment we come to Him in simple faith — the moment we give Him the full confidence of our hearts, we are born anew into the position of holy priests, and are then privileged to draw nigh and offer the priestly sacrifice. How could anyone of old have constituted himself a son of Aaron? Impossible. But being born of Aaron, he was thereby made a member of the priestly house. We speak not now of capacity, but simply of the position. This latter was reached not by effort, but by birth

And now, let us inquire as to the nature of the sacrifice which, as holy priests, we are privileged to offer. We are "to offer up spiritual sacrifices, acceptable to God by Jesus Christ." So also in Hebrews 13:15, we read, "By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name."

Here, then, we have the true nature and character of that sacrifice which, as holy priests, we are to offer. It is praise — "praise to God continually." Blessed occupation!  Hallowed exercise!  Heavenly employment!  And this is not to be an occasional thing. It is not merely at some peculiarly favored moment, when all looks bright and smiling around us. It is not to be merely amid the glow and fervor of some specially powerful public meeting, when the current of worship flows deep, wide, and rapid. No; the word is, "praise continually." There is no room, no time for complaining and murmuring, fretfulness and discontent, impatience and irritability, lamenting about our surroundings, whatever these may be, complaining about the weather, finding fault with those who are associated with as whether in public or in private, whether in the congregation, in the business, or in the family circle.

Holy priests should have no time for any of these things. They are brought nigh to God, in holy liberty, peace, and blessing. They breathe the atmosphere and walk in the sunlight of the divine presence, in the new creation, where there are no materials for a sour and discontented mind to feed upon. We may set it down as a fixed principle — an axiom — that whenever we hear any one pouring out a string of complaints about circumstances and about his neighbors, such an one is not realizing the place of holy priesthood, and, as a consequence, not exhibiting its practical fruits. A holy priest is always happy, always bright, always praising God. True, he may be tried in a thousand ways; but he brings his trials to God in communion, not to his fellow-man in complaining. “Hallelujah" is the proper utterance of the very feeblest member of the Christian priesthood.

But we must now look, for a moment, at the third and last branch of our present theme. This is presented in that highly expressive word "royal." The apostle goes on to say, "But ye are a chosen generation, a royal . . . priesthood that ye should show forth the virtues [see margin] of him who hath called you out of darkness into his marvelous light."

This completes the lovely picture of the Christian priesthood.* As holy priests we draw nigh to God and present the sacrifice of praise. As royal priests we go forth among our fellow-men in all the details of practical daily life to show forth the virtues — the graces — the lovely moral features of Christ. Every movement of a royal priest should emit the fragrance of the grace of Christ.

[*The intelligent reader does not need to be told that all believers are priests, and, further, that there is no such thing as a priest upon earth save in the sense in which all true Christians are priests. The idea of a certain set of men, calling themselves priests in contrast with the people  - a certain caste distinguished by title and dress from the body of Christians, is not Christianity at all, but Judaism or worse. All who read the bible and bow to its authority are thoroughly clear as to these things.]

Mark, again, the apostle does not say, "Ye ought to be royal priests." He says "ye are;" and as such we are to show forth the virtues of Christ. Nothing else becomes a member of the royal priesthood. To be occupied with myself; to be taking counsel for my own ease, my own interest, my own enjoyment, to be seeking my own ends, and caring about my own things, is not the act of a royal priest at all. Christ never did so; and I am called to show forth His virtues. He, blessed be His name, grants to His people, in this the time of His absence, to anticipate the day when He shall come forth as a Royal Priest, and sit upon His throne, and send forth the benign influence of His dominion to the ends of the earth. We are called to be the present expression of the kingdom of Christ — the expression of Himself.

And let none suppose that the actings of a royal priest are to be confined to the matter of giving. This would be a grave mistake. No doubt, a royal priest will give, and give liberally if he has it; but to limit him to the mere matter of communicating would be to rob him of some of the most precious functions of his position. The very man who penned the words on which we are dwelling said on one occasion — and said it without shame, "Silver and gold have I none;" and yet at that very moment, he was acting as a royal priest, by bringing the precious virtue of the Name of Jesus to bear on the impotent man. (Acts 3) The blessed Master Himself, we may safely affirm, never possessed a penny; but He went about doing good, and so should we, nor do we need money to do it. Indeed it very often happens that we do mischief instead of good with our silver and gold. We may take people off the ground on which God has placed them, namely, the ground of honest industry, and make them dependent upon human alms. Moreover, we may often make hypocrites and sycophants of people by our injudicious use of money.

Hence, therefore, let no one imagine that he cannot act as a royal priest without earthly riches. What riches are required to speak a kindly word — to drop the tear of sympathy — to give the soothing genial look? None whatever save the riches of God's grace — the unsearchable riches of Christ, all of which are laid open to the most obscure member of the Christian priesthood. I may be in rags, without a penny in the world, and yet carry myself blessedly as a royal priest, by diffusing around me the fragrance of the grace of Christ.

But, perhaps, we cannot more suitably close these few remarks on the Christian priesthood, than by giving a very vivid illustration drawn from the inspired page — the narrative of two beloved servants of Christ who were enabled, under the most distressing circumstances, to acquit themselves as holy and royal priests.

Turn to Acts 16:19-34. Here we have Paul and Silas thrust into the innermost part of the prison at Philippi, their backs covered with stripes, and their feet fast in the stocks, in the darkness of the midnight hour. What were they doing? Murmuring and complaining? Ah, no. They had something better and brighter to do. Here were two really "living stones," and nothing that earth or hell could do could hinder the life that was in them expressing itself in its proper accents.

But what, we repeat, were these living stones doing? These partakers of the rock life — the victorious — resurrection life of Christ — how did they employ themselves? Well, then, in the first place, as holy priests they offered the sacrifice of praise to God. Yes, "at midnight, Paul and Silas prayed and sang praises to God." How precious is this! How morally glorious!  How truly refreshing! What are stripes or stocks, or prison walls, or gloomy nights, to living stones and holy priests? Nothing more than a dark background to throw out into bright and beauteous relief the living grace that is in them. Talk of circumstances! Ah! It is little any of us know of trying circumstances. Poor things that we are, the petty annoyances of daily life are often more than enough to cause us to lose our mental balance. Paul and Silas were really in trying circumstances; but they were there as living stones and holy priests.

Yes, reader, and they were there as royal priests, likewise. How does this appear? Certainly not by scattering silver and gold. It is not likely the dear men had much of these to scatter. But oh! they had what was better, even "the virtues of him who had called them out of darkness into his marvelous light." And where do these virtues shine out? In those touching words addressed to the gaoler, "Do thyself no harm." These were the accents of a royal priest, just as the song of praise was the voice of a holy priest. Thank God for both! The voices of the holy priests went directly up to the throne of God and did their work there; and the words of the royal priests went directly to the gaoler's hard heart and did their work there. God was glorified and the gaoler saved by two men rightly discharging the functions of "the Christian priesthood."

Each Member — A Help or a Hindrance: Which?

C. H. Mackintosh

A question for all in the assembly

Of the many favors conferred upon us by our ever-gracious Lord, one of the very highest is the privilege of being present in the assembly of His beloved people, where He has recorded His name. We may assert with all possible confidence that every true lover of Christ will delight to be found where He has promised to be. Whatever may be the special character of the meeting; whether it be round the Lord's table, to show forth His death; or round the Word, to learn His mind; or round the mercy-seat, to tell Him our need, and draw from His exhaustless treasury, every devoted heart will long to be there: and we may rest assured that anyone who willfully neglects the assembly is in a cold, dead, dangerous state of soul. To neglect the assembling of ourselves is to take the first step on the inclined plane that leads down to the total abandonment of Christ and His precious interests. See Heb. 10:25-27.

And here, at the very outset, we would remind the reader that the object of this brief paper is not to discuss the oft-raised question, "How are we to know what meeting to go to?" This is, assuredly, a question of cardinal importance, which every Christian — man, woman, and child — is bound and privileged to have divinely settled ere he takes his place in an assembly. To go to a meeting without knowing the ground on which such meeting is gathered, is to act in ignorance or indifference wholly incompatible with the fear of the Lord and the love of His Word.

But we repeat, this question is not now before us. We are not occupied with the ground of the meeting, but with our state and conduct on the ground — a question, surely, of vast moral importance to every soul professing to be gathered in or to the name of Him who is holy and true. In a word, our thesis is distinctly stated at the head of this article. We assume that the reader is clear as to the ground of the assembly, and hence our immediate business with him just now is to raise the solemn question in his heart and conscience, "Am I a help, or a hindrance, to the assembly?" That each individual member is either the one or the other is as clear as it is weighty and practical.

If the reader will just open his Bible, and read, thoughtfully and prayerfully, 1 Cor. 12, he will find most clearly established the great practical truth that each member of the body exerts an influence on all the rest; just as, in the human body, if there be anything wrong with the very feeblest and most obscure member, all the members feel it, through the head. If there be a broken nail, or broken tooth, a foot out of joint; any limb, muscle or nerve out of order, it is a hindrance to the whole body. Thus it is in the Church of God, the body of Christ: "If one member suffer, all the members suffer with it; or if one member be honored, all the members rejoice with it." The state of each member affects the whole body. Hence it follows that each member is either a help or a hindrance to all. What a profound truth! Yes, and it is as practical as it is profound.

Be it remembered that the apostle is not speaking of any mere local assembly, but of the whole body, of which, no doubt, each particular assembly ought to be the local expression. Thus he says, in addressing the assembly at Corinth, "Now ye are the body of Christ, and members in particular." True, there were other assemblies; and had the apostle been addressing any of them on the same subject, he would have used the same language; for what was true of each was true of all; and what was true of the whole was true of each local expression. Nothing can be clearer, nothing simpler, nothing more deeply practical. The whole subject furnishes three most precious and powerful motives for a holy, earnest, devoted life — namely, first, that we may not dishonor the Head to whom we are united; secondly, that we may not grieve the Holy Spirit by whom we are united; and, thirdly, that we may not injure the members with whom we are united.

Can anything exceed the moral power of such motives as these? Oh that they were more fully realized among God's beloved people! It is one thing to hold and teach the doctrine of the unity of the body, and quite another thing to enter into and exhibit its holy formative power. Alas, the poor human intellect may discuss and traffic in the highest truths, while the heart, the conscience and the life have never felt their holy influence! This is a most solemn consideration for everyone. May we ponder it in our hearts, and may it tell upon our whole life and character. May the truth of the "one body" be a grand moral reality to every member of that body on the face of the earth.

Here we might close, feeling, as we do, that if the glorious truth on which we have been dwelling were held in the living power of faith by all the Lord's beloved people, then, assuredly, the precious practical results would follow. But in sitting down to write, there was one special branch of the subject prominently before the mind; and that is, the way in which the various meetings are affected by the condition of soul, the attitude of heart, and the state of mind, of all who attend. We repeat, and with emphasis, all who attend — not merely all who audibly take part, but all who form the meeting.

No doubt a special and very weighty responsibility rests on those who take any part in the ministry, whether it be in giving out a hymn, engaging in prayer or thanksgiving, reading the Word, teaching, or exhortation. All who do so should be very sure that they are simply the instruments in the hands of the Lord for whatever they undertake to do. Otherwise they may do serious damage to the meeting. They may quench the Spirit, hinder the worship, interrupt the communion, mar the integrity of the occasion.

All this is most serious, and calls for holy watchfulness on the part of all who engage in any branch of ministry in the assembly. Even a hymn may prove a hindrance; it may interrupt the current of the Spirit in the assembly. Yea, the precious Word of God may be read out of place. In short, whatever is not the direct fruit of the Spirit can only hinder the edification and blessing of the assembly. All who take part in the ministry should have the distinct sense that they are led by the Spirit in what they do. They should be governed by the one commanding, absorbing object — the glory of Christ in the assembly, and the blessing of the assembly in Him. "Let all things be done unto edifying" (1 Cor. 14:26). If it be not thus, they had better be quiet, and wait on the Lord. They will render more glory to Christ and more blessing to the assembly by quiet waiting than by restless action and unprofitable talking.

But while feeling and owning the gravity of all that has to be said in reference to the holy responsibility of all who minister in the assembly, we are thoroughly persuaded that the tone, character, and general effect of public meetings are very intimately connected with the moral and spiritual condition of all. It is this, we confess, that weighs upon the heart, and leads us to pen this brief address to every assembly under the sun. Every soul in the meeting is either a help or a hindrance, a contributor or a waster. All who attend in a devout earnest loving spirit: who come simply to meet the Lord Himself; who flock to the assembly as the place where His precious name is recorded; who delight to be there because He is there — all such are a real help and blessing to a meeting. May God increase their number. If all assemblies were made up of such blessed elements, what a different tale would have to be told!

And why not? It is not a question of gift or knowledge, but of grace and godliness, true piety and prayerfulness. In a word, it is simply a question of that condition of soul in which every child of God and every servant of Christ ought to be, and without which the most shining gifts and the most extensive knowledge are a hindrance and a snare. Mere gift and intelligence, without an exercised conscience and the fear of God, may be, and have been, used of the enemy for the moral ruin of souls. But where there is true humility, and that seriousness and reality which the sense of the presence of God ever produces, there you have what will most surely, gift or no gift, impart depth of tone, freshness, and a spirit of worship, to an assembly.

There is a vast difference between an assembly of people gathered round some gifted man, and one gathered simply to the Lord Himself, on the ground of the one body. It is one thing to be gathered by ministry, and quite another to be gathered to it. If people are merely gathered to ministry, when the ministry goes they are apt to go too. But when earnest, true-hearted, devoted souls are gathered simply to the Lord Himself, then, while they are most thankful for true ministry when they can get it, they are not dependent upon it. They do not value gift less, but they value the Giver more. They are thankful for the streams, but they depend only upon the Fountain.

It will invariably be found that those who can do best without ministry, value it most when they get it. In a word, they give it its true place. But those who attach undue importance to gift, who are always complaining of the lack of it, and cannot enjoy a meeting without it, are a hindrance and a source of weakness to the assembly.

Alas. there are other hindrances and sources of weakness which demand the serious consideration of all. We should, each one of us, as we take our places in the assembly, honestly put the question to our hearts, "Am I a help, or a hindrance — a contributor, or a waster?" If we come in a cold, hard, careless state of soul — come in a merely formal manner, unjudged, unexercised, unbroken; in a fault-finding, murmuring, complaining spirit, judging everything and everybody except ourselves — then, most assuredly, we are a serious hindrance to the blessing, the profit and the happiness of the meeting. We are the broken nail, the broken tooth, or the foot out of joint. How sorrowful, how humiliating, how terrible is all this! May we watch against it, pray against it, firmly disallow it.

But, on the other hand, those who present themselves in the assembly in a loving, gracious, Christlike spirit; who delight to meet their brethren, whether round the table, round the fountain of Holy Scripture, or round the mercy-seat for prayer; who, in their hearts' deep and tender affections, embrace all the members of the beloved body of Christ; whose eyes are not dimmed, nor their affections chilled by dark suspicions, evil surmisings, or unkindly feelings toward any around them; who have been taught of God to love their brethren, to look at them "from the top of the rocks," and see them "in the vision of the Almighty"; who are ready to profit by whatever the gracious Lord sends them, even though it may not come through some brilliant gift or favorite teacher — all such are a divinely sent blessing to the assembly, wherever they are. Again we say, with a full heart, may God add to their number. If all assemblies were composed of such, it would be the very atmosphere of Heaven itself; the name of Jesus would be as ointment poured forth; every eye would be fixed on Him, every heart absorbed with Him, and there would be a more powerful testimony to His name and presence in our midst than could be rendered by the most brilliant gift.

May the gracious Lord pour out His blessing upon all His assemblies throughout the whole earth. May He deliver them from every hindrance, every weight, every stumbling-block, every root of bitterness. May the hearts of all be knit together in sweet confidence and true brotherly love. May He crown with His richest blessing the labors of all His beloved servants at home and abroad, cheering their hearts and strengthening their hands, giving them to be steadfast and unmovable, always abounding in His precious work, in the assurance that their labor is not in vain.

Thoughts on the Lord's Supper

C. H. Mackintosh

Designed for the help of Christians in this day of difficulty

Preface

The institution of the Lord's Supper must be regarded, by every spiritual man, as a peculiarly touching proof of the Lord's gracious care and considerate love for His Church. From the time of its appointment until the present hour, it has been a steady, though silent, witness to a truth which the enemy, by every means in his power, has sought to corrupt and set aside, namely, that redemption is an accomplished fact to be enjoyed by the weakest believer in Jesus. Eighteen centuries have rolled away since the Lord Jesus appointed “the bread and the cup" in the Eucharist, as the significant symbols of His broken body and His blood shed for us; and notwithstanding all the heresy, all the schism, all the controversy and strife, the war of principles and prejudices which the blotted page of ecclesiastical history records, this most expressive institution has been observed by the saints of God in every age. True, the enemy has succeeded, throughout a vast section of the professing church, in wrapping it up in a shroud of dark superstition — in presenting it in such a way as actually to hide from the view of the communicant, the grand and eternal reality of which it is the memorial — in displacing Christ and His accomplished sacrifice, by a powerless ordinance — an ordinance, moreover, which by the very mode of its administration, proves its utter worthlessness and opposition to the truth. Yet, notwithstanding Rome's deadly error in reference to the ordinance of the Lord's Supper, it still speaks to every circumcised ear, and every spiritual mind, the same deep and precious truth — it “shows the Lord's death till he come." The body has been broken, the blood has been shed ONCE, no more to be repeated: and the breaking of bread is but the memorial of this emancipating truth.

With what profound interest and thankfulness, therefore, should the believer contemplate “the bread and the cup" Without a word spoken, there is the setting forth of truths at once the most precious and glorious — grace reigning — redemption finished — sin put away — everlasting righteousness brought in — the sting of death gone — eternal glory secured — "grace and glory" revealed as the free gift of God and the Lamb — the unity of the "one body," as baptised by “one Spirit." What a feast! it carries the soul back, in the twinkling of an eye, over a lapse of eighteen hundred years, and shows us the Master Himself, “in the same night in which he was betrayed," sitting at the supper table, and there instituting a feast which, from that solemn moment, that memorable night, until the dawn of the morning, should lead every believing heart, at once, backward to the cross, and forward to the glory.

This feast has, ever since, by the very simplicity of its character, and, yet, the deep significance of its elements, rebuked the superstition that would deify and worship it, the profanity that would desecrate it, and the infidelity that would set it aside altogether; and, furthermore, while it has rebuked all these, it has strengthened, comforted, and refreshed the hearts of millions of God's beloved saints. It is sweet to think of this — sweet to bear in mind, as we assemble, on the first day of the week, round the supper of the Lord — that apostles, martyrs, and saints have gathered round that feast, and found therein, according to their measure, refreshment and blessing. Schools of theology have arisen, — flourished, and disappeared — doctors and fathers have accumulated ponderous tomes of divinity — deadly heresies have darkened the atmosphere, and rent the professing church from one end to the other — superstition and fanaticism have put forth their baseless theories and extravagant notions — professing Christians have split into sects innumerable — all these things have taken place; but the Lord's Supper has continued, amid the darkness and confusion to tell out its simple yet comprehensive tale. “As oft as ye eat this bread, and drink this cup, ye do show the Lord's death till he come." (1 Cor. 11:26) Precious feast! Thank God for the great privilege of celebrating it. And yet is it but a sign, the elements of which must, in nature's view, be mean and contemptible. Bread broken — wine poured out — how simple faith alone can read, in the sign, the thing signified, and therefore it needs not the adventitious circumstances, which false religion has introduced, in order to add dignity, solemnity, and awe to that which derives all its value, its power, and its impressiveness from its being a memorial of an eternal fact which false religion denies.

May you and I, beloved reader, enter with more freshness and intelligence into the meaning of the Lord's Supper, and with deeper experience into the blessedness of breaking that bread which is “the “communion of the body of Christ," and drinking of that cup which is “the communion of the blood of Christ."

In closing these few prefatory lines, I would just observe that this edition only differs from the former in the alteration of a sentence or two, and the addition of a few notes. I now commend this little book to the Lord's gracious care, praying Him to make it increasingly useful to the souls of His people. C. H. M.

Thoughts on the Lord's Supper

“For I have received of the Lord that which also I delivered unto you, That the Lord Jesus, the same night in which he was betrayed, took bread: and when he had given thanks, he brake it, and said, Take, eat; this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come." — 1 Cor. 11:23-26.

I desire to offer a few brief remarks on the subject of the Lord's Supper, for the purpose of stirring up the minds of all who love the name and institutions of Christ, to a more fervent and affectionate interest in this most important and refreshing ordinance.

We should bless the Lord for His gracious consideration of our need in having established such a memorial of His dying love, and also in having spread a table at which all His members might present themselves, without any other condition than the indispensable one of personal connection with, and obedience to. Him. The Blessed Master knew well the tendency of our hearts to slip away from Him, and from each other, and to meet this tendency was one, at least, of His objects in the institution of the Supper. He would gather His people around His own blessed Person — He would spread a table for them, where, in view of His broken body, and shed blood, they might remember Him, and the intensity of His love for them, and from whence, also, they might look forward into the future, and contemplate the glory of which the cross is the everlasting foundation. There, if anywhere, they would learn to forget their differences, and to love one another — there, they might see around them those whom THE LOVE OF GOD had invited to the feast, and whom the BLOOD OF CHRIST had made fit to be there.

However, in order that I may, the more easily and briefly, convey to the mind of my reader what I have to say on this subject, I shall confine myself to the four following points, viz.: —

1st — The nature of the ordinance of the Lord's Supper;

2nd — The circumstances under which it was instituted;

3rd — The persons for whom it was designed;

4th — The time and manner of its observance.

1. The Nature of the Ordinance of the Lord's Supper

And first, as to the nature of the ordinance of the Lord's Supper: this is a cardinal point. If we understand not the nature of the ordinance, we shall be astray in all our thoughts about it. The Supper, then, is, purely and distinctly, a feast of thanksgiving — thanksgiving for grace already received. The Lord Himself, at the institution of it, marks its character by giving thanks. “He took bread; when he had given thanks," etc. Praise, and not prayer, is the suited utterance of those who sit at the table of the Lord.

True, we have much to pray for — much to confess — much to mourn over; but the table is not the place for mourners; its language is, “Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts. Let him drink and forget his poverty, and remember his misery no more." Ours is “a cup of blessing" — a cup of thanksgiving — the divinely appointed symbol of that precious blood which has procured our ransom. “The bread which we break, is it not the communion of the body of Christ?" How, then, could we break it with sad hearts or sorrowful countenances? Could a family circle, after the toils of the day, sit down to supper with sighs and gloomy looks? Surely not. The supper was the great family meal — the only one that was sure to bring all the family together. Faces that might not have been seen during the day, were sure to be seen at the supper table, and no doubt they would be happy there. Just so should it be at the Lord's Supper; the family should assemble there, and, when assembled, they should be happy — unfeignedly happy, in the love that brings them together. True, each heart may have its own peculiar history — its secret sorrows, trials, failures, and temptations, unknown to all around; but these are not the objects to be contemplated at the supper; to bring them into view, is to dishonor the Lord of the feast, and make the cup of blessing a cup of sorrow. The Lord has invited us to the feast, and commanded us, notwithstanding all our shortcomings, to place the fullness of His love, and the cleansing efficacy of His blood, between our souls and everything; and when the eye of faith is filled with Christ, there is no room for aught beside. If my sin be the object which fills my eye, and engages my thoughts, of course I must be miserable, because I am looking right away from what God commands me to contemplate; I am remembering my misery and poverty, the very things which God commands me to forget. Hence the true character of the ordinance is lost, and, instead of being a feast of joy and gladness, it becomes a season of gloom and spiritual depression; and the preparation for it, and the thoughts which are entertained about it, are more what might be expected in reference to Mount Sinai, than to a happy family feast.

If ever a feeling of sadness could have prevailed at the celebration of this ordinance, surely it would have been on the occasion of its first institution, when, as we shall see, when we come to consider the second point in our subject, there was everything that could possibly produce deep sadness and desolation of spirit; yet, the Lord Jesus could “give thanks;" the tide of joy that flowed through His soul was far too deep to be ruffled by surrounding circumstances; He had a joy, even in the breaking and bruising of His body, and in the pouring forth of His blood, which lay far beyond the reach of human thought and feeling. And if he could rejoice in spirit, and give thanks in breaking that bread, which was to be to all future generations of the faithful the memorial of His broken body, should not we rejoice therein — we who stand in the blessed results of all His toil and passion? Yes; it becomes us to rejoice. We can hear our heavenly Father say, “It is meet we should make merry and be glad," and shall we deny the meetness, by making that table, where the Father and the prodigal sit together over the fatted calf, the scene of sorrow and gloomy mistrust? God forbid; we must not bring sorrow into the divine presence; yea, we cannot, for "in his presence is fullness of joy;" and when we are unhappy we certainly are not in the presence of God, but in the presence of our sins, or our sorrows, or something outside God.

But, it may be asked, is there no preparation necessary? — are we to sit down at the table of the Lord with as much indifference as if we were sitting down to an ordinary supper table? Surely not, we need preparation; but it is the preparation of God, and not our own preparation; it is the preparation which suits the presence of God, which is certainly not the result of human sighs or penitential tears, but the simple result of the finished work of the Lamb of God attested by the Spirit of God. Apprehending this by faith, we apprehend that which makes us perfectly fit for God. Many imagine that they are putting honor upon the Lord's table when they approach it with their souls bowed down into the very dust, under a sense of the intolerable burden of their sins. This thought can only flow from the legalism of the human heart, that ever fruitful source of thoughts at once dishonoring to God-dishonoring to the Cross of Christ — grievous to the Holy Ghost, and completely subversive of our own peace. We may feel quite satisfied that the honor and purity of the Lord's table are more fully maintained when THE BLOOD OF CHRIST is made the ONLY title, than if human sorrow and human penitence were superadded.

[It is needful to bear in mind that, while the blood of Christ is that alone which introduces the believer, in holy boldness, into the presence of God, yet it is nowhere set forth as our center, or bond of union. Truly precious is it for every blood-washed soul to remember, in the secret of the divine presence, that the atoning blood of Jesus has rolled away for ever his heavy burden of sin. Yet, the Holy Ghost can only gather us to the Person of a risen and glorified Christ, who, having shed the blood of the everlasting covenant, is gone up into heaven in the power of an endless life, to which divine righteousness inseparably attaches. A living Christ, therefore, is our center and bond of union.

The blood having answered for us to God, we gather round a risen and exalted Head in the heavens “I, if I be lifted up from the earth, will draw all unto me." We behold in the cup in the Lord's Supper the symbol of shed blood; but we are neither gathered round the cup, nor the blood; but round Him who shed it. The blood of the Lamb has put away every obstacle to our fellowship with God; and, in proof of this, the Holy Ghost has come down to baptise believers into the unity of the body, and gather them round the risen and glorified Head.

The wine is the memorial of a life shed out for sin: the bread is the memorial of a body broken for sin: but we are not gathered round a life poured out, nor round a body broken, but round a living Christ, who dieth no more, who cannot have His body broken any more, or His blood shed any more. This makes a serious difference; and when looked at in connection with the discipline of the house of God, the difference is immensely important. Very many are apt to imagine that when any one is put away from, or refused, communion, the question is raised as to there being a link between his soul and Christ.

A moment's consideration of this point, in the light of Scripture, will be sufficient to prove that no such question is raised. If we look at the case of the “wicked person" in 1 Corinthians 5 we see one put away from the communion of the Church on earth, who was nevertheless a Christian, as people say. He was not, therefore, put away because he was not a Christian; such a question was never raised; nor should it be in any case. How can we tell whether a man is eternally linked with Christ or not? Have we the custody of the Lamb's book of life? Is the discipline of the Church of God founded upon what we can know, or upon what we cannot? Was the man in 1 Corinthians 5 linked eternally with Christ, or not? Was the Church told to inquire?

Even suppose we could see a man's name written in the book of life, that would not be the ground of receiving him into the assembly on earth, or retaining him there. That which the Church is held responsible for is to keep herself pure in doctrine, pure in practice, and pure in association, and all this on the ground of being God's house. “Thy testimonies are very sure; holiness becometh thy house, O Lord, for ever." When any one was separated, or “cut off," from the congregation of Israel, was it because of not being an Israelite? By no means: but because of some moral or ceremonial defilement which could not be tolerated in God's assembly. In Achan's case (Joshua 7), although there were six hundred thousand souls ignorant of his sin, yet God says, "Israel hath sinned." Why? Because they were looked at as God's assembly, and there was defilement there which, if not judged, all would have been broken up.]

However, the question of preparedness will come more fully before us as we proceed with our subject; I shall, therefore, state another principle connected with the nature of the Lord's Supper, viz., that there is involved in it an intelligent recognition of the unity of the body of Christ. “The bread which we break is it not the communion of the body of Christ? For we, being many, are one bread, and one body; for we are all partakers of that one bread." Now there was sad failure and sad confusion in reference to this point at Corinth; indeed the great principle of the Church's unity would seem to have been totally lost sight of there. Hence, the apostle observes, that, “when ye come together into one place, this is not to eat the Lord's Supper, for every one taketh before other his own supper." (1 Cor. 11:20, 21.) Here, it was isolation, and not unity; an individual, and not a corporate question; “his own supper'' is strikingly contrasted with “the Lord's Supper." It can only be the Lord's Supper, where the body is fully recognized; if the body be not recognized, it is pure sectarianism. The Lord Himself must be excluded. If the table be spread upon any narrower principle than that which would embrace the whole body of Christ, it is not the Lord's table, nor has it any claim upon the hearts of the faithful. On the contrary, where a table is spread upon this divine principle, which embraces all the members of the body simply as such, everyone everyone who refuses to present himself at it is chargeable with schism, and that, too, upon the plain principles of 1 Corinthians 11. “There must," says the apostle, “be heresies among you, that they which are approved may be made manifest among you."

When the great church principle is lost sight of by any portion of the body, there must be heresies, in order that the approved ones may be made manifest, and, under such circumstances, it becomes the business of each one to approve himself, and so to eat. The “approved" ones stand in contrast with the heretics, or those who were doing their own will.

[Those who are competent to do so, can look at the original of this important chapter, where they will see that the word translated “approved" (ver. 19), comes from the same root as that translated “examine himself.'' (Ver. 28) Thus we see that the man who approves himself, takes his place amongst the approved, and is the very opposite of those who were amongst the heretics. Now, the meaning of a heretic is not merely one who holds false doctrine, though one may be a heretic in so doing, but one who persists in the exercise of his own will. The apostle knew that there must be heresies at Corinth, seeing that there were sects; those who were doing their own will were acting in opposition to God's will, and thus producing division, for God's will had reference to the whole body. Those who were acting heretically were despising the Church of God.]

But, it may be asked, Do not the numerous denominations at present existing in the professing church altogether preclude the idea of ever being able to gather the whole body together? And, under such circumstances, is it not better for each denomination to have their own table? If there be any force in this question, it merely goes to prove that the people of God are no longer able to act upon God's principles, but that they are left to the miserable alternative of acting on human expediency. Thank God, such is not the case. The truth of the Lord endureth forever, and what the Holy Ghost teaches, in 1 Corinthians 11 is binding upon every member of the Church of God. There were divisions and heresies existing in the church at Corinth, just as there are divisions and heresies existing in the professing church now, but the apostle did not tell them to set up separate tables on the one hand, nor yet to cease from breaking bread on the other. No; he merely presses upon them the principles connected with “the Church of God," and tells those who could approve themselves in reference to the Church, or body of Christ, to eat. The expression “So let him eat," settles everything. We are to eat, at all events; our care must be to eat “so,” as the Holy Ghost teaches us, and that is in the true recognition of the unity of the Church of God.

[It may be well to add a word here for the guidance of any simple-hearted Christian, who may find himself placed in circumstances in which he is called upon to decide between the claims of different tables which might seem to be spread upon the same principle. To confirm and encourage such an one in a truthful course of action, I should regard as a most valuable service.

Suppose, then, I find myself in a place where two or more tables have been spread, what am I to do? I believe I am to inquire into the origin of these various tables — to see how it became needful to have more than one table. If, for example, a number of Christians meeting together, have admitted and retained amongst them any unsound principles, affecting the Person of the Son of God — or subversive of the unity of the Church of God on earth; if I say, such principles be admitted and retained in the assembly, or if persons who hold and teach them be received and acknowledged by the assembly; under such painful and humiliating circumstances, the table ceases to be the Lord's table. Why? Because I cannot take my place at it without identifying myself with manifestly unchristian principles. The same remark, of course, applies, if the case be that of corrupt conduct unjudged by the assembly. And then, if the table ceases to be the Lord's, it has no more claim on the Christian, who desires to keep himself pure, than any other sectarian table.

Now, if a number of Christians should find themselves placed in the circumstances above described, they would be called upon to maintain THE UNITY OF THE CHURCH IN THE PURITY OF THE TRUTH OF GOD. These are really the points, unity and purity. We have not only to maintain the grace of the Lord's table, but the holiness of it also. Truth is not to be sacrificed in order to maintain unity, nor will true unity ever be interfered with by the strict maintenance of truth. Human confederations may be broken up, but the Church of God can never be touched by the maintenance of truth, provided it be maintained in love.

It is not to be imagined that the unity of the body of Christ is interfered with, when a community, based upon unsound principles or countenancing unsound doctrine or practice, is broken up or separated from. The Church of Rome charged the Reformers with schism, because they separated from her; but we know that the Church of Rome lay, and still lies, under the charge of schism, because she imposes false doctrine upon her members. Let it only be ascertained that the truth of God is called in question by any community, and that, to be a member of that community, I must identify myself with unsound doctrine or corrupt practice, and then it cannot be schism to separate from such a community, nay, I am bound to separate.

The whole question is settled by a single verse of scripture: “Receive ye one another as Christ also received us;" here we have the unity of the Church. But it must be “to the glory of God," and here we have the purity of the truth.

These considerations will, I trust, assist any dear Christian, whose mind may be perplexed by the opposing claims of tables. The question can be very simply resolved where the eye is single, and the heart and conscience fully subject to the word of God.]

When the Church is despised, the Spirit must be grieved and dishonored, and the certain end will be spiritual barrenness and freezing formalism; and although men may substitute intellectual, for spiritual, power, and human talents and attainments, for the gifts of the Holy Ghost, yet will the end be “like the heath in the desert." The true way to make progress in the divine life is to live for the Church, and not for ourselves. The man who lives for the Church is in full harmony with the mind of the Spirit, and must necessarily grow. On the contrary, the man who is living for himself, having all his thoughts revolving round, and all his energies concentrated upon, himself, must soon become cramped and formal, and, in all probability, openly worldly. Yes; he will become worldly, in some sense of that extensive term, for the world and the Church stand in direct opposition the one to the other, nor is there any aspect of the world in which this opposition is more fully seen than in its religious aspect. What is commonly called the religious world will be found, when examined in the light of the presence of God, to be more thoroughly hostile to the true interests of the Church of God, than almost anything.

But I must hasten on to other branches of our subject, and I would just state another simple principle connected with the Lord's Supper, to which I desire to call the special attention of the Christian reader; it is this, the celebration of the ordinance of the Lord's Supper should be the distinct expression of the unity of ALL believers, and not merely of the unity of a certain number gathered upon certain principles, which distinguish them from others. If there be any term of communion proposed, save the all-important one of faith in the atonement of Christ, and a walk consistent with that faith, the table ceases to be the Lord's, and becomes the table of a sect, and possesses no claims whatever upon the hearts of the faithful.

Furthermore, if, by sitting at the table, I must identify myself with any one thing, whether it be principle or practice, not enjoined in Scripture as a term of communion, there also the table ceases to be the Lord's, and becomes the table of a sect. It is not a question of whether there may be Christians there or not; it would be hard indeed to find a table amongst the reformed communities of which some Christians are not partakers. The apostle did not say “there must be heresies among you, that they which are Christians may be made manifest among you." No; but "that they which are approved..."

Nor did he say, “Let a man prove himself a Christian, and so let him eat." No; but “let a man approve himself," i.e., let him show himself to be one of those who are not only upright in their consciences as to their individual act in the matter, but who are also furthering the unity of the body of Christ. When men set up terms of communion of their own, there you find the principle of heresy; there, too, there must be schism. On the contrary, where a table is spread in such a manner, and upon such principles, as that a Christian, as such, can take his place at it, then it becomes schism not to be there, for, by being there, and by walking consistently with our position and profession there, we, so far as in us lies, promote the unity of the Church of God — that grand object for which the Holy Ghost was sent from heaven to earth. The Lord Jesus, having been raised from the dead, and having taken His seat at the right hand of God, sent down the Holy Ghost to earth for the purpose of forming one body. Mark, to form one body — not many bodies. He has no sympathy with the many bodies, as such; though He has blessed sympathy with many members in those bodies, because they, though being members of human sects or schisms, are, nevertheless, members of the one body; but He does not dwell in the many bodies, but in the one body, for “by one Spirit are we all baptised into one body, whether we be Jews or Gentiles, whether we be bond or free; and have all been made to drink into one Spirit." (1 Cor. 12:13)

I desire that there may be no misunderstanding on this point. I say the Holy Ghost cannot dwell in all the schisms in the professing church, for He Himself has said of such, “I praise you not." He is grieved by them — He would counteract them — He baptises all believers into the unity of the one body, so that it cannot be thought, by any intelligent mind, that the Holy Ghost could dwell in schisms, which are a grief and a dishonor to Him.

We must, however, distinguish between the Spirit's dwelling in the Church, and His dwelling in individuals. He dwells in the body of Christ, which is the Church (see 1 Cor. 3:17; Eph. 2:22); He dwells also in the body of the believer, as we read, “your body is the temple of the Holy Ghost, which is in you, which ye have of God." (1 Cor. 6:19) The only body or community, therefore, in which the Spirit can dwell, is the whole Church of God, and the only person in which He can dwell is the believer. But, as has already been observed, the table of the Lord, in any given locality, should be the exhibition of the unity of the whole Church, and where it is not this, it is not the Lord's table. This leads us to another principle connected with the nature of the Lord's Supper, viz., this,

It is an act whereby we not only show forth the death of the Lord until He come, but whereby we, also, give expression to a fundamental truth, which cannot be too strongly or too frequently pressed upon the minds of Christians, at the present day, viz., that all believers are "one bread and one body." It is a very common error to view this ordinance merely as a channel through which grace flows to the soul of the individual, and not as an act bearing upon the whole body, and bearing, also, upon the glory of the Head of the Church. That it is a channel through which grace flows to the soul of the individual communicant there can be no doubt, for there is blessing in every act of obedience. But that individual blessing is but a very small part of it, can be seen by the attentive reader of 1 Cor. 11. It is the Lord's death — the Lord's coming, that are brought prominently before our souls in the Lord's Supper, and where any one of these elements is excluded there must be something wrong. If there be anything to hinder the complete shadowing forth of the Lord's death, or the exhibition of the unity of the body, or the clear perception of the Lord's coming, then there must be something radically wrong in the principle on which the table is spread, and we only need a single eye, and a mind entirely subject to the word and Spirit of Christ, in order to detect the wrong.

Let the Christian reader, now, prayerfully examine the table at which he periodically takes his place, and see if it will bear the threefold test of 1 Cor. 11, and if not, let him, in the name of the Lord, and for the sake of the Church, abandon it. There are heresies, and schisms flowing from heresies, in the professing church, but “let a man approve himself, and so let him eat" the Lord's Supper; and if, once for all, it be asked, What means the term “approved?" it may be answered, It is, in the first place, to be personally true to the Lord in the act of breaking bread; and in the next place, to shake off all semblance of schism, and take our stand, firmly and decidedly, upon the broad principle which will embrace all the members of the flock of Christ. We are not only to be careful that we ourselves are walking in purity of heart and life before the Lord; but also, that the table of which we partake has nothing connected with it that could at all act as a barrier to the unity of the Church. It is not merely a personal question. Nothing more fully proves the low ebb of Christianity, at the present day, or the fearful extent to which the Holy Ghost is grieved, than the miserable selfishness which tinges, yea, pollutes, the thoughts of professing Christians.

Everything is made to hinge upon the mere question of self. It is my forgiveness — my safety — my peace —  my happy frames and feelings, and not the glory of Christ, or the unity of His beloved Church. Well, therefore, may the words of the prophet be applied to us, “Thus saith the Lord, Consider your ways. Go up to the mountain and bring wood, and BUILD THE HOUSE; and I will take pleasure in it, and I WILL BE GLORIFIED. Ye looked for much, and lo, it came to little; and when ye brought it home, I did blow upon it. Why? saith the Lord of hosts. Because of mine house that is waste, and ye run every man to his own house." (Hag. 1:7-9.) Here is the root of the matter. Self stands in contrast with the house of God; and, if self be made the object, no marvel that there should be a sad lack of spiritual joy, energy, and power. To have these, we must be in fellowship with the Spirit's thoughts; and He thinks of the body of Christ; and, if we are thinking of self, we must be at issue with Him; and the consequences are but too apparent.

2. The Circumstances Under Which it was Instituted

Having now treated of, what I conceive to be, by far the most important point in our subject, I shall proceed to consider, in the second place, the circumstances under which the Lord's Supper was instituted. These were particularly solemn and touching. The Lord was about to enter into dreadful conflict with all the powers of darkness — to meet all the deadly enmity of man; and to drain to the dregs the cup of Jehovah's righteous wrath against sin. He had a terrible morrow before Him — the most terrible that had ever been encountered by man or angel; yet, notwithstanding all this, we read that “on the same night in which he was betrayed, he took bread." What unselfish love is here! “The same night" — the night of profound sorrow — the night of His agony and bloody sweat — the night of His betrayal by one, His denial by another, and His desertion by all, of His disciples — on that very night, the loving heart of Jesus was full of thoughts about His Church — on that very night, He instituted the ordinance of the Lord's Supper. He appointed the bread to be the emblem. of His broken body, and the wine to be the emblem of His shed blood; and such they are to us now, as often as we partake of them, for the word assures us that "as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come."

Now, all this, we may say, attaches peculiar importance and sacred solemnity to the Supper of the Lord; and, moreover, gives us some idea of the consequences of eating and drinking unworthily. [It is usual to apply the term “unworthily," in the passage, to persons doing the act, whereas it really refers to the manner of doing it. The apostle never thought of calling in question the Christianity of the Corinthians; nay, in the opening address of his epistle, he looks at them as “the church of God which is at Corinth, sanctified in Christ Jesus, called saints (or saints by calling). How could he use this language, in the first chapter, and, in the eleventh, call in question the worthiness of these saints to take their seat at the Lord's Supper? Impossible. He looked upon them as saints, and as such he exhorted them to celebrate the Lord's Supper in a worthy manner. The question of any but true Christians being there, is never raised; so that it is utterly impossible that the word "unworthily" could apply to persons. Its application is entirely to the manner. The persons were worthy, but their manner was not; and they were called, as saints, to judge themselves as to their ways, else the Lord might judge them in their persons, as was already the case. In a word, it was as true Christians they were called to judge themselves. If they were in doubt as to that, they were utterly unable to judge anything. I never think of setting my child to judge as to whether he is my child or not; but I expect him to judge himself as to his habits, else, if he do not, I may have to do, by chastening, what he ought to do by self-judgment. It is because I look upon him as my child, that I will not allow him to sit at my table with soiled garments and disorderly manners. — Things New and Old]

The voice which the ordinance utters in the circumcised ear is ever the same. The bread and wine are deeply significant symbols; the bruised corn and the pressed grape being both combined to minister strength and gladness to the heart: and not only are they significant in themselves, but they are also to be used in the Lord's Supper, as being the very emblems which the blessed Master Himself ordained on the night previous to His crucifixion; so that faith can behold the Lord Jesus presiding at His own table — can see Him take the bread and wine, and hear Him say, “Take, eat; this is my body;" and again, of the cup, “Drink ye all of it. For this is my blood of the New Testament which is shed for many for the remission of sins."

In a word, the ordinance leads the soul back to the eventful night already referred to — brings before us all the reality of the cross and passion of the Lamb of God, in which our whole souls can rest and rejoice, and reminds us, in the most impressive manner, of the unselfish love and pure devotedness of Him, who, when Calvary was casting its dark shadow across His path, and the cup of Jehovah's righteous wrath against sin, of which He was about to be the bearer, was being filled for Him, could, nevertheless, busy Himself about us, and institute a feast which was to be, at once, the expression of our connection with Him, and with all the members of His body.

And may we not infer, that the Holy Ghost made use of the expression, "the same night," for the purpose of remedying the disorders that had arisen in the church at Corinth? Was there not a severe rebuke administered to the selfishness of those who were taking “their own supper," in the Spirit's reference to the same night in which the Lord of the feast was betrayed? Doubtless there was. Can selfishness live in the view of the cross? Can thoughts about our own interests, or our own gratification, be indulged in the presence of Him who sacrificed Himself for us? Surely not. Could we heartlessly and willfully despise the Church of God — could we offend or exclude beloved members of the flock of Christ, while gazing on that cross on which the Shepherd of the flock, and the Head of the body, was crucified? Ah, no; let believers only keep near the cross — let them remember “the same night" — let them keep in mind the broken body and shed blood of the Lord Jesus Christ, and there will soon be an end to heresy, schism, and selfishness.

[The reader will bear in mind that the text does not touch the question of scriptural discipline. There may be many members of the flock of Christ who could not be received into the assembly on earth, inasmuch as they may possibly be leavened by false doctrine, or wrong practice. But, though we might not be able to receive them, we do not, by any means, raise the question as to their being in the Lamb's book of life. This is not the province nor the prerogative of the Church of God. “The Lord knoweth them that are his; and let every one that nameth the name of Christ depart from iniquity." (2 Tim. 2:19)]

If we could only bear in mind that the Lord Himself presides at the table, to dispense the bread and wine; if we could hear Him say, “Take this, and divide it among yourselves," we should be better able to meet all our brethren on the only Christian ground of fellowship which God can own. In a word, the person of Christ is God's center of union. “I," said Christ “if I be lifted up from the earth, will draw all men unto me." Each believer can hear his blessed Master speaking from the cross, and saying of his fellow believers, “Behold thy brethren;" and, truly, if we could distinctly hear this, we should act, in a measure, as the beloved disciple acted towards the mother of Jesus; our hearts and our homes would be open to all who have been thus commended to our care. The word is, “Receive ye one another, as Christ also received us to the glory of God."

There is another point worthy of notice, in connection with the circumstances under which the Lord's Supper was instituted, namely, its connection with the Jewish Passover. “Then came the day of unleavened bread, when the Passover must be killed. And he sent Peter and John, saying, Go and prepare us the Passover, that we may eat And when the hour was come, he sat down, and the twelve apostles with him. And he said unto them, With desire I have desired to eat this Passover with you before I suffer; for I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. And he took the cup [i.e., the cup of the Passover], and gave thanks, and said, Take this and divide it among yourselves; for I say unto you, I will not drink of the fruit of the vine until the kingdom of God shall come." (Luke 22:7-18)

The Passover was, as we know, the great feast of Israel, first observed on the memorable night of their happy deliverance from the thralldom of Egypt. As to its connection with the Lord's Supper, it consists in its being the marked type of that of which the Supper is the memorial. The Passover pointed forward to the cross; the supper points back to it. But Israel was no longer in a fit moral condition to keep the Passover, according to the divine thoughts about it; and the Lord Jesus, on the occasion above referred to, was leading His apostles away altogether from the Jewish element to a new order of things. It was no longer to be a lamb sacrificed, but bread broken and wine drunk, in commemoration of a sacrifice ONCE offered, the efficacy of which was to be eternal. Those whose minds are bowed down to Jewish ordinances, may still look, in some way or another, for the periodical repetition, either of a sacrifice, or of something which is to bring them into a place of greater nearness to God.

[The Church of Rome has so entirely departed from the truth set forth in the Lord's Supper, that she professes to offer, in the mass, "an unbloody sacrifice for the sins of the living and the dead." Now, we are taught, in Hebrews 9:22, that “without shedding of blood is no remission;" consequently, the Church of Rome has no remission of sins for her members. She robs them of this precious reality, and, instead thereof, gives them an anomalous and utterly unscriptural thing, called “an unbloody sacrifice, or mass." This, which, according to her own practice and the testimony of Hebrews 9:22, can never take away sin, she offers day by day, week by week, and year by year. A sacrifice without blood must, if scripture be true, be a sacrifice without remission Hence, therefore, the sacrifice of the mass is a positive blind raised by the devil, through the agency of Rome, to hide from the sinner's view the glorious sacrifice of Christ, “once offered," and never to be repeated. "Christ, being raised from the dead, dieth no more; death hath no more dominion over him." (Rom. 6:9) Every fresh sacrifice of the mass only declares the inefficiency of all the previous sacrifices, so that Rome is only mocking the sinner with an empty shadow. But she is consistent in her wickedness, for she withholds the cup from the laity, and teaches her members that they have body and blood and all in the wafer. But, if the blood be still in the body, it is manifestly not shed, and then we get back to the same gloomy point, namely, “no remission." “Without shedding of blood is no remission."

How totally different is the precious and most refreshing institution of the Lord's Supper, as set before us in the New Testament. There we find the bread broken, and the wine poured out — the significant symbols of a body broken, and of blood shed. The wine is not in the bread, because the blood is not in the body, for, if it were, there would be "no remission." In a word, the Lord's Supper is the distinct memorial of an eternally accomplished sacrifice; and none can communicate thereat with intelligence and power, save those who know the full remission of sins It is not that we would, by any means, make the knowledge of forgiveness a term of communion, for very many of the children of God, through bad teaching, and various other causes, do not know the perfect remission of sins, and were they to be excluded on that ground, it would be making knowledge a term of communion, instead of life and obedience. Still, if I do not know, experimentally, that redemption is an accomplished fact, I shall see but little meaning in the symbols of bread and wine; and, moreover, I shall be in great danger of attaching a species of efficacy to the memorials which belongs only to the great reality to which they point.]

Some there are who think that in the Lord's Supper the soul makes, or renews, a covenant with God, not knowing that if we were to enter into covenant with God, we should inevitably be ruined; as the only possible issue of a covenant between God and man, is the failure of one of the parties (i.e., man), and consequent judgment. Thank God, there is no such thing as a covenant with us. The bread and wine, in the supper, speak a deep and wondrous truth; they tell of the broken body and shed blood of the Lamb of God — the Lamb of God's own providing. Here the soul can rest with perfect complacency; it IS THE NEW TESTAMENT IN THE BLOOD OF CHRIST, and not a covenant between God and man. Man's covenant had signally failed, and the Lord Jesus had to allow the cup of the fruit of the vine (the emblem of joy in the earth) to pass Him by. Earth had no joy for Him — Israel had become" the degenerate plant of a strange vine;" wherefore, He had only to say, “I will not drink of the fruit of the vine, until the kingdom of God shall come." A long and dreary season was to pass over Israel, ere her King could take any joy in her moral condition: but, during that time, “the Church of God" was to “keep the feast" of unleavened bread, in all its moral power and significance, by putting away the “old leaven of malice and wickedness," as the fruit of fellowship with Him whose blood cleanseth from all sin.

However, the fact of the Lord's Supper having been instituted immediately after the Passover, teaches us a very valuable principle of truth, viz., this: the destinies of the Church and of Israel are inseparably linked with the cross of the Lord Jesus Christ. True, the Church has a higher place, even identification with her risen and glorified Head; yet, all rests upon the cross. Yes; it was on the cross that the pure sheaf of corn was bruised, and the juices of the living vine pressed forth, by the hand of Jehovah Himself, to yield strength and gladness to the hearts of His heavenly and earthly people forever. The Prince of Life took from Jehovah's righteous hand the cup of wrath — the cup of trembling, and drained it to the dregs, in order that He might put into the hands of His people the cup of salvation — the cup of God's ineffable love, that they might drink and forget their poverty, and remember their misery no more. The Lord's Supper expresses all this. There the Lord presides there the redeemed should meet in holy fellowship and brotherly love, to eat and drink before the Lord; and while they do so, they can look back at their Master's night of deep sorrow, and forward to His day of glory — that “morning without clouds," when “he shall come to be glorified in his saints, and to be admired in all them that believe."

3. The Persons for Whom it was Designed

We shall now consider, in the third place, the persons for whom, and to whom alone the Lord's Supper was instituted.

The Lord's Supper, then, was instituted for the Church of God — the family of the redeemed. All the members of that family should be there; for none can be absent, without incurring the guilt of disobedience to the plain command of Christ, and His inspired apostle, and the consequence of this disobedience will be positive spiritual decline, and a complete failure in testimony for Christ. Such consequences, however, are the result only of wilful absence from the Lord's table. There are circumstances which, in certain cases, may present an insurmountable barrier, though there might be the most earnest desire to be present at the celebration of the ordinance, as there ever will be, where the mind is spiritual; but we may lay it down, as a fixed principle of truth, that no one can make progress in the divine life who willfully absents himself from the Lord's table. “ALL the congregation of Israel" were commanded to keep the Passover. (Exodus 12) No member of the congregation could, with impunity, be absent, “The man that is clean, and is not in a journey, and forbeareth to keep the Passover, even the same soul shall be cut off from among his people: because he brought not the offering of the Lord in his appointed season, that man shall bear his sin." (Num. 9:13)

I feel that it would be rendering really valuable service to the cause of truth, and a furtherance of the interests of the Church of God, if an interest could be awakened on this important subject. There is too much lightness and indifference in the minds of Christians, as to the matter of their attendance at the table of the Lord, and where there is not this indifference, there is an unwillingness arising from imperfect views of justification. Now both these hindrances, though so different in their character, spring from one and the same source, viz., selfishness. He who is indifferent about the matter, will selfishly allow trifling circumstances to interfere with his attendance; he will be hindered by family arrangements, love of personal ease, unfavorable weather, trifling, or, as it frequently happens, imaginary bodily ailments; things which are lost sight of, or counted as nothing, when some worldly object is to be gained. How often does it happen, that men who have not spiritual energy to leave their houses on the Lord's day, have abundant natural energy to carry them some miles, to gain some worldly object, on Monday. Alas! that it should be so. How sad, to think that worldly gain could exert a more powerful influence on the heart of the Christian, than the glory of Christ and the furtherance of the Church's benefit; for this is the way in which we must view the question of the Lord's Supper. What would be our feelings, amid the glory of the coming kingdom, if we could remember that, while on earth, a fair, or a market, or some such worldly object, had commanded our time and energies, while the assembly of the Lord's people, around His table, was neglected?

Beloved Christian reader, if you are in the habit of absenting yourself from the assembly of Christians, I pray you to ponder the matter, before the Lord, ere you absent yourself again. Reflect upon the pernicious effect of your absence in every way. You are failing in your testimony for Christ — you are injuring the souls of your brethren, and you are hindering the progress of your own soul in grace and knowledge. Do not suppose that your actings are without their influence on the whole Church of God; you are, at this moment, either helping or hindering every member of that body on earth. “If one member suffer, all the members suffer with it." This principle has not ceased to be true, though professing Christians have split into so many different divisions. Nay, it is so divinely true that there is not a single believer on earth, who is not acting, either as a helper to, or a drain upon, the whole body of Christ; and, if there be any truth in the principle already laid down (viz., that the assembly of Christians, and the breaking of bread, in any given locality, is, or ought to be, the expression of the unity of the whole body), you cannot fail to see, that, if you absent yourself from that assembly, or refuse to join in giving expression to that unity, you are doing serious damage to all your brethren, as well as to your own soul. I would lay these considerations on your heart and conscience, in the name of the Lord, looking to Him to make them influential.

[I can only feel myself responsible to present myself in the assembly when it is gathered on proper church ground, i.e., the ground laid down in the New Testament. People may assemble, and call themselves the Church of God, in any given locality; but if they do not exhibit the characteristic features and principles of the Church of God, as set forth in holy scripture, I cannot own them. If they refuse, or lack spiritual power, to judge worldliness, carnality, or false doctrine, they are evidently, not on proper church ground; they are merely a religious fraternity, which in its collective character, I am in no wise responsible, before God, to own. Hence, the child of God needs much spiritual power, and subjection to the word, to be able to carry himself through all the windings of the professing church, in this peculiarly evil and difficult day.]

But, not only does this culpable and pernicious indifference of spirit act as a hindrance to many, in presenting themselves at the Lord's table; imperfect views of justification produce the same unhappy result. If the conscience be not perfectly purged — if there be not perfect rest in God's testimony about the finished work of Christ, there will either be a shrinking from the Supper of the Lord, or an unintelligent celebration of it. Those only can show the Lord's death, who know, through the teaching of the Holy Spirit, the value of the Lord's death. If I regard the ordinance as a means whereby I am to be brought into a place of greater nearness to God, or whereby I am to obtain a clearer sense of my acceptance, it is impossible that I can rightly observe it. I must believe as the gospel commands me to believe, that ALL my sins are FOREVER put away, ere I can take my place, with any measure of spiritual intelligence, at the Lord's table. If the matter be not viewed in this light, the Lord's Supper can only be regarded as a kind of step to the altar of God, and we are told, in the law, that we are not to go up by steps to God's altar, lest our nakedness be discovered. (Ex. 20:26) The meaning of which is, that all human efforts to approach God must issue in the discovery of human nakedness.

Thus we see that, if it be indifference that prevents the Christian from being at the breaking of bread, it is most culpable in the sight of God, and most injurious to his brethren and himself; and if it be an imperfect sense of justification that prevents, it is not only unwarrantable, but most dishonoring to the love of the Father, the work of the Son, and the clear and unequivocal testimony of the Holy Ghost.

But it is not infrequently said, and that, too, by those who are of reputation for spirituality and intelligence, “I derive no spiritual benefit by going to the assembly, I am as happy in my own room reading my Bible." I would affectionately ask such, are we to have no higher object before us in our actings, than our own happiness? Is not obedience to the command of our Blessed Master — a command delivered on “the same night in which He was betrayed," a far higher and nobler object to set before us than anything connected with self? If He desires that His people should assemble, in His name, for the express object of showing forth His death till He come, shall we refuse because we feel happier in our own rooms He tells us to be there; we reply, “We feel happier at home;" our happiness, therefore, must be based on disobedience, and, as such, it is an unholy happiness. It is much better, if it should be so, to be unhappy in the path of obedience, than happy in the path of disobedience.

But I verily believe, the thought of being happier at home is a mere delusion, and the end of all who are deluded by it will prove it such. Thomas might have deemed it indifferent whether he was present with the other disciples, but he had to do without the Lord's presence, and to wait for eight days, until the disciples came together on the first day of the week, for there and then the Lord was pleased to reveal Himself to his soul; and just so will it be with those who say, We feel happier at home than in the assembly of believers; they will surely be behind hand in knowledge and experience; yea, it will be well if they come not under the terrible woe denounced by the prophet, “Woe to the idol shepherd that leaveth the flock! The sword shall be upon his arm, and upon his right eye; his arm shall be clean dried up, and his right eye shall be utterly darkened." (Zech. 11:17) And again, “Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another, and so much the more as ye see the day approaching.  - For if we sin willfully, after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment, and fiery indignation, which shall devour the adversaries." (Heb. 10:25-27)

As to the objection upon the grounds of the barrenness and unprofitableness of Christian assemblies, it will generally be remarked that the greatest spiritual barrenness will always be found in connection with a captious and complaining spirit: and I doubt not that, if those who complain of the unprofitableness of meetings, and draw from thence an argument in favour of their remaining at home, were to spend more time in secret waiting on the Lord, for His blessing on the meetings, they would have a very different experience.

And now, having shown from the scripture, who ought to be at the breaking of bread, we shall proceed to consider who ought not. On this point scripture is equally explicit: in a word, then, none should be there who are not members of the true Church of God. The same law which commanded all the congregation of Israel to eat the Passover, commanded all uncircumcised strangers not to eat; and now that Christ our Passover has been sacrificed for us, none can keep the feast which is to extend throughout this entire dispensation, nor yet break bread, or drink wine in true remembrance of Him, save those who know the cleansing and healing virtues of His precious blood. To eat and drink without this knowledge, is to eat and drink unworthily — to eat and drink judgment, and, like the woman in Numbers 5 who drank the water of jealousy, to make the condemnation more manifest and awfully solemn.

Now, it is in this that Christendom's guilt is specially manifest. In taking the Lord's Supper, the professing church has, like Judas, put her hand on the table with Christ, and betrayed Him — she has eaten with Him, and, at the same time, lifted up her heel against Him. What will be her end? Just like the end of Judas. “He then, having received the sop, went immediately out: and," the Holy Ghost adds, in awful solemnity, “IT WAS NIGHT." Terrible night! The strongest expression of divine love only elicited the strongest expression of human hatred. So will it be with the false professing church collectively, and each false professor individually; and all those who, though baptised in the name of Christ, and sitting down at the table of Christ, have, nevertheless, been His betrayers, will find themselves, at last, thrust out into outer darkness — involved in a night which shall never see the beams of the morning — plunged in a gulf of endless and ineffable woe; and though they may be able to say to the Lord, “We have eaten and drunk in thy presence, and thou hast taught in our streets," yet His solemn, heart-rending reply will be, while he shuts the door against them, “Depart from me, I never knew you." Oh! my reader, think of this, I pray you; and if you be yet in your sins, defile not the Lord's table by your presence; but, instead of going thither as a hypocrite, repair to Calvary, as a poor ruined and guilty sinner, and there receive pardon and cleansing from Him, who died to save just such as you are.

4. The Time and Manner of its Observance

Having now considered, through the Lord's mercy, the nature of the Lord's Supper; the circumstances under which it was instituted; and the persons for whom it was designed; I would only add a word as to what scripture teaches us about the time and manner of its celebration.

Although the Lord's Supper was not first instituted on the first day of the week, yet Luke 24 and Acts 20, are quite sufficient to prove, to a mind subject to the word, that that is the day on which the ordinance should specially be observed. The Lord broke bread with His disciples on "the first day of the week" (Luke 24:30); and “on the first day of the week the disciples came together to break bread." (Acts 20:7) These scriptures are quite sufficient to prove that it is not once a month, nor once in three months, nor once in six months, that disciples should come together to break bread, but once a week at least, and that upon the first day of the week. Nor can we have any difficulty in seeing that there is a moral fitness in the first day of the week, for the celebration of the Lord's Supper; it is the resurrection day — the Church's day, in contrast with the seventh, which was Israel's day; and as, in the institution of the ordinance, the Lord led His disciples away from Jewish things altogether, by refusing to drink of the fruit of the vine, and then instituting another ordinance, so, in the day on which that ordinance was to be celebrated, we observe the same contrast between heavenly and earthly things. It is in the power of resurrection that we can rightly show the Lord's death. When the conflict was over, Melchizedek brought forth bread and wine, and blessed Abraham, in the name of the Lord. Thus, too, our Melchizedek, when all the conflict was over, and the victory gained, came forth, in resurrection, with bread and wine, to strengthen and cheer the hearts of His people, and to breathe upon them that peace which He had so dearly purchased.

If then, the first day of the week be the day on which scripture teaches the disciples to break bread, it is clear that man has no authority to alter the period to once a month, or once in six months. We must be as strictly subject to scripture as to the time for celebrating the ordinance, as we would be in reference to any other point connected with it. And I doubt not, that when the affections are lively and fervent toward the Person of the Lord Himself, the Christian will desire to show the Lord's death as frequently as possible; indeed it would seem from the opening of Acts, that the disciples broke bread whenever they met. This we may infer from the expression “breaking bread from house to house." However, we are not left to depend upon mere inference, as to the question of the first day of the week being the day on which the disciples came together to break bread; we are distinctly taught this, and we see its moral fitness and beauty.

Thus much as to the time. And now one word about the manner. It should be the special aim of Christians, to show that the breaking of bread is their grand and primary object in coming together, on the first day of the week. They should show that it is not for preaching or teaching that they assemble, though teaching may be a happy adjunct, but that the breaking of bread is the leading object before their minds. This can be done by making it the first thing at their meetings. And there is a moral fitness in this order, as well as in the time. It is the work of Christ which we show forth in the Supper, wherefore it should have the first place, and, when it has been duly set forth, there should be a full and unqualified opening left for the work of the Holy Ghost in ministry. The office of the Spirit is to set forth and exalt the name, the Person, and the work of Christ; and if He be allowed to order and govern the assembly of Christians, as He undoubtedly should, He will ever give the work of Christ the primary place.

I cannot close this paper without expressing my deep sense of the feebleness and shallowness of all that I have advanced, on a subject of really commanding interest. I do feel before the Lord, in whose presence I desire to write and speak, that I have so failed to bring out the full truth about this matter, that I almost shrink from letting these pages see the light. It is not that I have a shadow of doubt as to the truth of what I have endeavoured to state; no: but I feel that, in writing upon such a subject as the breaking of bread, at the time when there is such sad confusion among professing Christians, there is a demand for pointed, clear, and lucid statements, to which I am little able to respond.

We have but little conception of how entirely the question of the breaking of bread is connected with the Church's position and testimony on earth; and we have as little conception of how thoroughly the question has been misunderstood by the professing church. The breaking of bread ought to be the distinct enunciation of the fact, that all believers are one body; but the professing church, by splitting into sects, and by setting up a table for each sect, has practically denied that fact.

In truth, the breaking of bread has been cast into the back-ground. The table, at which the Lord should preside, is almost lost sight of, by being placed in the shade of the pulpit, in which man presides; the pulpit, which, alas! is too often the instrument of creating and perpetuating disunion, is, to many minds, the commanding object, while the table, which, if properly understood, would perpetuate love and unity, is made quite a secondary thing. And even in the most laudable effort to recover from such a lamentable condition of things, what complete failure have we seen. What has the Evangelical Alliance effected? It has effected this, at least, it has fully developed a need existing among professing Christians, which they are confessedly unable to meet. They want union, and are unable to attain it. Why? Because they will not give up everything, save what they have as Christians, and meet together as disciples, to break bread. I say, as disciples, and not as Churchmen, Independents, or Baptists. It is not that all such may not have much valuable truth, I mean those of them who love our Lord Jesus Christ: they certainly may, but they have no truth that should prevent them from meeting together to break bread. How could truth ever hinder Christians from giving expression to the unity of the Church? Impossible! A sectarian spirit in those who hold truth may do this, but truth never can. But how is it now in the professing church? Christians, of various communities, can meet for the purpose of reading, praying, and singing together, during the week, but when the first day of the week arrives, they have not the least idea of giving the only real and effectual expression of their unity, which the Holy Ghost can recognize, which is the breaking of bread. “We being many are one bread and one body, for we are all partakers of that one bread."

The sin at Corinth was their not tarrying one for another. This appears from the exhortation with which the apostle sums up the whole question (1 Cor. 11), “Wherefore, my brethren, when ye come together to eat, tarry one for another." Why were they to tarry one for another? Surely, in order that they might the more clearly express their unity. But what would the apostle have said, if, instead of coming together, into one place, they had gone to different places, according to their different views of truth? He might then say, with, if possible, greater force, “Ye cannot eat the Lord's Supper." (See margin.)

It may however be asked, “How could all the believers in London meet in one place?" I reply, if they could not meet in one place, they could, at least, meet on one principle. But how did the believers at Jerusalem meet together? The answer is, they were “of one accord." This being so, they had little difficulty about the question of a meeting-room. “Solomon's porch," or anywhere else, would suit their purpose. They gave expression to their unity, and that, too, in a way not to be mistaken. Neither various localities, nor various measures of knowledge and attainment, could, in the least, interfere with their unity. There was “one body and one spirit”

Finally, then, I would say, the Lord will assuredly honor those who have faith to believe and confess the unity of the Church on earth; and the greater the difficulty in the way of doing so, the greater will be the honor. The Lord grant to all His people a single eye, and an humble and honest spirit.

C. H. M.

Thy broken body, gracious Lord,

Is shadowed by this broken bread,

The wine which in this cup is pour'd

Points to the blood which Thou hast shed.

And while we meet together thus,

We show that we are one in Thee

Thy precious blood was shed for us,

Thy death, O Lord, has set us free.

Brethren in Thee, in union sweet,

(For ever be thy grace ador'd),

'Tis in Thy name, that now we meet,

And know Thou'rt with us, gracious Lord

We have one hope — that Thou wilt come,

Thee in the air we wait to see,

When Thou wilt take Thy people home

And we shall ever reign with Thee.

The Assembly of God - The All-Sufficiency of the Name of Jesus

C. H. Mackintosh

In a day like the present, when almost every new idea becomes the center or gathering-point of some new association, we cannot but feel the value of having divinely formed convictions as to what the assembly of God really is. We live in a time of unusual mental activity, and hence there is the more urgent need of calm and prayerful study of the word of God. That word, blessed be its Author, is like a rock amid the ocean of human thought. — There it stands unmoved, notwithstanding the raging of the storm and the ceaseless lashing of the waves. And not only does it thus stand unmoved itself, but it imparts its own stability to all who simply take their stand upon it. What a mercy to make one's escape from the heavings and tossings of the stormy ocean, and find a calm resting place on that everlasting Rock.

This, truly, is a mercy, were it not that we have "the law and the testimony." Where should we be? Whither should we go? What should we do? What darkness! What confusion! What perplexity! Ten thousand jarring voices fall, at times, upon the ear, and each voice seems to speak with such authority, that if one is not well taught and grounded in the word, there is great danger of being drawn away, or, at least, sadly unhinged. One man will tell you that this is right; another will tell that is right; a third will tell you that everything is right; and a fourth will tell you that nothing is right. With reference to the question of church position, you will meet with some who go here; some who go there; some who go everywhere; and some who go nowhere.

Now, under such circumstances, what is one to do? All cannot possibly be right. And yet, surely, there is something right. It cannot be that we are compelled to live in error, in darkness, or uncertainty. “There is a path," blessed be God, though “no fowl knoweth it, and the vulture's eye hath not seen it. The lion's whelps have not trodden it, nor the fierce lion passed by it." Where is this safe and blessed path? Hear the divine reply: “Behold, the fear of the Lord, that is wisdom: and to depart from evil is understanding." (Job 28)

Let us, therefore, in the fear of the Lord, in the light of His infallible truth, and in humble dependence upon the teaching of His Holy Spirit, proceed to the examination of the subject which stands at the head of this paper; and may we have grace to abandon all confidence in our own thoughts, and the thoughts of others, that so we may heartily and honestly yield ourselves up to be taught only of God.

Now, in order to get fairly into the grand and all-important subject of the assembly of God, we have first to state a fact; and, secondly, to ask a question. The fact is this: There is an assembly of God on the earth. The question is: “What is that assembly?”

I. There is an Assembly of God on the Earth

And, first then, as to our fact: there is such a thing as the assembly of God on the earth. This is a most important fact, surely. God has an assembly on the earth. I do not refer to any merely human organization, such as the Greek Church; the Church of Rome; the Church of England; the Church of Scotland; or to any of the various systems which have sprung from these, framed and fashioned by man's hand, and carried on by man's resources. I refer simply to that assembly which is gathered by God the Holy Ghost, round the Person of God the Son, to worship and hold fellowship with God the Father.

If we set forth upon our search for the assembly of God, or for any expression thereof, with our minds full of prejudice, preconceived thoughts, and personal predilections; or if, in our searchings, we seek the aid of the flickering light of the dogmas, opinions, and traditions of men, nothing is more certain than that we shall fail to reach the truth. To recognize God's assembly, we must be exclusively taught by God's word, and led by God's Spirit; for, of God's assembly, as well as of the sons of God, it may be said, “the world knoweth it not."

Hence, then, if we are, in any wise, governed by the spirit of the world; if we desire to exalt man; if we seek to commend ourselves to the thoughts of men; if our object be to gain the attractive ends of a plausible and soul-ensnaring expediency, we may as well, forthwith, abandon our search for any true expression of the assembly of God, and take refuge in that form of human organization which most fully commends itself to our thinkings or our conscientious convictions.

Further, if our object be to find a religious community in which the word of God is read, or in which the people of God are found, we may speedily satisfy ourselves, for it would be hard indeed to find a section of the professing body in which either or both of these objects might not be fully realized.

Finally, if we merely aim at doing all the good we can, without any question as to how we do it; if Per fas aut nefas, “right or wrong," be our motto, in whatever we undertake; if we are prepared to reverse those weighty words of Samuel, and say that, “To sacrifice is better than to obey, and the fat of rams better than to hearken;” then is it worse than vain for us to pursue our search for the assembly of God, inasmuch as that assembly can only be discovered and approved by one who has been taught to flee from the ten thousand flowery pathways of human expediency, and to submit his conscience, his heart, his understanding, his whole moral being to the supreme authority of “Thus saith the Lord."

In one word, then, the obedient disciple knows that there is such a thing as God's assembly: and he it is, too, that will be enabled, through grace, to understand what is a true expression of it. The intelligent student of scripture knows, full well, the difference between that which is founded, formed, and governed by the wisdom and the will of man, and that which is gathered round and governed by Christ the Lord. How vast is the difference! It is just the difference between God and man.

But we may here be asked for the scripture proofs of our fact that there is such a thing on the earth as the assembly of God, and we shall at once proceed to furnish these; for we may be permitted to say that, without the authority of the word, all statements are utterly valueless. What, therefore, saith the scripture?

Our first question shall be that famous passage, in Matthew 16, when Jesus came into the coast of Caesarea Philippi, he asked his disciples, saying, “’Whom do men say that I, the Son of man, am?’ And they said, ‘Some say that thou art John the Baptist; some, Elias; and others, Jeremias, or one of the prophets.’ He saith unto them, ‘But whom say ye that I am?’ And Simon Peter answered and said, ‘Thou art the Christ, the Son of the living God.’ And Jesus answered and said unto him, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, that thou art Peter; and upon this rock I will build my assembly [The words “church" and “assembly" are both from the same Greek word ekklesia]; and the gates of hell shall not prevail against it.’” (Verses 13-18)

Here our blessed Lord intimates His purpose to build an assembly, and sets forth the true foundation of that assembly, namely, “Christ the Son of the living God." This is an all-important point in our subject. The building is founded on the Rock, and that Rock is not the poor, failing, stumbling, erring Peter, but Christ, the eternal Son of the living God; and every stone in that building partakes of the Rock-life which, as being victorious over all the power of the enemy, is indestructible.

[It is of the utmost importance to distinguish between what Christ builds, and what man builds. "The gates of hell" shall assuredly prevail against all that is merely of man; and hence it would be a fatal mistake to apply to man's building words which only apply to Christ's. Man may build with “wood, hay, stubble," alas! He does — but all that our Lord Christ builds shall stand forever. The stamp of eternity is upon every work of His hand. All praise to His glorious name.]

Again, passing over a section of Matthew's Gospel, we come to an equally familiar passage: “Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the assembly; but if he neglect to hear the assembly, let him be unto thee as an heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth, shall be loosed in heaven. Again, I say unto you, that if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them." (Matt. 18:15-20)

We shall have occasion to refer to this passage again under the second division of our subject. It is here introduced merely as a link in the chain of scripture evidence of the fact that there is such a thing as the assembly of God on the earth. This assembly is not a name, a form, a pretense, an assumption. It is a divine reality — an institution of God, possessing His seal and sanction. It is a something to be appealed to in all cases of personal trespass and dispute which cannot be settled by the parties involved. This assembly may consist of only “two or three" in any particular place — the smallest plurality, if you please; but there it is, owned of God, and its decisions ratified in heaven.

Now, we are not to be scared away from the truth on this subject by the fact that the Church of Rome has attempted to base her monstrous pretensions on the two passages which we have just quoted. That church is not God's assembly, built on the Rock Christ, and gathered in the name of Jesus; but a human apostasy, founded on a failing mortal, and governed by the traditions and doctrines of men. We must not, therefore suffer ourselves to be deprived of God's reality by reason of Satan's counterfeit. God has His assembly on the earth, and we are responsible to confess the truth of it, and be a practical expression of it.

This may be difficult in a day of confusion like the present. It will demand a single eye — a subject will — a mortified mind. But let the reader be assured of this, that it is his privilege to possess as divine certainty as to what is a true expression of the assembly of God as in reference to the truth of his own salvation through the blood of the Lamb; nor should he be satisfied without this. I should not be content to go on for an hour without the assurance that I am, in spirit and principle, associated with those who gather on the ground of the assembly of God. I say, in spirit and principle; because I may happen to be in a place where there is no local expression of the assembly, in which case I must be satisfied to hold fellowship, in spirit, with all those on the ground of the assembly of God, and wait on Him so to order my way that I may enjoy the real privilege of being present in person with His people, to taste the blessings as well as to share in the holy responsibilities of His assembly.

This simplifies the matter amazingly. If I cannot have a true expression of God's assembly, I shall have nothing. It will not do to point me to a religious community, with some Christians therein, the gospel preached, and the ordinances administered. I must be convinced by the authority of the word and Spirit of God, that it is, in very truth, gathered on the ground and marked by the characteristics of God's assembly, else I cannot own it. I can own the children of God therein, if they will permit me to do so, outside the bounds of their religious system; but their system I cannot own or sanction in any one way whatever. Were I to do so, it would just be tantamount to the assertion that it makes not a whit of difference whether I maintain the principles of the assembly of God, or take up with the systems of man — whether I acknowledge the Lordship of Christ, or the authority of man — whether I bow to the word of God, or the opinions of man.

No doubt, this will give offence to many. It will be pronounced bigotry, prejudice, narrow-mindedness, intolerance, and the like. But this need not discourage us. All we have to do is to ascertain the truth as to God's assembly, and cleave to it, heartily and energetically, at all cost. If God has an assembly — and scripture says He has — then let me be with those who maintain its principles, and nowhere else. It must be obvious that where there are several conflicting systems, they cannot all be divine. What am I to do? Am I to be satisfied to take the less of two evils? Surely not. What then? The answer is plain, pointed, and direct — the principles of God's assembly or nothing. If there be a local expression of that assembly, well; be there in person. If not, be content to hold spiritual communion with all who humbly and faithfully own and occupy that holy ground. It may sound and seem like liberality to be ready to sanction and go with everything and everybody. It may appear very easy and very pleasant to be in a place “where everybody's will is indulged, and nobody's conscience is exercised" — where we may hold what we like, and say what we like, and do what we like, and go where we like. All this may seem very delightful — very plausible — very popular — very attractive. But, oh! it will be barrenness and bitterness in the end; and, in the day of the Lord, it will assuredly be burnt up as so much wood, hay, and stubble, that cannot stand the action of His judgment.

But let us proceed with our scripture proofs. In the Acts of the Apostles, or rather, the Acts of the Holy Ghost, we find the assembly formally set up. A passage or two will suffice: “And they continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God, and having favour with all the people. And the Lord added to the assembly, daily, such as should be saved." (Acts 2:47) Such was the original, simple apostolic order. When a person was converted, he took his place in the assembly. There was no difficulty in the matter, there were no sects or parties, each claiming to be considered a church, a cause, or an interest. There was just the one thing, and that was the assembly of God, where He dwelt, acted, and ruled. It was not a system formed according to the will, the judgment, or even the conscience of man. Man had not, as yet, entered upon the business of church-making. This was God's work. It was just as exclusively God's province and prerogative to gather the saved, as to save the scattered.

[There is no such thing in scripture as being a member of a church. Every true believer is a member of the church of God — the body of Christ, and can therefore no more be, properly, a member of anything else than my arm can be a member of any other body.

The only true ground on which believers can gather is set forth in that grand statement, “There is one body, and one Spirit." And, again, “We being many are one loaf and one body." (Eph. 4:4; 1 Cor. 10:17) If God declares that there is but one body," it must be contrary to His mind to have many bodies, sects, or denominations.

Now, while it is quite true that no given number of believers in any given place can be called "the body of Christ," or "the assembly of God;" —  yet they should be gathered on the ground of that body and that assembly, and on no other ground. We call the reader's special attention to this principle. It holds good at all times, in all places, and under all circumstances. The fact of the ruin of the professing church does not touch it. It has been true since the day of Pentecost; is true at this moment; and shall be true until the church is taken to meet her Head and Lord in the clouds, that “there is one body." All believers belong to that body; and they should meet on that ground, and on no other.]

Why, we may justly inquire, should it be different now? Why should the regenerated seek any ground beyond, or different to, that of the assembly of God? Is not that sufficient? Assuredly. Should they rest satisfied with aught else? Assuredly not. We repeat, with emphasis, “Either that or nothing."

True it is, alas! that failure, and ruin, and apostasy have come in. Man's wisdom, and his will; or, if you please, his reason, his judgment, and his conscience have wrought, in matters ecclesiastical, and the result appears before us in the almost numberless and nameless sects and parties of the present moment. Still, we are bold to say, that the original ground of the assembly is the ground of the assembly still, notwithstanding all the failure, the error, and the confusion, consequent thereon. The difficulty in reaching it practically may be great, but its reality, when reached, is unaltered and unalterable. In apostolic times the assembly stood out in bold relief from the dark background of Judaism on the one hand, and Paganism on the other. It was impossible to mistake it; there it stood a grand reality! A company of living men, gathered, indwelt, ruled and regulated by God the Holy Ghost, so that the unlearned or unbelieving coming in, were convinced of all, and constrained to acknowledge that God was there. (See carefully, 1 Cor. 12, 14 throughout.)

Thus, in the gospel, our blessed Lord intimates His purpose of building an assembly. This assembly is historically presented to us in the Acts of the Apostles. Then, when we turn to the Epistles of Paul, we find him addressing the assembly, in seven distinct places, namely, Rome, Corinth, Galatia, Ephesus, Philippi, Colossae, and Thessalonica; and finally, in the opening of the book of Revelation, we have addresses to seven distinct assemblies. Now, in all these places, the assembly of God was a plain, palpable, real thing, established and maintained by God Himself. It was not a human organization, but a divine institution, a testimony — a light bearer for God, in each place.

Thus much as to our scripture proofs of the fact that God has an assembly on the earth, gathered, indwelt, and governed by the Holy Ghost who is the true and only Vicar of Christ upon earth. The Gospel prophetically intimates the assembly; the Acts historically presents the assembly; and the Epistles formally address the assembly. All this is plain. And if it be broken into fragments now, it is for us to be gathered on the ground of the one assembly of God, and to be a true expression of it.

And let it be carefully noted that we will listen to nothing on this subject but the voice of holy scripture. Let not reason speak, for we own it not. Let not tradition lift her voice, for we wholly disregard her. Let not expediency thrust itself upon us, for we shall give it no place whatever. We believe in the all-sufficiency of holy scripture — that it is sufficient to furnish the man of God thoroughly — to equip him perfectly for all good works. (2 Tim. 3:16,17) The word of God is either sufficient or it is not. We believe it to be amply sufficient for every exigency of God's assembly. It could not be otherwise if God be its author. We must either deny the divinity or admit the sufficiency of the Bible. There is not a single hair's breadth of middle ground. It is impossible that God could have written an imperfect, an insufficient book.

This is a very grave principle in connection with our subject. Many of our Protestant writers have, in assailing popery, maintained the sufficiency and authority of the Bible; but it does seem very plain to us that they are always at fault when their opponents turn sharp round upon them and demand proof from scripture for many things sanctioned and adopted by Protestant communities. There are many things adopted and practiced in the National Establishment and other Protestant communities, which have no sanction in the word; and when the shrewd and intelligent defenders of popery have called attention to these things, and demanded authority for them, the weakness of mere Protestantism has been strikingly apparent.

If we admit, for a moment, that, in some things, we must have recourse to tradition and expediency, then who will undertake to fix the boundary line? If it be allowable to depart from scripture at all, how far are we to go? If the authority of tradition be admitted at all, who is to fix its domain? If we leave the narrow and well defined pathway of divine revelation, and enter upon the wide and bewildering field of human tradition, has not one man as much right as another to make a choice?

In short, it is obviously impossible to meet the adherents of Roman Catholicism on any other ground than that on which the assembly of God takes its stand, namely, the all-sufficiency of the word of God, the name of Jesus, and the power of the Holy Ghost. Such, blessed be God, is the impregnable position occupied by His assembly; and however weak and contemptible any expression of that assembly may be in the eye of the world, we know, for Christ has told us that “the gates of hell shall not prevail against it." Those gates shall assuredly prevail against every human system — against all those corporations and associations which men have set on foot. And in no case has that triumph been, even already, made more awfully manifest than in that of the Church of Rome itself, although it has arrogantly laid claim to this very declaration of ours! Lord as the bulwark of its strength. Nothing can withstand the power of the gates of hell, but that assembly which is built upon “the living Stone;" and the local expression of that assembly may be “two or three gathered in the name of Jesus;" a poor, feeble, contemptible handful — the filth of the earth, and the off-scouring of all things.

It is well to be clear and decided as to this. Christ's promise can never fail. He has, blessed be His name, come down to the lowest possible point to which an assembly can be reduced, even “two." How gracious How tender! How considerate! How like Himself! He attaches all the dignity — all the value — all the efficacy of His own divine and deathless name to an obscure handful gathered round Himself. It must be very evident to the spiritual mind that the Lord Jesus, in speaking of the “two or three" thought not of those vast systems which have sprung up in ancient, medieval, and modern times, throughout the eastern and western world, numbering their adherents and votaries, not by "twos or threes," but by kingdoms, provinces, and parishes. It is very plain that a baptized kingdom, and “two or three" living souls, gathered in the name of Jesus, do not and cannot mean the same thing. Baptized Christendom is one thing, and an assembly of God is another. What this latter is, we have yet to unfold; we are here asserting that they are not, and cannot be, the same thing. They are constantly confounded, though no two things can be more distinct.

[The reader will need to ponder the distinction between the church viewed as “the body of Christ," and as “the house of God.” He may study Ephesians 1:22 and 1 Corinthians 12 for the former; Ephesians 2:21; 1 Corinthians 3; and 1 Timothy 3 for the latter. The distinction is as interesting as it is important]

If we would know under what figure Christ presents the baptized world, we have only to look at the “leaven" and the "mustard tree" of Matthew 13. The former gives us the internal, and the latter the external character of "the kingdom of heaven" — of that which was originally set up in truth and simplicity — a real thing, though small, but which, through Satan's crafty working, has become inwardly a corrupt mass, though outwardly a far-spreading, showy, popular thing in the earth, gathering all sorts beneath the shadow of its patronage. Such is the lesson — the simple but deeply solemn lesson to be learnt by the spiritual mind from the “leaven “and the “mustard tree" of Matthew 13.

And we may add, one result of learning this lesson would be an ability to distinguish between “the kingdom of heaven" and “the assembly of God." The former may be compared to a wide morass, the latter to a running stream passing through it, and in constant danger of losing its distinctive character, as well as its proper direction, by intermingling with the surrounding waters. To confound the two things is to deal a death-blow to all godly discipline and consequent purity in the assembly of God. If the kingdom and the assembly mean one and the same thing, then how should we act in the case of "that wicked person" in 1 Corinthians 5? The apostle tells us “to put him away." Where are we to put him? Our Lord Himself tells us distinctly that “the field is the world;" and again, in John 17, He says that His people are not of the world. This makes all plain enough. But men tell us, in the very face of our Lord's statement, that the field is the assembly, and the tares and wheat, ungodly and godly, are to grow together, that they are on no account to be separated. Thus the plain and positive teaching of the Holy Ghost in 1 Corinthians 5 is set in open opposition to the equally plain and positive teaching of our Lord in Matthew 13; and all this flows from the effort to confound two distinct things, namely, "the kingdom of heaven" and “the assembly of God."

It would not by any means comport with the object of this paper to enter farther upon the interesting subject of “the kingdom." Enough has been said, if the reader has thereby been convinced of the immense importance of duly distinguishing that kingdom from the assembly. What this latter is we shall now proceed to inquire; and may God the Holy Ghost be our Teacher!

II. What is that Assembly?

In handling our question as to the assembly of God, it will give clearness and precision to our thoughts to consider the four following points, namely: —

First, what is the material of which the assembly is composed?

Secondly, what is the center round which the assembly is gathered?

Thirdly, what is the power by which the assembly is gathered?

Fourthly, what is the authority on which the assembly is gathered?

1. The Material of Which the Assembly is Composed

And, first, then, as to the material of which God's assembly is composed; it is, in one word, those possessing salvation, or eternal life. We do not enter the assembly in order to be saved, but as those who are saved. The word is, “On this rock I will build my church." He does not say, “On my church I will build the salvation of souls." One of Rome's boasted dogmas is this — "There is no salvation out of the true church." Yes, but we can go deeper still, and say, “Of the true Rock there is no church." Take away the Rock, and you have nothing but a baseless fabric of error and corruption. What a miserable delusion to think of being saved by that! Thank God, it is not so. We do not get to Christ through the church, but to the church through Christ. — To reverse this order is to displace Christ altogether, and thus have neither Rock, nor church, nor salvation. We meet Christ as a life-giving Saviour before we have anything to say to the assembly at all; and hence we could possess eternal life, and enjoy full salvation, though there was no such thing as an assembly of God on the earth.

[The reader will do well to note the fact that, in Matthew 16 we have the very earliest allusion to the church. and there our Lord speaks of it as a future thing, He says, "On this Rock I will build my church." He does not say, "I have been,” or “I am building." In short, the church had no existence until our Lord Christ was raised from the dead and glorified at the right hand of God. Then, but not until then, the Holy Ghost was sent down to baptize believers, whether Jews or Gentiles, into one body, and unite them to the risen and glorified Head in heaven. This body has been on the earth since the descent of the Holy Ghost; is here still, and shall be until Christ comes to fetch it to Himself. It is a perfectly unique thing. It is not to be found in Old Testament scripture. Paul expressly tells us it was not revealed in other ages; it was hid in God, and never made known until it was committed to him. (See carefully, Rom. 16:25, 26; Eph. 3:3-11; Col. 1:24-27.) True it is — most blessedly true — that God had a people in Old Testament times. Not merely the nation of Israel, but a quickened, saved, spiritual people who lived by faith, went to heaven, and are there - “the spirits of just men made perfect.” But the church is never spoken of until Matthew 16, and there only as a future thing. As to the expression used by Stephen, "The church in the wilderness" (Acts 7:38), it is pretty generally known that it simply refers to the congregation of Israel. The termini of the church's earthly history are Pentecost (Acts 2), and the rapture. (1 Thess. 4:16, 17)]

We cannot be too simple in grasping this truth, at a time like the present, when ecclesiastical pretension is rising to such a height. The church, falsely so called, is opening her bosom with delusive tenderness, and inviting poor sin-burdened, world-sick, and heavy-laden souls to take refuge therein. She with crafty liberality throws open her treasury door, and places her resources at the disposal of needy, craving, yearning souls. And truly those resources have powerful attractions for those who are not on “The Rock." There is an ordained priesthood, professing to stand in an unbroken line with the apostles. — Alas! How different the two ends of the line! — There is a continual sacrifice. Alas! A blood-less one, and therefore a worthless one. (Heb. 9:22) — There is a splendid ritual. Alas! It seeks its origin amid the shadows of a by-gone age — shadows which have been for ever displaced by the Person, the work, and the offices of the eternal Son of God. Forever be His peerless name adored.

The believer has a very conclusive answer to all the pretensions and promises of the Romish system. He can say he has found his all in a crucified and risen Saviour. What does He want with the sacrifice of the mass? He is washed in the blood of Christ. What does he want with a poor, sinful, dying priest, who cannot save himself? He has the Son of God as his priest. What does he want with a pompous ritual, with all its imposing adjuncts? He worships in spirit and in truth, within the holiest of all, whither he enters with boldness, through the blood of Jesus.

Nor is it merely with Roman Catholicism we have to do in the establishment of our first point. We fear there are thousands besides Roman Catholics who, in heart, look to the church, if not for salvation, at least to be a stepping-stone thereto. Hence the importance of seeing clearly that the materials of which God's assembly are composed are those possessing salvation or eternal life; so that whatever be the object of that assembly, it most certainly is not to provide salvation for its members, seeing that all its members are saved ere they enter its precincts at all. God's assembly is a houseful of salvation from one end to the other. Blessed fact! It is not an institution set on foot for the purpose of providing salvation for sinners, nor yet for providing for their religious wants. It is a saved, living body formed and gathered by the Holy Ghost, to make known to "principalities and powers in the heavenlies, the manifold wisdom of God," and to declare to the whole universe the all-sufficiency of the name of Jesus.

Now, the great enemy of Christ and the church is well aware of what a powerful testimony the assembly of God is called and designed to yield on the earth; and therefore he has put forth all his hellish energy to quash that testimony in every possible way. He hates the name of Jesus, and everything tending to glorify that name. Hence his intense opposition to the assembly as a whole, and to each local expression thereof, wherever it may happen to exist. He has no objection to a mere religious establishment set on foot for the purpose of providing for man's religious wants, whether maintained by government or by voluntary effort. You may set up what you please. You may join what you please. You may be what you please; anything and everything for Satan but a practical expression of the assembly of God. That he hates most cordially, and will seek to blacken and blast by every means in his power. But those consolatory accents of the Lord Christ fall with divine power on the ear of faith: “On this Rock I will build my assembly, and the gates of hell shall not prevail against it."

2. The Center Round Which the Assembly is Gathered

This conducts us naturally to our second point, namely, what is the center round which God's assembly is gathered? The center is Christ — the living Stone, as we read in the Epistle of Peter, “To whom coming as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as living stones, are built up a spiritual house, an holy priest hood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ." (1 Peter 2:4, 5)

It is around the Person of a living Christ, then, that God's assembly is gathered. It is not round a doctrine, however true; nor round an ordinance, however important; but round a living divine Person. This is a great cardinal and vital point which must be distinctly seized, tenaciously held, and faithfully and constantly avowed and carried out. “To whom coming..." It is not said “To which coming." We do not come to a thing, but to a Person; “Let us go forth therefore unto him." (Heb. 13) The Holy Ghost leads us only to Jesus. Nothing short of this will avail. We may speak of joining a church, becoming a member of a congregation, attaching ourselves to a party, a cause, or an interest. All these expressions tend to darken and confuse the mind, and hide from our view the divine idea of the assembly of God. It is not our business to join anything. When God converted us, He joined us by His Spirit to Christ, and that should be enough for us. Christ is the only center of God's assembly.

And, we may ask, is not He sufficient? Is it not quite enough for us to be “joined to the Lord?" Why add aught thereto? “Where two or three are gathered together in my name, there am I in the midst of them." (Matt. 18:20) What more can we possibly need? If Jesus is in our midst, why should we think of setting up a human president? Why not unanimously and heartily allow Him to take the president's seat, and bow to Him in all things? Why set up human authority, in any shape or form, in the house of God? But this is done, and it is well to speak plainly about it. Man is set up in that which professes to be an assembly of God. We see human authority exercised in that sphere in which divine authority alone should be acknowledged. It matters not, so far as the foundation principle is concerned, whether it be pope, parson, priest, or president. It is man set up in Christ's place. It may be the pope appointing a cardinal, a legate, or a bishop to his sphere of work; or it may be a president appointing a man to exhort or to “pray for ten minutes.” The principle is one and the same. It is human authority acting in that sphere where only God's authority should be owned. If Christ be in our midst, we can count on Him for everything. Now, in saying this, we anticipate a very probable objection. It may be said by the advocates of human authority, “How could an assembly ever get on without some human presidency? Would it not lead to all sorts of confusion? Would it not open the door for everyone to intrude himself upon the assembly, quite irrespective of gift or qualification? Should we not have men popping up on all occasions, and worrying us with their empty twaddle and tiresome rodomontade?"

Our answer is a very simple one. Jesus is all-sufficient. We can trust Him to keep order in His house. We feel ourselves far safer in His gracious and powerful hand than in the hands of the most attractive human president. We have all spiritual gifts treasured up in Jesus. He is the fountainhead of all ministerial authority. “He hath the seven stars." Let us only confide in Him, and the order of our assembly will be as perfectly provided for as the salvation of our souls. This is just the reason of our connecting, in the title of this pamphlet, “The all-sufficiency of the name of Jesus" with the “Assembly of God." We believe that the name of Jesus is, in very truth, all-sufficient, not only for personal salvation, but for all the exigencies of the assembly — for worship, communion, ministry, discipline, government, everything. Having Him, we have all and abound.

This is the real marrow and substance of our subject. Our one aim and object is to exalt the name of Jesus; and we believe He has been dishonored in that which calls itself His house. He has been dethroned, and man's authority has been set up. In vain does He bestow a ministerial gift; the possessor of that gift dare not exercise it without the seal, the sanction, and the authority of man. And not only is this so, but if man thinks proper to give his seal, his sanction and authority, to one possessing not a particle of spiritual gift — yea, it may be, not a particle of spiritual life — he is nevertheless a recognized minister. In short, man's authority without Christ's gift makes a man a minister; whereas Christ's gift without man's authority does not. If this be not a dishonor done to the Lord Christ, what is?

Christian reader, pause here and deeply ponder this principle of human authority. We confess we are anxious you should get to the root of it, and judge it thoroughly, in the light of holy scripture, and the presence of God. It is, be assured of it, the grand point of distinction between the principles of the assembly of God and every human system of religion under the sun. If you look at all those systems, from Romanism down to the most refined form of religious association, you will find man's authority recognized and demanded. With that you may minister, without it you must not. On the contrary, in the assembly of God, Christ's gift alone makes a man a minister, apart from all human authority. “Not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead." (Gal. 1:1) This is the grand principle of ministry in the assembly of God.

Now, in classing Romanism with all the other religious systems of the day, let it, once for all, be distinctly understood that it is only in reference to the principle of ministerial authority. God forbid that we should think of comparing a system which shuts out the word of God, and teaches idolatry, the worship of saints and angels, and a whole mass of gross and abominable error and superstition, with those systems where the word of God is held up, and more or less of scriptural truth promulgated. Nothing can be further from our thoughts. We believe popery to be Satan's master-piece, in the way of a religious system, although many of the people of God have been, and may yet be, involved therein.

Further, let us at this stage most clearly aver that we believe the saints of God are to be found in every Protestant community, both as ministers and members; and that the Lord uses them in many ways — blesses their work, service, and personal testimony.

And, finally, we feel it right to declare that we would not move a finger to touch any one of those systems. It is not with the systems we have to do; the Lord will deal with them. Our business is with the saints in those systems, to seek by every spiritual and scriptural agency to get them to own and act upon the divine principles of the assembly of God.

Having said thus much, in order to prevent misunderstanding, we return with increased power to our point, namely, that the thread of human authority runs through every religious system in Christendom, and that, in good truth, there is not a hair's breadth of consistent standing ground between the church of Rome and a true expression of the assembly of God. We believe that an honest seeker after truth, setting out from amid the dark shadows of popery, cannot possibly halt until he finds himself in the clear and blessed light of that which is a true expression of the assembly of God. He may take years to travel over the intervening space. His steps may be slow and measured; but if only he follows the light in simplicity and godly sincerity he will find no rest between those two extremes. The ground of the assembly of God is the true position for all the children of God. Alas! They are not all there; but this is only their loss and their Lord's dishonor. They should be there because not only is God there, but He is allowed to act and rule there.

This latter is of all-importance, inasmuch as it may be truly said, “Is not God everywhere? And does He not act in various places?” True, He is everywhere, and He works in the midst of palpable error and evil. But He is not allowed to rule in the systems of men, seeing that man's authority is really supreme, as we have already shown. And in addition to this, if the fact of God's converting and blessing souls in a system be a reason why we should be there, then we ought to be in the church of Rome, for how many have been converted and blessed in that awful system? Even in the recent revival we have heard of persons being stricken in Roman Catholic chapels. What proves too much proves nothing at all, and hence no argument can be based on the fact of God's working in a place. He is sovereign, and may work where He pleases. We are to be subject to His authority, and work where we are commanded. My Master may go where He pleases, but I must go where I am told.

But some may ask, “Is there no danger of incompetent men intruding their ministry upon an assembly of God? And in the event of this, where is the difference between that assembly and the systems of men?" We reply, assuredly there is very great danger. But then such a thing would be despite, not in virtue, of the principle. This makes all the difference. Alas! Alas! We have seen mistakes and failures which are most humiliating.

Let no one imagine that, while we contend for the truth concerning the assembly of God, we are at all ignorant or forgetful of the dangers and trials to which any carrying out its principles are exposed. Far from it. No one could be for twenty-eight years on that ground without being painfully conscious of the difficulty of maintaining it. But then the very trials, dangers, and difficulties only prove to be so many proofs — painful if you please, but proofs of the truth of the position; and were there no remedy but an appeal to human authority — a setting up of man in Christ's place — a return to worldly systems, we should without hesitation pronounce the remedy to be far worse than the disease. For were we to adopt the remedy, we should have the very worst symptoms of the disease, not to be mourned over as disease, but gloried in as the fruits of so-called order.

But, blessed be God, there is a remedy. What is it? “There am I in their midst." This is enough. It is not, “There is a pope, a priest, a parson, or a president in their midst, at their head, in the chair, or in the pulpit." No thought of such a thing, from cover to cover of the New Testament. Even in the assembly at Corinth, where there was most grievous confusion and disorder, the inspired apostle never hints at such s thing as a human president, under any name whatsoever. “God is the author of peace in all the assemblies of the saints." (1 Cor. 14:33) God was there to keep order. They were to look to Him, not to a man, under any name. To set up man to keep order in God's assembly is sheer unbelief, and an open insult to the Divine Presence.

Now, we have been often asked to adduce scripture in proof of the idea of divine presidency in an assembly. We at once reply, “There am I;" and “God is the Author." On these two pillars, even had we no more, we can triumphantly build the glorious truth of divine presidency — a truth which must deliver all, who receive and hold it from God, from every system of man, call it by what name you please. It is, in our judgment, impossible to recognize Christ as the center and sovereign ruler in the assembly, and continue to sanction the setting up of man. When once we have tasted the sweetness of being under Christ, we can never again submit to the servile bondage of being under man. This is not insubordination or impatience of control. It is only the utter refusal to bow to a false authority — to sanction a sinful usurpation. The moment we see man usurping authority in that which calls itself the church, we simply ask, “Who are you?" and retire to a sphere where God alone is acknowledged.

"But, then, there are errors, evils, and abuses even in this very sphere." Doubtless; but if there are, we have God to correct them. And hence, if an assembly should be troubled by the intrusion of ignorant and foolish men — men who have never yet measured themselves in the presence of God — men who boldly overleap the wide domain over which common sense, good taste, and moral propriety preside, and then vainly talk of being led by the Holy Ghost — restless men, who will be at something, and who keep the assembly in a continual state of nervous apprehension, not knowing what is to come next — should any assembly be thus grievously afflicted, what should they do? Abandon the ground in impatience, chagrin, and disappointment? …give all up as a myth, a fable, an idle chimera? …go back to that from which they once came out? Alas! This is what some have done, thus proving that they never understood what they were doing, or, if they understood it, that they had not faith to pursue it. May the Lord have mercy upon such, and open their eyes that they may see from whence they have fallen, and get a true view of the assembly of God in contrast with the most attractive of the systems of men.

But what is an assembly to do when abuses creep in? Simply look to Christ as the Lord of His house. Own Him in His proper place. Bring the name of Jesus to bear upon the abuse, whatever it be. Will any say this is not enough? Has it ever been tried and proved ineffectual? We do not, and cannot, believe it. And, most assuredly we can say, if the name of Jesus is not enough, we shall never betake ourselves to man and his miserable order. We shall never, God being our helper, erase that peerless name from the standard round which the Holy Ghost has convened us, to place the perishable name of a mortal in its stead.

We are fully aware of the immense difficulties and painful trials connected with any expression of the assembly of God. We believe its difficulties and trials are perfectly characteristic. There is nothing under the canopy of heaven that the devil hates as he hates such an assembly. He will leave no stone unturned to oppose it. We have seen this exemplified again and again. An evangelist may go to a place and preach the all-sufficiency of the name of Jesus for the salvation of the soul, and he will have thousands hanging on his lips. Let the same man return, and, while he preaches the same gospel, take another step and proclaim the all-sufficiency of that same Jesus for all the exigencies of an assembly of believers, and he will find himself opposed on all hands.

Why is this? Because the devil hates the very feeblest expression of the assembly of God. You may see a town left for ages and generations to its dark and dull routine of religious formalism — a dead people, gathering once a week, to hear a dead man go through a dead service, and all the rest of the week living in sin and folly. There is not a breath of life, not a leaf stirring. The devil likes it well. But let someone come and unfurl the standard of the name of Jesus — Jesus for the soul and Jesus for the assembly — and you will soon see a mighty change. The rage of hell is excited, and the dark and dreadful tide of opposition rises.

This, we most fully believe, is the true secret of many of the bitter attacks that have been recently made on those who maintain the principles of the assembly of God. No doubt we have to mourn over many mistakes, errors, and failures. We have given much occasion to the adversary, by our follies and inconsistencies. We have been a poor blotted epistle, a faint and feeble witness, a flickering light. For all this, we have to be deeply humbled before our God. Nothing could be more unbecoming in us than pretension or assumption, or the putting forth of high-sounding ecclesiastical titles or claims. The dust is our place. Yes, beloved brethren, the place of confession and self-judgment becomes us in the presence of our God.

Still, we are not to let slip the glorious principles of the assembly of God because we have so shamefully failed in carrying them out: we are not to judge the truth by our exhibition of it, but to judge our exhibition by the truth. It is one thing to occupy divine ground, and another thing to carry ourselves properly thereon; and while it is perfectly right to judge our practice by our principles, yet truth is truth for all that, and we may rest assured that the devil hates the truth which characterizes the assembly. A mere handful of poor people, gathered in the name of Jesus to break bread is a thorn in the side of the devil. True it is that such an assembly evokes the wrath of men, inasmuch as it throws their office and authority overboard, and they cannot bear that. Yet we believe the root of the whole matter will be found in Satan's hatred of the special testimony which such an assembly bears to the all-sufficiency of the name of Jesus for every possible need of the saints of God.

This is a truly noble testimony, and we earnestly long to see it more faithfully carried out. We may fully count upon intense opposition. It will be with us as it was with the returned captives in the days of Ezra and Nehemiah. We may expect to encounter many a Rehum and many a Sanballat. Nehemiah might have gone and built any other wall in the whole world but the wall of Jerusalem, and Sanballat would never have molested him. But to build the wall of Jerusalem was an unpardonable offence. And why? Just because Jerusalem was God's earthly center, round which He will yet gather the restored tribes of Israel. This was the secret of the enemy's opposition. And mark the affected contempt. “If a fox go up, he shall even break down their stone wall." And yet Sanballat and his allies were not able to break it down. They might cause it to cease because of the Jews' lack of faith and energy; but they could not break it down when God would have it up. How like is this to the present moment! Surely there is nothing new under the sun. There is affected contempt, but real alarm. And, oh! if those who are gathered in the name of Jesus were only more true in heart to their blessed center, what testimony there would be! What power! What victory! How it would tell on all around. “Where two or three are gathered together in my name, there am I." There is nothing like this under the sun, be it ever so feeble and contemptible. The Lord be praised for raising up such a witness for Himself in these last days. May He greatly increase its effectiveness, by the power of the Holy Ghost!

3. The Power by Which the Assembly is Gathered

We must now very briefly glance at our third point, namely, what is the power by which the assembly is gathered. Here again man and his doings are set aside. It is not man's will in choosing; nor man's reason in discovering; nor man's judgment in dictating; nor man's conscience in demanding: it is the Holy Ghost gathering souls to Jesus. As Jesus is the only center, so the Holy Ghost is the only gathering power. The one is as independent of man as the other. It is “where two or three are gathered." It does not say “where two or three are met." Persons may meet together round any center, on any ground, by any influence, and merely form a society, an association, a community. But the Holy Ghost gathers souls to Jesus on the ground of salvation; and this is the principle of the assembly of God.

An assembly may not embrace all the saints of God in a locality, but may yet be really on the ground of the assembly of God, when nothing else is. It may consist of but "two or three," and there may be hundreds of Christians in the various religious systems around; yet the "two or three" would be on the ground of the assembly of God.

This is a very simple truth. A soul led by the Holy Ghost will gather only to the name of Jesus; and if we gather to aught else, be it a point of truth, or some ordinance or another, we are not in that matter led by the Holy Ghost. It is not a question of life or salvation. Thousands are saved by Christ that do not own Him as their Center. They are gathered to some form of church government, some favorite doctrine, some special ordinance, some gifted man. The Holy Ghost will never gather to any one of these. He gathers only to a risen Christ. This is true of the whole church of God upon earth; and each local assembly, wherever convened, should be the expression of the whole.

Now, the power in an assembly will very much depend upon the measure in which each member thereof is gathered in integrity of heart to the name of Jesus. If I am gathered to a party holding peculiar opinions — if I am attracted by the people, or by the teaching — if, in a word, it be not the power of the Holy Ghost leading me to the true center of God's assembly, I shall only prove a hindrance, a weight, a cause of weakness. I shall be to an assembly what a waster is to a candle, and instead of adding to the general light and usefulness, I shall do the very reverse.

All this is deeply practical. It should lead to much exercise of heart and self-judgment as to what has drawn me to an assembly and as to my ways therein. We are fully persuaded that the tone and testimony of an assembly have been greatly weakened by the presence of persons not understanding their position. Some present themselves there because they get teaching and blessing there which they cannot get anywhere else. Some come because they like the simplicity of the worship. Others come looking for love. None of these things are up to the mark. We should be in an assembly simply because the name of Jesus is the only standard set up there, and the Holy Spirit has gathered us thereto.

No doubt ministry is most precious, and we shall have it, in more or less power, where all is ordered aright. So also as to simplicity of worship, we are sure to be simple, and real, and true, when the Divine Presence is realized, and the sovereignty of the Holy Ghost fully owned and submitted to. And as to love, if we go looking for it we shall surely be thoroughly disappointed; but if we are enabled to cultivate and manifest it, we shall be sure to get a great deal more than we expect or deserve. It will generally be found that those persons who are perpetually complaining of want of love in others are utterly failing in love themselves; and, on the other hand, those who are really walking in love will tell you that they receive ten thousand times more than they deserve. Let us remember that the best way to get water out of a dry pump is to pour a little water in. You may work at the handle until you are tired, and then go away in fretfulness and impatience, complaining of that horrible pump; whereas, if you would just pour in a little water, you would get in return a gushing stream to satisfy your utmost desire.

We have but little conception of what an assembly would be were each one distinctly led by the Holy Ghost, and gathered only to Jesus. We should not then have to complain of dull, heavy, unprofitable, trying meetings. We should have no fear of an unhallowed intrusion of mere nature and its restless doings — no making of prayer — no talking for talking's sake — no hymn-book seized to fill a gap. Each one would know his place in the Lord's immediate presence — each gifted vessel would be filled, fitted, and used by the Master's hand — each eye would be directed to Jesus — each heart occupied with Him. If a chapter were read, it would be the very voice of God. If a word were spoken, it would tell with power upon the heart. If prayer were offered, it would lead the soul into the very presence of God. If a hymn were sung, it would lift the spirit up to God, and be like sweeping the strings of the heavenly harp. We should have no ready-made sermons — no teaching or preaching prayers, as though we would explain doctrines to God, or tell Him a whole host of things about ourselves — no praying at our neighbors, or asking for all manner of graces for them, in which we ourselves are lamentably deficient — no singing for music's sake, or being disturbed if harmony be interfered with. All these evils would be avoided. We should feel ourselves in the very sanctuary of God, and enjoy a foretaste of that time when we shall worship in the courts above, and go no more out.

We may be asked, “Where will you find all this down here?" Ah! This is the question. It is one thing to present a beau ideal on paper, and another thing to realize it in the midst of error, failure, and infirmity. Through mercy, some of us have tasted, at times, a little of this blessedness. We have occasionally enjoyed moments of heaven upon earth. Oh! For more of it! May the Lord, in His great mercy, raise the tone of the assemblies everywhere! May He greatly enlarge our capacity for more profound communion and spiritual worship! May He enable us so to walk, in private life, from day to day — so as to judge ourselves and our ways in His holy presence, that at least we may not prove a lump of lead or a waster to any of God's assemblies.

And then, even though we may not be able to reach in experience the true expression of the assembly; yet let us never be satisfied with anything less. Let us honestly aim at the loftiest standard, and earnestly pray to be lifted up thereto. As to the ground of God's assembly, we should hold it with jealous tenacity, and never consent for an hour to occupy any other. As to the tone and character of an assembly, they may and will vary immensely, and will depend upon the faith and spirituality of those gathered. Where the tone of things is felt to be low — when meetings are felt to be unprofitable — where things are said and done repeatedly which are felt by the spiritual to be wholly out of place, let all who feel it wait on God — wait continually — wait believingly — and He will assuredly hear and answer.

In this way the very trials and exercises which are peculiar to an assembly will have the happy effect of casting us more immediately upon Him, and thus the eater will yield meat, and the strong sweetness. We must count upon trials and difficulties in any expression of the assembly just because it is the right and only divine thing on this earth. The devil will put forth every effort to drive us from that true and holy ground. He will try the patience, try the temper, hurt the feelings, cause offence in nameless and numberless ways — anything and everything to make us forsake the true ground of the assembly.

It is well to remember this. We can only hold the divine ground by faith. This marks the assembly of God, and distinguishes it from every human system. You cannot get there save by faith. And, further, if you want to be somebody, if you are seeking a place, if you want to exalt self, you need not think of any true expression of the assembly. You will soon find your level there, if it be in any measure what it should be. Fleshly or worldly greatness, in any shape, will be of no account in such an assembly. The Divine Presence withers up everything of that kind, and levels all human pretension. Finally, you cannot get on in the assembly if you are living in secret sin. The Divine Presence will not suit you. Have we not often experienced in the assembly a feeling of uneasiness, caused by the recollection of many things which had escaped our notice during the week? Wrong thoughts — foolish words — unspiritual ways — all these things crowd in upon the mind, and exercise the conscience, in the assembly!

How is this? Because the atmosphere of the assembly is more intense than that which we have been breathing during the week. We have not been in the presence of God in our private walk. We have not been judging ourselves; and hence, when we take our place in a spiritual assembly, our hearts are detected — our ways are exposed in the light; and that exercise which ought to have gone on in private — even the needed exercise of self-judgment, must go on at the table of the Lord. This is poor miserable work for us, but it proves the power of the presence of God in the assembly. Things must be in a miserably low state in any assembly when hearts are not thus detected and exposed. It is a fine evidence of the power of the Holy Spirit in an assembly when careless, carnal, worldly, self-exalting, money-loving, unprincipled persons are compelled to judge themselves in God's presence, or, failing this, are driven away by the spirituality of the atmosphere. Such an assembly is no place for these. They can breathe more freely outside.

Now, we cannot but judge that numbers that have departed from the ground of the assembly have done so because their practical ways did not comport with the purity of the place. No doubt it is easy, in all such cases, to find an excuse in the conduct of those who are left behind. But if the roots of things were in every case laid bare, we should find that many leave an assembly because of inability or reluctance to bear its searching light. “Thy testimonies are very sure; holiness becometh thy house, O Lord, for ever." Evil must be judged, for God cannot sanction it. If an assembly can, it is not practically God's assembly at all, though composed of Christians, as we say. To pretend to be an assembly of God, and not judge false doctrine and evil ways, would involve the blasphemy of saying that God and wickedness can dwell together. The assembly of God must keep itself pure, because it is His dwelling-place. Men may sanction evil, and call it liberality and large-heartedness so to do; but the house of God must keep itself pure. Let this great practical truth sink down into our hearts, and produce its sanctifying influence upon our course and character.

4. The Authority on Which the Assembly is Gathered

A very few words will suffice to set forth, in the last place, “the authority" on which the assembly is gathered. It is the word of God alone. The charter of the assembly is the eternal word of the living and true God. It is not the traditions, the doctrines, nor the commandments of men. A passage of scripture, to which we have more than once referred in the progress of this paper, contains at once the standard round which the assembly is gathered, the power by which it is gathered, and the authority by which it is gathered — “the name of Jesus" — "the Holy Ghost" — “the word of God."

Now these are the same all over the world. Whether I go to New Zealand, to Australia, to Canada, to London, to Paris, to Edinburgh, or Dublin, the center, the gathering power, and the authority are one and the same. We can own no other center but Christ; no gathering energy but the Holy Ghost; no authority but the word of God; no characteristic but holiness of life and soundness in doctrine.

Such is a true expression of the assembly of God, and we cannot acknowledge aught else. Saints of God we can acknowledge, love, and honor as such, wherever we find them; but human systems we look upon as dishonoring to Christ, and hostile to the true interest of the saints of God. We long to see all Christians on the true ground of the assembly. We believe it to be the place of real blessing and effective testimony. We believe there is a character of testimony yielded by carrying out the principles of the assembly which could not be yielded were that assembly broken up, and each member a Whitefield in evangelistic power. We say this not to lower evangelistic work. God forbid. We would that all were Whitefields. But then we cannot shut our eyes to the fact that many affect to despise the assembly, under the plea of going out as evangelists; and when we trace their path, and examine the results of their work, we find that they have no provision for the souls that have been converted by their means. They seem not to know what to do with them. They quarry the stones, but do not build them together. The consequence is that souls are scattered hither and thither, some pursuing a desultory course, others living in isolation, all at fault as to true church ground.

Now, we believe that all these should be gathered on the ground of the assembly of God, to have “fellowship in the breaking of bread and in prayer." They should 'come together on the first day of the “week, to break bread," looking to the Lord Christ to edify them by the mouth of whom He will. This is the simple path — the normal, the divine idea, needing, it may be, more faith to realize it, because of the clashing and conflicting sects of the present day, but not the less simple and true on that account.

We are aware of course, that all this will be pronounced proselytizing, prejudice, and party spirit, by those who seem to regard it as the very beau ideal of Christian liberality and large-heartedness to be able to say, “I belong to nothing." Strange, anomalous position! It just resolves itself in this: it is somebody professing nothingism in order to get rid of all responsibility, and go with all and everything. This is a very easy path for nature, and amiable nature, but we shall see what will come of it in the day of the Lord? Even now we regard it as positive unfaithfulness to Christ, from which may the good Lord deliver His people.

But let none imagine that we want to place the evangelist and the assembly in opposition. Nothing is further from our thoughts. The evangelist should go forth from the bosom of the assembly, in full fellowship therewith; he should work not only to gather souls to Christ, but also bring them to an assembly, where divinely-gifted pastors might watch over them, and divinely-gifted teachers instruct them. We do not want to clip the evangelist's wings, but only to guide his movements. We are unwilling to see real spiritual energy expended in desultory service. No doubt it is a grand result to bring souls to Christ. Every soul linked to Jesus is a work done for ever. But ought not the lambs and sheep to be gathered and cared for? Should anyone be satisfied to purchase sheep, and then leave them to wander whithersoever they list? Surely not. But whither should Christ's sheep be gathered? Is it into the folds of man's erection, or into an assembly gathered on divine ground? Into the latter unquestionably; for that, we may rest assured, however feeble, however despised, however blackened and maligned, is the place for all the lambs and sheep of the flock of Christ.

Here, however, there will be responsibility, care, anxiety, labor, a constant demand for watchfulness and prayer; all of which flesh and blood would like to avoid, if possible. There is much that is agreeable and attractive in the idea of going through the world as an evangelist, having thousands hanging on one's lips, and hundreds of souls as the seals of one's ministry: but what is to be done with these souls? By all means show them their true place with those gathered on the ground of the assembly of God, where, notwithstanding the ruin and apostasy of the professing body, they can enjoy spiritual communion, worship, and ministry. This will involve much trial and painful exercise. It was so in apostolic times. Those who really cared for the flock of Christ had to shed many a tear, send up many an agonizing prayer, spend many a sleepless night. But, then, in all these things, they tasted the sweetness of fellowship with the chief Shepherd; and when He appears, their tears, their prayers, their sleepless nights will be remembered and rewarded; while those who are building up human systems will find them all come to an end, to be heard of no more for ever, and the false shepherds, who ruthlessly seize the pastoral staff only to use it as an instrument of filthy gain to themselves, shall have their faces covered with everlasting confusion.

Here we might close, were it not that we are anxious to answer three queries which may possibly suggest themselves to the reader's mind.

And, in the first place, we may be asked, “Where are we to find this thing that you call 'A true expression of the assembly of God,' from the days of the apostles up to the nineteenth century? And where are we to find it now?"

Our answer is simply to point to the words of Christ — "Where two or three are gathered together in my name, there am I." It matters but little to us if Neander, Mosheim, Milner, and scores of ecclesiastical historians besides have failed in their interesting researches in discerning a single trace of the true expression of God's assembly from the close of the apostolic era to the opening of the current century. It is quite possible there may have been here and there, amid the thick gloom of the middle ages, “two or three" really "gathered in the name of Jesus," or at least those that sighed after the truth of such a thing. But, be this as it may, it leaves that truth wholly untouched. It is not on the records of historians that we build, but on the infallible truth of God's word; and therefore, although it could be proved that for eighteen hundred years there were not even “two or three gathered in the name of Jesus," it would not in the smallest degree affect the question. The word is not, "What saith the ecclesiastical historian?" but “What saith the scripture?"

[The vast gold fields of Australia and California lay concealed from man's view for thousands of years. Does this fact render the gold less precious to those who have now discovered it?]

If there be any force in the argument founded on history, it would apply equally to the precious institution of the Lord's Supper. For how did it fare with that ordinance for over a thousand years? It was stripped of one of its grand elements, wrapped in a dead language, buried in a sepulcher of superstition, and bore this inscription, “A bloodless sacrifice for the sins of the living and the dead." And even when, at the time of the Reformation, the Bible was once more permitted to speak to man's conscience, and pour its living light upon the sepulchre in which the Eucharist lay buried, what was produced? Under what form does the Lord's Supper appear before us in the Lutheran church? Under the form of consubstantiation. Luther denied that there was any change of the bread and wine into the body and blood of Christ; but he maintained, and that, too, in fierce and unbending opposition to the Swiss divines, that there was a mysterious presence of Christ with the bread and wine.

Well, then, should we not have the Lord's Supper celebrated in our midst, according to the order laid down in the New Testament? Ought we to lend our countenance to the sacrifice of the mass, or consubstantiation, because the true idea of the Eucharist seems to have been lost to the professing church for so many ages? Surely not. What are we to do? Take the New Testament and see what it says on the point — bow in reverent submission to its authority — spread the Lord's Table in its divine simplicity, and celebrate the feast according to the order laid down by our Lord and Master, who said to His disciples, and therefore to us, “This do in remembrance of me."

But, again, we may be asked, “Is it not worse than useless to seek to carry out the principles of the assembly of God, seeing that the professing church is in such complete ruin?" We reply by asking, “Are we to be disobedient because the church is in ruin? Are we to continue in error because the dispensation has failed?" Surely not. We own the ruin, mourn over it, confess it, take our share in it, and in its sad consequences, seek to walk softly and humbly in the midst of it, confessing ourselves to be most unfaithful and unworthy. But though we have failed, Christ has not failed. He abideth faithful; He cannot deny Himself. He has promised to be with His people to the end of the age. Matthew 18:20 holds as good today as it did eighteen hundred years ago. “Let God be true and every man a liar." We utterly repudiate the idea of men setting about church-making, or pretending to ordain ministers. We look upon it as a pure assumption, without a single shadow of scripture authority. It is God's work to gather His church and raise up ministers. We have no business to form ourselves into a church, or to ordain office-bearers. No doubt the Lord is very gracious, tender, and pitiful. He bears with our weakness, and overrules our mistakes, and where the heart is true to Him, even though in ignorance, He will assuredly lead on into higher light.

But we must not use God's grace as a plea for unscriptural acting, any more than we should use the church's ruin as a plea for sanctioning error. We have to confess the ruin, count on the grace, and act in simple obedience to the word of the Lord. Such is the path of blessing at all times. The remnant, in the days of Ezra, did not pretend to the power and splendor of Solomon's days, but they obeyed the word of Solomon's Lord, and they were abundantly blessed in their deed. They did not say, “Things are in ruin, and therefore we had better remain in Babylon, and do nothing." No; they simply confessed their own and their people's sin, and counted on God. This is precisely what we are to do. We are to own the ruin, and count on God.

Finally, if we be asked, “Where is the true expression of this assembly of God now?" We reply, “Where two or three are gathered in the name of Jesus." And be it carefully noted, that in order to reach divine results there must be divine conditions. To lay claim to the latter without the former is only an empty conceit. If we are not really gathered in the name of Jesus, we have no right to expect that He will be in our midst; and if He be not in our midst our assembly will be a poor affair. But it is our happy privilege to be assembled in such wise as to enjoy His blessed presence amongst us; and having Him, we do not need to set up a poor mortal to preside over us. Christ is Lord of His own house; let no mortal dare to usurp His place. When an assembly is convened for worship, God presides in its midst, and if He be fully owned, the current of communion, worship, and edification will flow on without a ripple and without a curve.* All will be in lovely harmony. But if the flesh be suffered to act, it will grieve and quench the Spirit, and spoil everything. Flesh must be judged in the assembly, just as it should be judged in our individual walk from day to day. But we have to remember that errors and failures in the assembly are no more to be used as arguments against the truth of the divine Presence there, than are our individual failures and errors to be used against the admitted truth of the indwelling of the Holy Ghost in the believer.

[*We must remember there is a very material difference between those occasions on which the assembly is gathered for worship, and other special services. In these latter the evangelist or the teacher, the preacher or the lecturer, serves in his individual capacity, in responsibility to his Lord. Nor does it make any difference whether such services are conducted in the rooms usually occupied by the assembly or elsewhere. Those forming the assembly may be present or not, as they feel disposed. But when the assembly, as such, is gathered for worship, for one man however gifted, to assume a place, would be to quench the Spirit.]

“Are you the people, then?" someone may say. Well, the question is not, “Are we the people?” but are we on divine ground? If we are not, the sooner we abandon our position the better. That there is a divine ground, notwithstanding all the darkness and confusion, will hardly be denied. God has not left His people under the necessity of abiding in connection with error and evil. And how are we to know whether we are on divine ground or not? Simply by the divine word. Let us honestly and seriously test everything with which we stand connected by the standard of scripture, and if it cannot abide the trial, let us abandon it at once. Yes, at once. If we pause to reason or weigh consequences we shall surely miss our way. Pause, certainly, to make yourself sure of the mind of the Lord; but never pause to reason when once you have ascertained it. The Lord never gives light for two steps at a time. He gives us light, and when we act on that He gives us more. “The path of the just is as the shining light, which shineth more and more unto the perfect day." Precious, soul-stirring motto: “More and more." There is no halting — no standing still — no resting in attainment. It is “more and more," until we are ushered into the full-orbed light of the perfect day of glory.

Reader, are you assembled on this divine ground? If so, cling to it with your whole soul. Are you in this path? If so, press on with all the energies of your moral being. Never be content with anything short of His dwelling in you, and your conscious nearness to Him. Let not Satan rob you of your proper portion by leading you to rest in a mere name. Let him not tempt you to mistake your ostensible position for your real condition. Cultivate secret communion — secret prayer — constant self-judgment. Be especially on your guard against every form of spiritual pride. Cultivate lowliness, meekness, and brokenness of spirit tenderness of conscience, in your own private walk Seek to combine the sweetest grace towards others with the boldness of a lion where truth is concerned. Then will you be a blessing in the assembly of God, and an effective witness of the all-sufficiency of the Name of Jesus.

Jericho and Achor — Privilege and Responsibility

C. H. Mackintosh

Joshua 6 — Joshua 7

Part 1

The Christian reader will do well to turn, first of all, to the two chapters named above, and give them a careful reading. They furnish a very striking and impressive record of the double effect of God's presence with His people. In chapter 6 we are taught that the Divine Presence insured victory over the power of the enemy. In chapter 7 we learn that the Divine Presence demanded judgment upon evil in the bosom of the congregation. The ruins of Jericho demonstrate the one; the great heap of stones in the valley of Achor attests the other.

Now, these two things must never be separated. We see them vividly illustrated in every page of the history of God's people, both in the Old and in the New Testament. The self-same Presence that secures victory demands holiness. Let us never forget this. Yea, let us keep it ever in the remembrance of our hearts. It has an individual as well as a collective application. If we are to walk with God, or, rather, if He is to walk with us, we must judge and put away everything inconsistent with His holy presence. He cannot sanction unjudged evil in His people. He can pardon, heal, restore, and bless; but He is intolerant of evil. "Our God is a consuming fire." "The time is come that judgment must begin at the house of God."

Should the thought of this discourage or depress any true-hearted child of God, or servant of Christ? Certainly not. It should neither discourage nor depress, but it should make us very watchful over our hearts, very careful as to our ways, our habits of thought and conversation. We have nothing to fear while God is with us, but He cannot possibly sanction evil in His people; and every true lover of holiness will heartily bless Him for this. Could we possibly desire it to be otherwise? Would we wish the standard of holiness to be lowered at all? God forbid.

All those who love His name can give thanks at the remembrance of His holiness, and rejoice in the truth that holiness becometh His house forever? "Be ye holy, for I am holy." It is not by any means on the pharisaic principle, wrapped up in the words, "Stand by thyself; I am holier than thou." Thank God, it is not this. It is not a question of what we are, but of what He is. Our character and conduct are to be formed by the truth of what God is. Marvelous grace! Precious privilege!

God must have His people like Himself. If they forget this, He will surely remind them of it. If He, in infinite grace, links His name and His glory with us, it behooves us to look well to our habits and ways, lest we bring any reproach on that name. Is this legal bondage? Nay, it is the holiest liberty. We may rest perfectly assured of this, that we are never further removed from legality than when treading that path of true holiness which becomes all those who bear the name of Christ. "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God."

This great truth holds good at all times. We see it in the ruins of Jericho. We read it in the valley of Achor. What was it that caused the frowning walls and towering bulwarks of Jericho to fall down at the sound of rams' horns and the shout of the people? The presence of Jehovah. And it mattered not if it was but the city of Jericho or the whole land of Canaan, before that invincible Presence.

But what means the humiliating defeat before the insignificant city of Ai? How comes it to pass that the hosts of Israel, so recently triumphant at Jericho, have to flee ignominiously before a mere handful of men at Ai? Ah, the answer tells a sorrowful tale! Here it is; let us harken to it, and ponder it in the deepest depths of our heart. Let us seek to profit by it. Let us be solemnly warned by it. It has been written for our admonition. The Holy Ghost has taken the pains to record it for our learning. Woe be to the one who turns a deaf ear to the warning voice!

"But the children of Israel committed a trespass in the accursed thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing: and the anger of the Lord was kindled against" — whom? Achan merely? or his household, or his family, or his tribe? Nay, but "against the children of Israel!” The whole assembly was involved in the evil. How was this? The Divine Presence imparted a unity to the whole assembly; it bound them all together in such a manner as to involve all in the sin of the one. It was one assembly, and hence it was impossible for any one to take independent ground. The sin of each was the sin of all, because God was in their midst, and He could not countenance unjudged evil. The whole congregation was involved, and had to clear itself of the evil ere Jehovah could lead it on to victory. Had He allowed them to triumph at Ai, it would have argued that He was indifferent to the sin of His people, and that He could give the sanction of His presence to "an accursed thing," which were simply blasphemy against His holy name.

"And Joshua sent men from Jericho to Ai, which is beside Bethaven, on the east side of Bethel, and spake unto them, saying, Go up and view the country. And the men went up and viewed Ai. And they returned to Joshua, and said unto him, Let not all the people go up; but let about two or three thousand men go up and smite Ai" — more easily said than done — "and make not all the people to labor thither; for they are but few" — yet quite too many for Israel with an Achan in the camp. "So there went up thither of the people about three thousand men; and they fled before the men of Ai. And the men of Ai smote of them about thirty and six men: for they chased them from before the gate even unto Shebarim, and smote them in the going down: wherefore the hearts of the people melted, and became as water. "And Joshua rent his clothes, and fell to the earth upon his face before the ark of the Lord until the eventide, he and the elders of Israel, and put dust upon their heads."

Here was a strange and unlooked-for experience. "And Joshua said, Alas, O Lord God, wherefore hast Thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us? would to God we had been content, and dwelt on the other side Jordan! O Lord, what shall I say, when Israel turneth their backs before their enemies? For the Canaanites and all the inhabitants of the land shall hear of it, and shall environ us round, and cut off our name from the earth: and what wilt Thou do unto Thy great name?"

Joshua, that beloved and honored servant of God, did not see, did not understand, that it was the very glory of that "great name" which necessitated the defeat at Ai, just as it had achieved the victory at Jericho. But there were other elements in that glory besides power. There was holiness, and that holiness rendered it impossible for Him to lend the sanction of His presence where there was unjudged evil. Joshua should have concluded that there was something wrong in the condition of the people. He ought to have known that the hindrance was with Israel, and not with Jehovah. The same grace that had given them victory at Jericho would have given it at Ai, if things were right. But, alas, they were not right; and hence defeat, and not victory, was the order of the day. How could there be victory with an accursed thing in the camp? Impossible! Israel must judge the evil, or Jehovah must judge Israel. To have given them a victory at Ai would have been a reproach and a dishonor to the One whose name was called upon them. The Divine Presence absolutely demanded judgment upon the evil; and until that was executed, further progress in the conquest of Canaan was out of the question. "Be ye clean that bear the vessels of the Lord." "Holiness becometh Thy house, O Lord, for ever."

"And the Lord said unto Joshua, Get thee up; wherefore liest thou thus upon thy face? Israel hath sinned" — not merely Achan — "and they have also transgressed My covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff. Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed from among you."

This is peculiarly solemn. The whole congregation is held responsible for the evil. "A little leaven leaveneth the whole lump. Unbelief may inquire how all are involved in the sin of one; but the Word of God definitely settles the question — "Israel hath sinned" — "they have taken" — "they have stolen" — "they have dissembled." The assembly was one; one in privilege, one in responsibility. As such, the sin of one was the sin of all, and all were called upon to clear themselves thoroughly by putting away the accursed thing from among them. There was not a single member of the large congregation who was not affected by Achan's sin.

This may seem strange to mere nature, but such is the solemn and weighty truth of God. It was true in the assembly of Israel of old, and assuredly it is not less true in the Church of God now. No one could take independent ground in the assembly of Israel; how much less can he take it in the Church of God? There were over six hundred thousand people who, to speak after the manner of men, were wholly ignorant of what Achan had done; and yet God's word to Joshua was, "Israel hath sinned." All were involved; all were affected; and all had to clear themselves ere Jehovah could again lead them on to victory.

The presence of God in the midst of the assembly formed the unity of all; and the presence of the Holy Ghost in the Church of God, the body of Christ now on the earth, binds all up in one divine, indissoluble unity. Hence, to talk of independency is to deny the very foundation-truth of the Church of God, and to prove beyond all question that we understand neither its nature nor its unity as set forth on the page of inspiration.

And if evil creeps into an assembly, how is it to be met? Here it is: "Up, sanctify the people, and say, Sanctify yourselves against to morrow: for thus saith the Lord God of Israel, There is an accursed thing in the midst of thee, O Israel: thou canst not stand before thine enemies, until ye take away the accursed thing from among you." Were they one in privilege? Were they one in the enjoyment of the glory and strength which the Divine Presence secured? Were they one in the splendid triumph at Jericho? Who would deny all this? Who would wish to deny it? Why, then, seek to question their oneness in responsibility — their oneness in respect to the evil in their midst, and all its humbling consequences?

Surely, if there was unity in anything, there was unity in everything. If Jehovah was the God of Israel, He was the God of all, the God of each; and this grand and glorious fact was the solid basis both of their high privileges and their holy responsibilities. How could evil exist in such an assembly, and a single member be unaffected by it? How could there be an accursed thing in their very midst, and a single member not be defiled? Impossible. We may reason and argue about it until the tongue cleaves to the roof of the mouth, but all the reasoning and argument in the world cannot touch the truth of God, and that truth declares that "a little leaven leaveneth the whole lump."

But how is the evil to be discovered? The presence of God reveals it. The self-same power that had leveled the walls of Jericho, detected, revealed, and judged the sin of Achan. It was the double effect of the same blessed Presence, and Israel was called to share in the one as well as in the other. To attempt to separate the two is folly, ignorance, or wickedness. It cannot be done, and ought not to be attempted.

Part 2

We must ever remember, that, in the history of God's ways with His people, privilege and responsibility are intimately bound up together. To talk of privilege, or think of enjoying it, while neglecting the responsibility, is a gross delusion. No true lover of holiness could think for a moment of separating them; nay, he must ever delight in strengthening and perpetuating the precious link.

Thus, for example, in Israel's case, who could estimate aright the high privilege of having Jehovah dwelling in their midst? By day and by night, there He was, to guide and guard, shield and shelter them; to meet their every need, to give them bread from heaven, and bring them forth water out of the rock. His presence was a safeguard against every foe; no weapon formed against them could prosper; not a dog might move his tongue against them; they were at once invulnerable and invincible; with God in their midst they had nothing whatever to fear. He charged Himself with all their wants, whether great or small. He looked after their garments, that they might not wax old; He looked after their feet, that they might not swell; He covered them with the shield of His favour, so that no arrow might touch them; He stood between them and every foe, and flung back in the enemy's face every accusation.

Thus much as to the high privilege. But mark the corresponding and connected responsibility. See how both are indissolubly bound up together in the following weighty words: "For the Lord thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee: therefore shall thy camp be holy; that He see no unclean thing in thee, and turn away from thee."

Precious privilege! Solemn responsibility! Who would dare to dissolve the hallowed connection? Had Jehovah deigned to come down into their midst, and walk with them, and tabernacle among them? Had He, in infinite grace, condescended to be their travelling companion? Was He there for the exigence of every hour? Yes, blessed be His name. If so, then what did His presence demand? We have seen something of what His presence secured; but what did it demand? Holiness!

Israel's whole conduct was to be regulated by the great fact of the Divine Presence in their midst. Not only their great public national institutions, but their most private habits, were to be brought under the controlling influence of Jehovah's presence with them. He regulated what they were to eat, what they were to wear, how they were to carry themselves in all the scenes, circumstances and relationships of daily life. By night and by day, sleeping and waking, sitting in the house or walking by the way, alone or in company, He looked after them. Nothing was to be allowed in any wise inconsistent with the holiness and purity which became the presence of the Holy One of Israel.

Was all this irksome? Were the privileges irksome? Was it irksome to be fed, clothed, guided, guarded, and cared for in every possible way? Was it irksome to repose beneath the overshadowing wings of the God of Israel? Surely not. Why, then, should it be irksome to keep their persons, their habits, and their dwellings clean? Must not every true heart, every upright mind, every tender conscience, accept as thoroughly the responsibility which the Divine Presence necessarily involves as the privileges which it infallibly secures? Yea, rather must we not rank the very responsibility itself among our richest and rarest privileges? Unquestionably. Every true lover of holiness will esteem it a signal mercy — a very high order of blessing — to walk in company with One whose presence detects and condemns every form of evil. "Thy testimonies are very sure; holiness becometh Thy house, O Lord, for ever."

The foregoing train of thought will enable us in some measure to understand the history of Achan, in Joshua 7 — a history solemn and impressive in the highest degree — a history which utters in our hearing, with deepest emphasis, words which our careless hearts are only too ready to forget, "God is greatly to be feared in the assembly of His saints, and to be had in reverence of all them that are about Him." Had Achan remembered this, it would have taught him the holy necessity of nipping in the very bud the covetousness of his heart, and thus have spared the whole assembly the humiliating defeat at Ai, and all the consequent sorrow and discipline. How terrible to think of one man, for the sake of a little personal gain, which at best could last but for a moment, plunging a whole congregation into the deepest trouble! and, what was worse than all, dishonoring and grieving that blessed One who had deigned, in His infinite goodness, to take up His abode in their midst!

How well it would be if each one of us, when tempted to commit any secret sin, would just pause and ask himself the question, "How can I do this thing, and grieve the Holy Spirit of God who dwells in me, and bring leaven into the assembly of God's people?" We ought to remember that our private walk has a direct bearing upon all the members of the body. We are either helping or hindering the blessing of all. We are none of us independent atoms; we are members of a body incorporated by the presence of the Holy Ghost; and if we are walking in a loose, carnal, worldly, self-indulgent spirit, we are grieving the Spirit, and injuring all the members.

"But God hath tempered the body together . . . that there should be no schism in the body; but that the members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it" (1 Cor. 12:24-26).

It may seem hard, to some, to grasp this great practical truth — hard to see how our private condition and conduct can affect our fellow-members; but the simple and obvious fact is, we must either admit this, or maintain the unscriptural and foolish notion that each Christian is an independent person, having no connection with the whole body of believers. If he be a member of a body, all the members of which are bound together, and linked with the Head by the personal indwelling of the Holy Ghost, then, verily, it follows that his walk and ways affect all his fellow-members just as really as, if any member of the human body suffers, all the other members feel it. If there is anything wrong with the hand, the foot feels it. How is this? Because the head feels it. The communication, in every instance, is with the head first, and from the head to the members.

Now, though Achan was not a member of a body, but merely of a congregation, yet we see how his private conduct affected the whole assembly. This is all the more striking, inasmuch as the great truth of the one body was not unfolded, and could not be until — redemption being a grand, accomplished fact — the Head took His seat on the throne of God, and sent down the Holy Ghost to form the body, and link it, by His personal presence and indwelling, to the Head in Heaven. If the secret sin of Achan affected every member of the congregation of Israel, how much more (may we not say?) doth the secret sin of any member of the body of Christ affect all the members thereof!

Let us never forget this weighty truth. May we keep it ever in the remembrance of our hearts, that so we may see the urgent need of a careful, tender, holy walk; that we may not dishonor our glorious Head, grieve the blessed indwelling Spirit, or injure the feeblest member of that body of which, by the sovereign grace of God and the precious blood of Christ, we form a part.

But we must call special attention to the way in which the sin of Achan was traced home to him. It is all most solemn. He had little idea whose eye was resting upon him when he was carrying on his secret wickedness. He would, no doubt, think himself all right, and very successful, when he had the money and the garment safely hidden in his tent. Fatal, guilty, wretched treasure! Unhappy man! How dreadful is the love of money! How terrible is the blinding power of sin! It hardens the heart, deadens the conscience, darkens the understanding, ruins the soul, and in the case before us brought defeat and disaster upon the whole people of which he formed a part.

"And the Lord said unto Joshua, Get thee up; wherefore liest thou thus upon thy face?" There is a time for lying on the face, and there is a time for standing on our feet; a time for devout prostration, and a time for decided action. The instructed soul will know the time for each.

"Israel hath sinned, and they have also transgressed My covenant which I commanded them; for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff. Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed from among you. Up, sanctify the people, and say, Sanctify yourselves against to-morrow: for thus saith the Lord God of Israel, There is an accursed thing in the midst of thee, O Israel: thou canst not stand before thine enemies, until ye take away the accursed thing from among you."

How peculiarly solemn is all this! how very arresting! how soul-subduing! God's people — those who bear His name, and profess to hold His truth, who stand identified with Him in this world — must be holy. He cannot lend the sanction of His presence to that which is unholy or impure. Those who enjoy the high privilege of being associated with God are solemnly responsible to keep themselves unspotted from the world, else He must take down the rod of discipline and do His strange work in their midst. "Be ye clean that bear the vessels of the Lord."

"Thou canst not stand before thine enemies, until ye take away the accursed thing from among you. In the morning therefore ye shall be brought according to your tribes: and it shall be, that the tribe which the Lord taketh shall come according to the families thereof; and the family which the Lord shall take shall come by households; and the household which the Lord shall take shall come man by man."

Ah, this was coming to close quarters! The sinner might seek to persuade himself that discovery was impossible; he might cherish the fond hope of escaping amid the many thousands of Israel. Miserable delusion! He might be sure his sin would find him out. The self-same Presence that secured individual blessing, secured with equal fidelity the detection of the most secret individual sin. Escape was impossible. If Jehovah was in the midst of His people to lay Jericho in ruins at their feet, He was there also to lay bare, in its deepest roots, the sin of the congregation, and to bring forth the sinner from his hiding-place to bear the penalty of his wickedness.

How searching are God's ways! First, the twelve tribes are summoned, that the transgressor might be manifested. Then, one tribe is fixed upon. Nearer still! the family is fixed upon! and yet nearer! the very household is actually singled out; and, last of all, "man by man!” Thus, out of six hundred thousand people, the all-searching eye of Jehovah reads the sinner through and through, and marks him off before the assembled thousands of Israel.

"And it shall be that he that is taken with the accursed thing shall be burnt with fire, he and all that he hath: because he hath transgressed the covenant of the Lord, and because he hath wrought folly in Israel.

"So Joshua rose up early in the morning, and brought Israel by their tribes; and the tribe of Judah was taken: and he brought the family of Judah; and he took the family of the Zarhites: and he brought the family of the Zarhites man by man; and Zabdi was taken: and he brought his household man by man; and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken."

"Our God is a consuming fire." He cannot tolerate evil in the ways of His people. This accounts for the solemn scene before us. The natural mind may reason about all this — it may marvel why the taking of a little money and a garment from amid the spoils of a doomed city should involve such awful consequences and entail such a severe punishment. But the natural mind is incapable of understanding the ways of God.

And may we not ask the objector, How could God sanction evil in His people? How could He go on with it? What was to be done with it? If He was about to execute judgment upon the seven nations of Canaan, could He possibly be indifferent to sin in His people? Most assuredly not. His word is, "You only have I known of all the families of the earth; therefore will I punish you for your iniquities." The very fact of His taking them into relationship with Himself was the ground of His dealing with them in holy discipline.

It is the height of folly for man to reason about the severity of divine judgment, or the apparent lack of proportion between the sin and the punishment. All such reasoning is false and impious. What was it that brought in all the misery, the sorrow, the desolation, the sickness, pain, and death — all the untold horrors of the last six thousand years? What was the source of it all? Just the one little act — as man would call it — of eating a bit of fruit? But this little act was that terrible thing called sin — yea, rebellion — against God!

And what was needed to atone for this? How was it to be met? What stands over against it as the only adequate expression of the judgment of a holy God? — What? The burning in the valley of Achor? Nay. The everlasting burnings of hell? Nay; something far deeper and more solemn still. What? The cross of the Son of God! The awful mystery of the death of Christ! — that terrible cry, "My God, My God, why hast Thou forsaken Me?" Let men remember this, and cease to reason.

Part 3

It is always well for the Christian to be able to give a calm and decided answer to the objection which infidelity is sure to offer to the actings of divine government. The answer is this: "Shall not the Judge of all the earth do right?" If the creature is to be allowed to judge the Creator, there is an end of all government in the vast universe of God. Hence, when we hear men daring to pronounce judgment upon the ways of God, and undertaking to decide what is or what is not fit for God to do, this grand preliminary question invariably suggests itself, "Who is to be judge?" Is man to judge God? or is God to judge man? If the former, there is no God at all; and if the latter, then man has to bow his head in reverent silence, and own his utter ignorance and folly.

The fact is, if man could fathom the government of God, he would no longer be man, but God. What contemptible folly, therefore, for a poor, shallow, ignorant, short-sighted mortal to attempt to pronounce an opinion upon the profound mysteries of divine government! His opinion is not only utterly worthless, but, in the judgment of every truly pious mind, positively impious and blasphemous — a daring insult offered to the throne, to the nature and to the character of God, for which he will, most assuredly, have to answer before the seat-seat of Christ, unless he repent and find pardon through the blood of the cross. The foregoing line of thought has suggested itself in connection with the solemn scene in the valley of Achor. The unbelieving mind may be disposed to start an objection on the ground of the apparent severity of the judgment; to institute a comparison between the offence and the punishment; to call in question the equity of Achan's children being involved in their father's sin.

To all this we simply reply, "Are we competent to judge?" If anyone thinks he is, it is tantamount to saying that God is not fit to govern the world, but should give place to man. This is the real root of the whole matter. Infidelity wants to get rid of God altogether, and set up man in His place. If God is to be God, then, most certainly, His ways, the actings of His government, the mysteries of His providence, His purposes, His counsels and His judgments must lie far beyond the range of the greatest human or angelic mind. Neither angel, man nor devil can comprehend Deity. Let men own this, and hush into eternal silence their puny, ignorant, and contemptible reasonings. Let them take up the language of Job when his eyes were opened: "Then Job answered the Lord, and said, I know that Thou canst do everything, and that no thought can be withholden from Thee. Who is he that hideth counsel without knowledge? therefore have I uttered that I understood not; things too wonderful for me, which I knew not. Hear, I beseech Thee, and I will speak: I will demand of Thee, and declare Thou unto Me. I have heard of Thee by the hearing of the ear; but now mine eye seeth Thee: wherefore I abhor myself, and repent in dust and ashes." When the soul gets into this attitude, there is an end of all infidel questions. Till then there is little use in discussion.

Let us now turn for a few moments to contemplate the solemn scene in the valley of Achor; and let us remember that "whatsoever things were written aforetime, were written for our learning." May we learn to watch with holy jealousy the incipient workings of evil in our hearts. It is on these men ought to sit in judgment, and not on the pure and perfect actings of divine government.

Joshua's address to Achan is solemn, weighty, and powerful: "My son, give, I pray thee, glory to the Lord God of Israel, and make confession unto Him; and tell me now what thou hast done; hide it not from me."

Here is the all-important matter. "Give glory to Jehovah, God of Israel." All hinges upon this. The Lord's glory is the one perfect standard by which all is to be judged — the perfect gauge by which everything is to be measured — the perfect touchstone by which all is to be tried. The one great question for the people of God in all ages and in all dispensations is this: What is suited to the glory of God? In comparison with this, all other questions are less than secondary. It is not a question of what is suitable to us, or what we can tolerate or agree with. This is a very minor consideration indeed. What we have ever to look to, and think of, and provide for, is the glory of God. We have to ask ourselves the question, in reference to everything that comes before us, "Will this comport with the glory of God?" If not, let us, by His grace, fling it aside.

Well would it have been for Achan had he thought of this when his eye rested on the cursed treasure! What misery it would have saved him! What sorrow and trouble it would have saved his brethren! But, alas, people forget all this when lust dims the eye and vanity and folly possess the heart! and onward they go until the heavy judgment of a holy, sin-hating God overtakes them. And then, forsooth, men presume to comment upon such judgment as unworthy of a gracious and beneficent Being. Ignorant presumption! They would fain have a god of their own imagination, one like themselves, who can make light of sin and tolerate all sorts of evil. The God of the Bible, the God of Christianity, the God of the Cross, the God and Father of our Lord Jesus Christ, does not suit such infidel reasoners. Their deep heart-utterance to Him is, "Depart from us, for we desire not the knowledge of Thy ways."

"And Achan said, Indeed I have sinned against the Lord God of Israel, and thus and thus have I done: when I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they are hid in the earth in the midst of my tent, and the silver under it."

Here the dark, defiling stream is traced up to its source in the heart of this unhappy man. Oh, how little did he think whose eye was resting on him during the entire progress of this melancholy and disastrous affair! He thought of but one thing, namely, the gratification of his covetousness. He saw, he coveted, he took, he hid; and there, no doubt, he thought the matter would end. He would have his treasure, and no one would be the wiser.

But, ah, the eye of Jehovah, the God of Israel, was upon him — that holy eye, from which no secret thing is hidden, which penetrates the depths of the human heart and takes in at a glance all the hidden spring of human action. Yes, God saw it all, and He would make Israel see it, and Achan also Hence the lamentable defeat at Ai, and all that followed.

How perfectly solemn! — the whole assembly involved in shameful defeat and disaster — Joshua and the elders of Israel with rent garments and dust upon their heads, prostrate on their faces from morning till evening! And then, the divine challenge and rebuke! The solemn muster of the hosts of Israel, tribe by tribe, family by family, household by household, man by man!

And why all this? Just to trace the evil to its source, bring it out, and have it judged in the sight of every creature. All created intelligence must be made to see and confess that the throne of God can have no fellowship with evil. The same power that had levelled the walls of Jericho, and executed judgment upon its guilty inhabitants, was to be manifested in detecting Achan's sin, and in evoking from the very depths of his convicted heart the confession of his terrible guilt. He in common with all his brethren, had heard Jehovah's solemn charge, "And ye, in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed when ye take of the accursed thing, and make" — not merely any one individual's tent, but — "the camp of Israel a curse, and trouble it. But all the silver, and gold, and vessels of brass and iron, are consecrated unto the Lord: they shall come into the treasury of the Lord."

All this was plain enough. No one could mistake it. It only needed an attentive ear and an obedient heart. It was as plain as the commandment delivered to Adam and Eve amid the bowers of Eden. But Achan, like Adam, transgressed the plain and positive command. Instead of hiding it in his heart, that he might not sin against God, he trampled it under his feet, that he might gratify his sinful desire. He fixed his covetous gaze upon the accursed thing, in itself nothing but a wretched pile of dust, but, through Satan's power and Achan's erring heart, turned into an occasion of sin, shame, and sorrow.

O how sad, how sorrowful, how terrible a thing it is to allow the poor heart to go after the wretched things of this world! What are they all worth? If we could have all the garments that were ever made in Babylon; all the gold and silver that ever issued from the mines of Peru, California, and Australia; all the pearls and diamonds that ever glittered on the kings, princes and nobles of this world — could they give us one hour's true happiness? Could they send a single ray of heavenly light into the soul? Could they impart to us one moment's pure, spiritual enjoyment? Not they. In themselves they are but perishable dust, and when used of Satan a positive curse, misery, and degradation. Not all the riches and material comforts which this world could offer are worth one hour's holy communion with our heavenly Father and our precious Saviour. Why should we covet this world's wretched wealth? Our God will supply all our need according to His riches in glory by Christ Jesus. Is not this enough? Why should we put ourselves within the range of Satan's power by setting our hearts upon the riches, honors, or pleasures, of a world which is ruled by the arch-enemy of God and of our souls? How well it would have been for Achan had he rested content with what the God of Israel had given him! How happy he might have been had he been satisfied with the furniture of his tent, the smile of Jehovah, and the answer of a good conscience!

But he was not; and hence the appalling scene in the valley of Achor, the record of which is enough to strike terror into the stoutest heart. "So Joshua sent messengers, and they ran unto the tent; and, behold, it was hid in his tent, and the silver under it. And they took them out of the midst of the tent, and brought them unto Joshua, and unto all the children of Israel, and laid them out before the Lord. And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the garment, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had: and they brought them unto the valley of Achor. And Joshua said, Why hast thou troubled us? the Lord shall trouble thee this day. And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones. And they raised over him a great heap of stones unto this day. So the Lord turned from the fierceness of His anger. Wherefore the name of that place was called, The valley of Achor (that is, trouble), unto this day" (Joshua 7:19-26).

How deeply solemn is all this! What a warning note it sounds in our ears! Let us not attempt, under the false influence of one sided notions of grace, to turn aside the holy edge of such a passage of Scripture. Let us read with earnest attention the inscription on that awful monument in the valley of Achor. What is it? "God is greatly to be feared in the assembly of His saints, and to be had in reverence of all them that are about Him." And again, "If any man defile the temple of God, him will God destroy." And further, "Our God is a consuming fire."

Weighty, solemn, searching words these! — much needed, surely, in these days of flippant, easy-going profession, when the doctrines of grace are so much on our lips, but the fruits of righteousness so little seen in our lives. May we learn from them the urgent need of watchfulness over our hearts, and over our private life, that evil may be judged and nipped in the bud, so that it may not bring forth its sad, shameful and sorrowful fruit in our practical career, to the gross dishonor of the Lord and the grievous sorrow of those with whom we are linked in the bonds of fellowship.

Part 4

There is a very interesting allusion to "the valley of Achor" in Hosea 2 at which we may just glance in passing, though it does not connect itself with the special line of truth which we have had before us in this series of papers.

Jehovah, in speaking of Israel, by His prophet says: "Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her. And I will give her her vineyards from thence, and the valley of Achor for a door of hope; and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt" (ver. 14-15).

What touching grace shines in these words! "The valley of Achor" — the place of "trouble" — the place of deep sorrow and shame — the place of humiliation and judgment — the place where the fire of Jehovah's righteous wrath consumed the sin of His people — there shall be "a door of hope" for Israel by and by; there, too, she shall sing as in the days of her youth. How wonderful to hear of songs of praise in the valley of Achor! What glorious triumphs of grace! What a bright and blessed future for Israel!

"It shall be at that day, saith the Lord, that thou shalt call me Ishi [my husband] and shalt call me no more Baali [my lord]. For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name .... And I will betroth thee unto Me for ever; yea, I will betroth thee unto Me in righteousness, and in judgment, and in loving-kindness, and in mercies: I will even betroth thee unto Me in faithfulness: and thou shalt know the Lord."

From this digression to "the valley of Achor" in the future, we now return to our special theme; and in so doing we shall ask the reader to turn with us, for a few moments, to the opening chapters of the Acts. Here we find the same grand results of the presence of God in the midst of His people as we have seen in the opening of the book of Joshua; only in a much more glorious manner, as we might expect.

On the day of Pentecost, God the Holy Ghost came down to form the assembly, and take up His abode therein. This great and glorious fact was grounded on the accomplishment of the work of atonement, as attested by the resurrection of our Lord Jesus Christ, and His glorification at the right hand of God.

We cannot attempt to unfold this truth in all its bearings in this brief article; we merely call the reader's attention to the two practical points which have been before us — namely, the privilege and responsibility connected with the Lord's presence in the midst of His people. If He was there to bless — as He most surely was — He was also, and quite as surely, there to judge. The two things go together, and we must not attempt to separate them.

And first, then, we see the effect and blessings of the Divine Presence in the assembly: "And all that believed were together, and had all things common; and sold their possessions and goods, and parted them to all, as every man had need." The blessed effect of the realized presence of the Holy Ghost was to bind their hearts together in a holy and loving fellowship; to cause them to let go earthly things, and to lead them to merge their personal interests in the common good.

Precious fruits! Would that we saw more of them! No doubt times are changed; but God is not changed, and the effect of His realized presence is not changed. True, we are not in Acts 2. Pentecostal times are passed away; Christendom has lapsed in complete failure; the professing Church has hopelessly fallen. All this is sadly true; but Christ our Head abides in all His living power and unchangeable grace. "The foundation of God standeth sure" — as sure, as safe and as solid to-day as it was on the day of Pentecost. No change here, blessed be God; hence we may say, with all possible confidence, that where His presence is realized, even though it be only by "two or three" gathered to the name of Jesus, there the same lovely fruits will be found. Hearts will be knit together; earthly things will be surrendered; personal interests will be merged. It is not a question of throwing our goods into a common heap, but of the grace which once took that special form, and which at all times would lead us, not merely to surrender our possessions, but ourselves, for the good of others.

It is a very grave mistake indeed for anyone to say, or to think, that because we are not in Pentecostal times we cannot count on the presence of God with us in the path of holy obedience to His will. Such a thought should be judged as sheer unbelief. We are certainly shorn of many of the Pentecostal gifts, but we are not bereft of the Giver. The blessed Comforter abides with us; and it is our happy privilege to be in a position in which we can enjoy His presence and ministry.

The thing is to be in that position; not merely to say we are in it, to boast of being in it, but really to be in it. We may well apply here the pointed question of the blessed apostle, "What doth it profit, my brethren, though a man say" he is on divine ground, if he be not really there? Assuredly it profits nothing.

But let us not forget that although we are not in Acts 2, but in the Second Epistle to Timothy; although we are not in the refreshing scenes of Pentecost, but in the "perilous times" of "the last days," yet the Lord is with those "who call on Him out of a pure heart," and His presence is all we want. Let us only trust Him, use Him, lean upon Him. Let us see to it that we are in a position in which we can count on His presence — a position of entire separation from all that He judges to be "iniquity" — from the "dishonorable vessels" in "the great house," and from all those who, having a form of godliness, deny the power thereof.

These, we may rest assured, are the absolutely essential conditions on which the Divine Presence can be realized by any company of Christians. We may come together, and form ourselves into an assembly; we may profess to be on divine ground; we may call ourselves the assembly of God; we may appropriate to ourselves all those passages of Scripture which only apply to those who are really gathered by the Holy Ghost in the name of Jesus; but if the essential conditions are not there; if we are not "calling on the Lord out of a pure heart"; if we are mixed up with "iniquity"; if we are associated with "dishonorable vessels"; if we are walking hand in hand with lifeless professors who deny in practice the power of godliness — what then? Can we expect to realize the Lord's presence? As well might Israel have expected it with Achan in the camp. It cannot be. In order to reach divine results, there must be divine conditions. To look for the former without the latter is vanity, folly, and wicked presumption.

We are not now treating, or even touching, the great question of the soul's salvation. This, precious and important as it is to all whom it may concern, is not at all our subject in this series of papers on "Jericho and Achor." We are dealing with the solemn and weighty question of the privilege and responsibility of those who profess to be the Lord's people, gathered to His name; and we are specially anxious to impress upon the mind of the reader that, notwithstanding the hopeless ruin of the professing Church, its utter failure in its responsibility to Christ as His witness and light-bearer in the world, yet it is the happy privilege of "two or three" to be gathered in His name, apart from all the evil and error around, owning our common sin and failure, feeling our weakness, and looking to Him to be with us and bless us according to the unchangeable love of His heart.

Now, to those thus gathered, there is no limit whatever to the measure of blessing which our ever gracious and faithful Lord can bestow. "He has the seven spirits of God, and the seven stars" — the fullness of spiritual power, ministerial gift and authority for His Church. Such is His style and title in addressing the church at Sardis, which, we believe, prophetically sets before us the history of Protestantism.

It is not said, as in the address to Ephesus, that He "holds the seven stars in His right hand." There is a grave difference as to this; and it is our bounden duty to recognize both the difference and the cause. When the Church began, on the day of Pentecost, and during the days of the apostles, Christ, the Head, not only possessed all spiritual gift, power and authority for His Church, but was owned as the actual administrator thereof. He held the stars in His right hand. There was no such thing known or thought of as human authority in the assembly of God. Christ was owned as Head and Lord. He had received the gifts, and He dispensed them according to His sovereign will.

Thus it should ever be. But, alas, man has intruded upon the hallowed sphere of Christ's authority. He presumes to meddle in the appointment of ministry in the Church of God. Without so much as a single atom of divine authority, without any ability whatsoever to impart the necessary gift for ministry, he nevertheless takes upon himself the solemn responsibility of calling, appointing, or ordaining to the ministry in the Church of God. As well might the writer of these lines undertake to appoint a man as an admiral in Her Majesty's fleet, or a general in her army, as for any man, or body of men, to appoint a man to minister in the Church of God. It is a daring usurpation of divine authority. None can impart ministerial gift, and none can appoint to any branch of the ministry but Christ, the Church's Head and Lord; and all who undertake to do so will have to account to Him for so doing.

It may be that many who thus act, and many more who sanction or are identified with such acting, are not aware of what they are doing; and our God is gracious and merciful in bearing with our feebleness and ignorance. All this is blessedly true; but as to the principle of human authority in the Church of God, it is utterly false, and should be rejected with holy decision by everyone who loves, reverences and adores the great Head of the Church and Lord of the assembly, who, blessed be His name, still has the seven Spirits of God and the seven stars. He has them now just as positively as in apostolic times; and all who take their true place, the place of self-judgment and humiliation; all who are truly own our common sin and failure, our departure from first love, first principles; all who really, in true humility of mind, look to Christ alone for all they want; all who, in real earnestness of heart and godly sincerity, bow to His Word and confess His name — all such will assuredly prove the reality of His presence; they will find Him amply sufficient for all their need. They can count on Him for the supply of all ministerial gift, and for the maintenance of all godly order in their public reunions.

True, they will feel — must feel — that they are not in the days of Acts 2, but in the days of 2 Timothy. Yet Christ is sufficient for these, as He was for those. The difficulties are great, but His resources are infinite. It were folly to deny that there are difficulties; but it is sinful unbelief to question the all-sufficiency of our ever-gracious and faithful Lord. He has promised to be with His people right on to the end. But He cannot sanction hollow pretension, or proud assumption. He looks for reality, for truth in the inward parts. He will have us in our right place, owning our true condition. There He can meet us according to His infinite fullness, and according to the eternal stability of that grace which reigns through righteousness unto eternal life.

But oh, let us never forget that our God delights in uprightness of heart and integrity of purpose. He will never fail a trusting heart; but He must be trusted really. It will not do to speak of trusting Him while in reality we are leaning on our own appliances and arrangements. Here is precisely where we so sadly fail. We do not leave room for Him to act in our midst. We do not leave the platform clear for Him. Thus we are robbed and that to an extent of which we have little idea, of the blessed manifestation of His presence and grace in our assemblies. His Spirit is quenched and hindered, and we are left to feel our barrenness and poverty, when we might be rejoicing in the fullness of His love and in the power of His ministry. It is utterly impossible that He can ever fail those who, owning the truth of the condition earnestly look to Him. He cannot deny Himself; and He can never say to His people that they have reckoned too largely on Him.

It is not that we are to look for any special display of power in our midst, anything that might attract public attention, or make a noise in the world. There are no tongues, no gifts of healing, no miracles, no extraordinary manifestations of angelic action on our behalf. Neither are we to look for anything similar to the case of Ananias and Sapphira — the sudden and awful execution of divine judgment, striking terror into the hearts of all, both inside and outside the assembly.

Such things are not to be looked for now. They would not comport with the present condition of things in the Church of God. No doubt our Lord Christ has all power in Heaven and on earth, and He could display that power now just as He did in Pentecostal times, if it so pleased Him.

But He does not so act, and we can readily understand the reason. It is our place to walk softly, humbly, tenderly. We have sinned, and failed, and departed from the holy authority of the Word of God. We must ever bear this in mind, and be content with a very low and retired place. It would ill become us to seek a name or a position in the earth. We cannot possibly be too little in our own eyes.

But at the same time we can, if in our right place, and in a right spirit, fully count on the presence of Jesus with us; and we may rest assured that where He is — where His most gracious presence is felt — there we may look for the most precious results, both in the way of binding our hearts together in true brotherly love, in causing us to sit loose to all earthly possessions and earthly ties, in leading us forth in grace and kindness toward all men, and also in putting away from among us all who would defile the assembly by unsound doctrine or unholy morals.

P.S. — It is of the utmost importance for the Christian reader to bear in mind that, whatever be the condition of the professing Church, it is his privilege to enjoy as high communion and to tread as high a path of individual devotedness as ever was known in the very brightest days of the Church's history. We must never draw a plea from the condition of things around us for lowering the standard of individual holiness and devotedness. There is no excuse for continuing a single hour in connection with anything that will not stand the test of Holy Scripture.

True, we feel the condition of things — cannot but feel it: would we felt it more! But it is one thing to feel it, and go through it with Christ, and another thing to sink under it and go on with the evil, and give up in despair.

May the Lord, in His infinite grace, produce in the hearts of all His people a more profound and influential sense of their privileges and responsibilities, both individually and collectively, that thus there may be a truer and brighter testimony for His name, and a devoted band of worshipers, workers and witnesses gathered out to wait for His coming!

"Holy Brethren"

C. H. Mackintosh

"Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Jesus" (Heb. 3:1).

"And let us consider one another, to provoke unto love and good works" (Heb. 10:24).

The two passages we have just penned, are very intimately connected. Indeed, they are bound together by the simple fact, that the inspired writer makes use of the same word in each; and, further, that this word occurs only in these two places throughout the whole of this marvelous treatise.

[The English word, "consider," occurs four times throughout the Epistle to the Hebrews: but it represents three different Greek words. In Hebrews 7:4, "Consider how great this man was." Here the word is theoreite, which occurs in its various inflections about 56 times in the Greek Testament, but only in this one instance is it rendered by the word “consider.” Its simple and general meaning is to “see” and “perceive.”

Again, in Hebrews 12:3, we have, "Consider Him who endured such contradiction,” etc. Here the word is analogisasthe which occurs only in this place throughout the entire New Testament, and expresses the idea of comparison or analogy.

But in the two verses which stand at the head of this paper, the word is katanoeo, which has an intensive force, and signifies an earnest application of the mind.]

We are to consider Jesus; and we are to consider all those who belong to Him, wherever they are. These are the two grand departments of our work. We are to apply our minds diligently to Him and to His interests on the earth, and thus be blessedly delivered from the miserable business of thinking about ourselves or our own interests: a morally glorious deliverance, most surely, for which we may well praise our glorious Deliverer.

However, before proceeding to the great subjects which we are called to consider, we must dwell, for a little, on the wonderful title bestowed by the Holy Spirit upon all believers — all true Christians. He calls them, "holy brethren." This, truly, is a title of great moral dignity. He does not say, we ought to be holy. No; he says we are. It is a question of the title or standing of every child of God on the face of the earth. No doubt, having through sovereign grace this holy standing, we ought to be holy in our walk; our moral condition ought ever to answer to our title. We should never allow a thought, word, or act, in the smallest degree inconsistent with our high position as "holy brethren." Holy thoughts, holy words, holy actings are alone suited to those upon whom infinite grace has bestowed the title of "holy brethren. "

Let us never forget this. Let us never say, never think, that we cannot maintain such a dignity, or live up to such a standard. The very same grace which has bestowed upon us the dignity, will ever enable us to support it; and we shall see, in the progress of this paper, how this grace acts — the mighty moral means used to produce a practical walk in accordance with our holy calling.

But let us inquire on what does the apostle ground the title of "holy brethren?” It is of all possible importance to be clear as to this. If we do not see that it is wholly independent of our state, our walk, or our attainments, we can neither understand the position nor its practical results. We may assert with all confidence, that the very holiest walk that ever was exhibited in this world, the highest spiritual state that ever was attained, could never form the basis of such a position as is set forth in the title of which we speak. Nay, more; we are bold to affirm that not even the work of the Spirit in us, blessedly essential as it is in every stage of the divine life, could entitle us to enter upon such a dignity. Nothing in us, nothing of us, nothing about us, could ever form the foundation of such a standing as is set forth in the title "holy brethren. "

On what then is it grounded? Hebrews 2:11 furnishes the reply. "For both He that sanctifieth and they who are sanctified are ad of one: for which cause He is not ashamed to call them brethren." Here we have one of the most profound and comprehensive statements of truth contained within the covers of the divine volume. Here we see how we become “holy brethren"; even by association with that blessed One who went down into death for us, and who, in resurrection, has become the foundation of that new order of things in which we have our place; the Head of that new creation to which we belong; the Firstborn among the many brethren of whom He is not ashamed, inasmuch as He has placed them on the same platform with Himself, and brought them to God not only in the perfect efficacy of His work, but in all His own perfect acceptability and infinite preciousness. "The Sanctifier and the sanctified are all of one."

[It is a fact of deepest interest, that, to "Mary Magdalene, out of whom went seven devils," was granted the privilege of announcing to the disciples the glad tidings of the new and wondrous relationship into which they were introduced. "Go to My brethren," said the risen Saviour, "and say unto them, I ascend unto My Father and your Father; and to My God and your God." It is John who, by the Holy Ghost, records this profoundly interesting fact.

Never before had such an announcement been made. But now the great work was done, the battle over, the victory gained, the foundation of the new edifice laid; and Mary Magdalene was made the herald of the most glorious tidings that ever fell on mortal ears.]

Wonderful words! let the reader ponder them. Let him specially note the vast, yea, the immeasurable difference between these two words "Sanctifier and sanctified." Such was our blessed Lord, personally, intrinsically, in His humanity, that He was capable of being the Sanctifier. Such were we personally, in our moral condition, in our nature, that we needed to be sanctified. But — eternal and universal homage to His name! — such is the perfection of His work, such the "riches" and the “glory of His grace" that it can be said, "As He is so are we in this world" — "the Sanctifier and the sanctified are all of one" —  all on one common ground, and that forever.

Nothing can exceed this as to title and standing. We stand in all the glorious results of His accomplished work, and in all the acceptance of His Person. He has linked us with Himself, in resurrection-life, and made us sharers of all He has and all He is as man — His deity, of course is incommunicable.

But let us note very particularly all that is involved in the fact that we needed to be "sanctified." It sets forth in the clearest and most forcible manner the total, hopeless, absolute ruin of every one of us. It matters not, so far as this aspect of the truth is concerned, who we were or what we were in our personal history or our practical life. We may have been refined, cultivated, amiable, moral, and, after a human fashion, religious; or we may have been degraded, demoralized, depraved, the very scum of society. In a word, we may have been morally and socially as far apart as the poles; but inasmuch as all needed to be sanctified, the highest as well as the lowest, ere we could be addressed as "holy brethren," there is evidently "no difference." The very worst needed nothing more, and the very best could do with nothing less. Each and all were involved in one common ruin, and needed to be sanctified, or set apart, ere we could take our place amongst the "holy brethren."

And now, being set apart, we are all on one common ground; so that the very feeblest child of God on the face of the earth belongs as really and truly to the "holy brethren" as the blessed apostle Paul himself. It is not a question of progress or attainment, precious and important as it most surely is to make progress, but simply of our common standing before God, of which the "Firstborn" is the blessed and eternal definition.

But we must here remind the reader of the vast importance of being clear and well-grounded as to the relationship of the "First-born" with the "many brethren." This is a grand foundation-truth, as to which there must be no vagueness or indecision. Scripture is clear and emphatic on this great cardinal point. But there are many who will not listen to Scripture. They are so full of their own thoughts that they will not take the trouble to search and see what Scripture says on the subject. Hence you find many maintaining the fatal error that incarnation is the ground of our relationship with the First-born. They look upon the Incarnate One as our "Elder Brother," who, in taking human nature upon Him, took us into union with Himself, or linked Himself on to us.

Now such an error involves most frightful consequences. In the first place, it involves a positive blasphemy against the Person of the Son of God — a denial of His absolutely spotless, sinless, perfect manhood. He blessed be His name, was such in His humanity that the angel could say to the virgin of Him, "That holy thing which shall be born of thee shall be called the Son of God." His human nature was absolutely holy. As a man He knew no sin. He was the only man that ever lived of whom this could be said. He was unique. He stood absolutely alone. There was, there could be, no union with Him in incarnation. How could the Holy and the unholy, the Pure and the impure, the Spotless and the spotted ever be united? Utterly impossible! Those who think or say they could, do greatly err, not knowing the Scriptures or the Son of God.

Further: those who speak of union in incarnation are most manifestly the enemies of the cross of Christ; for what need was there of the cross, the death or the blood of Christ, if sinners could be united to Him in incarnation? Surely none whatever. There was no need of atonement, no need of propitiation, no need of the substitutionary sufferings and death of Christ, if sinners could be united to Him without them.

Hence we see how entirely this system of doctrine is of Satan. It dishonors the Person of Christ, and sets aside His precious atonement. And in addition to all this, it overthrows the teaching of the entire Bible on the subject of man's guilt and ruin. In short, it completely sweeps away the great foundation truths of our glorious Christianity, and gives us instead a Christless, infidel system. This is what the devil has ever been aiming at; it is what he is aiming at still; and thousands of so-called Christian teachers are acting as his agents in the terrible business of seeking to abolish Christianity. Tremendous fact for all whom it may concern!

Let us reverently harken to the teaching of Holy Scripture on this great subject. What mean those words which fell from the lips of our Lord Jesus Christ, and are repeated for us by God the Holy Ghost, "Except a corn of wheat fall into the ground and die, it abideth alone?” Who was this corn of wheat? Himself, blessed be His holy name. He had to die in order to "bring forth much fruit." If He was to surround Himself with His "many brethren," He had to go down into death in order to take out of the way every hindrance to their eternal association on the new ground of resurrection. He, the true David, had to go forth single-handed to meet the terrible foe, in order that He might have the deep joy of sharing with His brethren the spoils of His glorious victory. Eternal hallelujahs to His peerless name!

There is a very beautiful passage bearing upon our subject in Mark 8. We shall quote it for the reader: "And He began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again. And He spake that saying openly. And Peter took Him, and began to rebuke Him." In another Gospel we are told what Peter said: "Pity Thyself, Lord: this shall not be unto Thee." Mark the Lord's reply; mark His attitude: "But when He had turned about and looked on His disciples, He rebuked Peter, saying, Get thee behind Me, Satan, for thou savers not the things that be of God, but the things that be of men."

This is perfectly beautiful. It not only presents a truth to the understanding, but lets in upon the heart a bright ray of the moral glory of our adorable Lord and Saviour Jesus Christ, eminently calculated to bow the soul in worship before Him. "He turned and looked upon His disciples." It is as though He would say to His erring servant, "If I adopt your suggestion, if I pity myself, what will become of these?" Blessed Saviour! He did not think of Himself.

"He steadfastly set His face to go to Jerusalem," well knowing what awaited Him there. He went to the cross, and there endured the wrath of God, the judgment of sin, all the terrible consequences of our condition, in order to glorify God with respect to our sins, and that He might have the ineffable and eternal joy of surrounding Himself with the "many brethren" to whom He could, on resurrection ground, declare the Father's name. "I will declare Thy name unto My brethren." He looked forward to this from amid the awful shadows of Calvary, where He was enduring for us what no created intelligence can ever fathom. If ever He was to call us "brethren," He must all alone meet death and judgment on our behalf.

Now why all this if incarnation was the basis of our union or association?* Is it not perfectly plain that there could be no link between Christ and us save on the ground of accomplished atonement? How could there be a link with sin unatoned for, guilt uncancelled, the claims of God unanswered? Utterly impossible. To maintain such a thought is to fly in the face of divine revelation and sweep away the very foundations of Christianity; and this, as we very well know, is precisely what the devil is ever aiming at.

[*We do not mean that union with Christ as Head of the body is taught in Heb. 2:11. For the unfolding of that glorious truth we must look elsewhere. It comes not within the range of the Epistle to the Hebrews. See Eph. 1:22-23; Eph. 5:30. But whether we view Him as Head of the body, or as the First-born among many brethren, Scripture most distinctly and emphatically teaches us that His death on the cross was absolutely essential to our union, or association, with Christ. No death no union. The corn of wheat had to fall into the ground and die, in order to bring forth much fruit. Stupendous fact! Glorious truth! Profound mystery.]

However, we shall not pursue the subject further here. It may be that the great majority of our readers are thoroughly clear and settled on the point, and that they hold it as a great cardinal and essential truth. Still, we feel it of importance just now to bear a very distinct testimony to the whole Church of God on this most blessed subject. We feel persuaded that the error which we have been combating — the notion of union with Christ in incarnation — forms an integral part of a vast infidel and antichristian system which holds sway over thousands of professing Christians, and is making fearful progress throughout the length and breadth of Christendom. It is the deep and solemn conviction of this that leads us to call the attention of the beloved flock of Christ to one of the most precious and glorious subjects that could possibly occupy their hearts, namely, their title to be called "holy brethren."

We shall now turn for a few moments to the exhortation addressed to the "holy brethren, partakers of the heavenly calling." As we have already observed, we are not exhorted to be holy brethren: we are made such. The place and the portion are ours through infinite grace, and it is on this blessed fact that the inspired apostle grounds his exhortation, "Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Jesus."

The titles bestowed on our blessed Lord in this passage present Him to our hearts in a very wonderful manner. They take in the wide range of His history from the bosom of the Father down to the dust of death; and from the dust of death back to the throne of God. As the Apostle, He came from God to us; and as the High Priest, He has gone back to God for us. He came from Heaven to reveal God to us, to unfold to us the very heart of God, to make us know the precious secrets of His bosom.

"God, who at sundry times and in divers manners spake in times past unto the fathers by the prophets, hath in these last days spoken unto us by His Son, whom He hath appointed heir of all things, by whom also He made the worlds; who being the brightness of His glory, and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down on the right hand of the Majesty on high."

What a marvelous privilege to have God revealed to us in the Person of Christ! God has spoken to us in the Son. Our blessed Apostle has given us the full and perfect revelation of God. "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declared Him." "God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ" (John 1; 2 Cor. 4).

All this is unspeakably precious. Jesus has revealed God to our souls. We could know absolutely nothing of God if the Son had not come and spoken to us. But — thanks and praise to our God! — we can say with all possible certainty, "We know that the Son of God is come, and hath given us an understanding, that we may know Him that is true: and we are in Him that is true, even in His Son Jesus Christ. This is the true God, and eternal life."

We can now turn to the four Gospels; and as we gaze upon that blessed One who is there presented to us by the Holy Ghost, in all that lovely grace which shone out in all His words, and works, and ways, we can say, That is God. We see Him going about doing good, and healing all that were oppressed of the devil; we see Him healing the sick cleansing the leper, opening the eyes of the blind, unstopping the ears of the deaf, feeding the hungry, drying the widow's tears, weeping at the tomb of Lazarus, and say That is God. Every ray of moral glory that shone in the life and ministry of the Apostle of our confession was the expression of God. He was the brightness of the divine glory, and the exact impression of the divine essence.

Thou art the everlasting Word,

The Father's only Son

God manifest, God seen and heard

The Heavens' beloved One.

In Thee most perfectly expressed

The Father's self doth shine

Fullness of Godhead too; the Blest

Eternally Divine.

How precious is all this to our souls! To have God revealed in the Person of Christ, so that we can know Him, delight in Him, find all our springs in Him, call Him Abba Father walk in the light of His blessed countenance have fellowship with Him and with His Son Jesus Christ, know the love of His heart, the very love wherewith He loves the Son — what deep blessedness! what fullness of joy! How can we ever sufficiently praise the God and Father of our Lord Jesus Christ for His marvelous grace in having introduced us into such a sphere of blessing and privilege, and set us in such a wondrous relationship with Himself in the Son of His love! Oh, may our hearts praise Him! May our lives praise Him! May it be the one grand aim and object of our whole moral being to magnify His name!

We must now turn for a little to another great branch of our subject. We have to "consider the High Priest of our confession." This, too, is fraught with richest blessing for every one of the "holy brethren." The same blessed One who, as the Apostle, came to make Him known to our souls, has gone back to God for us. He came to speak to us about God; and He is gone to speak to God about us. He appears in the presence of God for us; He bears us upon His heart continually; He represents us before God to maintain us in the integrity of the position into which His precious atoning work has introduced us. His blessed priesthood is the divine provision for our wilderness path. Were it merely a question of our standing or title, there would be no need of priesthood; but inasmuch as it is a question of our actual state and practical walk, we could not get on for one moment if we had not our great High Priest ever living for us in the presence of God.

Now there are three most precious departments of our Lord's priestly service presented in the Epistle to the Hebrews. In the first place we read, in chap. 4, "Seeing then that we have a great high priest, that is passed through the heavens, Jesus the Son of God let us hold fast our confession. For we have not a high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, except sin."

Christian reader, only think of the deep blessedness of having One at the right hand of the Majesty in the heavens who is touched with the feeling of your infirmities, who enters into all your sorrows, who feels for you and with you in all your exercises, trials, and difficulties! Think of having a Man on the throne of God — a perfect human heart, One on whom you can count in all your weakness, heaviness, and conflict; in everything, in short, except sin! With this, blessed be His name, He can have no sympathy.

But oh, what pen, what human tongue, can adequately set forth the deep, deep blessedness of having a Man in the glory whose heart is with us in all the trials and sorrows of our wilderness path! What a precious provision! What a divine reality! The One who has all power in Heaven and on earth now lives for us in Heaven. We can count on Him at all times. He enters into all our feelings in a way that no earthly friend could possibly do. We can go to Him and tell him things which we could not name to our dearest friend on earth, inasmuch as none but He can fully understand us.

Our great High Priest understands all about us. He has passed through every trial and sorrow that a perfect human heart could know. Hence He can perfectly sympathize with us, and He delights to minister to us in all our seasons of sorrow and affliction, when the heart is crushed and bowed beneath a weight of anguish which only He can fully enter into. Precious Saviour! Most merciful High Priest! May our hearts delight in Thee! May we draw more largely upon the exhaustless springs of comfort and consolation that are found in Thy large and loving heart for all Thy tried, tempted, sorrowing, suffering brethren here below!

In Hebrews 7:25 we have another very precious branch of our Lord's priestly work, and that is His intercession — His active intervention on our behalf, in the presence of God. "Wherefore He is able to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them."

What comfort is here for all the "holy brethren!” What strong consolation! What blessed assurance! Our great High Priest bears us upon His heart continually before the throne. All our affairs are in His blessed hands, and can never fall through. He lives for us, and we live in Him. He will carry us right through to the end. Men speak about "the final perseverance of the saints." Scripture speaks of the final perseverance of our divine and adorable High Priest. Here we rest. He says to us, "Because I live, ye shall live also."

"If, when we were enemies, we were reconciled to God by the death of His Son.," (the only possible way in which we could be reconciled) "much more, being reconciled, we shall be saved by His life" — that is, His life up in Heaven. He has made Himself responsible for every one of the "holy brethren," to bring them through all the difficulties, trials, snares, and temptations of the wilderness, right home to glory. Universal and everlasting homage to His blessed name!

We cannot, of course, attempt to go elaborately into the great subject of priesthood in a paper like this; we can do little more than touch upon the three salient points indicated above, and quote for the reader the passages of Scripture in which those points are presented.

In Hebrews 13:15 we have the third branch of our Lord's service for us in the heavenly sanctuary. "By Him, therefore, let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to His name."

What a comfort to know that we have One in the presence of God to present our sacrifices of praise and thanksgiving! How sweetly it encourages us to bring such sacrifices at all times! True, they may seem very poor, very meager, very imperfect; but our great High Priest knows how to separate the precious from the vile; He takes our sacrifices, and presents them to God in all the perfect fragrance of His own Person and ministry. Every little breathing of the heart, every utterance, every little act of service, goes up to God, not only divested of all our infirmity and imperfection, but adorned with all the excellency of the One who ever liveth in the presence of God, not only to sympathize and intercede, but also to present our sacrifices of thanksgiving and praise.

All this is full of comfort and encouragement. How often have we to mourn over our coldness, barrenness, and deadness, both in private and in public! We seem unable to do more than utter a groan or a sigh. Well, Jesus — it is the fruit of His grace — takes that groan or that sigh, and presents it to God in all His own preciousness. This is part of His present ministry for us in the presence of our God, a ministry which He delights to discharge — blessed be His name! It is His joy to bear us upon His heart before the Throne. He thinks of each one in particular, as if He had but that one to think of.

It is wonderful; but so it is. He enters into all our little trials and sorrows, conflicts and exercises, as though He had nothing else to think of. Each one has the undivided attention and sympathy of that large, loving heart, in all that may rise in our passage through this scene of trial and sorrow. He has gone through it all. He knows, as we say, every step of the road. We can discern His blessed footprints all across the desert; and look up through the opened heavens and see Him on the throne, a glorified Man, but the same Jesus who was down here upon earth — His circumstances changed, but not His tender, loving, sympathizing heart: "The same yesterday, to-day, and for ever."

Such then, beloved Christian, is the great High Priest, whom we are exhorted to "consider." Truly we have all we want in Him. His sympathy, perfect; His intercession, all-prevailing; His presentation of our sacrifices, ever acceptable. Well may we say, "We have all, and abound."

In conclusion, let us glance for a moment at the precious exhortation in Hebrews 10:24:"Let us consider one another, to provoke unto love and good works."

How morally lovely is the connection! The more attentively we consider Him, the more we shall be fitted and disposed to consider all who belong to Him, whoever and wherever they may be. Show us a man full of Christ, and we will show you a man full of love, and care, and interest for every member of the body of Christ. It must be so. It is simply impossible to be near Christ, and not have the heart filled with the sweetest affections for all that belong to Him. We cannot consider Him without being reminded of them, and led out in service, prayer, and sympathy, according to our little measure.

If you hear a person talking loudly of his love for Christ, his attachment to Him and delight in Him, and, all the while, having no love for His people — no readiness to spend and be spent for them, no self-sacrifice on their behalf — you may be sure it is all hollow, worthless profession. "Hereby perceive we the love, because He laid down His life for us; and we ought to lay down our lives for the brethren. But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels from him, how dwelleth the love of God in him? My little children, let us not love in word, neither in tongue, but in deed, and in truth." And again, "This commandment have we from Him, that he who loveth God, love his brother also" (1 John 3:16-18; 1 John 4:21).

These are wholesome words for all of us. May we apply our hearts most diligently to them! May we, by the powerful ministry of the Holy Ghost, be enabled to respond with all our hearts, to these two weighty and needed exhortations, to "Consider the Apostle and High Priest of our confession," and to "Consider one another!" And let us bear in mind, that the proper consideration of one another will never take the form of prying curiosity, or unwarrantable espionage — things which can only be regarded as the curse and bane of all Christian society. No; it is the very reverse of all this. It is a loving, tender care, expressing itself in every form of refined, delicate, and seasonable service — the lovely fruit of true communion with the heart of Christ.

"Ready"

C. H. Mackintosh

We want the reader to dwell for a few moments on the little word "ready." If we mistake not, he will find it to be a word of immense depth and suggestive power, as used by the Holy Ghost in Scripture. We shall just now refer to four passages in which our word occurs; and may the One who penned these passages be pleased to open and apply them in divine power and freshness to the heart of both writer and reader.

1. And first we shall turn to 1 Peter 1:5, where it is used in connection with the word "salvation." Believers are said to be "kept by the power of God through faith unto salvation, ready to be revealed in the last time."

Here, then, we are taught that salvation is ready to be revealed at this moment; for we are, as John tells us, in "the last times." And be it noted that salvation as here used is not to be confined to the mere matter of the soul's deliverance from hell and perdition: it refers, rather, to the deliverance of the body of the believer from the power of death and corruption. In short, it takes in all that stands in anywise connected with the glorious appearing of our Lord and Saviour Jesus Christ. We already possess the salvation of our souls, as we are told in the very context from which our text is taken. "Receiving the end of your faith, even the salvation of your souls.... Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ."

Thus we learn in the clearest way that the "salvation ready to be revealed" is linked on to "the revelation of Jesus Christ." This is confirmed, were confirmation needful, by Hebrews 9:28, where we read, "So Christ was once offered to bear the sins of many; and unto them that look for Him shall He appear the second time, apart from sin, unto salvation. "

From all this we learn that the salvation which is ready to be revealed is at the second coming of our Lord Jesus Christ. For this we are taught, as Christians, to look at any moment. There is literally nothing so far as God is concerned, nothing so far as the work of Christ is concerned, nothing so far as the testimony of the Holy Ghost is concerned, to hinder our hearing "the shout of the archangel and the trump of God" this very night, this very hour. All is done that needed to be done. Atonement is made, redemption is accomplished, God has been glorified by the work of Christ, as is proved by the fact of Christ's present place on the throne of the Majesty in the heavens. From the moment that our Lord Christ took His seat upon that throne, it could always be said that "salvation is ready to be revealed."

But it could not have been said before. Salvation could not be said to be ready until the divine groundwork thereof was laid in the death and resurrection of the Saviour. But when once that most glorious work of all works was accomplished, it could at any moment be said that "salvation is ready to be revealed." "The Lord said unto my Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool" (Ps. 110:1).

2. The apostle Peter gives us another instance and application of our word in 1 Peter 4:5, where he refers to some "who shall give account to Him that is ready to judge the quick and the dead."

Here the word stands before us in a form of awful solemnity. If on the one hand it be true that salvation is ready to be revealed for the everlasting joy of God's redeemed, it is equally true on the other hand that judgment is ready to take its course, for the everlasting misery of those who neglect God's proffered salvation. [As regards the solemn subject of eternal punishment, we shall just refer the reader to three passages of Scripture which establish the truth of it beyond all question: Mark 9:43-48, the fire is unquenchable, and the worm never dies; Luke 16:26, the great gulf is fixed; John 3:36, the wrath of God abideth] The one is as true, and as pointed, and as forcible, as the other. There is nothing to wait for in respect to the judgment, any more than there is in respect to the salvation. The one is as "ready" as the other.

God has gone to the utmost in demonstrating His grace; and man has gone to the utmost in demonstrating his guilt. Both have reached their climax in the death of Christ; and when we see Him crowned with glory and seated on the throne, we have the most powerful evidence that could possibly be afforded that nothing remains but for salvation to be revealed on the one hand, and for judgment to take its course on the other.

Hence it follows that man is no longer under probation. It is a grand mistake for anyone to think so. It falsifies man's entire position and state. If I am under probation — if God is still testing me; if He is even now occupied in testing whether I am good for aught; if I am capable of producing any fruit for Him — if this be indeed the case, then it is not and cannot be true that "He is ready to judge." Nature is not ripe for judgment so long as a probationary process is pending, if there is yet something to wait for ere judgment can take its course.

But no; we feel bound to press upon you the fact that the period of your probation is over forever, and the period of God's long-suffering is nearly run out. It is of the utmost importance to seize this truth. It lies at the very foundation of the sinner's position. Judgment is actually impending. It is "ready" at this moment to fall upon the head of the unrepentant — the reader of these lines, should he be one of them. The entire history of human nature — of man, of the world — has been wound up and closed forever. The cross of Christ has made perfectly manifest the guilt and ruin of the human race. It has put an end to man's probationary season; and from that solemn hour until now the true position of the world as a whole, and of each individual sinner — man, woman, and child — has been that of a culprit tried, found guilty, and condemned, but the sentence not executed. This is the present awful position of the unconverted, unbelieving reader.

Dear Friend, wilt thou not think of this? Fellow immortal soul, wilt thou not, even this very moment, bend the undivided attention of thy soul to this eternal question? We must speak plainly and pointedly. We feel in some small degree the awfulness of the sinner's state and prospect, in view of these weighty words, "ready to Judge." We are convinced that the present is a moment which calls for serious and faithful dealing with the souls of our readers. We do not, as God is our witness, want to write essays or sermons; we want to reach souls. We want the reader to be assured of this; that he is not now reading an article on a religious subject prepared for some literary purpose, but a solemn appeal made to his heart and conscience in the immediate presence of "Him who is ready to judge the quick and the dead."

3. But this leads us to the third passage of Holy Scripture in which our weighty motto occurs. The reader will find it in Luke 12:40: "Be ye therefore ready also; for the Son of man cometh at an hour when ye think not."

If salvation is "ready" to be revealed, and if judgment is "ready" to be executed, what becomes us but to be "ready" also?

And in what does this readiness consist? How are we to be ready? It strikes us that there are two things included in the answer.

First, we must be "ready" in title; and, secondly, we must be "ready" in our moral state — ready in conscience, and ready in heart. The one is founded upon the work of Christ for us; the other is connected with the work of the Spirit in us. If we are simply resting by faith on the finished work of Christ, if we are leaning exclusively on what He has done and what He is, then are we in very truth ready in title, and we may rest assured of being with Him when He comes.

But, on the other hand, if we are leaning upon our fancied goodness, upon any righteousness which we think we possess, upon not having done any harm to any one, upon our not being worse than some of our neighbors, upon our church-membership, upon our attention to the ordinances of religion; if we are leaning upon any or all of these things, or if we are adding these things to Christ, then we may be assured we are not ready in title, not ready in conscience. God can accept nothing, absolutely nothing, as a title, but Christ. To bring aught else is to declare that Christ is not needful: to bring aught besides is to affirm that He is not enough. But God has borne ten thousand testimonies to the fact that we can do with nothing less, and that we want nothing more, than Christ. Hence, therefore, Christ is our all-essential and all-sufficient title.

But, then, there is such a thing as professing to be ready in title while at the same time we are not ready in our moral condition or practical state. This demands our gravest attention. There is a vast amount of easy-going evangelical profession abroad at the present moment. The atmosphere is permeated by the rays of gospel light. The darkness of the Middle Ages has been chased away by the brightness of a free gospel and an open Bible.

We are thankful for a free gospel and an open Bible. But we cannot shut our eyes to the fact that there is a fearful amount of laxity, unsubduedness, and self-indulgence going hand in hand with the evangelical profession of the day. We notice with the deepest anxiety many young professors who have, or seem to have, a very clear insight, so far as the intellect goes, into the truth of the sinner's title, who, if we are to judge from their style, deportment, and habits, are not "ready" in their moral condition — in the real state of their hearts. We are at times, we must confess, sadly cast down when we see our young friends decking their persons in the vain fashions of a vain and sinful world; feeding upon the vile literature that issues in such frightful profusion from the press; and actually singing vain songs and engaging in light and frivolous conversation. It is impossible to reconcile such with "Be ye also ready."

We may perhaps be told that these things are externals, and that the grand point is to be occupied with Christ. It may be said — it has been said — "Provided we have Christ in our hearts, it does not matter what we have on our heads or in our hands." We reply, "If we really have Christ in our hearts, it will regulate what we put on our heads and take into our hands; yea, it will exert a manifest influence upon our whole deportment and character."

We should like to ask some of our young friends this question: "Would you like the Lord Christ to come and find you reading a love-story, or singing a song?" We feel assured you would not. Well, then, let us, in the name of the Lord, see to it that we do not engage in anything which does not comport with our being "ready."

We specially urge this upon the young Christian reader. Let this question be ever before us, "Am I ready? — ready in title, ready in state, ready in conscience, ready in heart?" The times are really very solemn, and it behoves us to think seriously of our true state. We feel persuaded that there is a lack of real, godly heart-exercise amongst us. There are, we fear, many — God only knows how many — who are not ready; many who would be taken aback and terribly surprised by death or the coming of the Lord. There are things said and done by those who occupy the very highest platform of profession which we dare not indulge in if we are really looking for the Lord.

God grant that the reader may know what it is to be ready in title and ready in state; that he may have a purged conscience and a truly exercised heart. Then he will be able to enter into the meaning of the fourth and last passage, to which we call his attention. It occurs in Matt. 25:10.

4. "And while they [the foolish virgins] went to buy, the bridegroom came; and they that were ready went in with him to the marriage; and the door was shut."

How solemn! How awfully solemn! Those who were ready went in, and those who were not ready were shut out. Those who have life in Christ, who are indwelt by the Holy Ghost, will be ready. But the mere professor — the one who has truth in the head and on the lip, but not in the heart; who has the lamp of profession, but not the Spirit of life in Christ — will be shut out into outer darkness — in the everlasting misery and gloom, the eternal monotony of hell.

Let us, as we take a solemn leave of you, put this question home to your very inmost soul, "ART THOU READY?"

Our Standard and Our Hope

C. H. Mackintosh

There are two very important principles presented in Revelation 3:3, 11, which are profoundly interesting, but clear, simple, easily grasped, and full of power, when understood — two distinct things which characterize the overcomer. The first is the truth that has been communicated; and the second, the hope that is set before us.

We find these two things illustrated in Israel's history, and in the history of the Church of God — what He has given us, and what is held out before us. These two things are to form your character and mine. We are not to be influenced by the character of things around, or the present condition of the people of God; but we are to be influenced by what God has given, and what He will give. We are apt to be discouraged and disheartened by the state of things around, and to surrender everything because of the ruin, and thus get paralyzed; but if you get hold of these two things, or rather if they get hold of you, they will enable you to stem the tide and to be an overcomer. You are to remember what you have received and heard, and cherish the hope of glory.

We have Protestantism before us in Sardis. You must always distinguish between a work of the Spirit of God and the state of things resulting from it through man's interference, human management, earthly machinery, stereotyping the form when the power was gone. The Reformation was a distinct work of the Spirit of God, a wave of spiritual power. Protestantism is the powerless form which, through human weakness and Satan's craft, has followed that glorious season of divine visitation.

Fifty years ago there was a very distinct movement of the Spirit of God, which drew many out of the enclosures of Christendom. But what use has been made of it? When the energy, freshness, and bloom of the Spirit had departed, what followed, in many cases? Why, people slipped into what may be called dead brethrenism, and there is nothing worse than that, because the corruption of the best thing is the worst corruption. What is our moral safeguard? Simply to hold fast what we have received, and to live in the blessed hope of Christ's coming, to realize in our own souls the power of what God has given and what He will give.

We find illustrations of this in Old Testament times. All the great reformatory movements in Israel were characterized by this very thing. It was so in Jehoshaphat's time, and in Hezekiah's time. The Lord calls back His people to the original standard, to what they had received at the first. Hezekiah goes back to Moses, as his authority to maintain the divine standard in the celebration of the Passover. Many might have said, Oh, it is all hopeless; your national unity is gone. Even Solomon had left abominations behind him. The devil suggests to lower the standard because of the ruin; but Hezekiah did not listen to that. He was an overcomer. A tide of blessing rolled in, such as had not been known since the days of Solomon (2 Chr. 30).

So, again, in the days of Josiah: a child was on the throne; a woman filling the prophetic office; Nebuchadnezzar almost at the gates. What did Josiah do? The book of the law was read. Instead of lowering the standard on account of the state of things, he acted on the Word of God; that was his standard of action, and he kept the Passover in the first month. The result was, there had not been such a Passover since the days of Samuel.

Thus was it with Hezekiah and Josiah; and we have a still more beautiful example of it in Ezra and Nehemiah. In those days a feast was kept which had not been observed since the days of Joshua the son of Nun. It was reserved for that poor, little remnant to keep that feast. They were overcomers; they went back to God, and to what He had given at the beginning.

Again, Daniel, Shadrach, Meshach, and Abednego gained a magnificent victory when they refused to eat the king's meat. They would not yield one hair's breadth. Were not they overcomers? They might have said, God in His governmental dealings has sent us into captivity; why should we refuse to eat the king's meat? But no! They were enabled to hold up the standard of God in the midst of the ruin around.

It was the same with Daniel. He stood in unshaken faithfulness, and gained a splendid victory. It was not to make a show that he opened his windows, and prayed towards Jerusalem, but to maintain the truth of God; he prayed towards God's center, and he was called the servant of the living God. If these had surrendered, they would have lost their victories, and God would have been dishonored.

All this bears upon us in a very distinct way, in the midst of Protestantism. It makes the Word of God of unspeakable value to us. It is not a question of setting up our own opinion or authority, but we are called on to maintain the truth of God, and nothing else; and if you do not get hold of that, you do not know where you are. It might have been said to Josiah, when he broke down the high places built by Solomon (2 Kings 23:13), Who are you, to set yourself up against Solomon, and the institutions set up by a great man like him? But it was not a question of Josiah versus Solomon, but of God versus error.

And now, as to our second great principle, namely, that our character is also to be formed by what is before us — the coming of the Lord. But mark here, the church of Sardis, instead of being cheered by the Church's proper hope, the bright and Morning Star, is warned, "If, therefore, thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee." This is how He will come upon the world — as a thief. We belong to the region of light; our proper hope is the Morning Star, which is only seen by those who are watching during the night. The reason why Sardis is warned, instead of cheered by the hope of His coming, is, that it has sunk down to the world's level: low, lifeless, sapless Christianity; and it will overtake them as a thief.

This is what Protestantism is threatened with, and what you are threatened with, if you let yourself go down with the stream, like a dead fish. The Lord is awakening the hearts of His people to a deeper sense of this. He is giving them to see that nothing will do, save downright reality. If we have not this, we have nothing. It is one thing to have doctrines in the mind, and another thing altogether to have Christ in the heart and Christ in the life.

He is coming for me, and I have to watch for the bright and Morning Star. Now let my heart rise up, and overcome the condition of things around. If I find saints in that condition, I seek to rouse them out of it. If you want to instruct saints, you must bring them back to the truth you have received, what God gave at the beginning. Build on what God has given you, and on the hope that is set before you. I find it a great thing to say to any one, Are you prepared to abandon everything that will not bear the test of the Word of God — to take your stand on that?

Hold fast the standard of the truth of God, and do not accept anything less; even though you may be alone. If a regiment were cut to pieces, and only one man left, if he hold the colors, the dignity of the regiment is maintained. It is not a question of results, but of being true to Christ, to be really alive in a scene which is characterized by having "a name to live, while dead." We want something more than mere profession. Even the breaking of bread may become an empty formality. We want more power and freshness, more living devotedness to the Person of Christ. We are called to overcome. The hearing ear is found only with the overcomer increasingly. May our hearts be stirred up to desire it.

Pre-Millennial Doctrine or Waiting for the Son?

C. H. Mackintosh

Revelation 1:5-7

In a day like the present, when knowledge on every question is so widely diffused, it is most needful to press upon the conscience of the Christian reader the vast distinction between merely holding the doctrine of the Lord's second coming and actually waiting for His appearing (1 Thess. 1:10). Many, alas! hold and, it may be, eloquently preach, the doctrine of a second advent who really do not know the Person whose advent they profess to believe and preach. This evil must be faithfully pointed out and dealt with. The present is an age of knowledge — of religious knowledge; but oh! knowledge is not life, knowledge is not power — knowledge will not deliver from sin or Satan, from the world, from death, from hell. Knowledge, I mean, short of the knowledge of God in Christ. One may know a great deal of Scripture, a great deal of prophecy, a great deal of doctrine, and, all the while, be dead in trespasses and sins.

There is, however, one kind of knowledge which necessarily involves eternal life, and that is the knowledge of God, as He is revealed in the face of Jesus Christ. "This is life eternal, to know Thee the only true God, and Jesus Christ whom Thou hast sent" (John 17:3). Now, it is impossible to be living in the daily and hourly expectation of "the coming of the Son of Man," if the Son of Man be not experimentally known. I may take up the prophetic record, and by mere study, and the exercise of my intellectual faculties, discover the doctrine of the Lord's second coming, and yet be totally ignorant of Christ, and living a life of entire alienation of heart from Him.

How often has this been the case! How many have astonished us with their vast fund of prophetic knowledge — a fund acquired, it may be, by years of laborious research, and yet, in the end, proved themselves to have been displaying unhallowed light — light not acquired by prayerful waiting upon God! Surely the thought of this should deeply affect our hearts and solemnize our minds and lead us to inquire whether or not we know the blessed Person who, again and again, announces Himself as about to "come quickly"; else, if we know Him not, we may find ourselves of the number of those addressed by the prophet in the following startling words: "Woe unto you that desire the day of the Lord! to what end is it for you? The day of the Lord is darkness, and not light. As if a man did flee from a lion, and a bear met him; or went into the house, and leaned his hand on the wall and a serpent bit him. Shall not the day of the Lord be darkness and not light? Even very dark and no brightness in it?" (Amos 5:18-20)

Matthew 2 furnishes us with a very striking illustration of the difference between mere prophetic knowledge of Christ-between the exercise of the intellect on the letter of Scripture, and the drawings of the Father to the Person of Christ. The wise men, manifestly led by the finger of God, were in true and earnest search of Christ, and they found Him. As to scriptural knowledge, they could not, for a moment have competed with the chief priests and scribes; yet what did the scriptural knowledge of the latter do for them? Why, it rendered them efficient instruments for Herod, who called them together for the purpose of making use of their Biblical knowledge in his deadly opposition to God's Anointed. They were able to give him chapter and verse, as we say. But, while they were assisting Herod by their knowledge, the wise men were, by the drawings of the Father, making their way to Jesus. Blessed contrast! How much happier to be a worshipper at the feet of Jesus, though with slender knowledge, than to be a learned scribe, and a heart cold, dead, and distant from that blessed One! How much better to have the heart full of lively affection for Christ than to have the intellect stored with the most accurate knowledge of the letter of Scripture!

What is the melancholy characteristic of the present time? A wide diffusion of scriptural knowledge with little love for Christ, and little devotedness to His work; abundant readiness to quote Scripture, like the scribes and chief priests, but little purpose of heart, like the wise men, to open the treasures and present to Christ the willing offerings of a heart filled by the sense of what He is. What we want is personal devotedness, and not the mere empty display of knowledge. It is not that we would undervalue scriptural knowledge; God forbid, if that knowledge be found in connection with genuine discipleship. But if it be not, I ask, of what value is it? None whatever. The most extensive range of knowledge, if Christ be not its center, will avail just nothing; yea, it will, in all probability, render us more efficient instruments in Satan's hand for the furthering of his purposes of hostility to Christ. An ignorant man can do but little mischief; but a learned man, without Christ, can do a great deal.

The verses which stand at the head of this paper present to us the divine basis on which to found all scriptural knowledge, more especially prophetic knowledge. Before any one can utter his hearty amen to the announcement, "Behold He cometh with clouds," he must, without any question, be able to join in the blessed burst of praise, "To Him that loved us, and washed us from our sins in His own blood." The believer knows the One who is coming, because He has loved him, and washed him from his sins. The believer expects the everlasting Lover of his soul. The meek and lowly One who served, suffered, and was emptied down here, will speedily come in the clouds of Heaven, with power and great glory, and all who know Him will welcome Him with glad hosannahs — they will be able to say, "This is the Lord, we have waited for Him, we will rejoice and be glad in His salvation." But, alas! There are, it is to be feared, very many who hold and argue about the Lord's coming who are not waiting for Him at all, who are living for themselves in the world, and "mind earthly things." How terrible to be found talking about the Lord's coming, and yet, when He does come, to be left behind! Oh! Think of this; and if you are really conscious that you know not the Lord, then let me entreat of you to behold Him shedding His precious blood to wash you from your sins, and learn to confide in Him, to lean upon Him, to rejoice in Him and in Him alone.

But if you can look up to Heaven, and say, "Thank God, I do know Him, and I am waiting for Him," then let me remind you of what the Apostle John says, as to the practical result of this blessed hope. "Every man that hath this hope in him, purifieth himself, even as He is pure." Yes, this must ever be the result of waiting for the Son from Heaven; but not at all so of the mere prophetic doctrine. Many of the most impure, profane and ungodly characters, that have made their appearance in the world, have held, in theory, the second advent of Christ; but they were not waiting for the Son, and therefore they did not, and could not purify themselves. It is impossible that any one can be waiting for Christ's appearing, and not make efforts after increased holiness, separation, and devotedness of heart: "Behold, I come quickly; blessed is he that watcheth." Those who know the Lord Jesus Christ, and love His appearing, will daily seek to shake off everything contrary to their Master's mind; they will seek to become more and more conformed to Him in all things. Men may hold the doctrine of the Lord's coming, and yet grasp the world and the things thereof with great eagerness; but the true hearted servant will ever keep his eye steadily fixed on his Master's return, remembering His blessed words, "I will come again and receive you unto Myself, that where I am, there ye may be also" (John 14:3).

What a day will that be when the Saviour appears!

How welcome to those who have shared in His present rejection.

A crown incorruptible then will be theirs —

A rich compensation for suffering and loss.

Papers on the Lord's Coming

C. H. Mackintosh

Contents:
Introductory
1.   The Fact Itself
2.   The Double Bearing of the Fact
3.   “The Coming” and “The Day”
4.   The Two Resurrections
5.   The Judgment
6.   The Jewish Remnant
7.   Christendom
8.   The Ten Virgins
9.   The Talents
10. Concluding Remarks

Introductory

The attentive reader of the New Testament will find in its pages three solemn and weighty facts presented to his view; namely, first, that the Son of God has come into this world and gone away; secondly, that the Holy Ghost has come down to this earth, and is here still; and, thirdly, that the Lord Jesus is coming again.

These are the three great subjects unfolded in the New Testament Scriptures; and we shall find that each of them has a double bearing: it has a bearing upon the world and a bearing upon the Church; upon the world, as a whole, and upon each unconverted man, woman, and child in particular; upon the Church, as a whole, and upon each individual member thereof, in particular. It is impossible for any one to avoid the bearing of these three grand facts upon his own personal condition and future destiny.

And be it noted, we are not speaking of doctrines — though, no doubt, there are doctrines — but of facts, facts presented in the simplest possible manner by the various inspired writers employed to set them forth. There is no attempt at garnishing or setting off. The facts speak for themselves; they are recorded and left to produce their own powerful effect upon the soul.

1. And, first of all, let us look at the fact that the Son of God, has been in this world of ours. “God so loved the world that He gave His only begotten Son.” “The Son of God has come.” He came in perfect love, as the very expression of the heart and mind, the nature and character of God. He was the brightness of God's glory, and the express image of His Person, and yet a lowly, humble, gracious, social man; one who was to be seen, from day to day, about the streets; going from house to house; kind and affable to all; easily approached by the very poorest; taking up little children in His arms, in the most tender, gentle, winning way; drying the widow's tears; soothing the stricken and sorrowing heart; feeding the hungry; healing the sick; cleansing the poor leper; meeting every form of human need and misery; at the bidding of all who stood in need of succor and sympathy. “He went about doing good.” He was the unwearied servant of man's necessities. He never thought of Himself, or sought His own interest in any one thing. He lived for others. It was His meat and His drink to do the will of God, and gladden the sad and weary hearts of the sons and daughters of men. His loving heart was ever flowing out in streams of blessing to all who felt the pressure of this sin-stricken, sorrowful world.

Here, then, we have a marvelous fact before our eyes. This world has been visited — this world has been trodden by that blessed One of whom we have spoken — the Son of God — the Creator and Sustainer of the universe — the lowly, self-emptied and loving, gracious Son of Man — Jesus of Nazareth — God over all blessed forever, and yet a spotless, holy, absolutely perfect man. He came in love to men — came into this world as the expression of perfect love to those who had sinned against God, and deserved nothing but eternal perdition because of their sins. He came not to crush, but to heal — not to judge, but to save and to bless.

What has become of this blessed One? How has the world treated Him? It has cast Him out! It would not have Him! It preferred a robber and a murderer to this holy, gracious, perfect Man. The world got its choice. Jesus and a robber were placed before the world, and the question was put, “Which will you have?” What was the answer? “Not this man, but Barabbas.” “The chief priests and elders persuaded the multitude that they should ask Barabbas and destroy Jesus. The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas” (Matt. 27:20-21). The religious leaders and guides of the people — the men who ought to have led them in the right way — persuaded the poor ignorant multitude to reject the Son of God, and accept a robber and a murderer instead!

Reader, remember, you are in a world that has been guilty of this terrible act. And not only so, but unless you have truly repented and believed on the Lord Jesus Christ, you are part and parcel of that world, and you lie under the full guilt of that act. This is most solemn. The whole world stands charged with the deliberate rejection and murder of the Son of God. We have the testimony of no less than four inspired witnesses to this fact. Matthew, Mark, Luke, and John all bear record that the whole world — the Jeg and the Gentile — kings and governors, priests, and people — all classes, sects, and parties, agreed to crucify the Son of God — all agreed to murder the only perfect man that ever appeared on this earth — the perfect expression of God — God over all blessed for ever. We must either pronounce the four evangelists to be false witnesses, or admit that the world as a whole, and each constituent part thereof, is stained with the awful crime of crucifying the Lord of glory.

This is the true standard by which to measure the world, and by which to measure the condition of every unconverted man, woman, and child in the world. If I want to know what the world is I have only to reflect that the world is that which stands charged before God with the deliberate murder of His Son. Tremendous fact! A fact which stamps the world, in the most solemn manner, and places it before us in characters of appalling blackness. God has a controversy with this world. He has a question to settle with it — an awful question — the mere mention of which should make men's ears to tingle and their hearts to quake. A righteous God has to avenge the death of His Son. It is not merely that the world accepted a vile robber and murdered an innocent man; this, in itself, would have been a dreadful act. But no; that innocent man was none other than the Son of God, the beloved of the Father's heart.

What a thought! The world will have to account to God for the death of His Son — for having nailed Him to a cross between two thieves! What a reckoning it will be! How red will be the day of vengeance! How awfully crushing the moment in the which God will draw the sword of judgment to avenge the death of His Son! How utterly vain the notion that the world is improving! Improving! — though stained with the blood of Jesus. Improving! — though under the judgment of God for that act. Improving! — though having to account to a righteous God for its treatment of the beloved of His soul, sent in love to bless and save. What blind fatuity! What wild folly! Ah, no! improvement there can be none till the besom of destruction and the sword of judgment have done their terrible work in avenging the murder — the deliberately planned and determinedly executed murder of the blessed Son of God. We cannot conceive any delusion more fatally false than to imagine that the world can ever be improved while it lies beneath the awful curse of the death of Jesus. That world which preferred Barabbas to Christ can know no improvement. There is naught before it save the overwhelming judgment of God.

Thus much as to the weighty fact of the absence of Jesus, in its bearing upon the present condition and future destiny of the world. But this fact has another bearing. It bears upon the Church of God as a whole, and upon the individual believer. If the world has cast Christ out, the heavens have received Him. If man has rejected Him, God has exalted Him. If man has crucified Him, God has crowned Him. We must carefully distinguish these two things. The death of Christ, viewed as the act of the world — the act of man — involves naught but unmitigated wrath and judgment. On the other hand, the death of Christ, viewed as the act of God, involves naught but full and everlasting blessedness to all who repent and believe. A passage or two from the divine Word will prove this.

Let us turn for a moment to Psalm 69, which so vividly presents our blessed and adorable Lord suffering from the hand of man, and appealing to God for vengeance. “Hear Me, O Lord; for Thy loving kindness is good: turn unto Me according to the multitude of Thy tender mercies. And hide not Thy face from Thy servant; for I am in trouble: hear Me speedily: draw nigh unto My soul, and redeem it: deliver Me, because of Mine enemies. Thou hast known My reproach, and My shame, and My dishonor: Mine adversaries are all before Thee. Reproach hath broken My heart, and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none. They gave Me also gall for My meat, and in My thirst they gave Me vinegar to drink. Let their table become a snare before them: and that which should have been for their welfare, let it become a trap. Let their eyes be darkened, that they see not; and make their loins continually to shake. Pour out Thine indignation upon them, and let Thy wrathful anger take hold of them” (verses 16-28).

All this is deeply and impressively solemn. Every word of this appeal will have its answer. Not a syllable of it shall fall to the ground. God will assuredly avenge the death of His Son. He will reckon with the world — with men for the treatment which His only begotten Son has received at their hands. We deem it right to press this home upon the heart and conscience of the reader. How awful the thought of Christ making intercession against people! How appalling to hear Him calling upon God for vengeance upon His enemies! How terrible will be the divine response to the cry of the injured Son!

But let us look at the other side of the picture. Turn to Psalm 22, which presents the blessed One suffering under the hand of God. Here the result is wholly different. Instead of judgment and vengeance, it is universal and everlasting blessedness and glory. “I will declare Thy name unto My brethren; in the midst of the congregation will I praise Thee. Ye that fear the Lord, praise Him; all ye the seed of Jacob, glorify Him; and fear Him, all ye the seed of Israel. . . . My praise shall be of Thee in the great congregation; I will pay My vows before them that fear Him. The meek shall eat and be satisfied; they shall praise the Lord that seek Him; your heart shall live for ever. All the ends of the world shall remember and turn unto the Lord; and all the kindreds of the nations shall worship before Thee. For the kingdom is the Lord's; and He is the governor among the nations. . . . A seed shall serve Him; it shall be accounted to the Lord for a generation. They shall come, and shall declare His righteousness unto a people that shall be born, that He hath done this” (verses 22-31).

These two quotations present, with great distinctness, the two aspects of the death of Christ. He died, as a martyr, for righteousness, under the hand of man. For this, man will have to account to God. But He died, as a victim, for sin, under the hand of God. This is the foundation of all blessing to those that believe in His name. His martyr-sufferings bring down wrath and judgment upon a godless world: His atoning sufferings open up the everlasting wellsprings of life and salvation to the Church, to Israel, and to the whole creation. The death of Jesus consummates the world's guilt; but secures the Church's acceptance. The world is stained, and the Church purged, by the blood of the cross.

Such is the double bearing of the first of our three great New Testament facts. Jesus has come and gone — come, because God loved the world — gone, because the world hated God. If God were to ask the question — and He will ask it — “What have you done with My Son?” What is the answer? “We hated Him, cast Him out, and crucified Him. We preferred a robber to Him.”

But, blessed forever be the God of all grace, the Christian, the true believer, can look up to Heaven and say, “My absent Lord is there, and there for me. He is gone from this wretched world, and His absence makes the entire scene around me a moral wilderness — a desolate waste.”

He is not here. This stamps the world with a character unmistakable in the judgment of every loyal heart. The world would not have Jesus. This is enough. We need not marvel at any tale of horror now. Police reports, grand jury calendars, the statistics of our cities and towns need not surprise us. The world that could reject the divine personification of all human goodness, and accept a robber and a murderer instead, has proved its moral turpitude to a degree not to be exceeded. Do we wonder when we discover the hollowness and heartlessness of the world? Are we surprised when we find out that it is not to be trusted? If so, it is plain we have not interpreted aright the absence of our beloved Lord. What does the cross of Christ prove? That God is love? No doubt. That Christ gave His precious life to save us from the flames of an everlasting hell? Blessedly true, all praise to His peerless name! But what does the cross prove as regards the world? That its guilt is consummated, and its judgment sealed. The world, in nailing to the cross the One who was perfectly good, proved, in the most unanswerable manner, that it was perfectly bad. “If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth Me hateth My Father also. If I had not done among them the works which none other man did, they had not had sin; but now have they both seen and hated both Me and My Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated Me without a cause” (John 15:22-26).

2. But we must now glance for a moment at our second weighty fact. God the Holy Ghost has come down to this earth. It is now over nineteen long centuries since the blessed Spirit descended from Heaven; and He has been here ever since. This is a stupendous fact. There is a divine Person on this earth; and His presence — like the absence of Jesus — has a double bearing: it has a bearing upon the world, and a bearing upon the Church — upon the world as a whole, and upon every man, woman and child therein; upon the Church as a whole, and upon every individual member thereof in particular. As regards the world, this august witness descended from Heaven to convict it of the terrible crime of rejecting and crucifying the Son of God. As regards the Church, He came as the blessed Comforter, to take the place of the absent Jesus, and comfort by His presence and ministry the hearts of His people. Thus, to the world, the Holy Ghost is a powerful Convicter; to the Church He is a precious Comforter.

A passage or two of holy Scripture will establish these points in the heart and mind of the pious reader who bows in lowly reverence to the authority of the divine Word. Let us turn to chapter 16 of John's Gospel. “But now I go My way to Him that sent Me; and none of you asketh Me, Whither goest Thou? But because I have said these things unto you, sorrow hath filled your heart. Nevertheless I tell you the truth; it is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you. And when He is come, He will convict (elegxei) the world of sin, and of righteousness, and of judgment. Of sin, because they believe not on Me; of righteousness, because I go to My Father, and ye see Me no more; of judgment, because the prince of this world is judged” (verses 5-11).

Again in John 14 we read, “If ye love Me, keep My commandments. And I will pray the Father, and He 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 dwelleth with you, and shall be in you” (verses 15-19).

These quotations prove the double bearing of the presence of the Holy Ghost. We cannot attempt to dwell upon this subject in this brief introduction; but we trust the reader may be led to study it for himself, in the light of holy Scripture; and we are persuaded that the more he thus studies it, the more deeply he will feel its interest and immense practical importance. Alas! that it should be so little understood; that Christians should so little see what is involved in the personal presence of the eternal Spirit, God the Holy Ghost, on this earth — its solemn consequences as regards the world, and its precious results as regards the assembly as a whole, and each individual member in particular.

Oh! That God's people everywhere may be led into a deeper understanding of these things; that they may consider what is due to that divine Person who dwells in them and with them; that they may have a jealous care not to “grieve” Him in their private walk, or “quench” Him in their public assemblies!

1. The Fact Itself

In approaching this most glorious subject, we feel that we cannot do better than to lay before the reader the distinct testimony of holy Scripture to the broad fact itself, that our Lord Jesus Christ will come again — that He will leave the place which He now occupies on His Father's throne, and come in the clouds of heaven, to receive His people to Himself; to execute judgment upon the wicked; and set up His own everlasting and universal kingdom.

This fact is as clearly and fully set forth in the New Testament as either of the other two facts to which we have already referred. It is as true that the Son of God is coming from Heaven, as that He is gone to Heaven, or that the Holy Ghost is still on this earth. If we admit one fact, we must admit all: and if we deny one, we must deny all; inasmuch as all rest upon precisely the same authority. They stand or fall together. Is it true that the Son of God was refused, cast out, crucified? Is it true that He has gone away into Heaven? Is it true that He is now seated at the right hand of God, crowned with glory and honor? Is it true that God the Holy Ghost came down to this earth, fifty days after the resurrection of our Lord; and that He is still here?

Are these things true? As true as Scripture can make them. Then just as true is it that our blessed Lord will come again, and set up His kingdom upon this earth — that He will literally, and actually, and personally come from Heaven, take to Himself His great power and reign from pole to pole, and from the river to the ends of the earth.

It may perhaps seem strange to some of our readers that we should deem it needful to undertake the proof of such a plain truth as this; but be it remembered that we are writing on this subject as though it were perfectly new to the reader; as if he had never heard of such a thing as the Lord's second coming; or as if, having heard of it, he still calls it in question. This must be our apology for handling this precious theme in so elementary a manner.

Now for our proofs:

When our adorable Lord was about to take leave of His disciples, He sought, in His infinite grace, to comfort their sorrowing hearts by words of sweetest tenderness. “Let not your heart be troubled; ye believe in God, believe also in Me. In My Father's house are many mansions; if it were not so I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also” (John 14:1-3).

Here we may have something most definite. Indeed it is as definite as it is cheering and consolatory. “I will come again.” He does not say, I will send for you. Still less does He say, “You will come to me when you die.” He says nothing of the kind. To send an angel, or a legion of angels, would not be the same thing as coming Himself. No doubt it would be very gracious of Him, and very glorious for us, if a multitude of the heavenly host were sent, with horses of fire and chariots of fire, to convey us triumphantly to Heaven. But it would not be the fulfillment of His own sweet promise. And most surely He will do what He promised to do. He will not say one thing and do another. He cannot lie or alter His Word. And not only this, but it would not satisfy the love of His heart to send an angel or a host of angels to fetch us. He will come Himself.

What touching grace shines in all this! If I am expecting a very dear and valued friend by train, I shall not be satisfied with sending a servant or an empty cab to meet him; I shall go myself. This is precisely what our loving Lord means to do. He is gone to Heaven; and His entrance there prepares and defines His people's place. Amid the many mansions of the Father's house, there would be no place for us if our Jesus had not gone before; and then, lest there should be in the heart any feeling of strangeness at the thought of our entrance into that place, He says, with such sweetness, “I will come again, and receive you unto Myself, that where I am there ye may be also.” Nothing short of this can fulfil the gracious promise of our Lord, or satisfy the love of His heart.

And be it carefully noted that this promise has no reference whatever to the death of the individual believer. Who can imagine that, when our Lord said, “I will come again,” He really meant that we should go to Him through death? How can we presume to take such liberties with the plain and precious words of our Lord? Surely if He meant to speak of our going to Him, through death, He could and would have said so. But He has not said so, because He did not mean so; nor is it possible that He could say one thing and mean another. His coming for us, and our going to Him, are totally different things; and being different ideas, they would have been clothed in different language.

Thus, for example, in the case of the penitent thief on the cross, our Lord does not speak of coming to fetch him; but He says, “Today shalt thou be with Me in paradise.” We really must remember that Scripture is as divinely definite as it is divinely inspired, and hence it never could and it never does confound two things so totally different as the Lord's coming and the Christian's falling asleep.

It may be well, at this point, to remark that there are but four passages in the entire New Testament in which allusion is made to the subject of the Christian passing through the article of death. The first is that passage in Luke 23 already referred to: “Today shalt thou be with Me in paradise.” The second occurs in Acts 7, “Lord Jesus, receive my spirit.” The third is that most familiar and lovely utterance in 2 Corinthians 5, “Absent from the body, present with the Lord.” The fourth occurs in that charming first of Philippians, “Having a desire to depart, and to be with Christ; which is far better.”

These most precious passages make up the sum of Scripture testimony on the interesting question of the disembodied state. There is a passage in Revelation 14 often misapplied to this subject: “Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.” But this has no application to Christians now, though no doubt all such who die in the Lord are blessed, and their works do follow them. The reference, however, is to a time yet future, when the Church shall have left this scene altogether, and other witnesses make their appearance. In a word, Revelation 14:13 bears upon apocalyptic times, and must be so viewed if we would avoid confusion.

We must now resume our subject, and proceed with our proofs, and in so doing we shall ask the reader to turn to the first chapter of the Acts of the Apostles. The blessed Lord had just gone up from this earth, in the presence of His holy apostles. “And while they looked steadfastly toward heaven as He went up, behold, two men stood by Him in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven” (verses 10, 11).

This is intensely interesting, and furnishes a most striking proof of our present thesis. Indeed it is impossible to avoid its force. Alas! that any should seek or desire to avoid it! From the manner in which the angelic witnesses speak to the men of Galilee it would seem like tautology; but, as we well know, there is — there can be — no such thing in the volume of God. It is, therefore, lovely fullness, divine completeness, that we see in this testimony. From it we learn that the selfsame Jesus who left this earth, and ascended into Heaven, in the presence of a number of witnesses, shall so come in like manner as they had seen Him go into Heaven. How did He go? He went up personally, literally, actually, the very same person who had just been conversing familiarly with them — whom they had seen with their eyes, heard with their ears, handled with their hands — who had eaten in their presence, and “showed Himself alive after His passion by many infallible proofs.” Well then, “He shall so come in like manner.”

“He who with hands uplifted,

Went from this earth below,

Shall come again all gifted,

His blessing to bestow.”

And here we may ask — though it be rather anticipating what may come before us in a future paper — Who saw the blessed Lord as He went up? Did the world? Nay; not one unconverted, unbelieving person ever laid his eyes upon our precious Lord from the moment that He was laid in the tomb. The last sight the world got of Jesus was as He hung on the cross, a spectacle to angels, men, and devils. The next sight they will get of Him will be when, like the lightning flash, He shall come forth to execute judgment, and tread, in terrible vengeance, the winepress of the wrath of Almighty God. Tremendous thought!

None, therefore, but His own saw the ascending Saviour, as none but they had seen Him from the moment of His resurrection. He showed Himself, blessed be His holy name! to those who were dear to His heart. He assured and comforted, strengthened and encouraged their souls by these “many infallible proofs” of which the inspired narrator speaks to us. He led them to the very confines of the unseen world, just so far as men could go while still in the body; and there He allowed them to see Him ascending into Heaven; and while they gazed upon this glorious sight He sent the precious testimony home to their very hearts. “This same Jesus” — no other, no stranger, but the same loving, sympathizing, gracious, unchanging friend — “whom ye have seen go into heaven, shall so come in like manner as ye have seen Him go into heaven.”

Is it possible for testimony to be more distinct or satisfactory? Could proof be more clear or conclusive? How can any counter argument stand for a moment, or any objection be raised? Either those two men in white apparel were false witnesses, or our Jesus shall come again in the exact manner in which He went away. There is no middle ground between those two conclusions. We read in Scripture that, “in the mouth of two or three witnesses shall every word be established;” and therefore in the mouth of two heavenly messengers — two heralds from the region of light and truth, we have the word established that our Lord Jesus Christ shall come again in actual bodily form, to be seen by His own first of all, apart from all others, in the holy intimacy and profound retirement which characterized His departure from this world. All this, blessed be God, is wrapped up in the two little words, “as” and “so.”

We cannot attempt, in a brief paper like the present, to adduce all the proofs which are to be found in the pages of the New Testament. We have given one from the Gospels and one from the Acts, and we shall now ask the reader to turn with us to the Epistles. Let us take, for example, the First Epistle to the Thessalonians. We select this Epistle because it is acknowledged to have been the earliest of Paul's writings; and further, because it was written to a company of very young converts. This latter point is valuable, inasmuch as we sometimes hear it stated that the truth of the Lord's coming is not suitable to bring before the minds of young believers. That the Apostle Paul did not think it unsuitable is evident from the fact that of all the Epistles which he wrote not one contains so much about the Lord's coming as that which he penned for the newly converted Thessalonians. The fact is, when a soul is converted and brought into the full light and liberty of the gospel of Christ, it becomes divinely natural for such a one to look for the Lord's coming. That most precious truth is an integral part of the gospel. The first coming and the second coming are most blessedly bound up together by the divine link of the personal presence of the Holy Ghost in the Church.

On the other hand, where the soul is not established in grace; where peace and liberty are not enjoyed; where a defective gospel has been received, there it will be found that the hope of the Lord's coming will not be cherished, for the simple reason that the soul is, of necessity, occupied with the question of its own state and prospects. If I am not certain of my salvation — if I do not know that I have eternal life — that I am a child of God — I cannot be looking out for the Lord's return. It is only when we know what Jesus has done for us at His first coming that we can with bright and holy intelligence look out for His second coming.

But let us turn to our Epistle. Take the following sentences from the first chapter: “For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance. . . . So that ye were ensamples to all that believe in Macedonia and Achaia. For from you sounded out the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith to Godward is spread abroad; so that we need not to speak anything. For they themselves show of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God; and to wait for His Son from heaven, whom He raised from the dead, even Jesus, which delivered us from the wrath to come” (verses 5-10).

Here we have a fine illustration of the effect of a full clear gospel, received in simple earnest faith. They turned from idols, to serve the living and true God, and to wait for His Son. They were actually converted to the blessed hope of the Lord's coming. It was an integral part of the gospel which Paul preached; and an integral part of their faith. Was it a reality to turn from idols? Doubtless. Was it a reality to serve the living God? Unquestionably. Well then it was just as real, just as positive, just as simple, their waiting for God's Son from Heaven. If we question the reality of one, we must question the reality of all, inasmuch as all are bound up together and form a beauteous cluster of practical Christian truth. If you had asked a Thessalonian Christian what he was waiting for, what would have been his reply? Would he have said, “I am waiting for the world to improve by means of the gospel which I myself have received? or, I am waiting for the moment of my death when I shall go to be with Jesus?” No. His reply would have been simply this, “I am waiting for the Son of God from heaven.” This, and nothing else, is the proper hope of the Christian, the proper hope of the Church. To wait for the improvement of the world is not Christian hope at all. You might as well wait for the improvement of the flesh, for there is just as much hope of the one as the other. And as to the article of death — though no doubt it may intervene — it is never once presented as the true and proper hope of the Christian. It may, with the fullest confidence, be asserted that there is not so much as a single passage in the entire New Testament in which death is spoken of as the hope of the believer; whereas, on the other hand, the hope of the Lord's coming is bound up, in the most intimate manner, with all the concerns and associations and relationships of life, as we may see in the Epistle before us. Thus, if the apostle would refer to the interesting question of his own personal connection with the beloved saints at Thessalonica, he says, “For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at His coming? For ye are our glory and joy.”

Again, if he thinks of their progress in holiness and love, he adds, “And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you; to the end He may stablish your hearts unblamable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all His saints” (1 Thess. 3:12-13).

Finally, if the apostle would seek to comfort the hearts of his brethren in reference to those who had fallen asleep, how does he do it? Does he tell them that they should soon follow them? Nay; this would have been in full keeping with Old Testament times, as David says of his departed child, “I shall go to him, but he shall not return to me” (2 Sam. 12:23). But it is not thus that the Holy Ghost instructs us in 1 Thessalonians — quite the reverse. “I would not,” he says, “have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with Him. For this we say unto you by the word of the Lord, that [not they which shall be, but] we which are alive and remain unto the coming of the Lord shall not prevent [come before or take precedence of] them which are asleep. For the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. Then we which are alive and remain shall be caught up together with them in clouds, to meet the Lord in the air; and so shall we ever be with the Lord. Wherefore comfort one another with these words” (1 Thess. 4:13-18).

It is impossible for any proof to be more simple, direct, and conclusive than this. The Thessalonian Christians, as we have already remarked, were converted to the hope of the Lord's return. They were taught to look out for it daily. It was as much a part of their Christianity to believe that He would come, as to believe that He had come and gone. Hence it came to pass that when some of their number were called to pass through death, they were taken aback; they had not anticipated this; and they feared lest the departed should miss the joy of that blissful and longed-for moment of the Lord's return. The apostle therefore writes to correct their mistake; and, in so doing, he pours a fresh flood of light upon the whole subject, and assures them that the dead in Christ — which includes all who had or shall have fallen asleep; in short, those of Old Testament times as well as those of the New — should rise first, that is, before the living are changed, and all shall ascend together to meet their descending Lord.

We shall have occasion to refer to this remarkable passage again, when handling other branches of this glorious subject. We merely quote it here as one of the almost innumerable proofs of the fact that our Lord will come again, personally, really, and actually; and that His personal coming is the true and proper hope of the Church of God collectively, and of the believer individually.

We shall close this paper by reminding the Christian reader that he can never sit down to the table of his Lord without being reminded of this glorious hope, so long as those words shine on the page of inspiration, “For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till” — when? Till ye die? Nay; but — “till He come” (1 Cor. 11:26). How precious is this! The table of the Lord stands between those two marvelous epochs, the cross and the advent — the death and the glory. The believer can look up from the table and see the beams of the glory gilding the horizon. It is our privilege, as we gather, on each Lord's day, round the Lord's table, to show forth the Lord's death, to be able to say, “This may be the last occasion of celebrating this precious feast; ere another Lord's day dawn upon us, He Himself may come.” Again we say, How precious is this!

2. The Double Bearing of the Fact

Having, as we trust, fully established the fact of the Lord's coming, we have now to place before the reader the double bearing of that fact — its bearing upon the Lord's people, and its bearing upon the world. The former is presented, in the New Testament, as the coming of Christ to receive His people to Himself; the latter is spoken of as “the day of the Lord” — a term of frequent use also in Old Testament Scriptures.

These things are never confounded in Scripture, as we shall see when we come to look at the various passages. Christians do confound them, and hence it is that we often find “that blessed hope” overcast with heavy clouds, and associated in the mind with circumstances of terror, wrath, and judgment, which have nothing whatever to do with the coming of Christ for His people, but are intimately bound up with “the day of the Lord.”

Let the Christian reader, then, have it settled in his heart, on the clear authority of holy Scripture, that the grand and specific hope for him ever to cherish is the coming of Christ for His people. This hope may be realized this very night. There is nothing whatever to wait for — no events to transpire amongst the nations — nothing to occur in the history of Israel — nothing in God's government of the world — nothing, in short, in any shape or form whatsoever, to intervene between the heart of the true believer and his heavenly hope. Christ may come for His people tonight. There is actually nothing to hinder. No one can tell when He will come; but we can joyfully say that, at any moment, He may come. And, blessed be His name, when He does come for us, it will not be with the accompanying circumstances of terror, wrath, and judgment. It will not be with blackness and darkness and tempest. These things will accompany “the day of the Lord,” as the Apostle Peter plainly tells the Jews in his first great sermon, on the day of Pentecost, in which he quotes the following words from the solemn prophecy of Joel, “And I will show wonders in heaven above, and signs in the earth beneath: blood and fire and vapour of smoke: the sun shall be turned into darkness, and the moon into blood, before ...” — what? ... the coming of the Lord for His people? Nay; but before “that great and notable day of the Lord come.”

When our Lord shall come to receive His people to Himself no eye shall see Him, no ear shall hear His voice, save His own redeemed and beloved people. Let us remember the words of the angelic witnesses in the first of Acts. Who saw the blessed One ascending into the heavens? None but His own. Well, “He shall so come in like manner as ye have seen Him go into heaven.” As was the going, so shall be the coming, if we are to bow to Scripture. To confound the day of the Lord with His coming for His Church is to overlook the plainest teachings of Scripture, and to rob the believer of his own true and proper hope.

And here perhaps we cannot do better than to call attention to a very important and interesting passage in the Second Epistle of Peter: “For we have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty. For He received from God the Father honor and glory, when there came such a voice to Him from the excellent glory, This is My beloved Son, in whom I am well pleased. And this voice which came from heaven we heard when we were with Him in the holy mount. We have also the word of prophecy more sure [or confirmed], whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts” (2 Peter 1:16-19).

This passage demands the reader's most attentive consideration. It sets forth, in the clearest possible manner, the distinction between “the word of prophecy” and the proper hope of the Christian, namely, “the morning star.” We must remember that the great subject of prophecy is God's government of the world in connection with the seed of Abraham. “When the Most High divided to the nations their inheritance, when He separated the sons of Adam, He set the bounds of the people according to the number of children of Israel. For the Lord's portion is His people; Jacob is the lot of His inheritance” (Deut. 32:8, 9).

Here then is the scope and theme of prophecy — Israel and the nations. A child can understand this. If we range through the prophets, from the opening of Isaiah to the close of Malachi, we shall not find so much as a single line about the Church of God — its position, its portion, or its prospects. No doubt the word of prophecy is deeply interesting, and most profitable for the Christian to study; but it will be all this just in proportion as he understands its proper scope and object, and sees how it stands in contrast with his own special hope. We may fearlessly assert that it is as utterly impossible for anyone to study the Old Testament prophecies aright who does not clearly see the true place of the Church.

We cannot attempt to enter upon the subject of the Church in this brief paper. It has been repeatedly referred to and unfolded elsewhere, and we can now merely ask the reader to weigh and examine the statement which we here deliberately make, namely, that there is not so much as a single syllable about the Church of God, the body of Christ, from cover to cover of the Old Testament. Types, shadows, illustrations, there are, which, now that we have the full-orbed light of the New Testament, we can see, understand, and appreciate. But it was not possible for any Old Testament believer to see the great mystery of Christ and the Church, inasmuch as it was not revealed. The inspired apostle expressly tells us that it was “hid,” not in the Old Testament Scriptures, but “in God,” as we read in Ephesians 3:9, “And to make all men see what is the fellowship [or rather the administration] of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ.” So also in Colossians we read, “Even the mystery which hath been hid from ages and from generations, but now is made manifest to His saints” (Col. 1:26).

These two passages establish the truth of our statement beyond all question, for those who are willing to be governed absolutely by the authority of holy Scripture; they teach us that the great mystery — Christ and the Church — is not to be found in the Old Testament. Where have we in the Old Testament a word about Jews and Gentiles forming one body, and being united by the Holy Ghost to a living Head in Heaven? How could such a thing possibly be, so long as “the middle wall of partition” stood as an insuperable barrier between the circumcised and the uncircumcised? If one were asked to name a special feature of the old economy he would at once reply, “The rigid separation of Jew and Gentile.” On the other hand, if he were asked to name a special feature of the Church, or Christianity, he would as readily reply, “The intimate union of Jew and Gentile in one body.” In short, the two conditions stand in vivid contrast, and it was wholly impossible that both could hold good at the same time. So long as the middle wall of partition stood, the truth of the Church could not be revealed; but the death of Christ having thrown down that wall, the Holy Ghost descended from Heaven to form the one body, and link it, by His presence and indwelling, to the risen and glorified Head in the heavens. Such is the great mystery of Christ and the Church, for which there could be no less a basis than accomplished redemption.

Now we entreat the reader to examine this matter for himself. Let him search the Scriptures to see if these things be indeed true. This is the only way to get at the truth. We must lay aside all our own thoughts and reasonings, our prejudices and predilections, and come like a little child, to the holy Scriptures. In this way we shall learn the mind of God on this most precious and interesting subject. We shall find that the Church of God, the body of Christ, did not exist, as a fact, until after the resurrection and ascension of Christ, and the consequent descent of the Holy Ghost on the day of Pentecost. And further, we shall find that the full and glorious doctrine of the Church was not brought out until the days of the apostle Paul. (Compare Rom. 16:25, 26; Eph. 1-3; Col. 1:25-29.) Finally, we shall see that the actual and unmistakable boundary lines of the Church's earthly history are Pentecost (Acts 2) and the rapture or taking up of the saints (1 Thessalonians 4:13-17).

Thus we reach a position from which we can get a view of the Church's proper hope; and that hope is, most assuredly, “the bright and morning star.” Of this hope the Old Testament prophets utter not a syllable. They speak largely and clearly of “the day of the Lord” — a day of judgment upon the world and its ways (see Isaiah 2:12-22 and parallel Scriptures). But “the day of the Lord,” with all its attendant circumstances of wrath, judgment, and terror, must never be confounded with His coming for His people. When our blessed Lord comes for His people there will be nothing to terrify. He will come in all the sweetness and tenderness of His love to receive His loved and redeemed people to Himself. He will come to finish up the precious story of His grace. “To them that look for Him shall He appear (ophthesetai) the second time, without [that is, apart from all question of] sin, unto salvation” (Heb. 9).* He will come as a bridegroom to receive the bride; and when He thus comes none but His own shall hear His voice or see His face. If He were to come this very night for His people — and He may, for aught we know — if the voice of the archangel and the trump of God were to be heard tonight, then all the dead in Christ — all who have been laid to sleep by Jesus — all the saints of God, both those of Old Testament and New Testament times, who lie sleeping in our cemeteries and graveyards, or in the ocean's depths — all these would rise from their temporary sleep. All the living saints would be changed in a moment, and all would be caught up to meet their descending Lord, and return with Him to the Father's house. (John 14:3; 1 Thess. 4:16, 17; 1 Cor. 15:51-52.)

[*The clause, “them that look for Him,” refers to all believers. It does not mean, as some suppose, those only who hold the truth of the Lord's second coming. This would make our place with Christ at His coming dependent upon knowledge, instead of upon our union with Him by the presence and power of the Holy Ghost. The Spirit of God, in the above passage, most graciously takes for granted that all God's people are looking, in some way or another, for the precious Saviour; and verily so they are. They may not see eye to eye as to all the details. They may not all enjoy equal clearness of view or depth and fullness of apprehension; but, most surely, they would all be glad at any moment to see the One who loved them and gave Himself for them.]

This is what is meant by the rapture or catching up of the saints, and has nothing to do directly with Israel or the nations. It is the distinct and only proper hope of the Church; and there is not so much as a single hint of it in the entire Old Testament. If anyone asserts that there is, let him produce it. If there be such a thing, nothing is easier than to furnish it. We solemnly and deliberately declare there is no such thing. For all that respects the Church — its standing, its calling, its portion, its prospects — we must turn to the pages of the New Testament, and, of those pages, mainly the Epistles of Paul. To confound “the word of prophecy” with the hope of the Church is to damage the truth of God, and mislead the souls of His people. That the enemy has succeeded in doing all this, throughout the length and breadth of the professing Church is, alas! too true. And hence it is that so very few Christians have really Scriptural thoughts about the coming of their Lord. They are looking into prophecy for the Church's hope — they confound “the Sun of righteousness” with “the morning Star” — they mix up the coming of Christ for His people, and His coming with them — they make His “coming” or “state of presence” to be identical with His “appearing” or “manifestation.”

All this is a most serious mistake, against which we desire to warn our readers. When Christ comes with His people, “every eye shall see Him.” When He is manifested, His people will be manifested also. “When Christ our life shall appear [or be manifested], then shall ye also appear with Him in glory” (Col. 3:4). When Christ comes to execute judgment, His saints come with Him. “Behold, the Lord cometh with ten thousand of His saints, to execute judgment upon all” (Jude 14, 15). So also in Revelation 19, the rider on the white horse is followed by the armies in Heaven upon white horses, clothed in fine linen, white and clean. These armies are not angels, but saints; for we do not read of angels being clothed in white linen, which is expressly declared, in this very chapter to be “the righteousness of saints” (ver. 8).

Now, it is most evident that, if the saints accompany their Lord when He comes in judgment, they must be with Him previously. The fact of their going to Him is not presented in the book of Revelation, unless it be involved — as we doubt not it is — in the catching up of the man child, in chapter 12. The man child is, most surely, Christ; and inasmuch as Christ and His people are indissolubly joined in one, they are most completely identified with Him; blessed for ever be His holy and precious name!

But, clearly, it does not at all lie within the scope of the book of Revelation to give us the coming of Christ for His people, or their being caught up to meet Him in the air, or their return to the Father's house. For these blessed events or facts, we must look elsewhere, as, for example, in John 14:3; 1 Corinthians 15:23, 51, 52; 1 Thessalonians 4:14-17. Let the reader ponder these three passages. Let him drink into his very soul their clear and precious teaching. There is nothing difficult about them, no obscurity, no mist or vagueness whatever. A babe in Christ can understand them. They set forth in the clearest and simplest possible manner, the true Christian hope, which — we repeat it emphatically, and urge it upon the reader as the direct and positive teaching of holy Scripture — is the coming of Christ to receive His people, all His people, to Himself, to take them back with Him to His Father's house, there to remain with Him, while God deals governmentally with Israel and the nations, and prepares the way, by His judicial actings, for bringing in the First-begotten into the world.

Now, if it be asked, “Why have we not the coming of Christ for His people in the book of Revelation?” Because that book is pre-eminently a book of judgment — a governmental, judicial book, at least chapter 1 to 20. Hence even the Church is presented as under judgment. We do not see the Church in chapters 2 and 3 as the body or the bride of Christ; but as a responsible witness on the earth, whose condition is being carefully examined and rigidly judged by Him who walks amongst the candlesticks.

It would not, therefore, comport with the character or object of this book to introduce, directly, the rapture of the saints. It shows us the Church on the earth, in the place of responsibility. This it gives us, in Revelation 2 and 3, under the head of “the things that are.” But from that to Revelation 19, there is not a single syllable about the Church on earth. The plain fact is, the Church will not be on earth during that solemn period. She will be with her Head and Lord, in the divine retirement of the Father's house. The redeemed are seen in Heaven, under the title of the twenty-four crowned elders, in chapters 4 and 5. There, blessed be God, they will be, while the seals are being opened, the trumpets sounded, and the vials poured out. To think of the Church as being on the earth, from Revelation 6-18 — to place her amid the apocalyptic judgments — to pass her through “the great tribulation” — to subject her to “the hour of temptation which shall come upon all the world, to try them that dwell upon the earth” — would be to falsify her position, to rob her of her chartered privileges, and to contradict the clear and positive promise of her Lord.*

[* We shall have occasion, in a future paper, to show that, after the Church has been removed to Heaven, the Spirit of God will act both among the Jews, and also among the Gentiles. See Revelation 7.]

No, no, beloved Christian reader; let no man deceive you, by any means. The Church is seen on earth in Revelation 2 and 3. She is seen in Heaven, together with the Old Testament saints, in Revelation 4 and 5. We are not told, in the Revelation, how she gets there; but we see her there, in high communion and holy worship; and then, in Revelation 19, the rider on the white horse comes forth, with His saints, to execute judgment upon the beast and the false prophet — to put down every enemy and every evil, and to reign over the whole earth for the blissful period of a thousand years.

Such is the plain teaching of the New Testament, to which we earnestly invite the attention of our readers. And let no one suppose that our object is to find an easy path for Christians in thus teaching, as we do most emphatically, that the Church will not be in “the great tribulation” — will not come into “the hour of temptation.” Nothing of the kind. The fact is, the true and normal condition of the Church, and therefore of the individual Christian, in this world, is tribulation. So says our Lord: “In the world ye shall have tribulation.” And again, “We glory in tribulation.”

It cannot, therefore, be a question of avoiding that which is our appointed portion in this world, if only we are true to Christ. But the fact is, that the entire truth of the Church's position and prospect is involved in this question, and this is our reason for urging it so upon the prayerful attention of our readers.

The great object of the enemy is to drag down the Church of God to an earthly level — to set Christians entirely astray as to their divinely appointed hope — to lead them to confound things which God has made to differ, to occupy them with earthly things — to cause them to so mix up the coming of Christ for His people with His appearing in judgment upon the world, that they may not be able to cultivate those bridal affections and heavenly aspirations which become them as members of the body of Christ. He would fain have them looking out for various earthly events to come between them and their own proper hope, in order that they may not be — as God would have them — ever on the very tiptoe of expectation, looking out, with ardent desire, for the appearing of  “the bright and morning Star.”

Well does the enemy know what he is about; and surely we ought not to be ignorant of his devices, but rather give ourselves to the study of the Word of God, and thus learn, as we most surely shall, “the double bearing” of the glorious fact of the Lord's coming.

3. “The Coming” and “The Day”

We must now ask the reader to turn with us for a little to the two Epistles to the Thessalonians. As we have already remarked, these Christians were converted to the blessed hope of the Lord's return. They were taught to look for Him day by day. It was not merely the doctrine of the advent received and held in the mind, but a divine Person constantly expected by hearts that had learnt to love Him and long for His coming.

But, as we can easily imagine, the Thessalonian Christians were ignorant of many things connected with this blessed hope. The apostle had been “taken from them for a short time, in presence, not in heart.” He had not been allowed to remain long enough amongst them to instruct them in the details of the subject of their hope. They knew that Jesus was to return — that self-same blessed One who had graciously delivered them from the wrath to come. But as to any distinction between His coming for His people and coming with them — between His “state of presence” and His “appearing” His “coming” and His “day,” they were, at first, wholly ignorant.

Hence, as might be expected, they fell into various errors and mistakes. It is amazing how speedily the human mind wanders away into the wildest and grossest confusion and error. We need to be guarded on all sides by the pure, solid, all-adjusting truth of God. We must have our souls evenly balanced by divine revelation, else we are sure to plunge into all manner of false and foolish notions. Thus some of the Thessalonians conceived the idea of giving up their honest callings. They ceased to labor with their hands, and went about idle.

This was a great mistake. Even though we were perfectly certain that our Lord would come this very night, it would be no reason why we should not, most diligently and faithfully, attend to our daily round of duty, and do all that devolved upon us in that particular sphere in which His good hand has placed us. So far from this, the very fact of expecting the blessed Master would strengthen our desire to have everything done as it ought to be up to the very moment of His return, so that not so much as a single righteous claim should be left neglected. In point of fact, the hope of the Lord's speedy return, when held in power in the soul, is most sanctifying, purifying, and adjusting in its influence upon Christian life, conduct, and character. We know, alas! that even this most glorious truth may be held in the region of the understanding, and flippantly professed with the lips, while the heart and the life, the course, conduct, and character, remain wholly unaffected by it. But we are expressly taught by the inspired Apostle John, that “every man that hath this hope in him purifieth himself, even as He is pure” (1 John 3:3). And, most surely, this “purifying” embraces all that which goes to make up our whole practical life, from day to day.

But there was another grave mistake into which those dear Thessalonians fell, and out of which the blessed apostle, like a true and faithful pastor, sought to recover them. They imagined that their departed Christian friends would not have part in the joy of the Lord's return. They feared that they would fail to participate in that blissful and longed-for moment.

Now while it is quite true that this very mistake proves how vividly these Christians realized their blessed hope, still it was a mistake, and needed to be corrected. But let us carefully note the correction: “I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus [or are laid to sleep by Jesus] will God bring with Him.”

Mark this. He does not seek to comfort these sorrowing friends by the assurance that they should, ere long, follow the departed. Quite the reverse. He assures them that Jesus would bring the departed back with Him. This is plain and distinct, and founded upon the great fact that “Jesus died for us and rose again.”

But the apostle does not stop here, but goes on to pour a flood of fresh light upon the understanding of His dear children in the faith. “For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord, shall not prevent [or precede] them which are asleep. For the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first [that is, before the living are changed]. Then we which are alive and remain shall be caught up together with them in [the] clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words.”

Here, then, we have presented to us what is commonly spoken of amongst us as the rapture of the saints — a most glorious, soul-stirring, and enrapturing theme — surely the brightest hope of the Church of God, and of the individual believer. The Lord Himself shall descend from Heaven with a summons designed only for the ears and the hearts of His own. Not one uncircumcised ear shall hear — not one un-renewed heart be moved by, that heavenly voice, that divine trumpet call. The dead in Christ, including, as we believe, the Old Testament saints, as well as those of the New, who shall have departed in the faith of Christ — all those shall hear the blessed sound, and come forth from their sleeping places. All the living saints shall hear it, and be changed in a moment. And oh! What a change! The poor crumbling tabernacle of clay exchanged for a glorified body, like unto the body of Jesus.

Look at yonder bent and withered frame — that body racked with pain, and worn out with years of acute suffering. It is the body of a saint. How humiliating to see it like that! Yes; but wait a little. Let but the trumpet sound, and in one moment that poor crushed and withered frame shall be changed, and made like to the glorified body of the descending Lord.

And there, in yonder mental hospital, is a poor patient. He has been there for years. He is a saint of God. How mysterious! True; we cannot fathom the mystery; it lies beyond our present narrow range. But so it is; that poor patient is a saint of God, an heir of glory. He too shall hear the voice of the archangel and the trump of God, and leave his illness behind him forever, while he mounts into the heavens, in his glorified body, to meet his descending Lord.

Oh! What a brilliant moment! How many sick beds shall be vacant then! What marvelous changes shall then take place! How the heart bounds at the thought, and longs to sing, in full chorus, that lovely hymn,

“Christ, the Lord, will come again,

None shall wait for Him in vain:

I shall then His glory see:

Christ will come and call for me.

Then, when the archangel's voice

Calls the sleeping saints to rise,

Rising millions shall proclaim

Blessings on the Saviour's name.

'This is our redeeming God!'

Ransomed hosts will shout aloud:

Praise, eternal praise, be given

To the Lord of earth and Heaven!”

Amen and amen!

How glorious the thought of those “rising millions!” How truly delightful to be amongst them! How precious the hope of seeing that blessed One who loveth us and who gave Himself for us! Such is the hope of the Christian, a hope concerning which there is not a single line from cover to cover of the Old Testament. “The word of prophecy” is of all importance. We do well to take heed to it. It is an unspeakable mercy for those who find themselves in a dark place to have a bright lamp to cast its light athwart the gloom. But let the Christian bear in mind that what he wants is to have “the day star arising in his heart”; in other words, to have his whole heart governed by the hope of seeing Jesus as the bright and morning Star. When the heart is thus filled and ruled by the proper Christian hope, then the eye can intelligently scan the prophetic chart: it can take in the whole field of prophecy as our God has graciously opened it before us, and find interest and profit in every page and in every line. But, on the other hand, we may rest assured that the man who looks into prophecy in order to find the Church or its hope there has his face turned the wrong way. He will find “the Jew” there, and “Gentile” there, but not “the Church of God.” We earnestly trust that not one of our readers will fail to lay hold of this fact — a fact, we may safely say, of the very deepest moment.

But it will perhaps be asked, “Of what use, then, is prophecy? If indeed it be true that we cannot find aught about the Church on the prophetic page, of what possible use can it be to Christians? Why should we be told to take heed to it if it does not immediately concern us?” We reply, Is nothing of any value to us save what immediately concerns ourselves? Shall we take no interest in anything unless we ourselves form the immediate subject thereof? Is it nothing to us to have the counsels and purposes and plans of God laid open before us? Do we lightly esteem the high favour of having the thoughts of God communicated to us in His holy Word of prophecy? Surely it was not thus that Abraham treated the divine communications made to him in Genesis 18: “Shall I hide from Abraham that thing which I do?” And what was that thing? Did it immediately concern Abraham? Not at all. It concerned Sodom and the neighboring cities, and Abraham had no stake in them. But did that prevent his interest in the divine communication? Did it hinder his appreciation of the mark of special favour in his being made the honored and trusted depository of the thoughts of God? Surely not. We may safely assert that the faithful patriarch highly esteemed the privilege conferred upon him.

And so should we. We should study prophecy with all the interest arising from the fact that therein we have unfolded to us, with divine precision, what God is about to do on this earth with Israel and with the nations. Prophecy is God's history of the future; and just in proportion as we love Him shall we delight to study His history; not indeed, as some have said, that we may know its truth by its fulfillment, but that we may possess all that absolute, that divine certainty as to the future which God's Word is capable of imparting. Nothing can be more absurd, in the judgment of faith, than to suppose that we must wait until the accomplishment of a prophecy to know that it is true. What an insult offered — unwittingly, no doubt — to the peerless revelation of our God.

But we must now turn, for a moment, to the solemn subject of “the day of the Lord.” This is a term of frequent occurrence in Old Testament Scriptures. We cannot attempt to quote all the passages; but we shall refer to one or two, and then the reader can follow up the subject for himself.

In Isaiah 2 we read, “For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up, and he shall be brought low. . . . And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the Lord alone shall be exalted in that day. And the idols he shall utterly abolish. And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the Lord, and for the glory of His majesty, when He ariseth to shake terribly the earth.”

So also in Joel 2: “Blow ye the trumpet in Zion, and sound an alarm in My holy mountain: let all the inhabitants of the land tremble; for the day of the Lord cometh, for it is nigh at hand. A day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains; a great people and a strong; there has not been ever the like, neither shall be any more after it, even to the years of many generations . . . the earth shall quake before them; the heavens shall tremble; the sun and the moon shall be dark, and the stars shall withdraw their shining . . . for the day of the Lord is great and very terrible; and who can abide it?”

From these and similar passages, we learn that “the day of the Lord” stands associated with the deeply solemn thought of judgment upon the world — upon apostate Israel — upon man and his ways — upon all that which the human heart prizes and longs after. In short, the day of the Lord stands in striking contrast with man's day. Man has the upper hand now, the Lord will have the upper hand then.

Now, while it is perfectly true that all the Lord's people can rejoice in the prospect of that day, which, though it will open in judgment upon the world, shall, nevertheless, be marked by the universal reign of righteousness; yet we must remember that the peculiar hope of the Christian is not that day with its awful accompaniments of judgment, wrath, and terror; but the coming or presence of Jesus, with its precious accompaniments of peace and joy, love and glory. The Church shall have met her Lord, and returned with Him to the Father's house, before that terrible day bursts upon the world. It will be her blissful portion to taste the sublime communion of that heavenly home, for an indefinite period previous to the opening of the day of the Lord. Her eyes shall be gladdened by the sight of “the bright and morning Star,” long before even “the Sun of righteousness” shall arise, in healing virtue, upon the pious portion of the nation of Israel — the God-fearing remnant of the seed of Abraham.

We are intensely anxious that the Christian reader should thoroughly enter into this grand and important distinction. We feel persuaded that it will have an immense effect upon all his thoughts and views and hopes of the future. It will enable him to see, without a single intervening cloud, his true prospect as a Christian. It will deliver him from all mist, vagueness, and confusion; and further, it will divest his mind of all that feeling of dread with which so many even of the Lord's dear people contemplate the future. It will teach him to look for the Saviour — the blessed Bridegroom  - the everlasting Lover of his soul, and not for judgments and terror, eclipses and earthquakes, convulsions and revolutions, it will keep his spirit tranquil and happy, in the sure and certain hope of being with Jesus, ere that great and terrible day of the Lord come.

See how the faithful apostle labored to lead his dear Thessalonian converts into the clear understanding of the difference between “the coming” and “the day.”

“But of the times and seasons, brethren, ye have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they [not ye] shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day; we are not of the night, nor of darkness” — The Lord be praised! — “Therefore let us not sleep, as do others; but let us watch and be sober. For they that sleep, sleep in the night; and they that are drunken, are drunken in the night. But let us, who are of the day, be sober, putting on the breastplate of faith and love, and for an helmet, the hope of salvation. For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, who died for us, that, whether we wake or sleep [that is, are dead or alive] we should live together with Him. Wherefore comfort yourselves together and edify one another, even as also ye do” (1 Thessalonians 5:1-11).

Here we have the distinction set forth with unmistakable clearness. The Lord Himself shall come for us as the Bridegroom. The day of the Lord shall come upon the world as a thief. Is it possible for contrast to be more striking? How can anyone confound these two things? They are as distinct as any two things can be. A bridegroom and a thief are surely two different things; and just as different are the coming of the Lord for His waiting people and the coming of His day upon a slumbering or intoxicated world.

Some perhaps may find a difficulty in the fact that the Church in Sardis is addressed in such solemn words as these, “If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee” (Rev. 3:3). The difficulty will vanish when we reflect that, in the case of Sardis, the professing body is looked upon as having a mere name to live while dead. It has sunk to the level of the world, and can only see things from the world's standpoint. The Church has failed utterly; it has fallen from its high and holy position; it is under judgment; it cannot therefore be cheered by the Church's proper hope; but is threatened by the world's terrible doom. We do not see the Church here as the body or bride of Christ, but as the responsible witness for God on the earth — the golden candlestick which ought to have held forth the divine light of testimony in this dark world, in the absence of her Lord. But alas! the professing Church has sunk lower and become darker than even the world itself. Hence the solemn threatening. The exception confirms the rule.

We shall proceed with this subject as presented in 2 Thessalonians.

It is a fact full of the richest comfort and consolation to the heart of a true believer, that our God, in His marvelous grace, ever makes the eater to yield meat, and the strong, sweetness. He brings light out of darkness, life out of death, and causes the bright beams of His glory to shine amid the most disastrous ruin caused by the enemy's hand. The truth of this is illustrated throughout the Scriptures, and it should fill our hearts with peace and our mouths with praise.

Hence it is that the varied doctrinal errors and practical evils, into which the early Christians were permitted to fall, have been overruled of God, and used for the instruction, guidance, and solid profit of the Church to the close of her earthly history.

Thus, for example, the error of the Thessalonian Christians in reference to their departed brethren was made the occasion of pouring such a flood of divine light upon the Lord's coming, and upon the rapture of the saints, that it is impossible for any simple mind that bows to Scripture ever to fall into a similar mistake. They looked for the Lord to come, and in that they were right. They expected Him to set up His kingdom on the earth, and in that they were right, as to the broad fact.

But they made a great mistake in leaving out the heavenly side of this glorious hope. Their intelligence was defective — their faith lacking. They did not see the two parts — the double bearing of the advent of Christ — His descent into the air to receive His people to Himself, and His appearing in glory to set up His kingdom in manifested power. Hence they feared that their departed brethren would necessarily be absent from the sphere of blessing — the circle of glory. This mistake is divinely corrected, as we have seen, in 1 Thess. 4. The heavenly side of the hope — the Christian's proper portion — is placed before the heart as the true corrective for the error in reference to the sleeping saints. Christ will gather all (and not merely part of) His people to Himself; and if there is to be any advantage — a shade of difference in the matter — it will be on the side of those very people about whom they were mourning. “The dead in Christ shall rise first.”

But from the Second Epistle to the Thessalonians we learn that those dear young converts had been led into another grave error — an error, not as to the dead, but as to the living — a mistake, not respecting “the coming,” but respecting “the day of the Lord.” In the one case they feared that the dead would not participate in the blissful triumph of “the coming”; and in the other case they feared that the living were actually, at the very moment, involved in the terrors of the day.

Such is the mistake with which the inspired apostle deals in his second letter to the Thessalonian believers; and nothing can exceed the tenderness and delicacy, and yet withal the wisdom and faithfulness of his dealing.

The Christians at Thessalonica were passing through intense persecution and tribulation; and it is very evident that the enemy, by means of false teachers, sought to upset their minds, by leading them to think that “the great and terrible day of the Lord” had actually arrived, and that the troubles through which they were passing were the accompaniments of that day. If this were so the entire teaching of the apostle was proved false; for if there was one truth that shone forth more brightly and prominently in his teaching than another, it was the association and identification of believers with Christ — an association so intimate, an identification so close, that it was impossible for Christ to appear in glory without His people. “When Christ, who is our life, shall appear, then shall ye also appear with Him in glory.” But He must appear in order to introduce “the day.”

Furthermore, when the day of the Lord does actually arrive it will not be to trouble His people, but, on the contrary, to trouble their persecutors. Of this the apostle reminds them, in the most simple, forcible manner, in his very opening lines: “We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth, so that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure; which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer: seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven and with His mighty angels, in flaming fire, taking vengeance on them that know not God [Gentiles], and that obey not the gospel of our Lord Jesus Christ [Jews]” (2 Thess. 1:6).

Thus, not only was the Christian position involved in this matter, but the very glory of God — His actual righteousness. If, indeed, the day of the Lord brought tribulation to Christians, then was there no truth in the doctrine — the grand prominent doctrine of Paul's teaching — that Christ and His people are one; and moreover it would impugn the righteousness of God. In short, then, if Christians were in tribulation, it was morally impossible that the day of the Lord could have set in, for when that day comes, it will be rest for believers, as their public recompense, in the kingdom — not merely in the Father's house; which is not the point here. The tables will be completely turned. The Church will be in rest, the Church's troublers in tribulation. During man's day, the Church is called to tribulation; but in the day of the Lord all will be reversed.

Note this carefully. It is not the question of Christians suffering tribulation. They are actually called to it in this world, so long as wickedness has the upper hand. Christ suffered, and so must they. But the point we want to fasten upon the mind and heart of the Christian is that, when Christ comes to set up His kingdom, it is utterly impossible that His people can be in trouble. Thus the entire teaching of the enemy, by which he sought to upset the Thessalonian believers, was proved to be utterly fallacious. The apostle sweeps away the very foundation of the whole fabric by the simple statement of the precious truth of God. This is the divine way of delivering people from false notions and vain fears. Give them the truth, and error must flee before it. Let in the sunshine of God's eternal Word, and all the mists and clouds of false doctrine must be rolled away.

Let us, for a moment, examine the further teaching of our apostle, in this remarkable writing. In so doing, we shall see how thoroughly he establishes the distinction between “the coming” and “the day” — a distinction which the reader will do well to ponder.

“Now we beseech you, brethren, by [or on the ground of] the coming of our Lord Jesus Christ, and our gathering together unto Him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter, as from us, as that the day of the Lord is present.”*

[*We have no pretensions whatever to scholarship; we are merely gleaners in the deeply interesting field of criticism in which others have reaped a golden harvest. We do not mean to occupy our readers with arguments in defense of readings given in the text; but we feel that there is no use in giving them what we consider to be erroneous. We believe there is no doubt whatever that the true reading of 2 Thessalonians 2 is as we have given it above, “as that the day of the Lord is present,” the word enesteken can only be thus rendered. It occurs in Romans 3:38, where it is translated “things present.” So also in 1 Corinthians 3:22, “things present”; 1 Corinthians 7:25, “present distress”; Galatians 3:4, “present evil world”; Hebrews 9:9, “time then present.”]

Now apart altogether from the question of various readings, a moment's reflection will suffice to show the simple minded Christian that the apostle could not possibly mean to teach the Thessalonians that the day of the Lord was not, even then, at hand. Scripture can never contradict itself. No one sentence of divine revelation can possibly collide with another. But if the reading given in our excellent Authorized Version were correct, it would stand in direct opposition to Romans 13:12, where we are plainly and expressly told that “the day is at hand.” What “day?” The day of the Lord, most surely, which is always the term used in connection with our individual responsibility in walk and service.

This, we may remark in passing, is a point of much interest and practical value. If the reader will take the trouble to examine the various passages in which “the day” is spoken of, he will find that they have reference, more or less, to the question of work, service or responsibility. For instance, “That ye may be blameless [not at the coming, but] in the day of our Lord Jesus Christ” (1 Cor. 1:8). Again, “Every man's work shall be made manifest, for the day shall declare it” (1 Cor. 3:13). “Without offence till the day of Christ” (Phil. 1:10). “Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day” (2 Timothy 4:8).

From all these passages, and many more which might be adduced, we learn that “the day of the Lord” will be the grand time for reckoning with the workers; for the divine appraisal of service; for the setting of all questions of personal responsibility; for the distribution of rewards — the “ten cities” and the “five cities.”

Thus, wherever we turn, in whatever way we look at the subject, we are more and more confirmed in the truth of the clear distinction between our Lord's “coming,” or “state of presence,” and His “appearing,” or “day.” The former is ever held up before the heart as the bright and blessed hope of the believer, which may be realized at any moment. The latter is pressed rather upon the conscience, in deep solemnity, as bearing upon the entire practical career of those who are set in this world to work and witness for an absent Lord. Scripture never confounds these things, however much we may do it; nor is there a single sentence from cover to cover of the holy volume which teaches that believers are not always to be looking out for the coming of the Lord, and eager to bear in mind that “the day is at hand.” It is only “that evil servant” — referred to in our Lord's discourse in Matthew 24 — that “says in his heart, My Lord delayeth His coming”; and there we see the terrible results which must ever flow from the harboring of such a thought in the heart.

We shall now return for a moment to 2 Thessalonians 2, a passage of Scripture which has given rise to much discussion amongst prophetic expositors, and presented considerable difficulty to the students of prophecy.

It is very evident that the false teachers had been seeking to disturb the minds of the Thessalonians by leading them to think that they were, even then, surrounded by the terrors of the day of the Lord. Not so, says the apostle; that cannot be. Before ever that day opens we must all be gathered to meet the Lord in the air. He beseeches them, on the ground (huper) of the Lord's coming and our gathering together unto Him, not to be troubled about the day. He had already opened to them the heavenly side of the Lord's coming. He had taught them that they, as Christians, belonged to the day; that their home and their portion and their hope were all in that very region from which the day was to shine out. It was wholly impossible, therefore, that the day of the Lord could involve any terror or trouble to those who were actually, through grace, the sons of the day.

Further, even in looking at the subject from the earthly side of it, the false teachers were all wrong. “Let no man deceive you by any means: for [that day shall not come] except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he, as God, sitteth in the temple of God, showing himself that he is God. Remember ye not that when I was with you I told you these things. And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that wicked be revealed, whom the Lord shall consume with the spirit of His mouth, and shall destroy with the brightness of His coming [for the appearing of His presence]. Even him whose coming is after the working of Satan, with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved” (verses 3-10).

Here, then, we are taught that ere the day of the Lord arrives, the lawless one, the man of sin, the son of perdition, must be revealed. The mystery of iniquity must rise to a head. Man shall set himself up in open opposition to God, nay, shall even assume to himself the name and the worship of God. All this has to be developed on the earth before that great and terrible day of the Lord shall burst in judgment upon the scene. For the present there is a barrier, a hindrance to the manifestation of this awful personage. We are not told here what this barrier or hindrance is. God may vary it at different times.* But we learn, most distinctly, from the book of Revelation that ere the mystery of iniquity culminates in the person of the man of sin, the Church shall have been removed from this scene altogether. It is impossible to read, with an enlightened eye, Revelation 4, 5 and not see that the Church shall be in the very innermost circle of heavenly glory ere a single seal is opened, a single trumpet sounded, a single vial poured out. We do not believe that any one can understand the book of the Apocalypse who does not see this.

[* Some have considered that the hinderer is the Holy Ghost. This, at least, we know from other parts of Scripture, that ere the lawless one appears on the scene, the Church will have been safely and blessedly housed in her own eternal home above — her prepared place. How precious the thought of this!]

We may have occasion to go more freely into this profoundly interesting point by-and-by. We can only now entreat the reader to study the subject for himself. Let him ponder Revelation 4, 5, and ask God to interpret their precious contents to his soul. In this way we feel persuaded that he will learn that the twenty-four crowned elders set forth the heavenly saints, who shall be gathered round the Lamb, in glory, before a single line of the prophetic portion of the book is fulfilled.

We should like to put a very plain question to the reader — a question which can only be answered rightly in the immediate presence of God. It is this: What is it you are looking for? What is your hope? Are you looking forward to certain events which are to transpire on this earth, such as the revival of the Roman Empire, the development of the ten kingdoms; the gathering back of the Jews to their own land of Palestine; the rebuilding of Jerusalem; the appearance of Antichrist; the great tribulation; and finally, the appalling judgments which shall, most surely, usher in the day of the Lord?

Are these the things which fill the vision of your soul? Is it for these you are looking and waiting? If so, be assured of it, you are not governed by the Church's proper hope. It is quite true that all these things which we have named shall come to pass in their appointed time; but not one of them should be allowed to come between you and your proper hope. They all stand on the prophetic page: they are all recorded in God's history of the future; but they were never intended to cast a shadow athwart the Christian's bright and blessed hope. That hope stands forth in glorious relief from the background of prophecy. What is it? Yes, we again say, what is it? It is the appearing of the bright and morning Star — the coming of the Lord Jesus, the blessed Bridegroom of the Church.

This, and naught else, is the true and proper hope of the Church of God. “I will give him the morning star” (Rev. 2:23). “Behold the bridegroom cometh” (Matt. 25). When, we may ask, does the morning star appear in the natural world? Just before the dawning of the day. Who sees it? The one who has been watching during the dark and dreary hours of the night. How plain, how practical, how telling the application. The Church is supposed to be watching — to be lovingly wakeful — to be looking out. Alas! the Church has failed in this. But that is no reason why the individual believer should not be in the full present power of the blessed hope. “Let him that heareth say, Come.” This is deeply personal. Oh! that the writer and the reader of these lines may realize habitually the purifying, sanctifying, elevating power of this heavenly hope! May we understand and exhibit the practical power of those words of the Apostle John, “Every man that hath this hope in him purifieth himself, even as He is pure.”

4. The Two Resurrections

It may be that some of our readers will feel startled by the title of this section. Accustomed, from their earliest days, to look at this great question through the medium of Christendom’s standards of doctrine and confessions of faith, the idea of two resurrections has never once entered their minds. Nevertheless Scripture does speak, in the most distinct and unequivocal terms, of a “resurrection of life,” and a “resurrection of judgment” — two resurrections, distinct in character, and distinct in time.

And not only so, but it informs us that there will be, at least, a thousand years between the two. If men teach otherwise — if they build up systems of divinity, and set forth creeds and confessions of faith contrary to the direct and positive teaching of holy Scripture, they must settle that with their Lord, as must all who commit themselves to their guidance. But remember, reader, it is your bounden duty and ours to hearken only to the authority of the Word of God, and to bow down, in unqualified submission, to its holy teaching. Let us, then, reverently inquire, what saith the Scripture on the subject indicated at the head of this article? May God the Spirit guide and instruct!

We shall first quote that remarkable passage in John 5: “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 judgment; but is passed from death unto life. Verily, verily, I say unto you, the hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live. For as the Father hath life in Himself; so hath He given to the Son to have life in Himself; and hath given Him authority to execute judgment also, because He is the Son of man. Marvel not at this; for the hour is coming, in the which all that are in the graves shall hear His voice, and shall come forth, they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment.”*

[* The English reader should be informed that, in the entire passage, John 5:22-26, the words “judgment,” “condemnation,” “damnation,” are all expressed by the same word in the original, and that word is simply “judgment,” krisis, the process, not the result. It is much to be deplored that our Authorized Version should not have so rendered the word throughout. It would have made the teaching of the passage so very much clearer. It is with extreme reluctance that we ever venture to touch our unrivalled English Bible, but it is, at times, absolutely necessary for the truth's sake, and for the sake of our readers. As to the rendering of verse 24, it really comes to the same thing whether we say “condemnation” or “judgment,” inasmuch as if there be judgment at all, its issue must be condemnation. But why not be accurate?]

Here, then, we have, indicated in the most unmistakable terms, the two resurrections. True, they are not distinguished as to time, in this passage; but they are as to character. We have a life resurrection; and a judgment resurrection, and nothing can be more distinct than these. There is no possible ground here on which to build the theory of a general resurrection. The resurrection of believers will be eclectic; it will be on the same principle, and partake of the same character as the resurrection of our blessed and adorable Lord; it will be a resurrection from among the dead. It will be an act of divine power, founded upon accomplished redemption, whereby God will interpose on behalf of His sleeping saints, and raise them up from among the dead, leaving the rest of the dead in their graves for a thousand years (Revelation 20:5).

There is an interesting passage in Mark 9 which throws great light on this subject. The opening verses contain the record of the transfiguration; and then we read, “As they came down from the mountain, He charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from [ek, from among] the dead should mean.”

The disciples felt that there was something special, something entirely beyond the ordinary orthodox idea of the resurrection of the dead, and verily so there was, though they understood it not then. It lay beyond their range of vision at that moment.

Let us turn to Philippians 3, and hearken to the breathings of one who thoroughly entered into and appreciated this grand Christian doctrine, and fondly cherished this glorious and heavenly hope. “That I may know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death: if by any means I might attain unto the resurrection from among the dead” [exanastasin] (verses 10, 11).

A moment's just reflection will suffice to convince the reader that the apostle is not speaking here of the great broad truth of “the resurrection of the dead,” inasmuch as everyone must rise again. But there was something specific before the heart of this dear servant of Christ, namely, “a resurrection from among the dead” — an eclectic resurrection — a resurrection formed on the model of Christ's resurrection. It was for this he longed continually. This was the bright and blessed hope that shone upon his soul and cheered him amid the sorrows and trials, the toils and the difficulties, the buffetings and the conflicts of his extraordinary career.

But it may be asked, “Does the apostle always use this distinguishing little word (ek) when speaking of resurrection?” Not always. Turn, for example, to Acts 24:15: “And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.” Here, there is no word to indicate the Christian or heavenly side of the subject, for the simplest possible reason that the apostle was speaking to those who were utterly incapable of entering into the Christian's proper hope — far more incapable than even the disciples in Mark 9. How could he possibly un-bosom himself in the presence of such men as Tertullus, Ananias, and Felix? How could he speak to them of his own specific and fondly cherished hope? No; he could only take his stand on the great broad truth of resurrection, common to all orthodox Jews. Had he spoken of a “resurrection from among the dead,” he could not have added the words, “which they themselves also allow,” for they did not “allow” anything of the kind.

But oh! what a contrast between this precious servant of Christ, defending himself from his accusers, in Acts 24, and baring his heart to his beloved brethren, in Philippians 3! To the latter he can speak of the true Christian hope in the full-orbed light which the glory of Christ pours upon it. He can give utterance to the inmost thoughts, feelings, and aspirations of the great, large, loving heart, with its earnest throbbings after the life-resurrection in the which he shall be satisfied as he wakes up in the likeness of his blessed Lord.

But we must return, for a moment, to our first quotation, from John 5. It may perhaps present a difficulty to some of our readers in laying hold of the truth of the Christian's hope of resurrection, that our Lord makes use of the word “hour” in speaking of the two classes. “How,” it is argued, “can there be a thousand years between the two resurrections, when our Lord expressly tells us that all shall occur within the limits of an hour?”

To this question we have a double reply. In the first place, we find our Lord making use of the selfsame word, “hour,” at verse 25, where He is speaking of the great and glorious work of quickening dead souls. “Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live.”

Now, here we have a work which has been going on for nearly nineteen long centuries. During all that time, here spoken of as an “hour,” the voice of Jesus, the Son of God, has been heard calling precious souls from death to life. If, therefore, in the very same discourse, our Lord used the word “hour” when speaking of a period which has already extended to well-nigh two thousand years, what difficulty can there be in applying the word to a period of one thousand years?

Surely, none whatever, as we judge. But even if any little difficulty yet remained it must be thoroughly met by the direct testimony of the Holy Ghost in Revelation 20, where we read, “But the rest of the dead lived not again till the thousand years were finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God, and of Christ, and shall reign with him a thousand years” (verses 5, 6).

This settles the question absolutely and forever, for all those who are willing to be taught exclusively by holy Scripture, as every true Christian ought to be. There will be two resurrections, the first and the second: and there will be a thousand years between the two. To the former belong all the Old Testament saints — referred to in Hebrews 12 under the title of the spirits of just men made perfect — then the Church of the firstborn ones — and finally all those who shall be put to death during “the great tribulation,” and throughout the entire period between the rapture of the saints and the appearing of Christ in judgment upon the beast and his armies, in Revelation 19.

To the latter, on the other hand, belong all those who shall have died in their sins, from the days of Cain, in Genesis 4, down to the last apostate from millennial glory, in Revelation 20.

How solemn is all this! How real! How soul-subduing! If our Lord were to come to night what a scene would be enacted in all our cemeteries and graveyards! What tongue, what pen can portray — what heart can conceive — the grand realities of such a moment? There are thousands of tombs in which lie mingled the dust of the dead in Christ and the dust of the dead out of Christ. In many a family vault may be found the dust of both. Well, then, when the voice of the archangel is heard all the sleeping saints shall rise from their graves, leaving behind them those who have died in their sins, to remain in the darkness and silence of the tomb for a thousand years.

Yes, reader, such is the direct and simple testimony of the Word of God. True, it does not enter into any curious details. It does not furnish any food for a morbid imagination or idle curiosity. But it sets forth the solemn and weighty fact of a first and second resurrection — a resurrection of life and everlasting glory, and a resurrection of judgment and everlasting misery. There is, positively, no such thing in Scripture as a general resurrection — a common rising of all at the same time. We must abandon this idea altogether, like many others which we have received to hold, in which we have been trained from our earliest days, which have grown with our growth and strengthened with our strength, until they have become actually ingrained as a part of our very mental, moral, and religious constitution, so that to part with them is like the sundering of limb from limb, or rending the flesh from our bones.

Nevertheless it must be done if we really desire to grow in the knowledge of divine revelation. There is no greater hindrance to our getting into the thoughts of God than having our minds filled with our own thoughts, or the thoughts of men. Thus, for example, in reference to the subject of this paper, almost all of us have, at one time, held the opinion that all will rise together, both believers and unbelievers, and all stand together to be judged. Whereas, when we come to Scripture, like a little child, nothing can be simpler, nothing clearer, nothing more explicit than its teaching as to this question. Revelation 20:5 teaches us that there will be an interval of a thousand years between the resurrection of the saints and the resurrection of the wicked.

It is of no use to speak of a resurrection of spirits. Indeed it is a manifest piece of absurdity; for inasmuch as spirits cannot die they cannot be raised from the dead. Equally absurd is it to speak of a resurrection of principles. There is no such thing in Scripture. The language is as plain as plainness itself. “The rest of the dead lived not again until the thousand years were finished. This is the first resurrection.” Why should anyone seek to set aside the plain force of such a passage? Why not bow to it? Why not get rid, at once, of all our old and fondly cherished notions, and receive with meekness the engrafted Word?

Reader, does it not seem plain to you that if Scripture speaks of a first resurrection, then it must follow that all will not rise together? Why should it be said, “Blessed and holy is he that hath part in the first resurrection,” if all are to rise at the same time?

In fact it seems to us impossible for any unprejudiced mind to study the New Testament and yet hold to the theory of a general resurrection. It is due to the glory of Christ, the Head, that His members should have a specific resurrection — a resurrection like His own — a resurrection from among the dead. And verily, so they shall. “Behold I show you a mystery: we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God which giveth us the victory through our Lord Jesus Christ. Therefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord” 1 Corinthians 15:51-58.

5. The Judgment

There is something peculiarly painful in the thought of having so frequently to come in collision with the generally received opinions of the professing Church. It looks presumptuous to contradict, on so many subjects, all the great standards and creeds of Christendom. But what is one to do? Were it indeed a mere question of human opinion it might seem a piece of bold and unwarrantable temerity for any one individual to set himself in direct opposition to the established faith of the whole professing Church — a faith which has held sway for centuries over the minds of millions.

But we would ever impress upon our readers the fact that it is not at all a question of human opinion or of a difference of judgment amongst even the very best of men. It is entirely a question as to the teaching and authority of holy Scripture. There have been, and there are, and there will be, schools of doctrine, varieties of opinion, and shades of thought; but it is the obvious duty of every child of God and every servant of Christ to bow down, in holy reverence, and hearken to the voice of God in Scripture. If it be merely a matter of human authority, it must simply go for what it is worth; but, on the other hand, if it be a matter of divine authority, then all discussion is closed, and our place — the place of all — is to bow and believe.

Thus, in our previous section we were led to see that there is no such thing in Scripture as a general resurrection — a common rising of all at the same time. We trust our readers have, like the Bereans of old, searched the Scriptures as to this, and that they are now prepared to accompany us in our examination of the Word of God as to the subject of the judgment.

The great question at the outset is this, Does Scripture teach the doctrine of a general judgment? Christendom holds it; but does Scripture teach it? Let us see.

In the first place, as to the Christian individually, and the Church of God, collectively, the New Testament sets forth the precious truth that there is no judgment at all. So far as the believer is concerned judgment is past and gone. The heavy cloud of judgment has burst upon the head of our divine Sin-bearer. He has exhausted, on our behalf, the cup of wrath and judgment, and planted us on the new ground of resurrection, to which judgment can never, by any possibility, apply. It is just as impossible that a member of the body of Christ can come into judgment as that the divine Head Himself can do so. This seems a very strong statement to make; but is it true? If so, its strength is part of its moral value and glory.

For what, let us ask, was Jesus judged on the cross? For His people. He was made sin for us. He represented us there. He stood in our stead. He bore all that was due to us. Our entire condition, with all its belongings, was dealt with in the death of Christ; and so dealt with that it is utterly impossible that any question can ever be raised. Has God any question to settle with Christ, the Head? Clearly not. Well, then, neither has He any question to settle with the members. Every question is divinely and definitively settled, and, in proof of the settlement, the Head is crowned with glory and honor, and seated at the right hand of the majesty in the heavens.

Hence, to suppose that Christians are to come to judgment, at any time, or on any ground, for any object whatsoever, is to deny the very foundation truth of Christianity, and to contradict the plain words of our Lord Jesus Christ, who has expressly declared, in reference to all who believe in Him, that they “shall not come into judgment” (John 5:24).

In point of fact, the idea of Christians being arraigned at the bar of judgment to try the question of their title and fitness for Heaven is as absurd as it is unscriptural. For example, how can we think of Paul or the penitent thief standing to be judged as to their title to heaven, after having been there already for nearly two thousand years? But thus it must be if there be any truth in the theory of a general judgment. If the great question of our title to Heaven has to be settled at the day of judgment, then clearly it was not settled on the cross; and if it was not settled on the cross, then most surely we shall be damned; for if we are to be judged at all it must be according to our works, and the only possible issue of such a judgment is the lake of fire.

If, however, it be maintained that Christians shall only stand in the judgment in order to make it manifest that they are clear through the death of Christ, then would the day of judgment be turned into a mere formality, the bare thought of which is most revolting to every pious and well regulated mind.

But, in truth, there is no need of reasoning on the point. One sentence of holy Scripture is better far than ten thousand of man's most cogent arguments. Our Lord Christ hath declared, in the clearest and most emphatic terms, that believers “shall not come into judgment.” This is enough. The believer was judged over eighteen hundred years ago in the Person of his Head; and to bring him into judgment again would be to ignore completely the cross of Christ in its atoning efficacy; and most assuredly God will not, cannot allow this. The very feeblest believer may say, in thankfulness and triumph, “So far as I am concerned, all that had to be judged is judged already. Every question that had to be settled is settled. Judgment is past and gone forever. I know my work must be tried, my service appraised; but as to myself, my person, my standing, my title, all is divinely settled. The Man who answered for me on the tree is now crowned on the throne; and the crown which He wears is the proof that there remains no judgment for me. I am waiting for a life-resurrection.”

This, and nothing short of this, is the proper language of the Christian. It is simply due to the work of the cross that the believer should thus feel and thus express himself. For such a one to be looking forward to the day of judgment for a settlement of the question of his eternal destiny is to dishonor his Lord and deny the efficacy of His atoning sacrifice. It may sound like humility and savour of piety to hover in doubt. But we may rest assured that all who harbour doubts, all who live in a state of uncertainty, all who are looking forward to the day of judgment for a final settlement of their affairs — all such are more occupied with themselves than with Christ. They have not yet understood the application of the cross to their sins and to their nature. They are doubting the Word of God and the work of Christ, and this is not Christianity. There is — there can be — no judgment for those who, sheltered by the cross, have planted a firm foot on the new and everlasting ground of resurrection. For such all judgment is over forever, and nothing remains but a prospect of cloudless glory and everlasting blessedness in the presence of God and of the Lamb.

However, it is not at all improbable that all this while the mind of the reader has been recurring to Matthew 25:31-46 as a Scripture which directly establishes the theory of a general judgment; and we feel it to be our sacred duty to turn with him for a moment to that very solemn and important passage; at the same time reminding him of the fact that no one Scripture can possibly clash with another, and hence if we read, in John 5:24, that believers shall not come into judgment, we cannot read in Matthew 25 that they shall. This is a fixed and invulnerable principle — a general rule to which there is, and can be, no exception. Nevertheless, let us turn to Matthew 25.

“When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory. And before Him shall be gathered all nations; and He shall separate them one from another, as a shepherd divideth his sheep from the goats.”

Now, it is most necessary to pay strict attention to the precise terms made use of in this Scripture. We must avoid all looseness of thought, all that haste, carelessness, and inaccuracy which have caused such serious damage to the teaching of this weighty Scripture, and thrown so many of the Lord's people into the utmost confusion respecting it.

And, first of all, let us see who are the parties arraigned. “Before Him shall be gathered all nations.” This is very definite. It is the living nations. It is not a question of individuals, but of nations — all the Gentiles. Israel is not here, for we read in Numbers 23:9, that “the people shall dwell alone, and shall not be reckoned among the nations.” If Israel were to be included in this scene of judgment, then would Matthew 25 stand in palpable contradiction to Numbers 23, which is wholly out of the question. Israel is never reckoned amongst the Gentiles, on any ground or for any object whatever. Looked at from a divine point of view, Israel stands alone. They may, because of their sins, and under the governmental dealings of God, be scattered among the nations; but God's Word declares that they shall not be reckoned among them; and this should suffice for us.

If then it be true that Israel is not included in the judgment of Matthew 25 then, without proceeding one step further, the idea of its being a general judgment must be abandoned. It cannot be general, if all are not included; but Israel is never included under the term “Gentiles.” Scripture speaks of three distinct classes, namely, “The Jew, and the Gentile, and the Church of God,” and these three are never confounded. But, further, we have to remark that the Church of God is not included in the judgment of Matthew 25. Nor is this statement based merely upon the fact which has been already gone into of the Church's necessary exemption from judgment; but also upon the grand truth that the Church is taken from among the nations, as Peter declared in the council at Jerusalem. “God did visit the Gentiles to take out of them a people for His name.” If then the Church be taken out of the nations, it cannot be reckoned among them; and thus we have additional evidence against the theory of a general judgment in Matthew 25. The Jew is not there; the Church is not there; and therefore the idea of a general judgment must be abandoned as something wholly untenable.

Who then are included in this judgment? The passage itself supplies the answer to any simple mind. It says, “Before Him shall be gathered all nations.” This is distinct and definite. It is not a judgment of individuals, but of nations, as such. And further, we may add that not one of those here indicated shall have passed through the article of death. In this it stands in vivid contrast with the scene in Revelation 20:11-15, in the which there will not be one who has not died. In short, in Matthew 25, we have the judgment of “the quick”; and in Revelation 20 the judgment of “the dead.” Both these are referred to in 2 Timothy 4, “I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead at His appearing and His kingdom.” Our Lord Christ shall judge the living nations at His appearing; and He shall “judge the dead, small and great,” at the close of His millennial reign.

But let us glance, for a moment, at the mode in which the parties are arranged in the judgment, in Matthew 25: “He shall set the sheep on His right hand, but the goats on the left.” Now, the almost universal belief of the professing Church is that “the sheep” represent all the people of God, from the beginning to the end of time; and that “the goats,” on the other hand, set forth all the wicked, from first to last. But, if this be so, what are we to make of the third party referred to here, under the title of “these My brethren?” The King addresses both the sheep and the goats in respect to this third class. Indeed the very ground of judgment is the treatment of the King's brethren. It would involve a manifest absurdity to say that the sheep were themselves the parties referred to. If that were so the language would be wholly different, and in place of saying, “Inasmuch as ye have done it unto one of the least of these My brethren” we should hear the King saying, “Inasmuch as ye have done it to one another,” or “amongst yourselves.”

We would beg the reader's special attention to this point. We consider that were there no other argument and no other Scripture on the subject, this one point would prove fatal to the theory of a general judgment. It is impossible not to see three parties in the scene, namely, “the sheep,” and “the goats,” and “these My brethren”; and if there are three parties it cannot possibly be a general judgment, inasmuch as “these My brethren” are not included either in the sheep or the goats.

No, dear reader, it is not a general judgment at all, but a very partial and specific one. It is a judgment of living nations, previous to the opening of the millennial kingdom. Scripture teaches us that after the Church has left the earth a testimony will go forth to the nations; the gospel of the kingdom shall be borne, by Jewish messengers, far and wide, over the earth, into those regions which are wrapped in heathen darkness. These nations which shall receive the messengers and treat them kindly will be found on the King's right hand. Those, on the contrary, who shall reject them and treat them unkindly will be found on His left. “These My brethren” are Jews — the brethren of the Messiah.

The treatment of the Jews is the ground on which the nations will be judged by-and-by; and this is another argument against a general judgment. We know full well that all those who have lived and died in the rejection of the gospel of Christ will have something more to answer for than unkindness to the King's brethren. And, on the other hand, those who shall surround the Lamb in heavenly glory will do so on a very different title from aught that their works can furnish.

In short, there is not a single feature in the scene, not a single fact in the history, not a single point in the narrative which does not make against the notion of a general judgment. And not only so, but the more we study Scripture, the more we know of the ways of God; the more we know of His nature, His character, His purposes, His counsels, His thoughts; the more we know of Christ, His Person, His work, His glory; the more we know of the Church, its standing before God in Christ, its completeness, its perfect acceptance in Christ; the more closely we study Scripture; the more profoundly we meditate therein — the more thoroughly convinced we must be that there can be no such thing as a general judgment.

Who that knows aught of God could suppose that He would justify His people today and arraign them in judgment tomorrow — that He would blot out their transgressions today and judge them according to their works tomorrow? Who that knows aught of our adorable Lord and Saviour Jesus Christ could suppose that He would ever arraign His Church, His body, His bride, before the judgment seat in company with all those who have died in their sins? Could it be possible that He would enter into judgment with His people for sins and iniquities of which He has said, “I will remember no more!”

But enough. We fondly trust that the reader is now most fully persuaded in his own mind that there is, and can be, no such thing as a general resurrection — no such thing as a general judgment.

We cannot now enter upon the judgment in Rev. 20:11-15 further than to say that it is a post-millennial scene, and that it includes all the wicked dead, from the days of Cain down to the last apostate from millennial glory. There will not be one there who has not passed through the article of death — not one there whose name has been set down in life's fair book — not one there who shall not be judged according to his own very deeds — not one there who shall not pass from the dread realities of the great white throne into the everlasting horrors and torments of the lake that burneth with fire and brimstone. How awful! How terrible! How dreadful!

O! Reader, what do you say to these things? Are you a true believer in Jesus? Are you washed in His precious blood? Are you sheltered in Him from coming judgment? If not, let me entreat you now, with all tenderness and earnestness, to flee, this very hour, from the wrath to come! Turn to Jesus, who now waits to receive you to Himself, and to present you to God in the full value of His atoning work, and in the full credit of His peerless name.

6. The Jewish Remnant

Matt. 24:1-44 forms a part of one of the most profound and comprehensive discourses that ever fell on human ears — a discourse which takes in, in its marvelous sweep, the destiny of the Jewish remnant; the history of Christendom; and the judgment of the nations. At the last-named subject we have already glanced. It remains for us now to consider the subject of the remnant of Israel, and the history of professing Christianity, whether genuine or spurious.

First, let us look at the Jewish remnant.

In order to understand Matt. 24:1-44, it will be needful for us to place ourselves at the standpoint of those whom our Lord was addressing at the moment. If we attempt to import into this discourse the light which shines in the Epistle to the Ephesians, we shall only involve our minds in confusion, and miss the solemn teaching of the passage which now lies open before us. We shall find nothing about the Church of God, the body of Christ, here. The teaching of our Lord is divinely perfect, and hence we cannot, for a moment, imagine anything premature therein. But it would be premature to have introduced a subject which, as yet, was hid in God. The great truth of the Church could not be unfolded until Christ, being cut off as the Messiah, had taken His place at the right hand of God, and sent down the Holy Ghost, to form by His presence the one body, composed of Jew and Gentile.

Of this we hear nothing in Matt. 24. We are entirely on Jewish ground, surrounded by Jewish circumstances and influences. The scenery and the allusions are all purely Jewish. To attempt to apply the passage to the Church would be to miss completely our Lord's object, and to falsify the real position of the Church of God. The more closely we examine the Scripture, the more clearly we shall see that the persons addressed occupy a Jewish standpoint, and are on Jewish ground, whether we think of those very persons whom our Lord was then addressing, or those who shall occupy the selfsame ground at the close, when the Church shall have left the scene altogether.

Let us examine the passage.

At the close of Matt. 23, our Lord sums up His appeal to the leaders of the Jewish nation with the following words of awful solemnity: “Fill ye up then the measure of your fathers. Ye serpents, ye generation of vipers! how can ye escape the damnation of hell? Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city. That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zecharias, son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation. O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate. For I say unto you, Ye shall not see Me henceforth till ye shall say, Blessed is He that cometh in the name of the Lord” (verses 32-39).

Thus closes Messiah's testimony to the apostate nation of Israel. Every effort that love, even divine love, could put forth had been tried, and tried in vain. Prophets had been sent, and stoned; messenger after messenger had gone and pleaded, and reasoned, and warned, and entreated; but to no purpose. Their mighty words had fallen upon deaf ears and hardened hearts. The only return made to all these messengers was shameful handling, stoning, and death.

At length, the Son Himself was sent, and sent with this touching utterance: “It may be they will reverence My Son, when they see Him.” Did they? Alas! No. When they saw Him, there was no beauty that they should desire Him. The daughter of Zion had no heart for her King. The vineyard was under the control of wicked husbandmen who wanted to keep it for themselves. “The husbandmen said among themselves, This is the heir, come, let us kill Him, that the inheritance may be ours.”

Thus much as to the moral condition of Israel, in view of which our Lord spoke those unusually awful words quoted above; and, then, “He went out and departed from the temple.” How reluctant He was to do this we know; for, blessed be His name, whenever He leaves a place of mercy, or enters a place of judgment, He moves with a slow and measured pace. Witness the departure of the glory, in the opening chapters of Ezekiel. “Then the glory of the Lord departed from off the threshold of the house, and stood over the cherubims. And the cherubims lifted up their wings, and mounted up from the earth in my sight; when they went out, the wheels also were beside them, and every one stood at the door of the east gate of the Lord's house; and the glory of the God of Israel was over them above” (Ezek. 10:18, 19). “Then did the cherubims lift up their wings, and the wheels beside them; and the glory of the God of Israel was over them above. And the glory of the Lord went up from the midst of the city, and stood upon the mountain which is on the east side of the city” (Ezek. 11:22, 23).

Thus, with slow and measured pace, did the glory of the God of Israel take its departure from the house at Jerusalem. Jehovah lingered near the spot, reluctant to depart.* He had come, with loving alacrity, with His whole heart and with His whole soul, to dwell in the midst of His people, to find a home in the very bosom of His assembly; but He was forced away by their sins and iniquities. He would fain have remained; but it was impossible; and yet He proved, by the very mode of His departure, how unwilling He was to go.

Nor was it otherwise with Jehovah Messiah, in Matt. 23. Witness His touching words, “How often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!” Here lay the deep secret “I would.” This was the heart of God. “Ye would not.” This was the heart of  Israel. He, too, like the glory in the days of Ezekiel, was forced away; but not, blessed be His name, without dropping a word which forms the precious basis of hope as to the brighter days to come, when the glory shall return, and the daughter of Zion shall welcome her King with joyful accents. “Blessed is He that cometh in the name of Jehovah.”

[*Contrast with this reluctant departure His ready entrance into the tabernacle in Exodus 40:34 and into the temple, 2 Chr. 7:1. No sooner was the habitation ready for Him, than down He came to occupy it, and fill it with His glory. He was as quick to enter as He was slow to depart. And not only so, but ere the book of Ezekiel closes, we see the glory coming back again; and “Jehovah Shammah” stands engraved in everlasting characters upon the gates of the beloved city. Nothing changeth God's affection. Whom He loves, and as He loves, He loves to the end. “The same yesterday, today, and for ever.”]

But, until that bright day dawn, darkness, desolation, and ruin make up the sum of Israel's history. The very thing which the leaders sought, by the rejection of Christ, to avert, came upon them, in stern and awful reality. “The Romans shall come, and take away both our place and nation.” How literally, how solemnly this was fulfilled! Alas! Their place and their nation were gone already, and the significant movement of Jesus, in Matt. 24:1, was but the passing sentence, and writing desolation upon the whole Jewish system. “Jesus went out and departed from the temple.” The case was hopeless. All must be given up. A long period of darkness and dreariness must pass over the infatuated nation — a period which shall culminate in that “great tribulation” which must precede the hour of final deliverance.

But, as in the days of Ezekiel, there were those who sighed and cried over the sins and sorrows of the nation, so in the days of Matt. 24, there was a remnant of godly souls who attached themselves to the rejected Messiah, and who cherished the fond hope of redemption and restoration for Israel. Very dim indeed were their perceptions, and their thoughts full of confusion. Nevertheless their hearts, as touched by divine grace, beat true to the Messiah, and they were full of hope as to Israel's future.

Now, it is of the utmost importance that the reader should recognize and understand the position of this remnant, and that it is with it our Lord is occupied in His marvelous discourse on the mount of Olives. To suppose for a moment that the persons here addressed were on Christian ground would involve the abandonment of all true thoughts of what Christianity is, and the ignoring of a company whose existence is recognized throughout the Psalms, the Prophets, and various parts of the New Testament. There was, and there always is, “a remnant according to the election of grace.” To quote the passages which present the history, the sorrows, the experiences, and the exercises of that remnant would demand a volume, and hence we shall not attempt it; but we are extremely desirous that the reader should seize the thought that this godly remnant is represented by the handful of disciples which gathered round our Lord on the mount of Olives. We feel persuaded that if this be not seen, the true scope, bearing, and application of this remarkable discourse must be lost.

“And Jesus went out and departed from the temple; and His disciples came to Him for to show Him the buildings of the temple. And Jesus said unto them, See ye not all these things? Verily I say unto you, there shall not be left one stone upon another that shall not be thrown down. And as He sat upon the mount of Olives the disciples came unto Him privately, saying, Tell us, when shall these things be? and what shall be the sign of Thy coming, and of the end of the world?” (or age, aionos.)

The disciples were, naturally, occupied with earthly and Jewish objects and expectations — the temple and its surroundings. This must be borne in mind if we would understand their question and our Lord's reply. As yet they had no thought beyond the earthly side of things. They looked for the setting up of the kingdom, the glory of the Messiah, the accomplishment of the promises made to the fathers. They had not yet fully taken in the solemn and momentous fact that the Messiah was to be “cut off and have nothing” (Dan. 9:26). True, the blessed Master had, from time to time, sought to prepare their minds for the solemn event. He had faithfully warned them in reference to the dark shadows that were to gather round His path. He had told them that the Son of Man should be delivered to the Gentiles to be mocked and scourged and crucified.

But they understood Him not. Such sayings seemed dark, hard, and incomprehensible; and their hearts still fondly clung to the hope of national restoration and blessing. They longed to see the star of Jacob in the ascendant. Their minds were full of expectancy as to the restoration of the kingdom to Israel. As yet they knew nothing — how could they? — of that which was to spring out of the rejection and death of the Messiah. The Lord had no doubt spoken of building an assembly; but as to the position and privileges of that assembly, its calling, its standing, its hopes, they knew absolutely nothing. The thought of a body composed of Jew and Gentile, united by the Holy Ghost to a living and glorified Head in the heavens, had never entered — how could it have entered? — their minds. The middle wall of partition was still standing; and one of their number — the very foremost amongst them — had, long after, to be taught, with much difficulty, to take in the idea of even admitting the Gentiles into the kingdom.

All this, we repeat, must be taken into account if we would read aright our Lord's reply to the inquiry as to His coming and the end of the age. There is not a single syllable about the Church, as such, from beginning to end of that reply. Up to verse 14, He passes on to the end, giving a rapid survey of the events which should transpire amongst the nations. “Take heed,” He says, “that no man deceive you. For many shall come in My name saying, I am Christ; and shall deceive many. And ye shall hear of wars, and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet. For nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows. Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for My name's sake. And then shall many be offended, and shall betray one another, and shall hate one another. And many false prophets shall rise and shall deceive many. And because iniquity shall abound, the love of many shall wax cold. But he that shall endure to the end, the same shall be saved. And this gospel of the kingdom shall be preached in all the world for a witness unto all nations: and then shall the end come.”

Here then we have a most comprehensive sketch of the entire period from the moment in which our Lord was speaking, down to the time of the end. But the reader will need to bear in mind that there is an unnoticed interval — a parenthesis, a break — in this period, during which the great mystery of the Church is unfolded.

This interval or break is entirely passed over in this discourse, inasmuch as the time had not arrived for its development. It was as yet “hid in God,” and could not be unfolded until the Messiah was finally rejected and cut off from the earth and received up into glory. The whole of this discourse would have its full and perfect accomplishment, although such a thing as the Church had never been heard of. For, let it never be forgotten, the Church forms no part of the ways of God with Israel and the earth. And as to the allusion, in verse 14, to the preaching of the gospel, we are not to suppose that it is at all the same thing as “The glorious gospel of the grace of God,” as preached by Paul. It is styled, “This gospel of the kingdom”; and, moreover, it is to be preached, not for the purpose of gathering the Church, but “as a witness to all nations.” We must not confound things which God, in His infinite wisdom, has made to differ. The Church must not be confounded with the kingdom; nor yet the gospel of the grace of God with the gospel of the kingdom. The two things are perfectly distinct; and, if we confound them, we shall understand neither the one nor the other. And, further, we would desire to press upon the reader the absolute necessity of seeing the break, parenthesis, or unnoticed interval in which the great mystery of the Church is inserted. If this be not clearly seen, Matt. 24 cannot be understood.

But we must proceed with our Lord's discourse.

At verse 15, He seems to call His hearers back a little, as it were, to something very specific — something with which a Jewish believer would be familiar from the fact of Daniel's allusion to it. “When ye, therefore, shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place (whoso readeth let him understand): then let them which be in Judea flee into the mountains. Let him which is on the housetop not come down to take anything out of his house: neither let him which is in the field return back to take his clothes. . . . But pray ye that your flight be not in the winter, neither on the Sabbath day. For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.”

All this is most definite. The quotation from Daniel 12 fixes the application beyond all question. It proves that the reference is not to the siege of Jerusalem under Titus; for we read in Daniel 12 that, “At that time thy people shall be delivered”; and, most clearly, they were not delivered in the days of Titus. No; the reference is to the time of the end. The scene is laid at Jerusalem. The persons addressed and contemplated are Jewish believers — the pious remnant of Israel, in the great tribulation, after the Church has left the scene. How can any imagine that the persons here instructed are viewed as on Church ground? What force would there be to such in the allusion to the winter or the Sabbath day?

Then, again, “If any man shall say unto you, Lo, here is Christ, or there, believe it not. . . . If they shall say unto you, Behold He is in the desert, go not forth: Behold He is in the secret chambers, believe it not.” What possible application could such words have to persons who are instructed to wait for God's Son from Heaven, and who know that ere He returns to this earth they shall have met Him in the clouds and returned with Him to the Father's house? Could any Christian, instructed in his proper hope, be deceived by persons saying that Christ is here or there, in the desert or in the secret chambers? Impossible. Such a one is looking out for the Bridegroom to come from Heaven; and he knows that it is wholly out of the question that Christ can appear on this earth without bringing all His people with Him.

Thus, the simple truth settles everything; and all we want is to be simple in taking it in. The simplest Christian knows full well that his Lord will not appear to him like a flash of lightning, but as the bright and morning Star, and hence he understands that Matt. 24 cannot apply to the Church, though most surely the Church can study it with interest and profit, as it can all the other prophetic Scriptures; and, we may add, the interest will be all the more intense, and the profit all the deeper, in proportion as we see the true application of such Scriptures.

Limited space forbids our entering as fully as we could wish into the remaining portion of this marvelous discourse; but the more closely each sentence is examined, the more fully each circumstance is weighed, the more clearly we must see that the persons addressed are not on proper Christian ground. The entire scene is earthly and Jewish, not heavenly and Christian. There is ample instruction supplied for those who shall find themselves, by-and-by, in the position here contemplated; and nothing can be clearer than that the entire paragraph, from verse 15-42, refers to the period which shall elapse between the rapture of the saints and the appearing of the Son of Man.

Some may perhaps feel a difficulty in understanding verse 34: “This generation shall not pass till all these things be fulfilled.” But we must remember that the word “generation” is constantly used in Scripture in a moral sense. It is not to be confined to a certain number of persons actually living at the time, but takes in the race. In the passage before us it simply applies to the Jewish race; but the wording is such as to leave the question of time entirely open, so that the heart might ever be kept in readiness for the Lord's coming. There is nothing in Scripture to interfere with the constant expectation of that grand event. On the contrary, every parable, every figure, every allusion is so worded as to warrant each one to look for the Lord's return in his own lifetime, and yet to leave margin for the elongation of the time according to the longsuffering grace of a Saviour God.

7. Christendom

What varied thoughts and feelings are awakened in the soul by the very sound of the word “Christendom!” It is a terrible word. It brings before us, at once, that vast mass of baptized profession which calls itself the Church of God, but is not; which calls itself Christianity, but is not. Christendom is dark and a dreadful anomaly. It is neither one thing nor the other. It is not “the Jew or the Gentile, or the Church of God.” It is a corrupt mysterious mixture, a spiritual malformation, the masterpiece of Satan, the corrupter of the truth of God, and the destroyer of the souls of men, a trap, a snare, a stumbling-block, the darkest moral blot in the universe of God. It is the corruption of the very best thing, and therefore the very worst of corruptions. It is that thing which Satan has made of professing Christianity. It is worse, by far, than Judaism; worse by far than all the darkest forms of paganism, because it has higher light and richer privileges, makes the very highest profession, and occupies the very loftiest platform. Finally, it is that awful apostasy for which is reserved the very heaviest judgments of God — the most bitter dregs in the cup of His righteous wrath.

True it is, blessed be God, there are a few names even in Christendom who, through grace, have not defiled their garments. There are some brilliant embers amid the smoldering ashes — precious stones amid the terrible débris. But as to the mass of Christian profession to which the term Christendom applies, nothing can be more appalling, whether we think of its present condition or its future destiny. We doubt if Christians generally have anything like an adequate sense of the true character and inevitable doom of that which surrounds them. If they had it would solemnize their minds, and cause them to feel the urgent need of standing apart, in holy separation, from Christendom’s ways, and distinct testimony against its spirit and principles.

But let us turn again to our Lord's profound discourse on the mount of Olives, in which, as we have already observed, He deals with the subject of the Christian profession. This He does in three distinct parables, namely, the household servant; the ten virgins; and the talents. In each and all we have the two things noticed above, the genuine and the spurious; the true and the false; the bright and the dark; that which is of Christ, and that which is of Satan; that which belongs to Heaven, and that which emanates from hell.

We shall glance at the three parables which embody, in their brief compass, a vast mine of most solemn and practical instruction.

Turn to Matt. 24:45-47. “Who, then, is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? Blessed is that servant, whom his lord, when he cometh shall find so doing. Verily I say unto you that he shall make him ruler over all his goods.”

Here, then, we have at once the source and object of all ministry in the house of God: “Whom his lord hath made ruler;” this is the source. “To give them meat in due season;” this is the object.

These things are of the very highest possible moment, and they are worthy of the reader's most profound thought. All ministry in the house of God, whether in Old or New Testament times, is of divine appointment. There is no such thing recognized in Scripture as human authority in appointing to the ministry. Neither is there such a thing as a self-constituted ministry. None but God can make or appoint a minister of any sort or description. Thus, in Old Testament times, Jehovah appointed Aaron and his sons to the priesthood; and if a stranger presumed to meddle with the functions of the holy office, he was to be put to death. Even the king himself dared not touch the priestly censer, for we are told of Uzziah, king of Judah, that, “When he was strong, his heart was lifted up to his destruction; for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men. And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense; go out of the sanctuary: for thou hast trespassed: neither shall it be for thine honor from the Lord God. . . . And Uzziah the king was a leper unto the day of his death” (2 Chr. 26).

Such was the solemn result — the awful consequence of man's daring intrusion upon that which was wholly of divine appointment. Has this no voice for Christendom? Assuredly it has. It sounds a warning note in our ears. It tells the professing Church, in accents not to be mistaken, to beware of human intrusion upon a domain which belongs only to God. “Every high priest taken from among men is ordained for [not by] men in things pertaining to God, that he may offer both gifts and sacrifices for sins. . . . And no man taketh this honor unto himself, but he that is called [not of men but] of God, as was Aaron” (Heb. 5).

Nor was this principle of divine appointment confined to the high and holy office of the tabernacle. No man dare put his hand to the most insignificant part of that sacred structure unless by Jehovah's direct authority. “The Lord spake unto Moses, saying, See I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah.” Nor could Bezaleel choose his companions in labor, or appoint whom he would to the work, any more than he could choose or appoint himself. No; this, too, was divine. “And I,” says Jehovah, “Behold I have given with him Aholiab.” Thus Aholiab, as well as Bezaleel, held his commission immediately from Jehovah Himself, the only true source of all ministerial authority.

Nor was it otherwise in the case of the prophetic office and ministry. God alone could make, and fit, and send a prophet. Alas! There were those of whom Jehovah had to say, “I have not sent them, yet they ran.” They were unhallowed intruders upon the domain of prophecy, just as there were upon the office of the priesthood; but all such brought down upon themselves the judgment of God.

And, may we not ask, Is this great principle changed? Has ministry been shifted from its ancient base? Has the living stream been diverted from its divine source? Is it true that this more precious and glorious institution has been shorn of its lofty dignities? Can it be possible that, under the times of the New Testament, ministry has been cast down from its divine excellency? Has it become a mere human appointment? Can man appoint his fellow, or appoint himself to any one branch of ministry in the house of God?

What answer is to be returned to these questions? No doubtful one, thank God; but a distinct and emphatic No! Ministry was, is, and ever shall be, divine; divine in its source; divine in its nature; divine in its every feature and principle. “There are diversities of gifts, but the same Spirit. And there are differences of administration, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all” (1 Cor. 12:46). “But now hath God set the members every one of them in the body as it hath pleased Him.” “And God hath set some in the Church; first, apostles; secondarily prophets; thirdly, teachers; after that, miracles; then gifts of healing, helps, governments, diversities of tongues” (verses 18, 28). “But unto every one of us is given grace according to the measure of the gift of Christ. Wherefore He saith, when He ascended up on high, He led captivity captive, and gave gifts unto men. . . . And He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ; till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ” (Eph. 4:7-13).

Here lies the grand source of all ministry in the Church of God, from first to last — from the foundation laid in grace, to the topstone, in glory. It is divine and heavenly, not human or earthly. It is not of man or by man, but of Jesus Christ, and God the Father who raised Him from the dead, and in the power of the Holy Ghost (see Gal. 1). There is no such thing recognized in Scripture as human authority in any one branch of ministry in the Church. If it be a question of gift, it is emphatically stated to be “the gift of Christ.” If it be a question of assigned position, we are, with equal clearness and emphasis, told that “God hath set the members.” If it be a question of local charge, whether elder or deacon, it was entirely of divine appointment, by apostolic hands or apostolic delegates.

All this is so clear, so distinct, so palpable, on the very surface of Scripture, that it is only necessary to say, “How readest thou?” And the more we penetrate beneath the surface — the more we are conducted by the Eternal Spirit into the profound and precious depths of inspiration — the more thoroughly convinced we shall be that ministry, in its every department and every branch, is divine in its source, nature, and principles. The truth of this shines out in full-orbed brightness, in the Epistles; but we have the germ of it in the words of our Lord in Matt 25:45, “Whom his lord hath made ruler over his household.” The household belongs to the Lord, and He alone can appoint the servants, and this He does according to His own sovereign will.

Equally plain is the object of ministry, as stated in this parable, and elaborated in the Epistles. “To give them meat in due season.” “For the edifying of the body of Christ” — “that the Church may receive edifying.” It is this that lies near the loving heart of Jesus. He would have His household perfected — His Church edified — His body nourished and cherished. For this end, He bestows gifts, and maintains them in the Church, and will maintain them until they shall be no longer needed.

But alas! There is a dark side of the picture. For this we must be prepared since we have the picture of Christendom before us. If there is a “faithful, wise, and blessed servant,” there is also “an evil servant” who “says in his heart, My lord delayeth his coming.” Mark this. It is in the heart of the wicked servant that the thought originates as to the delay of the coming.

And what is the result? “He shall begin to smite his fellow servants, and to eat and drink with the drunken.” How awfully this has been exemplified in the history of Christendom, we need not say. Instead of true ministry flowing from the risen and glorified Head in the heavens, and promoting the edification of the body, the blessing of souls, and the prosperity of the household, we have a false clerical authority, arbitrary rule, a lording it over God's heritage, a grasping after this world's wealth and power, fleshly ease, self-indulgence, and personal aggrandizement, priestly domination in its nameless and numberless forms and practical consequences.

The reader will do well to apply his heart to the understanding of these things. He will need to seize, with clearness and power, the distinction between clericalism and ministry. The one is a thoroughly human assumption; the other, a purely divine institution. The former has its source in man's evil heart; the latter has its source in a risen and exalted Saviour, who, being raised from the dead, received gifts for men, and sheds them forth upon His Church, according to His own will. That is a positive scourge and curse; this, a divine blessing to men. In fine, this in its root-principle flows from Heaven and leads back thither; that in its root-principle flows from hell and leads thither again.

All this is most solemn, and it should exert a mighty influence upon our souls. There is a day coming when the Lord Christ will deal, in summary justice, with that which man has dared to set up in His house. We speak not of individuals — though surely it is a most serious and terrible thing for anyone to put his hand unto, or have aught to do with, that on which such awful judgment is about to be executed — but we speak of a positive system — a great principle which runs, in a deep and dark current, through the length and breadth of the professing Church — we speak of clericalism and priestcraft, in all its forms and in all its ramifications.

Against this dreadful thing we solemnly warn our readers. No human language can possibly depict the evil of it, nor can human language adequately set forth the deep blessedness of all true ministry in the Church of God. The Lord Jesus not only bestows ministerial gifts, but, in His marvelous grace, He will abundantly reward the faithful and diligent exercise of those gifts. But as to that which man has set up, we read its destiny in those burning words, “The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the hypocrites; there shall be weeping and gnashing of teeth.”

May the gracious Lord deliver His servants and His people from all participation in this great wickedness which is perpetrated in the very bosom of that which calls itself the Church of God. And, on the other hand, may He lead them to understand, to appreciate, and to exercise that true, that precious, that divine ministry which emanates from Himself, and is designed, in His infinite love, for the true blessing and growth of that Church which is so dear to His heart. We are in danger, very great danger, while seeking (as we most surely should) to keep clear of the evil of clericalism — of rushing into the opposite extreme of despising ministry.

This must be carefully guarded against. We have ever to bear in mind that [properly] ministry in the Church is of God. Its source is divine. Its nature is heavenly and spiritual. Its object is the calling out, the building up of the Church of God. Our Lord Christ imparts the varied gifts, evangelists, pastors, and teachers. He holds the great reservoir of spiritual gifts. He has never given it up, and He never will. Spite of all that Satan has wrought in the professing Church; spite of all the actings of “that evil servant”; spite of all man's daring assumption of authority which in no wise belongs to him; spite of all these things, our risen and glorified Lord “hath the seven stars.” He possesses all ministerial gifts, power, and authority. It is He alone who can make any one a minister. Unless He impart a gift there can be no true ministry. There may be hollow assumption — guilty usurpation — empty affectation — worthless talking; but not one atom of true, loving, divine ministry can there be unless where our sovereign Lord is pleased to bestow the gift. And even where He does bestow the gift that gift must be “stirred up,” and diligently cultivated, else “the profiting” will not “appear unto all.” The gift must be exercised in the power of the Holy Ghost, else it will not promote the divinely appointed end.

But we are rather anticipating what is yet to come before us in the parable of the talents, so we shall close here by simply reminding the reader that the weighty subject on which we have been dwelling has direct reference to the coming of our Lord, inasmuch as all true ministry is carried on in view of that great and glorious event. And not only so, but the counterfeit, the corrupt, the evil thing will be judicially dealt with when the Lord Christ shall appear in His glory.

8. The Ten Virgins

We now approach that solemn section of our Lord's discourse in which He presents the kingdom of Heaven under the similitude of “ten virgins.” The instruction contained in this most weighty and interesting parable is of wider application than that of the servant to which we have already referred, inasmuch as it takes in the whole range of Christian profession, and is not confined to ministry either within the house or outside. It bears directly and pointedly upon Christian profession, whether true or false.

“Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.” Some have considered that this parable refers to the Jewish remnant; but it does not seem that this idea is borne out, either by the context in which this parable occurs or by the terms in which it is couched.

As to the entire context, the more closely we examine it the more clearly we shall see that the Jewish portion of the discourse ends with Matthew 24:44. This is so distinct as not to admit of a question. Equally distinct is the Christian portion, extending, as we have seen, from Matthew 24:45 to Matthew 25:30; while from Matthew 25:31 to the end, we have the Gentiles. Thus the order and fulness of this marvelous discourse must strike any thoughtful reader. It presents the Jew, the Christian, and the Gentile, each on his own distinct ground, and according to his own distinctive principles. There is no merging of one thing in another, no confounding of things that differ. In a word, the order, the fullness, and the comprehensiveness of this profound discourse are divine, and fill the soul “with wonder, love, and praise.” We rise from the study of it, as a whole, with those words of the apostle upon our lips, “O, the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out.”

And then, when we examine the precise terms made use of by our Lord in the parable of the ten virgins we must see that it applies not to Jews but to Christian professors — it applies to us — it utters a voice, and teaches a solemn lesson to the writer and the reader of these lines.

Let us apply our hearts thereto.

“Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.”

Primitive Christianity was especially characterized by the fact here indicated, namely, a going forth to meet a returning and an expected bridegroom. The early Christians were led to detach themselves from present things, and go forth, in the spirit of their minds, and in the affections of their hearts, to meet the Saviour whom they loved, and for whom they waited. It was not, of course, a question of going forth from one place to another; it was not local, but moral, and spiritual. It was the outgoing of the heart after a beloved Saviour whose return was eagerly looked for day by day.

It is impossible to read the Epistles to the various churches and not see that the hope of the Lord's sure and speedy return governed the hearts of the Lord's dear people in early days. “They waited for the Son from heaven.” They knew He was to come and take them away, to be with Himself forever; and the knowledge and power of this hope had the effect of detaching their hearts from present things. Their bright, heavenly hope caused them to sit loose to the things of earth. “They looked for the Saviour.” They believed that He might come at any moment, and hence the concerns of this life were just to be taken up and attended to for the moment — properly, thoroughly attended to, no doubt — but only, as it were, on the very tiptoe of expectation.

All this is conveyed to our hearts, briefly but clearly, by the expression, “They went forth to meet the bridegroom.” This could not be intelligently applied to the Jewish remnant, inasmuch as they will not go forth to meet their Messiah, but, on the contrary, they will remain in their position and amid their circumstances until He come and plant His foot on the mount of Olives. They will not look for the Lord to come and take them away from this earth to be with Him in Heaven; but He will come to bring deliverance to them in their own land, and make them happy there under His own peaceful and blessed reign during the millennial age.

But the call to Christians was to “go forth.” They are supposed to be always on the move; not settling down on the earth, but going out in earnest and holy aspirations after that heavenly glory to which they are called, and after the heavenly Bridegroom to whom they are espoused, and for whose speedy advent they are taught to wait.

Such is the true, the divine, the normal idea of the Christian's attitude and state. And this lovely idea was marvelously realized and practically carried out by the primitive Christians. But alas! we are reminded of the fact that we have to do with the spurious as well as the true in Christendom. There are “tares” as well as “wheat” in the kingdom of Heaven; and thus we read of these ten virgins, that “five of them were wise, and five were foolish.” There are the true and the false, the genuine and the counterfeit, the real and the hollow, in professing Christianity.

Yes, and this is to continue unto the time of the end, until the Bridegroom come. The tares are not converted into wheat, nor are the foolish virgins converted into wise ones. No, never. The tares will be burnt and the foolish virgins shut out. So far from a gradual improvement by the means now in operation — the preaching of the gospel and the various beneficent agencies which are brought to bear upon the world — we find, from all the parables, and from the teaching of the entire New Testament, that the kingdom of Heaven presents a most deplorable admixture of evil; a corrupting process; a grievous tampering with the work of God, on the part of the enemy; a positive progress of evil in principle, in profession, and in practice.

And all this goes on to the end. There are foolish virgins found when the Bridegroom appears. Whence come they, if all are to be converted before the Lord comes? If all are to be brought to the knowledge of the Lord by the means now in operation, then how comes it to pass that when the Bridegroom comes, there are quite as many foolish as wise?

But it will perhaps be said that this is but a parable, a figure. Granted; but a figure of what? Not surely of a whole world converted. To assert this would be to offer a grievous insult to the holy volume, and to treat our Lord's solemn teaching in a manner in which we would not dare to treat the teaching of a fellow mortal.

No, reader, the parable of the ten virgins teaches, beyond all question, that when the Bridegroom comes, there will be foolish virgins on the scene, and clearly, if there are foolish virgins, all cannot have been previously converted. A child can understand this. We cannot see how it is possible, in the face of even this one parable, to maintain the theory of a world converted before the coming of the Bridegroom.

But let us look a little closely at these foolish virgins. Their history is full of admonition for all Christian professors. It is very brief, but awfully comprehensive. “They that were foolish took their lamps, and took no oil with them.” There is the outward profession, but no inward reality — no spiritual life — no unction — no vital link with the source of eternal life — no union with Christ. There is nothing but the lamp of profession, and the dry wick of a nominal, notional, head belief.

This is peculiarly solemn. It bears down with tremendous weight upon that vast mass of baptized profession which surrounds us, at the present moment, in which there is so much of outward semblance, but so little of inward reality. All profess to be Christians. The lamp of profession may be seen in every hand; but ah! how few have the oil in their vessels, the spirit of life in Christ Jesus, the Holy Ghost dwelling in their hearts. Without this, all is utterly worthless and vain. There may be the very highest profession; there may be a most orthodox creed; one may be baptized; he may receive the Lord's supper; be a regularly enrolled and duly recognized member of a Christian community; be a Sunday-school teacher; an ordained minister of religion; one may be all this, and not have one spark of divine life, not one ray of heavenly light, not one link with the Christ of God.

Now there is something peculiarly awful in the thought of having just enough religion to deceive the heart, deaden the conscience, and ruin the soul — just enough religion to give a name to live while dead — enough to leave one without Christ, without God, and without hope in the world — enough to prop the soul up with a false confidence, and fill it with a false peace, until the Bridegroom come, and then the eyes are opened when it is too late.

Thus it is with the foolish virgins. They seem to be very like the wise ones. An ordinary observer might not be able to see any difference, for the time being. They all set out together. All have lamps. And, moreover, all turn aside to slumber and sleep, the wise as well as the foolish. All rouse up at the midnight cry, and trim their lamps. Thus far there is no apparent difference. The foolish virgins light their lamps — the lamp of profession lighted up with the dry wick of a lifeless, notional, nominal faith; alas! a worthless — worse than worthless — thing, a fatal soul-destroying delusion.

Here the grand distinction — the broad line of demarcation — comes out with awful, yea, with appalling clearness. “The foolish said unto the wise, Give us of your oil; for our lamps are going out” (see margin). This proves that their lamps had been lighted; for had they not been lighted, they could not go out. But it was only a false, flickering, transient light. It was not fed from a divine source. It was the light of mere lip profession, fed by a head belief, lasting just long enough to deceive themselves and others, and going out at the very moment when they most needed it, leaving them in the dreadful darkness of eternal night.

“Our lamps are going out.” Terrible discovery! “The Bridegroom is at hand, and our lamps are going out. Our hollow profession is being made manifest by the light of His coming. We thought we were all right. We professed the same faith, had the same shaped lamp, the same kind of wick; but alas! we now find to our unspeakable horror, that we have been deceiving ourselves, that we lack the one thing needful, the spirit of life in Christ, the unction from the Holy One, the living link with the Bridegroom. Whatever shall we do? O ye wise virgins, take pity upon us, and share with us your oil. Do, do, for mercy's sake, give us a little, even one drop of that all-essential thing, that we may not perish forever.”

Ah! it is all utterly vain. No one can give of his oil to another. Each has just enough for himself. Moreover, it can only be had from God Himself. A man can give light, but he cannot give oil. This latter is the gift of God alone. “The wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell and buy for yourselves. And while they went to buy, the Bridegroom came; and they that were ready went in with him to the marriage; and the door was shut.” It is of no use looking to Christian friends to help us or prop us up. No use in flying hither and thither for some one to lean upon — some holy man, or some eminent teacher — no use building upon our Church, or our creed, or our sacraments. We want oil. We cannot do without it. Where are we to get it? Not from man, not from the Church, not from the saints, not from the fathers. We must get it from God; and He, blessed be His name, gives freely. “The gift of God is eternal life, through Jesus Christ our Lord.”

But, mark, it is an individual thing. Each must have it for himself. No man can believe, or get life for another. Each must have to do with God for himself. The link which connects the soul with Christ is intensely individual. There is no such thing as secondhand faith. A man may teach us religion, or theology, or the letter of Scripture; but he cannot give us oil; he cannot give us faith; he cannot give us life. “It is the gift of God.” Precious little word, “gift.” It is like God. It is free as God's air; free as His sunlight; free as His refreshing dewdrops. But, we repeat, and with solemn emphasis, each one must get it for himself, and have it in himself. “None can by any means redeem his brother, nor give to God a ransom for him: that he should still live forever and not see corruption. For the redemption of their soul is precious, and it ceaseth forever” (Psalm 49:79).

Reader, what do you say to these solemn realities? Are you a wise or a foolish virgin? Have you got life in a risen and glorified Saviour? Are you a mere professor of religion, content with the mere ordinary dead routine of churchgoing, having just sufficient religion to make you respectable on earth, but not enough to link you with Heaven?

We earnestly beseech you to think seriously of these things. Think of them now. Think how unspeakably dreadful it will be to find your lamp of profession going out and leaving you in obscure darkness — darkness that may be felt — the outer darkness of an everlasting night. How terrible to find the door shut behind that brilliant train which shall go in to the marriage; but shut in your face! How agonizing the cry, “Lord, Lord, open unto us!” How withering, how crushing the response, “I know you not.”

O, beloved friend, do give these weighty matters a place in your heart now, while yet the door is open, and while yet the day of grace is lengthened out in God's marvelous long suffering. The moment is rapidly approaching in the which the door of mercy shall be closed against you forever, when all hope shall be gone, and your precious soul be plunged in black and eternal despair. May God's Spirit rouse you from your fatal slumber, and give you no rest until you find it in the finished work of the Lord Jesus Christ, and at His blessed feet in adoration and worship.

We must now draw this paper to a close; but, ere doing so, we shall just for a moment glance at the wise virgins. The great distinguishing feature which, according to the teaching of this parable, marks them off from the foolish virgins is that when starting at the first they “took oil in their vessels with their lamps.” In other words, what distinguishes true believers from mere professors is that the former have in their hearts the grace of God's Holy Spirit; they have got the spirit of life in Christ Jesus; and the Holy Ghost dwelling in them as the seal, the earnest, the unction, and the witness. This grand and glorious fact characterizes now all true believers in the Lord Jesus Christ — a stupendous, wondrous fact, most surely — an immense and ineffable privilege, which should ever bow our souls in holy adoration before our God and our Lord Jesus Christ, whose accomplished redemption has procured for us this great blessing.

How sad to think that, notwithstanding this high and holy privilege, we should have to read, as in the words of our parable, “They all slumbered and slept!” All alike, wise as well as foolish, fell asleep. The Bridegroom tarried, and all, without exception, lost the freshness, fervor, and power of the hope of His coming, and fell fast asleep.

Such is the statement of our parable, and such is the solemn fact of the history. The whole professing body fell asleep. “That blessed hope” which shone so brightly on the horizon of the early Christians, very speedily waned and faded away; and as we scan the page of Church history for eighteen centuries, from the Apostolic Fathers to the opening of the current century, we look in vain for any intelligent reference to the Church's specific hope — the personal return of the blessed Bridegroom. In fact, that hope was virtually lost to the Church; nay, more, it became almost heresy to teach it. And even now, in these last days, there are hundreds of thousands of professed ministers of Christ who dare not preach or teach the coming of the Lord as it is taught in Scripture.

True it is, blessed be God, a mighty change took place within the last century. There was then a great awakening. God, by His Holy Spirit, recalled His people to long-forgotten truths, and amongst the rest, to the glorious truth of the coming of the Bridegroom. Many saw then that the reason why the Bridegroom tarried was simply because God was longsuffering to usward, not willing that any should perish, but that all should come to repentance. Precious reason!

But they also saw that, spite of this longsuffering, our Lord is at hand. Christ is coming. The midnight cry has gone forth, “Behold, the Bridegroom cometh; go ye out to meet Him.” May millions of voices re-echo the soul-stirring cry until it passes in its mighty moral power, from pole to pole, and from the river to the ends of the earth, rousing the whole Church to wait, as one man, for the glorious appearing of the blessed Bridegroom of our hearts.

Brethren beloved in the Lord, awake! Let every soul be roused. Let us shake off the sloth and the slumber of worldly ease and self-indulgence — let us rise above the withering influence of religious formality and dull routine — let us fling aside the dogmas of false theology, and go forth, in the spirit of our minds and in the affections of our hearts, to meet our returning Bridegroom. May His own solemn words come with fresh power to our souls, “Watch therefore, for ye know neither the day nor the hour.” May the language of our hearts and our lives be, “Even so, come, Lord Jesus.”

The dark stream of evil is flowing apace:

Awake, and be doing, ye children of grace,

Let's seek with compassion the souls that are lost,

Well knowing the price their redemption has cost.

While singing with rapture the Saviour's great love,

And waiting for Him to translate us above —

“It may be tomorrow, or even tonight” —

Let our loins be well girded, and lamps burning bright.

9. The Talents

It only remains for us now to consider that portion of our Lord's discourse in which He again takes up the deeply solemn subject of ministerial responsibility during the time of His absence. That this stands closely connected with the hope of His coming is evident from the fact that having summed up the parable of the ten virgins with these most weighty words, “Watch therefore, for ye know neither the day nor the hour,” He goes on to say, “For as a man travelling into a far country, who called his servants, and delivered unto them his goods.”

There is a material difference between the parable of the talents and that of the servant in Matthew 24:45-51. In the latter, we have ministry inside the house. In the former, on the other hand, we have ministry abroad in the world. But in each we find the grand foundation of all ministry, namely, the gift and authority of Christ. “He called his own servants, and delivered unto them his goods.” The servants are His, and the goods are His. No one but the Lord Christ can put a man into the ministry, as none but He can impart spiritual gift. It is utterly impossible for any one to be a minister of Christ unless He calls him and fits him for the work. This is so plain as not to admit of a single question. A man may be a minister of religion; he may preach the doctrines of the gospel, and teach theology; but a minister of Christ he cannot possibly be unless Christ calls him to, and gifts him for, the work. If it be a question of ministry inside the house, it is “whom his lord hath made ruler over his house.” And if it be a question of ministry abroad in the world, we are told that “He called his own servants and delivered unto them his goods.”

This great root-principle of ministry is powerfully embodied in these words of one of the greatest ministers that ever lived, when he says, “I thank Christ Jesus our Lord, who hath enabled me, for that He counted me faithful, putting me into the ministry” (1 Tim. 1:12).

Thus it must be in every case, whatever be the measure, the character, or the sphere of ministry. The Lord Christ alone can put any one into the ministry, and enable him to fulfill it. If it be not this, it will be either a man putting himself into the ministry, or his fellow man doing it, both of which are alike opposed to the mind of God, and to all the principles of the true ministry as taught in the Word. If we are to be guided by Scripture, we must see that all ministry in or out of the house must be by divine appointment and divine ability. If it be not thus, it is worse than worthless. A man may set himself up as a minister, or he may be set up by his fellows; but it is all utterly vain. It is not from heaven — it is not of God — it is not by Jesus Christ; and, in the sequel, it will be made manifest and judged as a most horrible and daring usurpation.

It is of the very last importance that the Christian reader should thoroughly seize this grand principle of ministry. It is as simple as it is solemn. And, moreover, that it rests on a basis truly divine cannot be questioned by anyone who bows down — as every Christian ought — with unqualified and absolute submission, to the authority of the divine Word. Let the reader take his Bible, and read carefully every line therein which bears upon the subject of ministry. If he turns to the parable of the house-steward, he will read, “Whom his Lord hath made ruler.” He does not make himself ruler; neither is he appointed by his fellows. The appointment is divine.

So, also, in the parable of the talents, the master calls his own servants, and delivers unto them his goods. The call and the equipment are divine.

We have another aspect of the same truth in Luke 19. “A certain nobleman went into a far country, to receive for himself a kingdom, and to return. And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come.” The difference between Luke and Matthew appears to be this: in the former, human responsibility; in the latter, divine sovereignty is prominent. But in both the great root-principle is distinctly maintained and unanswerably established, namely, that all ministry is by divine appointment.

The same truth meets us in the Acts of the Apostles. When one was to be appointed to fill the place of Judas, the appeal is made to Jehovah, “Thou, Lord, which knowest the hearts of all, show whether of these two Thou hast chosen; that he may take part of this ministry and apostleship.”

And even where it is a question of local charge, as of deacons, in Acts 6, or of elders, in Acts 14, it is by direct apostolic appointment. In other words, it is divine. A man could not even appoint himself to a deaconship, much less to an eldership. In the case of the former, inasmuch as the deacons were to take charge of the people's property, these latter were, in the grace and lovely moral order of the Spirit, permitted to select men in whom they could confide; but the appointment was divine, whether of deacons or elders. Thus, whether it be a question of gift or of local charge, all rests on a purely divine basis. This is the all-important point.

Again, if we turn to the Epistles, the same great truth shines in full and undimmed luster before us. Thus, at the opening of Romans 12, we read, “For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. For as we have many members in one body, and all members have not the same office; so we being many, are one body in Christ, and every one members one of another. Having then gifts differing according to the grace that is given us,” etc. In 1 Cor. 12 we read, “But now hath God set the members every one of them in the body as it hath pleased Him” (verse 18). And again, “God hath set some in the Church, first, apostles,” etc. (verse 28). So also in Ephesians 4, “But unto every one of us is given grace according to the measure of the gift of Christ.”

All these Scriptures, and many more that might be quoted, go to establish the truth which we are intensely anxious to impress upon our readers, namely, that ministry in all its departments, is divine — is of God — is from heaven — is by Jesus Christ. There is positively no such thing in the New Testament as human authority to minister in the Church of God. Turn where we may, throughout its sacred pages, and we find only the same blessed doctrine as is contained in that one brief sentence in our parable, “He called his own servants, and delivered unto them his goods.” The whole New Testament doctrine of ministry is embodied here; and we earnestly entreat the Christian reader to let this doctrine take full possession of his soul, and exert its full sway over his conduct, course and character.*

[*We do not, by any means, restrict the application of the “talents” to direct, specific, spiritual gifts. We believe the parable takes in the wide range of Christian service: just as the parable of the ten virgins takes in the wide range of Christian profession.]

But it may perhaps be asked, “Is there no adaptation of the vessel to the ministerial gift deposited therein?” Unquestionably there is; and this very adaptation is distinctly presented in the words of our parable, “Unto one he gave five talents, to another two, and to another one; to every man according to his several ability.”

This is a point of deepest interest, and it must never be lost sight of. The Lord knows what use He means to make of a man. He knows the character of gift which He purposes to deposit in the vessel, and He shapes the vessel and molds the man accordingly. We cannot doubt that Paul was a vessel specially formed of God for the place he was afterwards to fill, and the work he had to do. And so in every case. If God designs a man to be a public speaker, He gives him lungs, He gives him a voice, He gives him a physical constitution adapted to the work which He designs him to do. The gift is from God; but there is always the most distinct reference to the ability of the man.

If this be lost sight of, our apprehension of the true character of ministry will be very defective indeed. We must never forget the two things, namely, the divine gift, and the human vessel in which the gift is deposited. There is the sovereignty of God, and the responsibility of man. How perfect and how beautiful are all the ways of God! But alas! man mars everything, and the touch of the human finger only dims the luster of divine workmanship. Still, let us never forget that ministry is divine in its source, its nature, its power, and its object. If the reader rises from this paper convinced in heart and soul of this grand truth, we have so far gained our object in penning it.

But it is not improbable the question may be asked, “What has all this subject of ministry to do with the Lord's coming?” Much every way. Does not our blessed Lord introduce the subject again and again, in His discourse on the mount of Olives? And is not this entire discourse a reply to the question of the disciples, “What shall be the sign of Thy coming and the end of the age?” Is not His coming the great prominent point of the discourse as a whole, and of each section of it in particular? Unquestionably.

And what is the next prominent theme? Is it not ministry? Look at the parable of the servant made ruler over the household. How is he to serve? In view of his Lord's return. The ministry links itself on, as it were, to the departing and the return of the Master. It stands between, and is to be characterized by, these two grand events. And what is it that leads to failure in the ministry? Losing sight of the Lord's return. The evil servant says in his heart, “My Lord delayeth His coming,” and, as a consequence, “he begins to smite his fellow servants, and to eat and drink with the drunken.”

So also in the parable of the talents. The solemn and soul-stirring word is “Occupy till I come.” In short, we learn that ministry, whether in the house of God or abroad in the world, is to be carried on in full view of the Lord's return. “After a long time the lord of those servants cometh and reckoneth with them.” All the servants are to keep continually before their minds the solemn fact that there is a reckoning time coming. This will regulate their thoughts and feelings in reference to every branch of their ministry. Hearken to the following weighty words in which one servant seeks to animate another, “I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at His appearing and His kingdom: preach the word; be instant in season, out of season; reprove, rebuke, exhort, with all longsuffering and doctrine. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears. And they shall turn away their ears from the truth, and shall be turned unto fables. But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry. For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight. I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day; and not to me only, but unto all them also that love His appearing” (2  Tim. 4:18).

Does not this touching and weighty passage show how intimately the subject of ministry stands connected with the Lord's coming? The blessed apostle — the most devoted, gifted, and effective workman that ever wrought in the vineyard of Christ — the most skillful steward that ever handled the mysteries of God — the wise master builder — the great minister of the Church and preacher of the gospel — the incomparable servant — this rare and precious vessel carried on his work, fulfilled his ministry, and discharged his holy responsibilities in full view of “that day.” He looked forward, and is still looking, to that solemn and glorious occasion when the righteous Judge shall place on his brow “the crown of righteousness.” And he adds, with such affecting sweetness, “not to me only, but unto all them also that love His appearing.”

This is peculiarly touching. There will be a crown of righteousness in “that day,” not merely for the gifted, laborious, and devoted Paul, but for every one that loves the appearing of our Lord and Saviour Jesus Christ. No doubt Paul shall have gems in his crown of peculiar lustre; but, lest any one should think that the crown of righteousness was only for Paul, he adds these lovely words, “unto all them also that love His appearing.” The Lord be praised for such words! May they have the effect of stirring up our hearts, not only to love the appearing of our Lord, but also to serve with more intense and wholehearted devotedness in view of that glorious day! That the two things are very closely connected we may see in the sequel of the parable of the talents. We can do little more than quote the words of our Lord.

When the servants had received the talents, we read, “Then he that had received the five talents went and traded with the same, and made them other five talents. And likewise he that had received two, he also gained other two. But he that had received one went and digged in the earth and hid his lord's money. After a long time the lord of those servants cometh, and reckoneth with them. And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents; behold I have gained besides them five talents more. His lord said unto him, Well done, good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. He also that had received two talents came and said, Lord, thou deliveredst unto me two talents; behold, I have gained two other talents beside them. His lord said unto him, Well done, good and faithful servant: thou hast been faithful over a few things; I will make thee ruler over many things: enter thou into the joy of thy lord.”

It is interesting and instructive to note the difference between the parable of the talents as given in Matthew, and the parable of the ten servants, in Luke 19. In the former, it is a question of divine sovereignty; in the latter, of human responsibility. In that, each receives a like sum; in this, one receives five, another two, according to the master's will. Then, when the day of reckoning comes, we find in Luke a definite reward according to the work; whereas, in Matthew, the word is, “I will make thee ruler over many things; enter thou into the joy of thy lord.” They are not told what they are to have, or how many things they are to rule over. The master is sovereign both in His gifts and rewards; and the crowning point of all is, “Enter thou into the joy of thy lord.”

This, to a heart that loves the Lord, is beyond everything. True, there will be the ten cities and the five cities. There will be ample, distinct, and definite reward for responsibility discharged, service rendered, and work done. All will be rewarded. But above and beyond all, shines this precious word, “Enter thou into the joy of thy lord.” No reward can possibly come up to this. The sense of the love that breathes in these words will lead each one to cast his “crown of righteousness” at the feet of his Lord. The very crown which the righteous Judge shall give, we shall willingly cast at the feet of a loving Saviour and Lord. One smile from Him will touch the heart far more deeply and powerfully than the brightest crown that could be placed on the brow.

But one word ere we close. Who would not work? Who hid his lord's money? Who proved to be “a wicked and slothful servant?” The man who did not know his master's heart — his master's character — his master's love. “Then he which had received the one talent, came and said, Lord, I know thee, that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strewed; and I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine. His Lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strewed. Thou oughtest therefore to have put my money to the exchangers, and then at my coming, I should have received mine own with usury. Take therefore the talent from him, and give it unto him which hath ten talents. For unto every one that hath shall be given, and he shall have abundance; but from him that hath not shall be taken away even that which he hath. And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.”

How awfully solemn! How striking the contrast between the two servants! One knows, and loves, and trusts, and serves his lord. The other belies, fears, distrusts, and does nothing. The one enters into the joy of his lord, the other is cast out into outer darkness, into the place of weeping and wailing and gnashing of teeth. How solemn! How soul-subduing is all this! And when does it all come out? When the Master returns!

NOTE. — We may add, in connection with the foregoing remarks on ministry, that every Christian has his and her own specific place and work to do. All are solemnly responsible to the Lord to know their place and fill it, to know their work and do it. This is a plain practical truth, and most fully confirmed by the principle upon which we have been insisting, namely, that all ministry and all work must be received from the Master's hand, carried on under His eye, and in full view of His coming. These things must never be forgotten.

10. Concluding Remarks

We must now draw this series of papers to a close; and it is with a strong feeling of reluctance that we do so. The theme is intensely interesting, deeply practical, and abundantly fruitful. Moreover, it is very suggestive, and opens up an extensive field of vision for the spiritual mind to range through with an interest that never flags, because the subject is inexhaustible.

However, we must, FOR THE PRESENT AT LEAST, close our meditations on this most marvelous line of truth; but ere doing so, we are anxious to call the reader's attention, as briefly as possible, to one or two things which have been barely hinted at in the progress of these papers. We deem them not only interesting, but of real practical value in helping to a clearer understanding of many branches of the great subject which has been engaging our attention.

The reader who has travelled in company with us through the various branches of our subject will remember a cursory reference to what we ventured to call “an unnoticed interval — break — or parenthesis” in the dealings of God with Israel and with the earth. This is a point of the deepest interest; and we hope to be able to show the reader that it is not some curious question, a dark mysterious subject, or a favorite notion of some special school of prophetic interpretation. Quite the contrary. We consider it to be a point which throws a flood of light on very many branches of our general subject. Such we have found it for ourselves, and as such we desire to present it to our readers. Indeed we strongly question if any one can rightly understand prophecy or his own true position and bearings, who does not see the unnoticed interval or break above referred to.

But let us turn directly to the Word, and open at chapter 9 of the book of Daniel.

The opening verses of this remarkable section show us the beloved servant of God in profound exercise of soul in reference to the sad condition of his much loved people Israel — a condition into which, through the Spirit of Christ, he most thoroughly enters. Though not having himself personally participated in these actings which had brought ruin upon the nation, yet he identifies himself, most completely, with the people, and makes their sins his own in confession and self-judgment before his God.

We cannot attempt to quote from Daniel's remarkable prayer and confession on this occasion; but the subject which immediately concerns us now is introduced in verse 20.

“And while I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; yea, while I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Seventy weeks are determined [or portioned out] upon thy people, and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the Most Holy.”

Now we cannot, in our limited space, enter upon any elaborate argument to prove that the “seventy weeks,” in the above quotation, mean really four hundred and ninety years. We assume this to be the fact. We believe that Gabriel was commissioned to instruct the beloved prophet, and to inform him of the fact that, from the going forth of the decree to rebuild Jerusalem, a period of four hundred and ninety years was to elapse, and that then Israel would be brought into blessing.

This is as simple and definite as anything can be. We may assert, with all possible confidence, that it is not so certain that the sun shall rise, at the appointed moment, tomorrow morning, as that at the close of the period above named by the angelic messenger, Daniel's people shall be brought into blessing. It is as sure as the throne of God. Nothing can hinder. Not all the powers of earth and hell combined shall be allowed to stand in the way of the full and perfect accomplishment of the Word of God by the mouth of Gabriel. When the last sand of the four hundred and ninetieth year shall have run out of the glass, Israel shall enter upon the possession of all their destined pre-eminence and glory. It is impossible to read Daniel 9:24, and not see this.

But, it may be, the reader feels disposed to ask — and ask, too, with astonishment, “Have not the four hundred and ninety years expired long ago?” We reply, Certainly not. Had they done so, Israel would be now in their own land, under the blessed reign of their own loved Messiah. Scripture cannot be broken; nor can we play fast and loose with its statements, as though they might mean anything or everything, or nothing at all. The word is precise. “Seventy weeks are portioned out upon thy people.” Neither more nor less than seventy weeks. If this be taken to mean literal weeks, the passage has no sense or meaning whatever. It would be an insult to our readers to occupy time in combating such an absurdity as this.

But if, as we are most thoroughly persuaded, Gabriel meant seventy weeks of years, then have we a period most distinct and definite before us — a period extending from the moment in which Cyrus issued his decree to restore Jerusalem, to the moment of Israel's restoration.

Still, however, the reader may feel led to ask, “How can these things be? It is very much more than four hundred and ninety years, four times told, since the king of Persia issued his decree, and yet there is no sign of Israel's restoration. There must surely be some other mode of interpreting the seventy weeks.”

We can only repeat our statement, that the four hundred and ninety years are not out yet. There has been a break — a parenthesis, a long unnoticed interval. Let the reader look closely at Daniel 9:25-26: “Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem, unto the Messiah the Prince, shall be seven weeks [49 years] and threescore and two weeks [434 years]; the street shall be built again, and the wall, even in troublous times;” or, as the margin reads it, “in strait of times,” that is, the street and the wall of Jerusalem were built in the shorter of the two periods named, or in forty-nine years. “And after threescore and two weeks [434 years from the rebuilding of Jerusalem], shall Messiah be cut off, and have nothing” (see margin).

Here then we reach the marked, memorable, and solemn epoch. The Messiah, instead of being received, is cut off. In place of ascending the throne of David, He goes to the cross. Instead of entering upon the possession of all the promises, He has nothing. His only portion — so far as Israel and the earth were concerned — was the cross, the vinegar, the spear, the borrowed grave.

Messiah was rejected, cut off, and had nothing. What then? God signified His sense of this act, by suspending for a time His dispensational dealings with Israel. The course of time is interrupted. There is a great gap. Four hundred and eighty-three years are fulfilled; seven yet remain — a cancelled week, and all the time since the death of the Messiah has been an unnoticed interval — a break or parenthesis, during which Christ has been hidden in the heavens, and the Holy Ghost has been working on earth in forming the body of Christ, the Church, the heavenly bride. When the last member shall have been incorporated into this body, the Lord Himself shall come and receive His people to Himself, to conduct them back to the Father's house, there to be with Him in the ineffable communion of that blessed home, while God will, by His governmental dealings, prepare Israel and the earth for the introduction of the First-begotten into the world.

Now as to this interval and all that was to occur therein, Gabriel maintains a profound reserve. Whether he understood aught of it is not the question. It is clear he was not commissioned to speak of it, inasmuch as the time was not come for so doing. He passes, with marvelous and mysterious abruptness, over ages and generations — steps from headland to headland of the prophetic chart, and dismisses in a short sentence or two, a lengthened period of nearly two thousand years. The siege of Jerusalem by the Romans is thus briefly noticed, “The people of the prince that shall come shall destroy the city and the sanctuary.” Then, a period which has already lasted for eighteen centuries is thus disposed of, “And the end thereof shall be with a flood, and unto the end of the war desolations are determined.”

Then, with intense rapidity, we are conducted on to the time of the end, when the last of the seventy weeks, the last seven of the four hundred and ninety years, shall be accomplished. “And he [the Prince] shall confirm the covenant with many [of the Jews] for one week [seven years]; and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolator” (margin).

Here then we reach the end of the four hundred and ninety years which were determined or portioned out upon Daniel's people. To attempt to interpret this period without seeing the break and the long unnoticed interval, must of necessity plunge the mind in utter confusion. It cannot possibly be done. Numberless theories have been started; endless calculations and speculations have been attempted; but in vain. The four hundred and ninety years are not accomplished yet; nor will they have their accomplishment until the Church has left this scene altogether, and gone to be with her Lord in her bright heavenly home. Revelation 4 and 5 show us the place which the heavenly saints shall occupy during the last of Daniel's seventy weeks; while from Revelation 6-18 we have the various actings of God in government, preparing Israel and the earth for the bringing in of the First-begotten in the world.*

[*It is, we are aware, a question among the expositors, whether the events detailed in Revelation 6-18 will occupy a whole week or only a half. We do not here attempt to offer an opinion. Some consider that the public ministry of John the Baptist and that of our Lord occupied a week, or seven years, and that in consequence of Israel's rejection of both, the week is cancelled, and remains yet to be fulfilled. It is an interesting question; but it in no wise affects the great principles which have been before us, or the interpretation of the book of Revelation. We may add that the expressions “forty and two months” — “twelve hundred and sixty days” — “time, times, and the dividing of time,” indicate the period of half a week, or three years and a half.]

We are very anxious to make these matters clear to the reader. It has greatly helped us in the understanding of prophecy, and cleared away many difficulties. We feel thoroughly persuaded that no one can understand the book of Daniel, or indeed the general scope of prophecy, who does not see that the last of the seventy weeks remains to be fulfilled. Not one jot or tittle of God's Word can ever pass away, and seeing He has declared that “seventy weeks were portioned out upon Daniel's people,” and that at the close of that period they should be brought into blessing, it is plain that this period is not yet expired. But unless we see the break, and the dropping of time, consequent upon the rejection of the Messiah, we cannot possibly make out the fulfillment of Daniel's seventy weeks, or four hundred and ninety years.

Another important fact for the reader to seize is this: the Church forms no part of the ways of God with Israel and the earth. The Church does not belong to time, but to eternity. She is not earthly, but heavenly. She is called into existence during an unnoticed interval — a break or parenthesis consequent upon the cutting off of the Messiah. To speak after the manner of men, if Israel had received the Messiah, then the seventy weeks or four hundred and ninety years would have been fulfilled; but Israel rejected her King, and God has retired to His place until they acknowledge their iniquity. He has suspended His public dealings with Israel and the earth, though most surely controlling all things by His providence, and keeping His eye upon the seed of Abraham, ever beloved for the father's sake.

Meanwhile He is calling out from Jews and Gentiles that body called the Church, to be the companion of His Son in heavenly glory — to be thoroughly identified with Him in His present rejection from this earth, and to wait in holy patience for His glorious advent.

All this marks off the Christian's position in the most definite manner possible. His portion and his prospects, too, are thus defined with equal clearness. It is vain to look into the prophetic page in order to find the Church's position, her calling, or her hope. They are not there. It is entirely out of place for the Christian to be occupied with dates and historic events, as though he were in anywise involved therein. No doubt, all these things have their proper place and their value, and their interest, as connected with God's dealings with Israel and with the earth. But the Christian must never lose sight of the fact that he belongs to Heaven, that he is inseparably linked with an earth-rejected, heaven-accepted Christ — that his life is hid with Christ in God — that it is his holy privilege to be looking out, daily and hourly, for the coming of his Lord. There is nothing to hinder the realization of that blissful hope at any moment. There is but one thing that causes the delay, and that is, “the longsuffering of our Lord, not willing that any should perish, but that all should come to repentance” — precious words these for a lost and guilty world! The salvation is ready to be revealed; and God is ready to judge. There is nothing now to wait for but the gathering in of the last elect one, and then — oh! most blessed thought — our own dear and loving Saviour will come and receive us to Himself to be with Him where He is, and to go no more out forever.

Then when the Church has gone to be with her Lord in the heavenly home, God will resume His public actings with Israel. They will be brought into great tribulation, during the week already referred to. But at the close of that period of unexampled pressure and trial, their long-rejected Messiah will appear for their relief and deliverance. He will come forth as the rider on the white horse, accompanied by the heavenly saints. He will execute summary judgment upon His enemies, and take to Himself His great power and reign. The kingdoms of this world shall become the kingdoms of our Lord and of His Christ. Satan shall be bound for a thousand years; and the whole universe shall repose beneath the blissful and benignant rule of the Prince of peace.

Finally, at the close of the thousand years, Satan shall be loosed, and permitted to make one more desperate effort — an effort issuing in his eternal defeat and consignment to the lake of fire, there to be tormented with the beast and the false prophet throughout the everlasting ages.

Then follows the resurrection and judgment of the wicked dead, and their consignment to the lake that burneth with fire and brimstone — tremendous and appalling thought! No heart can conceive — no tongue can tell — the horrors of that lake of fire.

But hardly is there a moment to dwell upon the dark and awful picture, ere the unutterable glories of the new heavens and the new earth burst upon the vision of the soul; the holy city is seen descending from Heaven, and these seraphic sounds fall upon the ear, “Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away. And He that sat upon the throne, said, Behold I make all things new.”

O beloved Christian reader, what scenes are before us! What grand realities! What brilliant moral glories! May we live in the light and power of these things! May we cherish that blessed hope of seeing the One who loved us and gave Himself for us — who would not enjoy His glory alone, but endured the wrath of God in order that He might link us with Himself, and share with us all His love and glory forever. Oh! To live for Christ and wait for His appearing!

High in the Father's house above

My mansion is prepared;

There is the home, the rest I love,

And there my bright reward.

With Him I love, in spotless white,

In glory I shall shine;

His blissful presence my delight,

His love and glory mine.

All taint of sin shall be removed,

All evil done away;

And I shall dwell with God's Beloved,

Through God's eternal day.

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