diff options
Diffstat (limited to '37274-h/37274-h.htm')
| -rw-r--r-- | 37274-h/37274-h.htm | 16395 |
1 files changed, 16395 insertions, 0 deletions
diff --git a/37274-h/37274-h.htm b/37274-h/37274-h.htm new file mode 100644 index 0000000..adbdda7 --- /dev/null +++ b/37274-h/37274-h.htm @@ -0,0 +1,16395 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> +<!-- $Id: header.txt 236 2009-12-07 18:57:00Z vlsimpson $ --> + +<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> + <head> + <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" /> + <meta http-equiv="Content-Style-Type" content="text/css" /> + <title> + The Project Gutenberg eBook of The Assembly of God, by C. H. MACKINTOS. + </title> + <style type="text/css"> + +body { + margin-left: 10%; + margin-right: 10%; +} + + h1,h2,h3,h4,h5,h6 { + text-align: center; /* all headings centered */ + clear: both; +} +p.indent { + text-align: justify; + margin-left: 25%; + font-size: 1.0em; + } + + p.indent1 { + text-align: justify; + margin-left: 21%; + font-size: 1.0em; + } + + p.indent2 { + text-align: justify; + margin-left: 50%; + font-size: 1.0em; + } + + p.indent2a { + text-align: justify; + margin-left: 33%; + font-size: 1.3em; + } + + p.indent2b { + text-align: left; + margin-left: 0%; + font-size: 1.0em; + } + + p.indent3 { + text-align: justify; + margin-left: 10%; + margin-right: 5%; + font-size: 1.0em; + } + + p.indent3a { + margin-left: 20%; + margin-right: 2%; + font-size: 0.9em; + } + + p.indent4 { + text-align: justify; + margin-left: 15%; + margin-right: 0%; + font-size: 1.0em; + } + + p.indentq { + margin-left: 5%; + margin-right: 5%; + font-size: 0.9em; + } + + i.indent4 { + font-size: 1.0em; + font-weight: 600; + } + + p.index { + text-align: left; + margin-left: 22%; + font-size: 1em; + font-weight: bold; + } + + p.quote { + font-size: 0.9em; + margin-left: 2%; + margin-right: 2%; + } + + p.smallprint { + font-size: 0.8em; + margin-left: 23%; + margin-right: 23%; + } + + p.center { + text-align: center; + font-size: 0.7em; + } + + p.center1 { + text-align: center; + font-size: 1.0em; + font-weight: bold; + } + p.center1a { + text-align: center; + font-size: 1.0em; + } + p.caption { + text-align: center; + font-size: 1.4em; + font-weight: bold; + } + + p.rindent { + font-size: 0.9em; + margin-right: 25%; + text-align: right; + } + + p.footnote { + font-size: 0.8em; + margin-left: 5%; + } + + span.indent { + margin-left: 3%; + font-size: 1em; + color: #0000FF; + text-decoration: underline; + } + + span.outdent { + text-align: justify; + margin-left: -1em; + font-size: 1em; + } + + + + p.contents{ + margin-left: 25%; + font-size: 0.9em; + font-weight: bold; + } + + span.right { + float: right; + text-align: right; + font-size: 0.9em; + } + + span.right1 { + position: absolute; + margin-right: 20%; + margin-left: 70%; + text-align: right; + font-size: 1em; + } + + span.rix { + position: absolute; + margin-right: 22%; + margin-left: 76%; + text-align: right; + font-size: 0.9em; + } + + span.invisible { + color: #dddddd; + font-size: 0.9em; + font-weight: normal; + } + + span.left { + position: absolute; + left: 1%; + right: 88%; + font-size: 0.8em; + text-align: left; + color: #cccccc; + font-weight: normal; + } + + span.note { + font-size: 0.8em; + } + + span.notes { + font-size: 0.8em; + font-weight: bold; + } + + span.lc { + font-size: 1.1em; + } + + span.sc { + font-size: 0.7em; + } + +p { + margin-top: .75em; + text-align: justify; + margin-bottom: .75em; + text-indent: 1em +} + +hr { + width: 33%; + margin-top: 2em; + margin-bottom: 2em; + margin-left: auto; + margin-right: auto; + clear: both; +} +ins {text-decoration:none; border-bottom: thin dotted gray;} .tnote {border: +dashed 1px; margin-left: 10%; margin-right: 10%;padding-bottom: .5em; +padding-top: .5em; padding-left: .5em; padding-right: .5em;} + +table { + margin-left: auto; + margin-right: auto; +} + +.pagenum { /* uncomment the next line for invisible page numbers */ + /* visibility: hidden; */ + position: absolute; + left: 92%; + font-size: smaller; + text-align: right; +} /* page numbers */ + +.linenum { + position: absolute; + top: auto; + left: 4%; +} /* poetry number */ + +.blockquot { + margin-left: 5%; + margin-right: 10%; +} +/* LISTS */ +ol.toc, ul {position: relative; + width:80%; + margin-left: 10%; + padding:0; + margin-top:0; } +.preol {margin-bottom:0; } +ol.toc {list-style-type:upper-roman; } +ol.toc a { font-style:italic; } +ol.toc a.ralign { font-style:normal; } +ul {list-style-type:none;} +ul.center {margin-left:auto; margin-right:auto; padding:0; } +ul.left {margin-left:30%; margin-right:auto; padding:0;} +li { margin-top: 0.25em; + line-height: 1.2em; } +.ralign { position: absolute; + right: 0; + top: auto; } + +.sidenote { + width: 20%; + padding-bottom: .5em; + padding-top: .5em; + padding-left: .5em; + padding-right: .5em; + margin-left: 1em; + float: right; + clear: right; + margin-top: 1em; + font-size: smaller; + color: black; + background: #eeeeee; + border: dashed 1px; +} + +.bb {border-bottom: solid 2px;} + +.bl {border-left: solid 2px;} + +.bt {border-top: solid 2px;} + +.br {border-right: solid 2px;} + +.bbox {border: solid 2px;} + +.center {text-align: center;} + +.smcap {font-variant: small-caps;} + +.u {text-decoration: underline;} + +.caption {font-weight: bold;} + +/* Images */ +.figcenter { + margin: auto; + text-align: center; +} + +.figleft { + float: left; + clear: left; + margin-left: 0; + margin-bottom: 1em; + margin-top: 1em; + margin-right: 1em; + padding: 0; + text-align: center; +} + +.figright { + float: right; + clear: right; + margin-left: 1em; + margin-bottom: + 1em; + margin-top: 1em; + margin-right: 0; + padding: 0; + text-align: center; +} + +/* Footnotes */ +.footnotes {border: dashed 1px;} + +.footnote {margin-left: 10%; margin-right: 10%; font-size: 0.9em;} + +.footnote .label {position: absolute; right: 84%; text-align: right;} + +.fnanchor { + vertical-align: super; + font-size: .8em; + text-decoration: + none; +} + +/* POETRY AND BLOCKQUOTES */ +blockquote {font-size:0.9em; + margin-left: 2.25em; margin-right:0; + text-indent:-2.25em; } +.poem { margin-left:35%; margin-right:25%; margin-bottom:0.75em; } +p.quotsig { text-align:right; margin-top:0;} +.poem .stanza { margin-top: 1em; } +.stanza span { + line-height: 1.2em; + margin-left: 2em; + text-indent: -2em; + } +.stanza br { display: none; } +.poem .i0 {display:block; margin-left: 4em;} +.poem .i2 {display:block; margin-left: 5em;} +.poem .i8 {display:block; margin-left: 7em;} +.poem .i16 {display:block; margin-left: 10em;} + + + + </style> + </head> +<body> + + +<pre> + +The Project Gutenberg EBook of The Assembly of God, by +C. (Charles) H. (Henry) Mackintosh + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: The Assembly of God + Miscellaneous Writings of C. H. Mackintosh, volume III + +Author: C. (Charles) H. (Henry) Mackintosh + +Release Date: August 30, 2011 [EBook #37274] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK THE ASSEMBLY OF GOD *** + + + + +Produced by Mark Young, Júlio Reis, Moisés S. Gomes and +the Online Distributed Proofreading Team at +http://www.pgdp.net + + + + + + +</pre> + + + +<h1>The Assembly</h1> +<h1>of God</h1> + +<h2><i>Miscellaneous Writings of</i></h2> +<h2>C. H. MACKINTOSH</h2> + +<h3><i>Volume III</i></h3> + +<h2>LOIZEAUX BROTHERS</h2> +<h3><i>New York</i></h3> + + + +<div class='center'>FIRST EDITION 1898<br /> +TENTH PRINTING 1960<br /> +<br /> +LOIZEAUX BROTHERS, <span class="smcap">Inc.</span>, PUBLISHERS<br /> +<br /> +<i>A Nonprofit Organization, Devoted to the Lord's Work<br /> +and to the Spread of His Truth</i><br /> +<br /> +<span class="smcap">19 West 21st Street, New York 10, N. Y.</span><br /> +<br /> +PRINTED IN THE UNITED STATES OF AMERICA<br /></div> + + + + +<hr style="width: 65%;" /> +<h2>CONTENTS</h2> + + +<ul class="left"> +<li><a href="#The_Man_of_God">The Man of God</a></li> +<li><a href="#DECISION_FOR_CHRIST">Decision for Christ</a></li> +<li><a href="#PRAYER">Prayer in its Proper Place</a></li> +<li><a href="#GILGAL">"Gilgal"</a></li> +<li><a href="#THO">Thoughts on Confirmation Vows</a></li> +<li><a href="#SUPPER">Thoughts on the Lord's Supper</a></li> +<li><a href="#THE_ASSEMBLY_OF_GOD">The Assembly of God</a></li> +<li><a href="#THE_CHRISTIAN">The Christian: His Position and his Work</a></li> +<li><a href="#THE_CHRISTIAN_PRIESTHOOD">The Christian Priesthood</a></li> +<li><a href="#Sovereign">Father! Thy Sovereign Love--<i>Poem</i></a></li> +<li><a href="#PAPERS_ON_EVANGELIZATION">Papers on Evangelization</a></li> +<li><a href="#THE_LIVING_GOD_AND_A_LIVING_FAITH">The Living God and a Living Faith</a></li> +<li><a href="#A_SCRIPTURAL_INQUIRY">A Scriptural Inquiry as to the Sabbath,</a></li> +<li><span class="indent">the Law, and Christian Ministry</span></li> +<li><a href="#THE_MINISTRY_OF_CHRIST">The Ministry of Christ; Past, Present,</a></li> +<li><span class="indent">and Future</span></li> +<li><a href="#PRAYER_AND_THE_PRAYER-MEETING">Prayer and the Prayer Meeting</a></li></ul> + + + + +<div class='center'><i>The original numbering of these writings has been retained, +Many of the above may be had separately in pamphlet form.</i></div> + + + +<hr style="width: 65%;" /> +<h2><a name="The_Man_of_God" id="The_Man_of_God"></a>THE MAN OF GOD</h2> + + +<p>The sentence which we have just penned occurs +in Paul's second Epistle to his beloved son +Timothy—an epistle marked, as we know, by intense +individuality. All thoughtful students of Scripture +have noticed the striking contrast between the two +Epistles of Paul to Timothy. In the first, the +Church is presented in its order, and Timothy is +instructed as to how he is to behave himself therein. +In the second, on the contrary, the Church is +presented in its ruin. The house of God has become +the great house, in the which there are vessels +to dishonor as well as vessels to honor; and where, +moreover, errors and evils abound—heretical +teachers and false professors, on every hand.</p> + +<p>It is in this epistle of individuality, then, that the +expression, "The man of God" is used with such +obvious force and meaning. It is in times of general +declension, of ruin and confusion that the +faithfulness, devotedness, and decision of the individual +man of God are specially called for. And +it is a signal mercy for such an one to know that, +spite of the hopeless failure of the Church as a responsible +witness for Christ, it is the privilege of +the individual to tread as holy a path, to taste as +deep communion, and to enjoy as rich blessings, +as could be known in the Church's brightest days.</p> + +<p>This is a most encouraging and consolatory fact—a +fact established by many infallible proofs, and +set forth in the very passage from which our heading4 +is taken. We shall here quote at length this +passage of singular weight and power:</p> + +<p>"But continue thou in the things which thou +hast learned and hast been assured of, knowing of +whom thou hast learned them; 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 <i>perfect</i>, +throughly <i>furnished unto all good works</i>"<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> +(2 Tim. iii. 14-17).</p> + +<p>Here we have "the man of God," in the midst of +all the ruin and confusion, the heresies and moral +pravities of the last days, standing forth in his own +distinct individuality, "perfect, thoroughly furnished +unto all good works." And, may we not +ask, what more could be said in the Church's +brightest days? If we go back to the day of Pentecost +itself, with all its display of power and glory, +have we anything higher, or better, or more solid +than that which is set forth in the words "perfect, +thoroughly furnished unto all good works?"</p> +<p>And is it not a signal mercy for anyone who desires +to stand for God, in a dark and evil day, to be +told that, spite of all the darkness, the evil, the error +and confusion, he possesses that which can make a +child <i>wise</i> unto salvation, and make a man <i>perfect</i> +and thoroughly furnished unto all good works? Assuredly +it is; and we have to praise our God for it, +with full and overflowing hearts. To have access, +in days like these, to the eternal fountain of inspiration, +where the child and the man can meet and +drink and be satisfied—that fountain so clear that +the honest, simple soul can understand; and so deep +that you cannot reach the bottom—that peerless, +priceless volume which meets the child at his mother's +knee, and makes him wise unto salvation; and +meets the man in the most advanced stage of his +practical career and makes him perfect and fully +furnished for the exigence of every hour.</p> + +<p>However, we shall have occasion, ere we close +this paper, to look more particularly at "the man of +God," and to consider what is the special force and +meaning of this term. That there is very much +more involved in it than is ordinarily understood, +we are most fully persuaded.</p> + +<p>There are three aspects in which man is presented +in Scripture: in the first place, we have <i>man in nature</i>; +secondly, <i>a man in Christ</i>; and, thirdly, we +have, <i>the man of God</i>. It might perhaps be thought +that the second and third are synonymous; but we +shall find a very material difference between them. +True, I must be a man in Christ before I can be a +man of God; but they are by no means interchangeable +terms.</p> + +<p>Let us then, in the first place, consider</p> + + + +<hr style="width: 65%;" /> +<h3>MAN IN NATURE.</h3> + +<p>This is a very comprehensive term indeed. Under +this title, we shall find every possible shade of +character, temperament, and disposition. Man, on +the platform of nature, graduates between two extremes. +You may view him at the very highest +point of cultivation, or at the very lowest point of +degradation. You may see him surrounded with +all the advantages, the refinements and the so-called +dignities of civilized life; or you may find him +sunk in all the shameless and barbarous customs of +savage existence. You may view him in the almost +numberless grades, ranks, classes, and <i>castes</i> into +which the human family has distributed itself.</p> + +<p>Then again, in the self-same class, or caste, you +will find the most vivid contrasts, in the way of +character, temper, and disposition. There, for example, +is a man of such an atrocious temper that +he is the very horror of every one who knows him. +He is the plague of his family circle, and a perfect +nuisance to society. He can be compared to a +porcupine with all his quills perpetually up; and if +you meet him once you will not wish to meet him +again. There, on the other hand, is a man of the +sweetest disposition and most amiable temper. He +is just as attractive as the other is repulsive. He +is a tender, loving, faithful husband; a kind, affectionate, +considerate father; a thoughtful, liberal master; +a kindly, genial neighbor; a generous friend, +beloved by all, and justly so: the more you know +him the more you must like him, and if you meet +him once you are sure to wish to meet him again.</p> + +<p>Further, you may meet on the platform of nature, +a man who is false and deceitful to the very heart's +core. He delights in lying, cheating, and deception. +He is mean and contemptible in his thoughts, +words and ways; a man to whom all who know him +would like to give as wide a berth as possible. And, +on the other hand, you may meet a man of high principle, +frank, honorable, generous, upright; one who +would scorn to tell a lie, or do a mean act; whose +reputation is unblemished, his character unexceptionable. +His word would be taken for any amount; +he is one with whom all who know him would be +glad to have dealings; an almost perfect natural +character; a man of whom it might be said, he +lacks but one thing.</p> + +<p>Finally, as you pass to and fro on nature's platform, +you may meet the atheist who affects to deny +the existence of God; the infidel who denies God's +revelation; the skeptic and the rationalist who disbelieves +everything. And, on the other hand, you +will meet the superstitious devotee who spends his +time in prayers and fastings, ordinances, and ceremonies; +and who feels sure he is earning a place in +heaven by a wearisome round of religious observances +that actually <i>un</i>fit him for the proper functions +and responsibilities of domestic and social +life. You may meet men of every imaginable shade +of religious opinion, high church, low church, broad +church, and no church; men who, without a spark +of divine life in their souls, are contending for the +powerless forms of a traditionary religion.</p> + +<p>Now, there is one grand and awfully solemn fact +common to all these various classes, castes, grades, +shades, and conditions of men who occupy the platform +of nature, and that is there is not so much as +a single link between them and heaven—there is no +link with the Man who sits at the right hand of +God—no link with the new creation. They are unconverted, +and without Christ. As regards God, +and Christ, and eternal life, and heaven, they all—however +they may differ morally, socially, and religiously—stand +on one common ground; they are +far from God—they are out of Christ—they are in +their sins—they are in the flesh—they are of the +world—they are on their way to hell.</p> + +<p>There is really no getting over this, if we are to +listen to the voice of Holy Scripture. False +teachers may deny it. Infidels may pretend to +smile contemptuously at the idea; but Scripture is +plain as can be. It speaks in manifold places of a +fire that <span class="smcap">NEVER</span> shall be quenched, and of a worm +that shall never die.</p> + +<p>It is the very height of folly for anyone to seek +to set aside the plain testimony of the word of God +on this most solemn and weighty subject. Better +far to let that testimony fall, with all its weight and +authority, upon the heart and conscience—infinitely +better to flee from the wrath to come than to attempt +to deny that it is coming, and that, when it +does come, it will abide forever—yes, forever, and +forever, and forever! Tremendous thought!—over-whelming +consideration! May it speak with living +power to the soul of the unconverted reader, leading +him to cry out in all sincerity, "What is to be +done?"</p> + +<p>Yes, here is the question, "What must I do to be +saved?" The divine answer is wrapped up in the +following words which dropped from the lips of two +of Christ's very highest and most gifted ambassadors. +"Repent and be converted," said Peter to +the Jew. "Believe on the Lord Jesus Christ, and +thou shalt be saved and thy house," said Paul to +the Gentile. And again, the latter of these two +blessed messengers, in summing up his own ministry, +thus defines the whole matter, "Testifying +both to the Jews, and also to the Greeks, repentance +toward God, and faith toward our Lord Jesus +Christ."</p> + +<p>How simple! But how real! How deep! How +thoroughly practical! It is not a nominal, national +head belief. It is not saying, in mere flippant profession, +"I believe." Ah! no; it is something far +deeper and more serious than this. It is much to +be feared that a large amount of the professed faith +of this our day is deplorably superficial, and that +many who throng our preaching rooms and lecture +halls are, after all, but wayside and stony ground +hearers. The plough of conviction and repentance +has not passed over them. The fallow ground has +never been broken up. The arrow of conviction has +never pierced them through and through. They +have never been broken down, turned inside out—thoroughly +revolutionized. The preaching of the +gospel to all such is just like scattering precious +seed on the hard pavement or the beaten highway. +It does not penetrate. It does not enter into the +depths of the soul; the conscience is not reached; +the heart is not affected. The seed lies on the surface, +it has not taken root, and is soon carried +away.</p> + +<p>Nor is this all. It is also much to be feared that +many of the preachers of the present day, in their +efforts to make the gospel simple, lose sight of the +abiding necessity of repentance, and the essential +necessity of the action of the Holy Ghost, without +which so-called faith is a mere human exercise and +passes away like the vapors of the morning, leaving +the soul still in the region of nature, satisfied with +itself, daubed with the untempered mortar of a +merely human gospel that cries peace, peace, where +there is no peace, but the most imminent danger.</p> + +<p>All this is very serious, and should lead the soul +into profound exercise. We want the reader to give +it his grave and immediate consideration. We +would put this pointed question to him, which we +entreat him to answer, now, "<i>Have you got eternal +life</i>?" Say, dear friend, <i>have you</i>? "He that believeth +on the Son of God hath eternal life." Grand +reality! If you have not got this, you have nothing.</p> + +<p>You are still on that platform of nature of which we +have spoken so much. Yes, you are still there; no +matter though you were the very fairest specimen +to be found there—amiable, polished, affable, frank, +generous, truthful, upright, honorable, attractive, +beloved, learned, cultivated, and even pious after a +merely human fashion. You may be all this, and +yet not have a single pulsation of eternal life in +your soul.</p> + +<p>This may sound harsh and severe. But it is +true; and you will find out its truth sooner or later. +We want you to find it out <i>now</i>. We want you to +see that you are a thorough bankrupt, in the fullest +sense of that word. A deed of bankruptcy has been +filed against you in the high court of heaven. Here +are its terms, "<i>They that are in the flesh cannot please +God</i>." Have you ever pondered these words? +Have you ever seen their application to yourself? +So long as you are unrepentant, unconverted, unbelieving, +you cannot do a single thing to please +God—not one. "In the flesh" and "on the platform +of nature" mean one and the same thing; and +so long as you are there, you cannot please God. +"You must be born again"—must be renewed in the +very deepest springs of your being: unrenewed nature +is wholly unable to see, and unfit to enter, the +kingdom of God. You must be born of water and +of the Spirit—that is by the living word of God, and +of the Holy Ghost. There is no other way by which +to enter the kingdom. It is not by self-improvement, +but by new birth we reach the blessed kingdom of +God. "That which is born of the flesh is flesh;" +and "the flesh profiteth nothing," for "they that +are in the flesh cannot please God."</p> + +<p>How distinct is all this! How pointed! How +personal! How earnestly we desire that the unawakened +or undecided reader should, just now, +take it home to himself, as though he were the only +individual upon the face of the earth. It will not +do to generalize—to rest satisfied with saying, "We +are all sinners." No; it is an intensely individual +matter. "You <i>must</i> be born again." If you again +ask, "How?" hear the divine response from the +lips of the Master Himself, "As Moses lifted up +the serpent in the wilderness, even so must the Son +of man be lifted up; that whosoever believeth in +Him should not perish, but have eternal life."</p> + +<p>Here is the sovereign remedy, for every poor +broken-hearted, conscience-smitten, hell-deserving +sinner—for every one who owns himself lost—who +confesses his sins, and judges himself—for every +weary, <a name="heavy-laden" id="heavy-laden"></a>heavy-laden, sin-burdened soul—here is +God's own blessed promise: Jesus died, that you +might live. He was condemned, that you might be +justified. He drank the cup of wrath, that you +might drink the cup of salvation. Behold Him +hanging on yonder cross for thee. See what He +did for thee. Believe that He satisfied, on your +behalf, <i>all</i> the claims of justice before the throne of +God. See all your sins laid on Him—your guilt +imputed to Him—your entire condition represented +and disposed of by Him. See His atoning death +answering perfectly for all that was or ever could be +brought against you. See Him rising from the +dead, having accomplished all. See Him ascending +into the heavens, bearing in His divine Person the +marks of His finished atonement. See Him seated +on the throne of God, in the very highest place of +power. See Him crowned with glory and honor. +Believe in Him, and you will receive remission of +sins, the gift of eternal life, the seal of the Holy +Ghost. You will pass off the platform of nature—you +will be "<i>A man in Christ</i>."</p> + + + + +<h3>PART II.</h3> + +<p>To all whose eyes have been opened to see their +true condition by nature, who have been +brought under the convicting power of the Holy +Ghost, who know something of the real meaning of +a broken heart and a contrite spirit—to all such it +must be of the deepest possible interest to know +the divine secret of rest and peace. If it be true—and +it is true, because God says it—that "they that +are <i>in the flesh</i> cannot please God," then how is any +one to get <i>out of the flesh</i>? How can he pass off the +platform of nature? How can he reach the blessed +position of those to whom the Holy Ghost declares, +"Ye are not in the flesh but in the Spirit"?</p> + +<p>These are momentous questions, surely. For, be +it thoroughly known and ever remembered, that no +improvement of our old nature is of any value whatsoever +as to our standing before God. It may be +all very well, so far as this life is concerned, for a +man to improve himself by every means within his +reach, to cultivate his mind, furnish his memory, +elevate his moral tone, advance his social position. +All this is quite true, so true as not to need a moment's +argument.</p> + +<p>But, admitting in the fullest manner the truth of +all this, it leaves wholly untouched the solemn and +sweeping statement of the inspired apostle that, +"they that are in the flesh cannot please God." +There <i>must</i> be a new standing altogether, and this +new standing cannot be reached by any change in +the old nature—by any doings or formalities, feelings, +ordinances of religion, prayers, alms or sacraments. +Do what you will with nature and it is nature +still. "That which is born of the flesh is flesh;" +and do what you will with flesh you cannot make it +spirit. There must be a new life—a life flowing +from the new man, the last Adam, who has become, +in resurrection, the Head of a new race.</p> + +<p>How is this most precious life to be had? Hear +the memorable answer—hear it, anxious reader, +hear it and live. "Verily, verily, I say unto you, +he that heareth My word, and believeth on Him +that sent Me, <i>hath</i> everlasting life, and shall not +come into judgment; but <i>is passed</i> from death unto +life" (John v. 24).</p> + +<p>Here we have a total change of standing; a passing +from death to life; from a position in which +there is not so much as a single link with heaven, +with the new creation, with the risen Man in glory, +into a position in which there is not a single link +with the first man, with the old creation, and this +present evil world. And all this is through believing +on the Son of God—not <i>saying</i> we believe, but +really, truly, heartily, believing on the Son of God; +not by a mere intellectual faith, but believing with +the heart.</p> + +<p>Thus only does any one become</p> + + + +<hr style="width: 65%;" /> +<h3>A MAN IN CHRIST.</h3> + +<p>Every true believer is a man in Christ. Whether +it be the convert of yesterday or the hoary headed +saint of fifty or sixty years' standing as a Christian, +each stands in precisely the same blessed position—he +is in Christ. There can be no difference here. +The practical <i>state</i> may differ immensely; but the +positive standing is one and the same. As on the +platform of nature, you may meet with every imaginable +shade, class, grade, and condition (though +all having one common standing) so on the new, +the divine, the heavenly platform, you may meet +with every possible variety of practical condition: +the greatest possible difference in intelligence, experience, +and spiritual power, while all possessing +the same standing before God, all being in Christ. +There can be no degrees as to standing, whatever +there may be as to state. The convert of yesterday, +and the hoary headed father in Christ are both +alike as to standing. Each is a man in Christ, and +there can be no advance upon this. We sometimes +hear of, "The higher Christian life:" but, strictly +speaking, there is no such thing as a higher or a +lower Christian life, inasmuch as Christ is the life +of every believer. It may be that those who use +the term mean a right thing. They probably refer +to the higher stages of the Christian life—greater +nearness to God, greater likeness to Christ, greater +power in the Spirit, more devotedness, more separation +from the world, more entire consecration of +heart to Christ. But all these things belong to the +question of our <i>state</i>, not to our standing. This +latter is absolute, settled, unchangeable. It is in +Christ—nothing less, nothing more, nothing different. +If we are not in Christ, we are in our sins; +but if we are in Christ, we cannot possibly be +higher, as to standing.</p> + +<p>If the reader will turn with us, for a few moments, +to I Cor. xv. 45-48, he will find some powerful +teaching on this great foundation truth. The apostle +speaks here of two men, "The first and the second." +And let it be carefully noted that the Second +Man is by no means federally connected with the +first, but stands in contrast with him—a new, independent, +divine, heavenly source of life in Himself. +The first man has been entirely set aside, as a +ruined, guilty, outcast creature. We speak of Adam +federally, as the head of a race. Personally, Adam +was saved by grace; but if we look at him from a +federal standpoint, we see him a hopeless wreck.</p> + +<p>The first man is an irremediable ruin. This is +proved by the fact of a <i>second</i> Man; for truly we +may say of the men as of the covenants, "If the +first had been found faultless, then should no place +have been sought for the Second." But the very +fact of a second Man being introduced demonstrates +the hopeless ruin of the first. Why a second, +if aught could be made of the first? If our old +Adam nature was, in any wise, capable of being +improved, there was no need of something new. +But "they that are in the flesh cannot please God." +"For in Christ Jesus neither circumcision availeth +anything, nor uncircumcision, but a new creation" +(Rom. viii.: Gal. vi.).</p> + +<p>There is immense moral power in all this line of +teaching. It sets forth Christianity in vivid and +striking contrast with every form of religiousness +under the sun. Take Judaism or any other <i>ism</i> that +ever was known or that now exists in this world, +and what do you find it to be? Is it not invariably +something designed for the testing, or experimenting +for the improvement, or advancement of the +first man? Unquestionably.</p> + +<p>But what is Christianity? It is something entirely +new—heavenly, spiritual, divine. It is based +upon the cross of Christ, in the which the first man +came to his end, where sin was put away, judgment +borne, the old man crucified and put out of God's +sight forever, so far as all believers are concerned. +The cross closes, for faith, the history of the first +man. "I am crucified with Christ," says the apostle. +And again, "They that are Christ's have crucified +the flesh with its affections and lusts."</p> + +<p>Are these mere figures of speech, or do they set +forth, in the mighty words of the Holy Ghost, the +grand fact of the entire setting aside of the first +man, as utterly worthless and condemned? The +latter, most assuredly. Christianity starts, as it +were, from the open grave of the Second Man, to +pursue its bright career onward to eternal glory. It +is, emphatically, a new creation in which there is +not so much as a single shred of the old thing—for +in this "all things are of God." And if "<i>all things</i>" +are of God, there can be nothing of man.</p> + +<p>What rest! What comfort! What strength! +What moral elevation! What sweet relief for the +poor burdened soul that has been vainly seeking, +for years perhaps, to find peace in self-improvement! +What deliverance from the wretched <a name="thralldom" id="thralldom"></a>thralldom of +legality, in all its phases, to find out the precious +secret that my guilty, ruined, bankrupt self—the +very thing that I have been trying by every means +in my power to improve, has been completely and +forever set aside—that God is not looking for any +amendment in it—that He has condemned it and +put it to death in the cross of His Son! What an +answer is here to the monk, the ascetic, and the +ritualist! Oh, that it were understood in all its +emancipating power! This heavenly, this divine, +this spiritual Christianity. Surely were it only +known in its living power and reality, it would deliver +the soul from the thousand and one forms of +corrupt religion whereby the arch-enemy and deceiver +is ruining the souls of untold millions. We +may truly say that Satan's most successful effort +against the truth of the gospel, against the Christianity +of the New Testament, is seen in the fact of +his leading unconverted people to take and apply +to themselves ordinances of the Christian religion, +and to profess many of its doctrines. In this way +he blinds their eyes to their own true condition, as +utterly ruined, guilty, and undone; and strikes a +deadly blow at the pure gospel of Christ. The best +piece that was ever put upon the "old garment" of +man's ruined nature is the profession of Christianity; +and, the better the piece, the worse the rent. +See Mark ii. 21.</p> + +<p>Let us bend an attentive ear to the following +weighty words of the greatest teacher and best exponent +of true Christianity the world ever saw. "For +<i>I</i> through the law <i>am dead</i> to the law, that I might +live to God. <i>I am crucified</i> with Christ; nevertheless +I live; yet <i>not I</i>, but Christ liveth in me." +Mark this, "I—not I—but Christ." The old "I"—"crucified." +The new "I"—Christ. "And the +life which I now live in the flesh, I live by the faith +of the Son of God, who loved me and gave Himself +for me" (Gal. ii. 19, 20).<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a></p> + +<p>This, and nothing else, is Christianity. It is not +"the old man," the first man, becoming religious, +even though the religion be the profession of the +doctrines, and the adopting of the ordinances of +Christianity. No; it is the death and burial of the +old man—the old I—and becoming a new man in +Christ. Every true believer is a new man in Christ. +He has passed clean out of the old creation-standing—the +old estate of sin and death, guilt and condemnation; +and he has passed into a new creation-standing—a +new estate of life and righteousness in +a risen and glorified Christ, the Head of the new +creation, the last Adam.</p> + +<p>Such is the position and unalterable standing of +the feeblest believer in Christ. There is absolutely +no other standing for any Christian. I must either +be in the first man or in the Second. There is no +<i>third</i> man, for the Second Man is the last Adam. +There is no middle ground. I am either <i>in Christ</i>, +or I am <i>in my sins</i>. But if I am in Christ, I am as +He is before God. "As <i>He is so are we</i>, in this world." +He does not say, "As He <i>was</i>" but "as He <i>is</i>." +That is, the Christian is viewed by God as one with +Christ—the Second Man, in whom He delights. +We do not speak of His Deity, of course, which is +incommunicable. That blessed One stood in the +believer's stead—bore his sins, died his death, paid +his penalty, represented him in every respect; took +all his guilt, all his liabilities, all that pertained to +him as a man in nature, stood as his substitute, in +all the verity and reality of that word, and having +divinely met his case, and borne his judgment, He +rose from the dead, and is now the Head, the Representative, +and the only true definition of the believer +before God.</p> + +<p>To this most glorious and enfranchising truth, +Scripture bears the amplest testimony. The passage +which we have just quoted from Galatians is +a most vivid, powerful, and condensed statement of +it. And if the reader will turn to Rom. vi. he will +find further evidence. We shall quote some of the +weighty sentences.</p> + +<p>"What shall we say then? Shall we continue in +sin, that grace may abound? Far be the thought. +How shall <i>we that are dead</i> to sin, live any longer +therein? Know ye not, that so many of us as were +baptized to Jesus Christ were baptized to His death? +Therefore we are buried with Him by baptism unto +death; that <i>like as Christ</i> was raised up from the +dead by the glory of the Father, <i>even so we also</i> +should walk in newness of life. For if we have +been planted together in the likeness of His death, +we shall be also of resurrection. Knowing this that +<i>our old man is crucified with Him</i>, that the body of +sin might be destroyed, that henceforth we should +not serve sin. For he that is dead is freed from +sin. Now if we <i>be dead with Christ</i>, we believe that +we shall also live with Him. Knowing that Christ +being raised from the dead, dieth no more; death +hath no more dominion over Him. For in that He +died, He died unto sin once; but in that He liveth +He liveth unto God. Likewise reckon ye also +yourselves to be dead indeed unto sin, but alive +unto God, through Jesus Christ our Lord" (Rom. vi. I-11).</p> + +<p>Reader, mark especially these words in the foregoing +quotation—"We that <i>are dead</i>"—"We are +buried with Him"—"<i>Like as Christ</i> was raised ... +<i>even so</i> we also"—"Our old man is crucified with +Him"—"Dead with Christ"—"Dead indeed unto +sin." Do we really understand such utterances? +Have we entered into their real force and meaning? +Do we, in very deed, perceive their application to +ourselves? These are searching questions for the +heart, and needful. The real doctrine of Rom. vi. +is but little apprehended. There are thousands +who profess to believe in the atoning virtue of the +death of Christ, but who do not see aught therein +beyond the forgiveness of their <i>sins</i>. They do not +see the crucifixion, death, and burial of the old man—the +destruction of the body of sin—the condemnation +of sin—the entire setting aside of the old +system of things belonging to their first Adam condition—in +a word their perfect identification with a +dead and risen Christ. Hence it is that we press +this grand and all-important line of truth upon the +attention of the reader. It lies at the very base of +all true Christianity, and forms an integral part of +the truth of the gospel.</p> + +<p>Let us hearken to further evidence on the point. +Hear what the apostle said to the Colossians: +"Wherefore, if ye be <i>dead with Christ</i> from the rudiments +of the world, why, <i>as though living in the +world</i>, are ye subject to ordinances, after the commandments +and doctrines of men, [such as] touch +not, taste not, handle not"?—thus it is that human +ordinances speak to us, telling us not to touch this, +not to taste that, not to handle the other, as if there +could possibly be any divine principle involved in +such things—"which all are to perish with the using;" +and "which, have indeed a show of wisdom +in will worship, and humility, and neglecting of the +body—not in any honor—to the satisfying of the +flesh. If ye then be risen with Christ, seek those +things which are above, where Christ sitteth on the +right hand of God. Set your mind on things that +are above, not on things on the earth. For <i>ye have +died</i> and your life is hid with Christ in God" (Col. +ii., iii. 2).</p> + +<p>Here, again, let us inquire how far we enter into +the true force, meaning, and application of such +words as these—"Why as though <i>living in the +world</i>," etc.? Are we living in the world or living +in heaven—which? The true Christian is one who +has died out of this present evil world. He has no +more to do with it than Christ. "Like as Christ +... even so we." He is dead to the law—dead to +sin: alive in Christ—alive to God—alive in the +new creation. He belongs to heaven. He is enrolled +as a citizen of heaven. His religion, his +politics, his morals are all heavenly. He is a heavenly +man walking on the earth, and fulfilling all the +duties which belong to the varied relationships in +which the hand of God has placed him, and in +which the word of God most fully recognizes him, +and amply guides him, such as husband, father, +master, child, servant, and such like. The Christian +is not a monk, an ascetic, or a hermit. He is, we +repeat, a heavenly, spiritual man, <i>in</i> the world, but +not <i>of</i> it. He is like a foreigner, so far as his +residence here is concerned. He is in the body, as +to the fact of his condition; but not in the flesh as +to the principle of his standing. He is <i>a man in +Christ</i>.</p> + +<p>Ere closing this article, we should like to call the +reader's attention to 2 Cor. xii. In it he will find, +at once, the <i>positive standing</i> and the <i>possible state</i> of +the believer. The standing is fixed and unalterable, +as set forth in that one comprehensive sentence—"A +man in Christ." The state may graduate +between the two extremes presented in the +opening and closing verses of this chapter. A +Christian may be in the third heaven, amid the +seraphic visions of that blessed and holy place; or +he may, if not watchful, sink down into all the +gross and evil things named in vers. 20, 21.</p> + +<p>It may be asked, "Is it possible that a true child +of God could ever be found in such a low moral +condition?" Alas! alas! reader, it is indeed possible. +There is no depth of sin and folly into which +a Christian is not capable of plunging, if not kept +by the grace of God. Even the blessed apostle +himself, when he came down from the third heaven, +needed "a thorn in the flesh" to keep him from +being "exalted above measure." We might suppose +that a man who had been up in that bright and +blessed region could never again feel the stirrings +of pride. But the plain fact is that even the third +heavens cannot cure the flesh. It is utterly incorrigible +and must be judged and kept under, day by +day, hour by hour, moment by moment, else it will +cut out plenty of sorrowful work for us.</p> + +<p>Still, the believer's standing is in Christ, forever +justified, accepted, perfect in Him. And, moreover, +he must ever judge his state by his standing, never +his standing by his state. To attempt to reach the +standing by my state is <i>legalism</i>; to refuse to judge +my state by the standing is <i>antinomianism</i>. Both—though +so diverse one from the other—are alike +false, alike opposed to the truth of God, alike offensive +to the Holy Ghost, alike removed from the +divine idea of "A man in Christ."</p> + + + + +<h3>PART III.</h3> + +<p>Having considered the deeply interesting +questions of "a man in nature" and "a man +in Christ," it remains for us now to consider, in this +third and last Part, the deeply practical subject of +the title of this paper, namely,</p> + +<h3>THE MAN OF GOD.</h3> + +<p>It would be a great mistake to suppose that every +Christian is a man of God. Even in Paul's day—in +the days of Timothy, there were many who bore the +Christian name who were very far indeed from acquitting +themselves as men of God, that is, as those +who were really God's men, in the midst of the +failure and error which, even then, had begun to +creep in.</p> + +<p>It is the perception of this fact that renders the +second Epistle to Timothy so profoundly interesting. +In it we have what we may call ample provision +for the man of God, in the day in which he is +called to live—a dark, evil, and perilous day, most +surely, in which all who will live godly must keep +the eye steadily fixed on Christ Himself—His name—His +person—His Word, if they would make any +headway against the tide.</p> + +<p>It is hardly possible to read second Timothy +without being struck with its intensely individual +character. The very opening address is strikingly +characteristic. "I thank God, whom I serve from +my forefathers with pure conscience, that without +ceasing I have remembrance of thee in my prayers +night and day."</p> + +<p>What glowing words are these! How affecting +to harken thus to one man of God pouring the deep +and tender feelings of his great, large, loving heart +into the heart of another man of God! The dear +apostle was beginning to feel the chilling influence +that was fast creeping over the professing Church. +He was tasting the bitterness of disappointed hopes. +He found himself deserted by many who had once +professed to be his friends and associates in that +glorious work to which he had consecrated all the +energies of his great soul. Many were becoming +"ashamed of the testimony of our Lord, and of His +prisoner." It was not that they altogether ceased +to be Christians, or abandoned the Christian profession; +but they turned their backs upon Paul, +and left him alone in the day of trial.</p> + +<p>Now, it is under such circumstances that the +heart turns, with peculiar tenderness, to individual +faithfulness and affection. If one is surrounded, +on all hands, by <a name="true-hearted" id="true-hearted"></a>true-hearted confessors—by a +great cloud of witnesses—a large army of good +soldiers of Jesus Christ—if the tide of devotedness +is flowing around one and bearing him on its bosom, +he is not so dependent upon individual sympathy +and fellowship.</p> + +<p>But, on the other hand, when the general condition +of things is low, when the majority prove +faithless, when old associates are dropping off, it +is then that personal grace and true affection are +specially valued. The dark background of general +declension throws individual devotedness into +beauteous relief.</p> + +<p>Thus it is in this exquisite Epistle which now lies +open before us. It does the heart good to harken +to the breathings of the aged prisoner of Jesus +Christ, who can speak of serving God from his +forefathers with pure conscience, and of unceasing +remembrance of his beloved son and true yoke-fellow.</p> + +<p>It is specially interesting to notice that, both in +reference to his own history and that of his beloved +friend, Paul goes back to facts of very early date—facts +in their own individual paths, facts prior to +their meeting one another, and prior to what we +may call their church associations—important and +interesting as these things surely are in their +place. Paul had served God, from his forefathers, +with pure conscience, before he had known +a fellow-Christian. This he could continue to do +though deserted by all his Christian companions. +So also, in the case of his faithful friend, he says, +"I call to remembrance the unfeigned faith that is +in thee, which dwelt in thy grandmother Lois, and +thy mother Eunice: and I am persuaded that is in +thee also."</p> + +<p>This is very touching and very beautiful. We +cannot but be struck with such references to the +previous history of those beloved men of God. The +"pure conscience" of the one, and "the unfeigned +faith" of the other, indicate two grand moral qualities +which all must possess if they would prove true +men of God in a dark and evil day. The former +has its immediate reference, in all things, to the one +living and true God; the latter draws all its springs +from Him. That, leads us to walk <i>before</i> God; this, +enables us to walk <i>with</i> Him. Both together are +indispensable in forming the character of the true +man of God.</p> + +<p>It is utterly impossible to over-estimate the importance +of keeping a pure conscience before God, +in all our ways. It is positively invaluable. It +leads us to refer everything to God. It keeps us +from being tossed hither and thither by every wave +and current of human opinion. It imparts stability +and consistency to the entire course and character.</p> + +<p>We are all in imminent danger of falling under human +influence—of shaping our way according to +the thoughts of our fellow-man, adopting his cue, +or mounting his hobby.</p> + +<p>All this is destructive of the character of the man +of God. If you take your tone from your fellow, if +you suffer yourself to be formed in a merely human +mould, if your faith stands in the wisdom of man, +if your object is to please men, then instead of being +a man of God, you will become a member of a +party or clique. You will lose that lovely freshness +and originality so essential to the individual servant +of Christ, and become marked by the peculiar and +dominant features of a sect.</p> + +<p>Let us carefully guard against this. It has ruined +many a valuable servant. Many who might have +proved really useful workmen in the vineyard, have +failed completely through not maintaining the integrity +of their individual character and path. They +began with God. They started on their course in +the exercise of a pure conscience, and in the pursuit +of that path which a divine hand had marked +out for them. There was a bloom, a freshness, and +a verdure about them, most refreshing to all who +came in contact with them. They were taught of +God. They drew near to the eternal fountain of +Holy Scripture and drank for themselves. Perhaps +they did not know much; but what they did know +was real because they received it from God, and it +turned to good account for "there is much food in +the tillage of the poor."</p> + +<p>But, instead of going on with God, they allowed +themselves to get under human influence; they got +truth secondhand, and became the vendors of other +men's thoughts; instead of drinking at the fountain +head, they drank at the streams of human opinion; +they lost originality, simplicity, freshness, and +power, and became mere copyists, if not miserable +caricatures. Instead of giving forth those "rivers of +living water" which flow from the true believer in +Jesus, they dropped into the barren technicalities +and cut and dry common-places of mere systematized +religion.</p> + +<p>Beloved Christian reader, all this must be sedulously +guarded against. We must watch against it, +pray against it, believe against it, and live against +it. Let us seek to serve God, with a pure conscience. +Let us live in His own immediate presence, +in the light of His blessed countenance, in the +holy intimacy of personal communion with Him, +through the power of the Holy Ghost. This, we +may rest assured, is the true secret of power for the +man of God, at all times, and under all circumstances. +We must walk with God, in the deep and +cherished sense of our own personal responsibility +to Him. This is what we understand by "a pure +conscience."</p> + +<p>But will this tend, in the smallest degree, to lessen +our sense of the value of true fellowship, of holy +communion with all those who are true to Christ? +By no means; indeed it is the very thing which +will impart power, energy, and depth of tone to the +fellowship. If every "man in Christ" were only +acquitting himself thoroughly as "a man of God," +what blessed fellowship there would be! what heart +work! what glow and unmistakable power! How +different from the dull formalism of a merely nominal +assent to certain accredited dogmas of a party, +on the one hand, and from the mere <i>esprit de corps</i> +of cliquism, on the other.</p> + +<p>There are few terms in such common use and so +little understood as "fellowship." In numberless +cases, it merely indicates the fact of a nominal +membership in some religious denomination—a fact +which furnishes no guarantee whatsoever of living +communion with Christ, or personal devotedness to +His cause. If all who are nominally "in fellow +ship" were acquitting themselves thoroughly as +men of God, what a very different condition of +things we should be privileged to witness!</p> + +<p>But what is fellowship? It is, in its very highest +expression, having one common object with God, +and taking part in the same portion; and that object, +that portion, is Christ—Christ known and enjoyed +through the Holy Ghost. This is fellowship +with God. What a privilege! What a dignity! +What unspeakable blessedness! To be allowed to +have a common object and a common portion with +God Himself! To delight in the One in whom He +delights! There can be nothing higher, nothing +better, nothing more precious than this. Not even +in heaven itself shall we know aught beyond this. +Our own condition will, thank God, be vastly different</p> + +<p>We shall be done with a body of sin and +death, and be clothed with a body of glory. We +shall be done with a sinful, sorrowful, distracting +world, where all is directly opposed to God and to +us, and we shall breathe the pure, invigorating atmosphere +of that bright and blessed world above.</p> + +<p>For, in so far as our fellowship is real, it is now +as it shall be then, "with the Father and with His +Son Jesus Christ"—"in the light," and by the +power of the Holy Ghost.</p> + +<p>Thus much as to our fellowship with God. And, +as regards our fellowship one with another, it is +simply as we walk in the light; as we read, "If we +walk in the light, as He is in the light, we have +fellowship one with another, and the blood of Jesus +Christ His Son cleanseth us from all sin" (I John +i. 7). We can only have fellowship one with another +as we walk in the immediate presence of God. +There may be a vast amount of mere intercourse +without one particle of divine fellowship. Alas! +alas! a great deal of what passes for Christian fellowship +is nothing more than the merest religious +gossip—the vapid, worthless, soul-withering chit-chat +of the religious world, than which nothing can +be more miserably unprofitable. True Christian +fellowship can only be enjoyed in the light. It is +when we are individually walking with God, in the +power of personal communion, that we really have +fellowship one with another, and this fellowship +consists in real heart enjoyment of Christ as our +one object, our common portion. It is not heartless +traffic in certain favorite doctrines which we +receive to hold in common. It is not morbid sympathy +with those who think, and see, and feel with +us in some favorite theory or dogma. It is something +quite different from all this. It is delighting +in Christ, in common with all those who are walking +in the light. It is attachment to Him, to His +person, His name, His Word, His cause, His people. +It is joint consecration of heart and soul to +that blessed One who loved us and washed us from +our sins in His own blood, and brought us into the +light of God's presence, there to walk with Him and +with one another. This, and nothing less, is Christian +fellowship; and where this is really understood +it will lead us to pause and consider what we say +when we declare, in any given case, "such an one +is in fellowship."</p> + +<p>But we must proceed with our Epistle, and there +see what full provision there is for the man of God, +however dark the day may be in which his lot is cast.</p> + +<p>We have seen something of the importance—yea, +rather, we should say the indispensable necessity of +"a pure conscience," and "unfeigned faith," in the +moral equipment of God's man. These qualities +lie at the very base of the entire edifice of practical +godliness which must ever characterize the genuine +man of God.</p> + +<p>But there is more than this. The edifice must be +erected as well as the foundation laid. The man of +God has to work on amid all sorts of difficulties, +trials, sorrows, disappointments, obstacles, questions +and controversies. He has his niche to fill, his +path to tread, his work to do. Come what may, he +must serve. The enemy may oppose; the world +may frown; the Church may be in ruins around +him; false brethren may thwart, hinder, and desert; +strife, controversy, and division may arise and +darken the atmosphere; still the man of God must +move on, regardless of all these things, working, +serving, testifying, according to the sphere in which +the hand of God has placed him, and according to +the gift bestowed upon him. How is this to be +done? Not only by keeping a pure conscience and +the exercise of an unfeigned faith—priceless, indispensable +qualities! but, further, he has to harken +to the following weighty word of exhortation—"Wherefore +I put thee in remembrance that thou +stir up the gift of God, which is in thee by the putting +on of my hands."</p> + +<p>The gift must be stirred up, else it may become +useless if allowed to lie dormant. There is great +danger of letting the gift drop into disuse through +the discouraging influence of surrounding circumstances. +A gift unused will soon become useless; +whereas, a gift stirred up and diligently used grows +and expands. It is not enough to possess a gift, +we must wait upon the gift, cultivate it, and exercise +it. This is the way to improve it.</p> + +<p>And observe the special force of the expression, +"the gift of God." In Eph. iv. we read of "the gift +of Christ," and there, too, we find all the gifts, from +the highest to the lowest range, flowing down from +Christ the risen and glorified Head of His body, the +Church. But in second Timothy, we have it defined +as "the gift of God." True it is—blessed be His +holy name!—our Lord Christ is God over all, +blessed forever, so that the gift of Christ is the gift +of God. But we may rest assured there is never +any distinction in Scripture without a difference; +and hence there is some good reason for the expression +"gift of God." We doubt not it is in full +harmony with the nature and object of the Epistle +in which it occurs. It is "the gift of God" communicated +to "the man of God" to be used by him +notwithstanding the hopeless ruin of the professing +Church, and spite of all the difficulty, darkness, and +discouragement of the day in which his lot is cast.</p> + +<p>The man of God must not allow himself to be +hindered in the diligent cultivation and exercise of +his gift, though everything seems to look dark and +forbidding, for "God hath not given us the spirit +of fear; but of power and of love, and of a sound +mind." Here we have "God" again introduced to +our thoughts, and that, too, in a most gracious +manner, as furnishing His man with the very thing +he needs to meet the special exigence of his day—"The +spirit of power, and of love, and of a sound +mind."</p> + +<p>Marvelous combination! Truly, an exquisite +compound after the art of the apothecary! Power, +love, and wisdom! How perfect! Not a single +ingredient too much. Not one too little. If it were +merely a spirit of power, it might lead one to carry +things with a high hand. Were it merely a spirit +of love, it might lead one to sacrifice truth for +peace' sake; or indolently to tolerate error and evil +rather than give offence. But the power is softened +by the love; and the love is strengthened by the +power; and, moreover, the spirit of wisdom comes +in to adjust both the power and the love. In a +word, it is a divinely perfect and beautiful provision +for the man of God—the very thing he needs for +"the last days" so perilous, so difficult, so full of +all sorts of perplexing questions and apparent contradictions. +If one were to be asked what he would +consider most necessary for such days as these? +surely he should, at once, say, "power, love, and +soundness of mind." Well, blessed be God, these +are the very things which He has graciously given +to form the character, shape the way, and govern +the conduct of the man of God, right on to the end.</p> + +<p>But there is further provision and further exhortation +for the man of God. "Be not thou therefore +ashamed of the testimony of our Lord, nor of me +His prisoner; but be thou partaker of the afflictions +of the gospel according to the power of God." In +pentecostal days, when the rich and mighty tide of +divine grace was flowing in, and bearing thousands +of ransomed souls upon its bosom; when all were +of one heart and one mind; when those outside +were overawed by the extraordinary manifestations +of divine power, it was rather a question of partaking +of the <i>triumphs</i> of the gospel, than its afflictions. +But in the days contemplated in second Timothy, +all is changed. The beloved apostle is a lonely +prisoner at Rome; all in Asia had forsaken him; +Hymeneus and Philetus are denying the resurrection; +all sorts of heresies, errors, and evils are +creeping in; the landmarks are in danger of being +swept away by the tide of apostasy and corruption.</p> + +<p>In the face of all this, the man of God has to +brace himself up for the occasion. He has to endure +hardness; to hold fast the form of sound +words; he has to keep the good thing committed to +him; to be strong in the grace that is in Christ +Jesus; to keep himself <i>disentangled</i>—however he +may be <i>engaged</i>; he must keep himself free as a +soldier; he must cling to God's sure foundation; +he must purge himself from the dishonorable vessels +in the great house; he must <i>flee</i> youthful lusts, +and <i>follow</i> righteousness, faith, love, peace, with +them that call on the Lord out of a pure heart. He +must avoid foolish and unlearned questions. He +must turn away from formal and heartless professors. +He must be thoroughly furnished for all +good works, perfectly equipped through a knowledge +of the Holy Scriptures. He must preach the +Word; be instant in season and out of season. He +must watch in all things; endure afflictions; and +do the work of an evangelist.</p> + +<p>What a category for the man of God! Who is +sufficient for these things? Where is the spiritual +power to be had for such works? It is to be had at +the mercy-seat. It is to be found in earnest, patient, +believing, waiting upon the living God, and in no +other way. All our springs are in Him. We have +only to draw upon Him. He is sufficient for the +darkest day. Difficulties are nothing to Him, and +they are bread for faith. Yes, beloved reader, difficulties +of the most formidable nature are simply +bread for faith, and the man of faith will develop +and grow strong thereby. Unbelief says, "There +is a lion in the way;" but faith slays the lion that +roars along the path of the nazarite of God. It is +the privilege of the true believer to rise above all +the hostile influences which surround him, no matter +what they are, or from whence they spring; and, +in the calmness and brightness of the divine presence, +enjoy as high communion, and taste as rich +and rare privileges as ever were known in the +Church's brightest days.</p> + +<p>Let us remember this—every man of God needs +to remember it: there is no comfort, no peace, no +strength, no moral power, no true elevation to be +derived from looking at the ruins. We must look +up out of the ruins to the place where our Lord +Christ has taken His seat, at the right hand of the +Majesty in the heavens. Or rather, to speak more +according to our true position, we should look down +from our place in the heavens upon all the ruins of +earth. To realize our place in Christ, and to be +occupied in heart and soul with Him, is the true +secret of power to carry ourselves as men of God. +To have Christ ever before us—His work for the +conscience, His person for the heart, His Word for +the path, is the one grand, sovereign, divine remedy +for a ruined self, a ruined world, a ruined Church.</p> + +<p>But we close. Very gladly would we linger, in +company with the reader, over the contents of this +most precious second Timothy. Truly refreshing +would it be to dwell upon all its touching allusions, +its earnest appeals, its weighty exhortations. But +this would demand a volume, and hence we must +leave the Christian reader to study the Epistle for +himself, praying that the eternal Spirit who indited +it may unfold and apply it in living power to his +soul, so that he may be enabled to acquit himself +as an earnest, faithful, whole-hearted man of God +and servant of Christ, in the midst of a scene of +hollow profession, and heartless worldly religiousness.</p> + +<p>May the good Lord stir us all up to a more +thorough consecration of ourselves, in spirit, soul, +and body—all we are and all we have—to His +service! We think we can really say we long for +this—long for it, in the deep sense of our lack of it—long +for it, more intensely, as we grow increasingly +sick of the unreal condition of things within +and around us.</p> + +<p>O beloved Christian, let us earnestly, believingly, +and perseveringly cry to our own ever gracious God +to make us more real, more whole-hearted, more +thoroughly devoted to our Lord Jesus Christ in all +things.</p> + +<hr style="width: 65%;" /> +<div class="poem"><div class="stanza"> +<span class="i-4">IN THE FATHER'S HOUSE<br /></span> +</div><div class="stanza"> +<span>"The wanderer no more will roam,<br /></span> +<span class="i2">The lost one to the fold hath come,<br /></span> +<span>The prodigal is welcomed home,<br /></span> +<span class="i8">O Lamb of God, through Thee!<br /></span> +</div><div class="stanza"> +<span>"Though clothed in rags, by sin defiled,<br /></span> +<span class="i0"> The Father did embrace His child;<br /></span> +<span>And I am pardoned, reconciled,<br /></span> +<span class="i8">O Lamb of God, through Thee!<br /></span> +</div><div class="stanza"> +<span>"It is the Father's joy to bless;<br /></span> +<span class="i0">His love has found for me a dress,<br /></span> +<span>A robe of spotless righteousness,<br /></span> +<span class="i8">O Lamb of God, in Thee!<br /></span> +</div><div class="stanza"> +<span>"And now my famished soul is fed,<br /></span> +<span class="i0">A feast of love for me is spread,<br /></span> +<span>I feed upon the children's bread,<br /></span> +<span class="i8">O Lamb of God, in Thee!<br /></span> +</div><div class="stanza"> +<span>"Yea, in the fulness of His grace,<br /></span> +<span class="i0">God put me in the children's place,<br /></span> +<span>Where I may gaze upon His face,<br /></span> +<span class="i8">O Lamb of God, in Thee!<br /></span> +</div><div class="stanza"> +<span>"Not half His Love can I express,<br /></span> +<span class="i0">Yet, Lord, with joy my lips confess,<br /></span> +<span>This blessed portion I possess,<br /></span> +<span class="i8">O Lamb of God, in Thee!<br /></span> +</div><div class="stanza"> +<span>"Thy precious name it is I bear,<br /></span> +<span class="i0">In Thee I am to God brought near,<br /></span> +<span>And all the Father's love I share,<br /></span> +<span class="i8">O Lamb of God, in Thee!"<br /></span> +</div></div> + + + +<hr style="width: 65%;" /> +<h2><a name="DECISION_FOR_CHRIST" id="DECISION_FOR_CHRIST"></a>DECISION FOR CHRIST</h2> + + +<p>In approaching the subject of "Decision for +Christ," there are two or three obstacles which +lie in our way—two or three difficulties which hang +around the question, which we would fain remove, +if possible, in order that the reader may be able to +view the matter on its own proper ground, and in +its own proper bearings.</p> + +<p>In the first place, we encounter a serious difficulty +in the fact that very few of us, comparatively, +are in a condition of soul to appreciate the subject, +or to suffer a word of exhortation thereon. We are, +for the most part, so occupied with the question of +our soul's salvation,—so taken up with matters +affecting ourselves, our peace, our liberty, our comfort, +our deliverance from the wrath to come, our +interest in Christ,—that we have but little heart for +aught that purely concerns Christ Himself—His +name, His person, His cause, His glory.</p> + +<p>There are, we may say, two things which lie at +the foundation of all true decision for Christ, +namely, a conscience purged by the blood of Jesus, +and a heart that bows with reverent submission to +the authority of His Word in all things. Now we +do not mean to dwell upon these things in this paper; +first, because we are anxious to get at once to +our immediate theme; and secondly, because we +have so often dwelt on the subject of establishing +the conscience in the peace of the gospel, and on +setting before the heart the paramount claims of the +word of God. We merely refer to them here for +the purpose of reminding the reader that they are +absolutely essential materials in forming the basis +of decision for Christ. If my conscience is ill at +ease, if I am in doubt as to my salvation, if I am +filled with "anxious thought" as to whether I am +a child of God or not, decision for Christ is out of +the question. I must know that Christ died for +me before I can intelligently and happily live for +Him.</p> + +<p>So, also, if there be any reserve in the heart as +to my entire subjection to the authority of Christ +as my Lord and Master; if I am keeping some +chamber of my heart, be it ever so remote, ever so +small, closed against the light of His Word, it must +of necessity hinder my whole-hearted decision for +Him in this world. In a word, I must know that +<i>Christ is mine</i> and <i>I am His</i> ere my course down +here can be one of unswerving, uncompromising +decision for Him. If the reader hesitates as to +this, if he is still in doubt and darkness, let him +pause and turn directly to the cross of the Son +of God and hearken to what the Holy Spirit declares +as to all those who simply put their trust +therein. Let him drink into his inmost soul these +words: "Be it known unto you, therefore, that +through this Man is preached unto you the forgiveness +of sins; and by Him <i>all</i> that <i>believe are</i> justified +from <i>all</i> things from which ye could not be justified +by the law of Moses." Yes, reader, these are +the glad tidings for you. "<i>All</i>, from <i>all</i>," by faith +in a crucified and risen Lord.</p> + +<p>But we see another difficulty in the way of our +subject. We greatly fear that while we speak of +decision for Christ, some of our readers may suppose +that we are contending for some notion or set +of notions of our own; that we are pressing some +peculiar views or principles to which we vainly and +foolishly venture to apply the imposing title of +"Decision for Christ." All this we do most solemnly +disclaim. The words which stand at the +head of this paper are the simple expression of our +thesis. We do not contend for attachment to sect, +party, or denomination; for adherence to the doctrines +or commandments of men. We write in the +immediate presence of Him who searcheth the +hearts and trieth the reins of the children of men, +and we distinctly avow that our one object is to +urge upon the Christian reader the necessity of decision +for Christ. We would not, if we know ourselves, +pen a single line to swell the ranks of a +party, or draw over adherents to any particular doctrinal +creed or any special form of church polity. +We are impressed with the conviction that where +Christ has His right place in the heart, all will be +right; and that where He has not, there will be +nothing right. And further, we believe that nothing +but plain decision for Christ can effectually preserve +the soul from the fatal influences that are at +work around us in the professing Church. Mere +orthodoxy cannot preserve us. Attachment to religious +forms will not avail in the present fearful +struggle. It is, we feel persuaded, a simple question +of Christ as our <i>life</i>, and Christ as our <i>object</i>. +May the Spirit of God now enable us to ponder +aright the subject of "Decision for Christ"!</p> + +<p>It is well to bear in mind that there are certain +great truths—certain immutable principles—which +underlie all the dispensations of God from age to +age and which remain untouched by all the failure, +the folly and the sin of man. It is on these great +moral truths, these foundation principles, that faith +lays hold, and in them finds its strength and sustenance. +Dispensations change and pass away, men +prove unfaithful in their varied positions of stewardship +and responsibility, but the word of the Lord +endureth forever. It never fails. "Forever, O Lord, +Thy word is settled in heaven." And again, +"Thou hast magnified Thy word above all Thy +name."<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a> Nothing can touch the eternal truth of +God, and therefore what we want at all times is to +give that truth its proper place in our hearts; to let it +act on our conscience, form our character, and shape +our way. "Thy word have I hid in my heart, that +I might not sin against Thee." "Man shall not live +by bread alone, but by every word that proceedeth +out of the mouth of the Lord." This is true security. +Here lies the real secret of decision for +Christ. What God has spoken must govern us in +the most absolute manner ere our path can be said +to be one of plain decision. There may be tenacious +adherence to our own notions, obstinate attachment +to the prejudices of the age, a blind devotion +to certain doctrines and practices resting on a +traditionary foundation, certain opinions which we +have received to hold without ever inquiring as to +whether or not there be any authority whatever for +such opinions in Holy Scripture. There may be all +this and much more, and yet not one atom of genuine +decision for Christ.</p> + +<p>Now we feel we cannot do better than furnish +our readers with an example or two drawn from the +page of inspired history, which will do more to illustrate +and enforce our theme than aught that we +could possibly advance. And first, then, let us turn +to the book of Esther, and there contemplate for a +few moments the instructive history of</p> + +<h3>"MORDECAI THE JEW."</h3> + +<p>This very remarkable man lived at a time in +which the Jewish economy had failed through the unfaithfulness +and disobedience of the Jewish people. +The Gentile was in power. The relationship between +Jehovah and Israel could no longer be publicly acknowledged. +The faithful Jew had but to hang +his harp on the willows and sigh over the faded +light of other days. The chosen seed was in exile; +the city and temple where their fathers worshiped +were in ruins, and the vessels of the Lord's house +were in a strange land. Such was the outward +condition of things in the day in which Mordecai's +lot was cast. But in addition to this there was a +man very near the throne occupying only the second +place in the empire, sitting beside the very +fountain-head of authority, possessing princely +wealth, and wielding almost boundless influence. +To this great man, strange to say, the poor exiled +Jew sternly refuses to bow. Nothing will induce +him to yield a single mark of respect to the second +man in the kingdom. He will save the life of Ahasuerus, +but he will not bow to Haman.</p> + +<p>Reader, why was this? Was this blind obstinacy, +or bold decision—which? In order to determine +this we must inquire as to the real root or principle +of Mordecai's acting. If, indeed, there was no authority +for his conduct in the law of God, then must +we at once pronounce it to have been blind obstinacy, +foolish pride, or, it may have been, envy of a +man in power. But if, on the other hand, there be +within the covers of the five inspired books of Moses +a plain authority for Mordecai's deportment in this +matter, then must we, without hesitation, pronounce +his conduct to have been the rare and exquisite +fruit of attachment to the law of his God, and uncompromising +decision for Him and His holy authority.</p> + +<p>This makes all the difference. If it be merely a +matter of private opinion,—a question concerning +which each one may lawfully adopt his own view,—then, +verily, might such a line of conduct be justly +termed the most narrow-minded bigotry. We hear +a great deal now-a-days about narrow-mindedness on +the one hand, and large-heartedness on the other. +But as a Roman orator, over two thousand years +ago, exclaimed in the senate-house of Rome, "Conscript +fathers: long since, indeed, we have lost the +true names of things," so may we, in the bosom of +the professing Church, at the close of the nineteenth +century, repeat, with far greater force, "Long since +we have lost the true names of things." For what +do men now call bigotry and narrow-mindedness? +A faithful clinging to and carrying out of "Thus +saith the Lord." And what do they designate +large-heartedness? A readiness to sacrifice truth +on the altar of politeness and civility.</p> + +<p>Reader, be thou fully assured that thus it is at +this solemn moment. We do not want to be sour +or cynical, morose or gloomy; but we must speak +the truth if we are to speak at all. We desire that +the tongue may be hushed in silence, and the pen +may drop from the hand, if we could basely cushion +the plain, bold, unvarnished truth through fear of +scattering our readers, or to avoid the sneer of the +infidel. We cannot shut our eyes to the solemn +fact that God's truth is being trampled in the dust—that +the name of Jesus is despised and rejected. +We have only to pass from city to city, and from +town to town, of highly-favored England, and read +upon the walls the melancholy proofs of the truth +of our assertions. Truth is flung aside, in cold +contempt. The name of Jesus is little set by. On> +the other hand, man is exalted, his reason deified, +his will indulged. Where must all this end? "In +the blackness of darkness forever."</p> + +<p>How refreshing, in the face of all this, to ponder +the history of Mordecai the Jew! It is very plain +that he knew little and cared less about the thoughts +of men on the question of narrow-mindedness. He +obeyed the word of the Lord; and this we must be +allowed to call real breadth of mind, true largeness +of heart. For what, after all, is a narrow mind? +A narrow mind we hold to be a mind which refuses +to open itself to admit the truth of God. And what, +on the contrary, is a large and liberal heart? A +heart expanded by the truth and grace of God. Let +us not be scared away from decision in the path of +obedience by the scornful epithets which men have +bestowed upon that path. It is a path of peace and +purity, a path where the light of an approving conscience +is enjoyed, and upon which the beams of +divine favor ever pour themselves in undimmed +lustre.</p> + +<p>But why did Mordecai refuse to bow to Haman? +Was there any great principle at stake? Was it +merely a whim of his own? Had he a "Thus saith +the Lord" for his warrant in refusing a single nod +of the head to the proud Amalekite? Yes. Let us +turn to the seventeenth chapter of the book of Exodus, +and there we read, "And the Lord said unto +Moses, Write this for a memorial in a book, and rehearse +it in the ears of Joshua: for I will utterly +put out the remembrance of Amalek from under +heaven. And Moses built an altar, and called the +name of it Jehovah-nissi; for he said, Because the +Lord hath sworn that the Lord will have war with +Amalek from generation to generation.<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a></p> + +<p>Here, then, was Mordecai's authority for not +bowing to Haman the Agagite. A faithful Jew +could not do reverence to one with whom Jehovah +was at war. The heart might plead a thousand excuses +and urge a thousand reasons. It might seek +an easy path for itself on the plea that the Jewish +system was in ruins and the Amalekite in power, +and that therefore it was worse than useless, yea, it +was positively absurd, to maintain such lofty ground +when the glory of Israel was gone and the Amalekite +was in the place of authority. "Of what use," +it might be argued, "can it be to uphold the standard +when all is gone to pieces? You are only making +your degradation more remarkable by the pertinacious +refusal to bow your head. Would it not +be better to give just one nod? That will settle the +matter. Haman will be satisfied, and you and your +people will be safe. Do not be obstinate. Show a +tendency to be courteous. Do not stand up in that +dogged way for a thing so manifestly non-essential. +Besides, you should remember that the command in +Exodus xvii. was only to be rehearsed in the ears +of Joshua, and only had its true application in his +bright and palmy days. It was never meant for the +ears of an exile, never intended to apply in the days +of Israel's desolation."</p> + +<p>All this, and much beside, might have been urged +on Mordecai; but ah, the answer was simple: "God +hath spoken. This is enough for me. True, we +are a scattered people; but the word of the Lord is +not scattered. He has not reversed His word +about Amalek, nor entered into a treaty of peace +with him. Jehovah and Amalek are still at war, +and Amalek stands before me in the person of this +haughty Agagite. How can I bow to one with +whom Jehovah is at war? How can I do homage +to a man whom the faithful Samuel would hew in +pieces before the Lord?" "Well, then," it might +be further urged upon this devoted Jew, "you will +all be destroyed. You must either bow or perish." +The answer is still most simple: "I have nothing +to do with consequences. They are in the hand of +God. Obedience is my path, the results are with +Him. It is better to die with a good conscience +than live with a bad one. It is better to go to +heaven with an uncondemning heart than remain +upon earth with a heart that would make me a coward. +God has spoken. I can do no otherwise. +May the Lord help me! Amen."</p> + +<p>Oh, how well we can understand the mode in +which this faithful Jew would be assaulted by the +enemy. Nothing but the grace of God can ever +enable any one to maintain a deportment of unflinching +decision at a moment in which everything +within and around is against us. True it is, we +know that it is better to suffer anything than deny +our Lord or fly in the face of His commandments; +but yet how little are some of us prepared to endure +a single sneer, a single scornful look, a single contemptuous +expression, for Christ's sake. And perhaps +there are few things harder, for some of us at +least, to bear than to be reproached on the ground +of narrow-mindedness and bigotry. We naturally +like to be thought large-hearted and liberal. We +like to be accounted men of enlightened mind, +sound judgment, and comprehensive grasp. But +we must remember that we have no right to be liberal +at our Master's expense. We have simply to +obey.</p> + +<p>Thus it was with Mordecai. He stood like a +rock, and allowed the whole tide of difficulty and +opposition to roll over him. He would not bow to +the Amalekite, let the consequence be what it might. +Obedience was his path. The results were with +God. And look at the result! In one moment the +tide was turned. The proud Amalekite fell from +his lofty eminence, and the exiled Jew was lifted +from his sackcloth and ashes and placed next the +throne. Haman exchanged his wealth and dignities +for a gallows; Mordecai exchanged his sackcloth +for a royal robe.</p> + +<p>Now it may not always happen that the reward +of simple obedience will be as speedy and as signal +as in Mordecai's case. And moreover, we may say +that we are not Mordecais, nor are we placed in his +position. But the principle holds good, whoever +and wherever we are. There is not one of us, however +obscure or insignificant, that has not a sphere +within which our influence is felt for good or for +evil. And besides, independent altogether of our +circumstances and the apparent results of our conduct, +we are called upon to obey implicitly the +word of the Lord—to have His word hidden in our +hearts—to refuse with unswerving decision, to do +or say aught that the word of the living God condemns. +"How can I do this great wickedness, and +sin against God?" This should be the language, +whether it be the question of a child tempted to +steal a lump of sugar, or the most momentous step +in evil that one can be tempted to take. The +strength and moral security of Mordecai's position +lay in this fact, that he had the word of God for his +authority. Had it not been so, his conduct would +have been senseless in the extreme. To have refused +the usual expression of respect to one in high +authority, without some weighty reason, could only +be regarded as the most unmeaning obstinacy. But +the moment you introduce a "Thus saith the Lord," +the matter is entirely changed. The word of the +Lord endureth forever. The divine testimonies do +not fade away or change with the times and seasons. +Heaven and earth shall pass away, but one +jot or tittle of what our God hath spoken shall never +pass away. Hence, what had been rehearsed in the +ears of Joshua, as he rested in triumph under the +banner of Jehovah, was designed to govern the conduct +of Mordecai, though clothed in sackcloth as an +exile, in the city of Shushan. Ages and generations +had passed away; the days of the Judges and +the days of the Kings had run their course; but the +commandment of the Lord with respect to Amalek +had lost—could lose—none of its force. "The +Lord <i>hath sworn</i> that the Lord will have war with +Amalek," not merely in the days of Joshua, nor in +the days of the Judges, nor in the days of the Kings, +but "from generation to generation." Such was +the record—the imperishable and immutable record +of God; and such was the plain, solid and unquestionable +foundation of Mordecai's conduct.</p> + +<p>And here let us say a few words as to the immense +importance of entire submission to the word +of God. We live in a day which is plainly marked +by strong self-will. Man's reason, man's will and +man's interest are working together, with appalling +success, to ignore the authority of Holy Scripture. +So long as the statements of the word of God chime +in with man's reason, so long as they do not run +counter to his will, and are not subversive of his +interests, so long will he tolerate them; or, it may +be, he will quote them with a measure of respect, or +at least with self-complacency; but the moment it +becomes a question of Scripture <i>versus</i> reason, will +or interest, the former is either silently ignored or +contemptuously rejected. This is a very marked +and solemn feature of the days that are now passing +over our heads. It behooves Christians to be aware +of it, and to be on their watch-tower. We fear that +very few, comparatively, are truly alive to the real +state of the moral atmosphere which enwraps the +religious world. We do not refer here so much to +the bold attacks of infidel writers. To these we +have alluded elsewhere. What we have now before +us is rather the cool indifference on the part of professing +Christians as to Scripture; the little power +which pure truth wields over the conscience; the +way in which the edge of Scripture is blunted or +turned aside. You quote passage after passage +from the inspired volume, but it seems like the pattering +of rain upon the window: the <i>reason</i> is at +work, the <i>will</i> is dominant, <i>interest</i> is at stake, human +opinions bear sway, God's truth is practically, +if not in so many words, set aside.</p> + +<p>All this is deeply solemn. We know of few +things more dangerous than intellectual familiarity +with the letter of Scripture where the spirit of it +does not govern the conscience, form the character, +and shape the way. We want to tremble at the +word of God, to bow down in reverential submission +to its holy authority in all things. A single +line of Scripture ought to be sufficient for our souls +on any point, even though, in carrying it out, we +should have to move athwart the opinions of the +highest and best of men. May the Lord raise up +many faithful and true-hearted witnesses in these +last days,—men like the faithful Mordecai,—who +would rather ascend a gallows than bow to an +Amalekite!</p> + +<p>For the further illustration of our theme, we shall +ask the reader to turn to the sixth chapter of the +book of Daniel. There is a special charm and interest +in the history of these living examples presented +to us in the Holy Scriptures. They tell us +how the truth of God was acted upon, in other days, +by men of like passions with ourselves; they prove +to us that in every age there have been men who so +prized the truth, so reverenced the word of the living +God, that they would rather face death, in its +most appalling forms, than to depart one hair's +breadth from the narrow line laid down by the authoritative +voice of their Lord and Master. It is +healthful to be brought into contact with such men—healthful +at all times, but peculiarly so in days +like the present, when there is so much laxity and +easy-going profession—so much of mere theory—when +every one is allowed to go his own way, and +hold his own opinion, provided always that he does +not interfere with the opinions of his neighbor—when +the commandments of God seem to have so +little weight, so little power over the heart and conscience. +Tradition will get a hearing; public opinion +will be respected; anything and everything, in +short, but the plain and positive statements of the +word of God, will get a place in the thoughts +and opinions of men. At such a time, it is, we repeat, +at once healthful and edifying to muse over +the history of men like Mordecai the Jew, and Daniel +the prophet, and scores of others, in whose estimation +a single line of Holy Scripture rose far above +all the thoughts of men, the decrees of governors, +and the statutes of kings, and who declared plainly +that they had nothing whatever to do with consequences +where the word of the Lord was concerned. +Absolute submission to the divine command is that +which alone becomes the creature.</p> + +<p>It is not, be it observed and well remembered, +that any man or any number of men have any right +to demand subjection to their decisions or decrees. +No man has any right to enforce his opinions upon +his fellow. This is plain enough, and we have to +bless God for the inestimable privilege of civil and +religious liberty, as enjoyed under this government. +But what we urge upon our readers, just now, is +plain decision for Christ, and implicit subjection to +His authority, irrespective of everything, and regardless +of consequences. This is what we do most +earnestly desire for ourselves and for all the people +of God in these last days. We long for that condition +of soul, that attitude of heart, that quality of +conscience, which shall lead us to bow down in implicit +subjection to the commandments of our Lord +and Saviour Jesus Christ. No doubt there are difficulties, +stumbling blocks, and hostile influences to +be encountered. It may be said, for instance, that +"It is very difficult for one, now-a-days, to know +what is really true and right. There are so many +opinions and so many ways, and good men differ +so in judgment about the simplest and plainest +matters, and yet they all profess to own the Bible +as the only standard of appeal; and, moreover, +all declare that their one desire is to do what is +right, and to serve the Lord, in their day and generation. +How, then, is one to know what is true or +what is false, seeing that you will find the very best +of men ranged on opposite sides of the same question?"</p> + +<p>The answer to all this is very simple. "If thine +eye be single thy whole body shall be full of light." +But, most assuredly, my eye is not single if I am +looking at men, and reasoning on what I see in +them. A single eye rests simply on the Lord and +His Word. Men differ, no doubt—they have differed, +and they ever will differ, but I am to harken +to the voice of my Lord and do His will. His +Word is to be my light and my authority, the girdle +of my loins in action, the strength of my heart in +service, my only warrant for moving hither and +thither, the stable foundation of all my ways. If I +were to attempt to shape my way according to the +thoughts of men, where should I be? How uncertain +and unsatisfactory would my course be! If I +really want to be guided aright, my God will surely +guide me; but if I am looking to men, if I am governed +by mixed motives, if I am seeking my own +ends and interests, if I am seeking to please my +fellows, then, undoubtedly, my body shall be full of +darkness, heavy clouds shall settle down upon my +pathway, and uncertainty mark all my goings.</p> + +<p>Christian reader, think of these things. Think +deeply of them. Depend upon it they have a just +claim upon your attention. Do you earnestly desire +to follow your Lord? Do you really aim at +something beyond mere empty profession, cold orthodoxy, +or mechanical religiousness? Do you sigh +for reality, depth, energy, fervor, and whole-heartedness? +Then make Christ your one object, His +Word your rule, His glory your aim. May the +blessed Spirit be pleased to use for the furtherance +of these ends our meditation on the interesting +narrative of</p> + + +<h3>"DANIEL THE PROPHET."</h3> + +<p>"It pleased Darius to set over the kingdom a +hundred and twenty princes, which should be over +the whole kingdom; and over these, three presidents, +of whom Daniel was first; that the princes +might give accounts unto them, and the king should +have no damage. Then this Daniel was preferred +above the presidents and princes, because an excellent +spirit was in him; and the king thought to set +him over the whole realm. Then the presidents +and princes sought to find occasion against Daniel +concerning the kingdom; but they could find none +occasion or fault; forasmuch as he was faithful, +neither was there any error or fault found in him" +(Dan. vi. I-4).</p> + +<p>What a testimony! How truly refreshing to the +heart! "No error or fault!" Even his most bitter +enemies could not put their finger upon a single +blemish in his character, or a flaw in his practical +career. Truly this was a rare and admirable character—a +bright witness for the God of Israel, even +in the dark days of the Babylonish captivity—an +unanswerable proof of the fact that no matter where +we are situated, or how we are circumstanced, no +matter how unfavorable our position, or how dark +the day in which our lot is cast, it is our happy +privilege so to carry ourselves, in all the details of +daily life, as to give no occasion to the enemy to +speak reproachfully.</p> + +<p>How sad when it is otherwise! How humiliating +when those who make a high profession are found +constantly breaking down in the most commonplace +affairs of domestic and commercial life! There are +few things which more tend to discourage the heart +than that.</p> + +<p>No doubt worldly people are only too ready to +find occasion against those who profess the name +of Jesus; and, further, we have to remember that +there are two sides to every question, and that, very +frequently, a broad margin must be left for exaggeration, +high coloring, and false impressions. But +still, it is the Christian's plain duty so to walk in +every position and relationship of life, as that "no +error or fault" may be found in him. We should +not make any excuses for ourselves. The duties of +our situation, whatever it may happen to be, should +be scrupulously performed. A careless manner, a +slovenly habit, an unprincipled mode of acting, on +the part of the Christian, is a serious damage to the +cause of Christ, and a dishonor to His holy name. +And, on the other hand, diligence, earnestness, +punctuality, and fidelity, bring glory to that name. +And this should ever be the Christian's object. He +should not aim at his own interest, his own reputation, +or his own advancement, in seeking to carry +himself aright in his family and in his calling in life. +True, it will promote his interest, establish his reputation, +and further his progress, to be upright and +diligent in all his ways; but none of these things +should ever be his motive. He is to be ever and +only governed by the one thing, namely, to please +and honor his Lord and Master. The standard +which the Holy Ghost has set before us, as to all +these things, is furnished in the words of the apostle +to the Philippians, "That ye may be blameless +and harmless, the sons of God without rebuke in +the midst of a crooked and perverse nation, among +whom ye shine as lights in the world." We should +not be satisfied with anything less than this. "They +could find none occasion nor fault, forasmuch as he +was faithful, neither was there any error or fault +found in him." Noble testimony! Would that it +were more called forth, in this our day, by the deportment, +the habits, the temper, and ways of all +those who call themselves Christians.</p> + +<p>But there was one point in which Daniel's enemies +felt they could lay hold of him. "Then said +these men, We shall not find any occasion against +this Daniel, except we find it against him concerning +<i>the law of his God</i>." Here was a something in +the which occasion might be found to ruin this beloved +and honored servant of God. It appears that +Daniel had been in the habit of praying three times +a day with his windows open toward Jerusalem.</p> + +<p>This fact was well known, and was speedily laid +hold of, and turned to account. "Then these presidents +and princes assembled together to the king, +and said thus unto him, King Darius, live for ever. +All the presidents of the kingdom, the governors, +and the princes, the counsellors, and the captains, +have consulted together to establish a royal statute, +and to make a firm decree, that whosoever shall ask +a petition of any god or man for thirty days, save of +thee, O king, he shall be cast into the den of lions. +Now, O king, establish the decree, and sign the +writing, that it be not changed, according to the +law of the Medes and Persians, which altereth not. +Wherefore king Darius signed the writing and the +decree."</p> + +<p>Here, then, was a deep plot, a subtle snare, laid +for the blameless and harmless Daniel. How would +he act in the face of all this? Would he not feel it +right to lower the standard? Well, if the standard +was something of his own, he might surely lower it, +and perhaps he ought. But if it were something +divine—if his conduct was based upon the truth of +God, then clearly it was his place to hold it up as +high as ever, regardless of statutes, decrees, and +writings established, signed, and countersigned. The +whole question hinged upon this. Just as in the case +of Mordecai the Jew, the question hinged upon the +one point of whether he had any divine warrant for +refusing to bow to Haman; so, in the case of Daniel +the prophet, the question was, had he any divine +authority for praying toward Jerusalem. It certainly +seemed strange and odd. Many might have +felt disposed to say to him, "Why persist in this +practice? What need is there for opening your +windows and praying toward Jerusalem, in such a +public manner? Can you not wait until night has +drawn her sable curtain around you, and your +closet door has shut you in, and then pour out your +heart to your God? This would be prudent, judicious, +and expedient. And, surely, your God does +not exact this of you. He does not regard time, +place, or attitude. All times and places are alike +to Him. Are you wise—are you right, in persisting +in such a line of action under such circumstances? +It was all well enough before this decree was +signed, when you could pray when and as you +thought right; but now it does seem like the most +culpable fatuity and blind obstinacy to persevere; +it is as though you really courted martyrdom."</p> + +<p>All this, and much more, we may easily conceive, +might be suggested to the mind of the faithful Jew; +but still the grand question remained, "What saith +the Scripture?" Was there any divine reason for +Daniel's praying toward Jerusalem? Assuredly there +was! In the first place, Jehovah had said to Solomon, +in reference to the temple at Jerusalem, "Mine +eyes and My heart shall be there perpetually." +Jerusalem was God's earthly centre. It was, it is, +and ever shall be. True, it was in ruins—the temple +was in ruins; but God's word was not in ruins; +and here is faith's simple but solid warrant. King +Solomon had said, at the dedication of the temple, +hundreds of years before Daniel's time, "If Thy people +sin against Thee, (for there is no man that sinneth +not,) and Thou be angry with them, and deliver +them over before their enemies, and they carry +them away captive unto a land far off or near. Yet +if they bethink themselves in the land whither they +are carried captive, and turn and pray unto Thee, +in the land of their captivity, saying, We have sinned, +we have done amiss, and have dealt wickedly; +if they return to Thee with all their heart and with +all their soul in the land of their captivity, whither +they have carried them captive, and pray toward +their land, which Thou gavest unto their fathers, and +toward the city which Thou hast chosen, and toward +the house which I have built for Thy name: then +hear Thou from the heavens, even from Thy dwelling-place, +their prayer and their supplications, and +maintain their cause, and forgive Thy people which +have sinned against Thee" (2 Chron. vi. 36-39).</p> + +<p>Now this was precisely what Daniel was doing—this +was the ground he took. He was a captive exile, +but his heart was at Jerusalem, and his eyes followed +his heart. If he could not sing the songs of +Zion, he could at least breathe his prayers toward +Zion's hill. If his harp was on the willows at Babylon, +his fond affections turned toward the city of +God, now a heap of ruins, but ere long to be an +eternal excellency, "the joy of the whole earth." It +mattered not to him that a decree had been signed +by earth's greatest monarch, forbidding him to pray +toward the city of his fathers and to his father's +God. It mattered not to him that the lion's den +was yawning to receive him, and the lion's jaws +ready to devour him. Like his brother Mordecai, +he had nothing to do with consequences. Mordecai +would rather mount the gallows than bow to Haman, +and Daniel would rather descend to the lion's +den than cease to pray to Jehovah. These, surely, +were the worthies. They were men whose hearts +and consciences were governed absolutely by the +word of God. The world may dub them bigots +and fools; but, oh! how the heart does long for +such bigots and fools, in these days of false liberality +and wisdom!</p> + +<p>It might have been said to Mordecai and Daniel +that they were contending for mere trifles—for +things wholly indifferent and non-essential. This +is an argument often used; but, oh! it has no +weight with an honest and devoted heart. Indeed, +there is nothing more contemptible, in the judgment +of every true lover of Jesus, than the principle +that regulates the standard as to essentials and +non-essentials. For, what is it? Simply this, "All +that concerns my salvation is essential; all that +merely affects the glory of Christ is non-essential." +How terrible is this! Reader, dost thou not utterly +abhor it? What! shall we accept salvation as the +fruit of our Lord's death, and deem aught that concerns +Him non-essential? God forbid. Yea; rather +let us entirely reverse the matter, and regard +all that concerns the honor and glory of the name +of Jesus, the truth of His Word, and the integrity of +His cause, as vital, essential, and fundamental; and +all that merely concerns ourselves as non-essential +and indifferent. May God grant us this mind! +May nothing be deemed trivial by us which has for +its foundation the word of the living God!</p> + +<p>Thus it was with those devoted men whose history +we have been glancing at. Mordecai would +not bow his head, and Daniel would not close +his window. Blessed men! The Lord be praised +for such, and for the inspired record of their actings. +Mordecai would rather surrender life than +diverge from the truth of God, and Daniel would +rather do the same than turn away from God's centre. +Jehovah had said that He would have war +with Amalek from generation to generation, and +therefore Mordecai would not bow. Jehovah had +said of Jerusalem, "Mine eyes and My heart shall +be there perpetually;" therefore Daniel would not +cease to pray toward that blessed centre. The +word of the Lord endureth forever, and faith takes +its stand on that imperishable foundation. There +is an eternal freshness about every word that has +come forth from the Lord. His truth holds good +throughout all generations; its bloom can never be +brushed away, its light can never fade, its edge can +never be blunted. All praise be to His holy name!</p> + +<p>But let us look for a moment at the result of +Daniel's faithfulness. The king was plunged into +the deepest grief when he discovered his mistake. +"He was sore displeased with himself." So well +he might. He had fallen into a snare; but Daniel +was in good keeping. It was all right with him. +"The name of the Lord is a strong tower, the righteous +runneth into it, and is safe." It matters not +whether it be a lion's den at Babylon or a prison at +Philippi; faith and a good conscience can make a +man happy in either. We question if Daniel ever +spent a happier night on this earth, than the night +he spent in the lion's den. He was there for God, +and God was there with him. He was there with +an approving conscience and an uncondemning +heart. He could look up from the very bottom of +that den straight into heaven: yea, that den was +heaven upon earth to his happy spirit. Who would +not rather be Daniel in the den than Darius in the +palace? The one happy in God; the other "sore +displeased with himself." Darius would have every +one pray to him; Daniel would pray to none but +God. Darius was bound by his own rash decree; +Daniel was bound only by the word of the living +God. What a contrast!</p> + +<p>And then see in the end what signal honor was +put upon Daniel. He stood publicly identified with +the one living and true God. "O Daniel," cried +the king, "servant of the living God." Truly he +had earned this title for himself. He was, unquestionably, +a faithful servant of God. He had seen +his three brethren cast into a furnace because they +would worship <i>only</i> the true God, and he had been +cast into the lion's den because he would pray <i>only</i> +to Him; but the Lord had appeared for them and +him, and given them a glorious triumph. He had +allowed them to realize that precious promise made +of old to their fathers, that they should be the head +and their enemies the tail; that they should be +above and their enemies below. Nothing could be +more marked—nothing could more forcibly illustrate +the value which God puts upon plain decision +and true-hearted devotedness, no matter where, +when, or by whom exhibited.</p> + +<p>Oh! for an earnest heart in this day of lukewarmness! +O Lord, revive Thy work!</p> + +<div class="poem"><div class="stanza"> + +<span>How gentle God's commands!<br /></span> +<span class="i2">How kind His precepts are!<br /></span> +<span>We'll cast our burdens on the Lord,<br /></span> +<span class="i2">And trust His constant care.<br /></span> +</div><div class="stanza"> +<span>Beneath His watchful eye<br /></span> +<span class="i2">His saints securely dwell:<br /></span> +<span>The hand that bears all nature up,<br /></span> +<span class="i2">Will guard His children well.<br /></span> +</div><div class="stanza"> +<span>Why should an anxious load<br /></span> +<span class="i2">Press down our weary mind?<br /></span> +<span>We haste, O Father, to Thy throne,<br /></span> +<span class="i2">And sweet refreshment find.<br /></span> +</div><div class="stanza"> +<span>Thy goodness stands approved--<br /></span> +<span class="i2">Unchanged from day to day:<br /></span> +<span>We drop our burdens at Thy feet,<br /></span> +<span class="i2">To bear a song away!<br /></span> +</div></div> + +<p class="rindent"> +—<i>Philip Doddrige.</i><br /> +</p> + + + +<hr style="width: 65%;" /> +<h2><a name="PRAYER" id="PRAYER"></a>PRAYER,</h2> + +<h3>IN ITS PROPER PLACE</h3> + + +<p>There is a strong tendency in the human mind +to take a one-sided view of things. This +should be carefully guarded against. It would ever +be our wisdom to view things as God presents +them to us, in His holy Word. We should put +things where He puts them, and leave them there. +Were this more faithfully attended to, the truth +would be much more clearly understood, and souls +much better instructed. There is a divinely appointed +place for everything, and we should avoid +putting right things in wrong places, just as carefully +as we would avoid setting them aside altogether. +The one may do as much damage as the +other. Let any divine institution be taken out of its +divinely-appointed place, and it must necessarily +fail of its divinely-appointed end. This, I imagine, +will hardly be questioned by any enlightened or +<a name="well-regulated" id="well-regulated"></a>well-regulated mind. It will be admitted, on all hands, +to be wrong to put things in any place but just +where God intended them to be.</p> + +<p>And in proportion to the importance of a right +thing is the importance of having it in its right +place. This remark holds good, in a special manner, +with respect to the hallowed and most precious +exercise of prayer. It is hard to imagine how any +one, with the word of God in his hand, could presume +to detract from the value of prayer. It is +one of the very highest functions, and most important +privileges of the Christian life. No sooner has +the new nature been communicated by the Holy +Ghost, through faith in Christ, than it expresses +itself in the sweet accents of prayer. Prayer is the +earnest breathing of the new man, drawn forth by +the operation of the Holy Ghost, who dwells in all +true believers. Hence, to find any one praying is +to find him manifesting divine life in one of its most +touching and beauteous characteristics, namely, +dependence. There may be a vast amount of ignorance +displayed in the prayer, both in its character +and object; but the <i>spirit</i> of prayer is, unquestionably, +divine. A child may ask for a great many +foolish things; but, clearly, he could not ask for any +thing if he had not life. The ability and desire to +ask are the infallible proofs of life. No sooner had +Saul of Tarsus passed from death unto life, than the +Lord says of him, "<i>Behold he prayeth</i>!" (Acts ix.) +Doubtless he had, as "a Pharisee of the Pharisees," +said many "long prayers;" but not until he "saw +that Just One, and heard the voice of His mouth," +could it be said of him, "behold, <i>he prayeth</i>."</p> + +<p>Saying prayers and praying, are two totally different +things. A self-righteous Pharisee may excel +in the former; none but a converted soul can enjoy +the latter. The spirit of prayer is the spirit of the +new man; the language of prayer is the distinct utterance +of the new life. The moment a spiritual +babe is born into the new creation, it sends up its +cry of dependence and of trust toward the Source +of its birth. Who would dare to hush or hinder that +cry? Let the babe be gently satisfied and encouraged, +not ignorantly hindered or rudely silenced. +The very cry which ignorance would seek to stifle, +falls like sweetest music on the parent's ear. It +is the proof of life. It evidences the existence +of a new object around which the affections of a +parent's heart may entwine themselves.</p> + +<p>All this is plain enough. It commends itself to +every renewed mind. The man who could think of +hushing the accents of prayer must be wholly ignorant +of the precious and beautiful mysteries of +the new creation. The understanding of the praying +one may need to be instructed; but oh! let not +the spirit of prayer be quenched. Let the beams +of divine revelation, in all their emancipating power, +shine in upon the struggling conscience, but let +not the breathings of the new life be interrupted. +The newly-converted soul may be in great darkness. +The chilling mists of legalism may enwrap his +spirit. He may not, as yet, be able to rest fully in +Christ and His accomplished work. His awakened +conscience may not, as yet, have found its peace-giving +answer in the precious blood of Jesus. +Doubts and fears may sorely beset him. He may +not know about the important doctrine of the two +natures, and the continual conflict between them. +He is bowed down beneath the humiliating sense +of indwelling sin, and sees not, as yet, the ample +provision which redeeming love has made for that +very thing, in the sacrifice and priesthood—the +blood and advocacy of the Lord Jesus Christ. The +joyous emotions which attended upon the first moments +of his conversion may have passed away. +The beams of the Sun of Righteousness may be +hidden by the heavy clouds which arise from within +and around him. It is not with him as in days +past. He marvels at the sad change which has +come over him, and well nigh doubts if he were +ever converted at all.</p> + +<p>Need we wonder that such an one should cry +mightily to God? Yea, the wonder would be if he +could do aught else. How, then, should we treat +him? Should we teach him not to pray? God forbid. +This would be to do the work of Satan, who, +assuredly, hates prayer most cordially. To drop a +syllable which could even be understood as making +little of an exercise so entirely divine, would be to +fly in the face of the entire book of God, to deny +the very example of Christ, and hinder the utterance +of the Holy Ghost in the new-born soul. The +Old and New Testament Scriptures literally teem +with exhortations and encouragements to pray. To +quote the passages would fill a volume. The blessed +Master Himself has left His people an example as to +the unceasing exercise of a spirit of prayer. He +both prayed Himself and taught His <a name="disciples" id="disciples"></a>disciples to +pray. The same is true of the Holy Ghost in the +apostles. (See the following passages; Luke iii. 21; +vi. 12; ix. 28, 29; xi. I-13; xviii. I-8; Acts i. 14; +iv. 31; Rom. xii. 12; xv. 30; Eph. vi. 18; Phil. +iv. 6; Col. iv. 2-4; I Thess. v. 17; 2 Thess. iii. I, 2; +I Tim. ii. I-3; Heb. xiii. 18; James v. 14, 15.)</p> + +<p>If my reader will look out and ponder the foregoing +passages, he will have a just view of the place +which prayer occupies in the Christian economy. +He will see that disciples are exhorted to pray; and +that it is only disciples who are so exhorted. He will +see that prayer is a grand prominent exercise of the +household of God, and that he must be of that +household to engage in it. He will see that prayer +is the undoubted utterance of the new life; and that +the life therefore must be there to utter itself. He +will see that prayer is an important part of the +Christian's privilege; and that it enters in no wise +in the foundation of the Christian's peace.</p> + +<p>Thus, he will be able to put prayer in its proper +place; and how important it is that it should be so +put! How important it is that the anxious inquirer +should see that the deep and solid foundations of +his present and everlasting peace were laid in the +work of the Cross, nineteen centuries ago! How +important that the blood of Jesus should stand out +before the soul in clear and bold relief, in its solitary +grandeur, as the alone foundation of the sinner's +rest! A soul may be earnestly seeking and +crying for salvation, and all the while be ignorant +of the great fact that it is ready to his hand—that +he is actually commanded to accept a free, +full, present, personal, and eternal salvation—that +Christ has done all—that a brimming cup of salvation +is set before him, which faith has only to take +and drink for its everlasting satisfaction. The gospel +of God's free grace points to the rent vail—the +empty tomb—the occupied throne above. (Matt. +xxviii; Heb. i. and x.) What do these things declare? +What do they utter in the anxious sinner's ear? +Salvation! salvation! The rent vail, the empty +tomb, the occupied throne, all cry out, salvation!</p> + +<p>Reader, do you really want salvation? Then why +not take it, as God's free gift? Are you looking to +your own heart or to Christ's finished work for salvation? +Is it needful, think you, to wait that God +should do something more for your salvation? If +so, then Christ's work were not finished; the ransom +were not paid. But Christ said "<i>It is finished</i>," +and God says, "I have found a ransom" (Job +xxxiii. John xix.). And if <i>you</i> have to do, say, or +think aught, to complete the work of salvation, then +Christ would not be a whole, a perfect Saviour. +And, further, it would be a plain denial of Rom. iv. +5, which says, "To him that <i>worketh not</i>, but believeth +on Him that <i>justifieth the ungodly</i>, his faith is +counted for righteousness." Take heed that you are +not mixing up your poor prayers with the glorious +work of redemption, completed by the Lamb of +God on the cross. Prayer is most precious; but, +remember, "without faith it is impossible to please +God" (Heb. xi. 6); and if you have faith, you +have Christ; and having Christ, you have <span class="smcap">ALL</span>. +If you say you are crying for mercy, the word of +God points you to mercy's copious stream flowing +from the finished sacrifice. You have all your anxious +heart can want in Jesus, and He is God's free +gift to you just as you are, where you are, <i>now</i>. If +you had <i>to be</i> aught else but what you are, or <i>to go</i> +anywhere else from where you are, then salvation +would not be "by grace, through faith" (Eph. ii. 8). +If you are anxious to get salvation, and God desires +you should have it, why need you be another +moment without it? It is all ready. Christ died +and rose again. The Holy Ghost testifies. The +word is plain. "<i>Only believe.</i>"</p> + +<p>Oh, may the Spirit of God lead any anxious soul +to find settled repose in Jesus. May He lead you +to look away from all besides, straight to an all-sufficient +atonement. May He give clearness of apprehension, +and simplicity of faith to all; and may +He especially endow all who stand up to teach and +preach with the ability "rightly to divide the word +of truth," so that they may not apply to the unregenerate +sinner, or the anxious inquirer, such passages +of Scripture as refer only to the established believer. +Very serious damage is done both to the +truth of God, and to the souls of men, by an unskilful +division and application of the Word. +There must be spiritual life, before there can be +spiritual action; and the <i>only</i> way to get spiritual +life is by <i>believing</i> on the name of the Son of God<a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a> +(John i. 12, 13; iii. 14-16, 36; v. 24; xx. 31). If, +therefore, the precepts of God's word be applied to +persons who have not the spiritual life to act in them, +confusion must be the result. The precious privileges +of the Christian are turned into a heavy yoke +for the unconverted. A strange system of half-law +half-gospel is propounded, whereby true Christianity +is robbed of its characteristic glory, and the +souls of men are plunged in mist and perplexity. +There is urgent need for clearness in setting forth +the true ground of a sinner's peace. When souls +are convicted of sin, and have life, but not liberty, +they want a full, clear, unclouded gospel. The +claims of a divinely-awakened conscience can only +be answered by the blood of the Cross. If anything, +no matter what, be added to the finished +work of Christ, the soul must be filled with doubt +and darkness.</p> + +<p>May God grant us to know more fully the true +place and value of simple faith in the Lord Jesus +Christ, and of earnest prayer in the Holy Ghost.</p> + +<p> +<span class="right">C. H. M.</span><br /> +</p> + + + +<hr style="width: 65%;" /> +<h2><a name="GILGAL" id="GILGAL"></a>"GILGAL"</h2> + +<h3><span class="smcap">Joshua v.</span></h3> + + +<p>"Whatsoever things were written aforetime +were written for our learning, that we +through patience and comfort of the Scriptures +might have hope" (Rom. xv. 4). These few words +furnish a title, distinct and unquestionable, for the +Christian to range through the wide and magnificent +field of Old Testament Scripture, and gather +therein instruction and comfort, according to the +measure of his capacity and the character or depth +of his spiritual need. And were any further warrant +needed, we have it with equal clearness in the +words of another inspired epistle: "Now all these +things happened unto them (Israel) for ensamples; +and they are written for our admonition, upon +whom the ends of the world are come" (I Cor. +x. 11).</p> + +<p>No doubt, in reading the Old Testament, as in +reading the New, there is constant need of watchfulness—need +of self-emptiness, of dependence upon +the direct teaching of the Holy Spirit, by whom all +Scripture has been indited. The imagination must +be checked, lest it lead us into crude notions and +fanciful interpretations, which tend to no profit, but +rather to the weakening of the power of Scripture +over the soul, and hindering our growth in the divine +life.</p> + +<p>Still, we must never lose sight of the divine charter +made out for us in Rom. xv. 4—never forget for +a single moment that "whatsoever things were written +aforetime were written for our learning." It is +in the strength of these words that we invite the +reader to accompany us back to the opening of the +book of Joshua, that we may together contemplate +the striking and instructive scenes presented there, +and seek to gather up some of the precious "learning" +there unfolded. If we mistake not, we shall +learn some fine lessons on the banks of the Jordan, +and find the air of Gilgal most healthful and bracing +for the spiritual constitution.</p> + +<p>We have all been accustomed to look at Jordan +as the figure of death—the death of the believer—his +leaving this world and going to heaven. Doubtless +the believer has often read and heard these +lines:</p> + +<div class="poem"><div class="stanza"> +<span>"Could we but stand where Moses stood,<br /></span> +<span class="i2">And view the landscape o'er,<br /></span> +<span>Not Jordan's stream nor death's cold flood<br /></span> +<span class="i2">Could fright us from the shore."<br /></span> +</div></div> + +<p>But all this line of thought, feeling and experience +is very far below the mark of true Christianity. +A moment's reflection in the true light which Scripture +pours upon our souls would be sufficient to +show how utterly deficient is the popular religious +thought as to Jordan. For instance, when a be +dies and goes to heaven, is he called to fight? +Surely not. All is rest and peace up yonder—ineffable, +eternal peace. Not a ripple on that ocean. +No sound of alarm throughout that pure and holy +region. No conflict there. No need of armor. We +shall want no girdle, because our garments may +flow loosely around us. We shall not need a breast-plate +of righteousness, for divine righteousness +has there its eternal abode. We shall have no +need of sandals, for there will be no rough or +thorny places in that fair and blissful region. No +shield called for there, inasmuch as there will be no +fiery darts flying. No helmet of salvation, for the +divine and eternal results of God's salvation shall +then be reached. No sword, inasmuch as there +will be neither enemy nor evil occurrent throughout +all that blissful, sunny region.</p> + +<p>Hence, therefore, Jordan cannot mean the death +of the believer and his going to heaven, for the +simplest of all reasons, that it was when Israel +crossed the Jordan that their fighting, properly +speaking, began. True they had fought with Amalek +in the wilderness; but it was in Canaan that +their real war commenced. The careful reader of +the Scriptures will readily see this.</p> + +<p>But does not Jordan represent death? Most +surely it does. And must not the believer cross it? +Yes; but he finds it dry, because the Prince of Life +has gone down into its deepest depths, and opened +up a pathway for His people, by the which they +pass over into their heavenly inheritance.</p> + +<p>Moses, from Pisgah's top, gazed upon the promised +land. <i>Personally</i>, under the governmental +dealings of God, he was prevented from going over +Jordan. But looking at him <i>officially</i>, we know +that the law could not possibly bring the people into +Canaan; so Moses' course must end there, for he +represents the law.</p> + +<p>But Christ, the true Joshua, has crossed the Jordan, +and not only crossed it, but turned it into a +pathway by which the ransomed host can pass over +dry-shod into the heavenly Canaan. The Christian +is not called to stand shivering on the brink of the +river of death, as one in doubt as to how it may go +with him. That river is dried up for faith. Its +power is gone. Our adorable Lord "has abolished +death, and brought life and incorruptibility to light +by the gospel." Faith can now, therefore, sing triumphantly, +<a name="sting" id="sting"></a>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" (I Cor. xv. 55-57).</p> + +<p>Glorious, enfranchising fact! Let us praise Him +for it. Let all our ransomed powers adore Him. +Let our whole moral being be stirred up to chant +the praises of Him who has taken the sting from +death, and destroyed him who had the power of +death, that is, the devil, and conducted us into a +sphere which is pervaded throughout with life, light, +incorruptibility, and glory. May our entire practical +career be to His glory!</p> + +<p>We shall now proceed to examine more particularly +the teaching of Scripture on this great subject, +and may the Holy Spirit Himself be our immediate +instructor!</p> + +<p>"And Joshua rose early in the morning; and +they removed from Shittim, and came to Jordan, he +and all the children of Israel, and lodged there before +they passed over. And it came to pass after +three days, that the officers went through the host; +and they commanded the people, saying, When ye +see the ark of the covenant of the Lord your God, +and the priests, the Levites, bearing it, then ye shall +remove from your place, and go after it. <i>Yet there +shall be a space between you and it</i>, about two thousand +cubits by measure: come not near unto it, <i>that +ye may know the way by which ye must go: for ye +have not passed this way heretofore</i>" (Josh. iii. I-4).</p> + +<p>There are three deeply important points in Israel's +history which the reader would do well to ponder. +There is, first, the blood-stained lintel, in the +land of Egypt; secondly, the Red Sea; thirdly, the +river Jordan.</p> + +<p>Now in each of these we have a type of the death +of Christ, in some one or other of its grand aspects—for, +as we know, that precious death has many +and various aspects, and nothing can be more profitable +for the Christian, and nothing, surely, ought to +be more attractive, than the study of the profound +mystery of the death of Christ. There are depths +and heights in that mystery which eternity alone +will unfold; and it should be our delight now, under +the powerful ministry of the Holy Ghost, through +the perfect light of Holy Scripture, to search into +these things for the strength, comfort and refreshment +of the inward man.</p> + +<p>Looking, then, at the death of Christ, as typified +by the blood of the paschal lamb, we see in it that +which screens us from the judgment of God. "I +will pass through the land of Egypt this night, and +will smite all the firstborn in the land of Egypt, +both man and beast; and against all the gods of +Egypt I will execute judgment; I am the Lord. +And the blood shall be to you for a token upon the +houses where ye are; and when I see the blood, I +will pass over you, and the plague shall not be +upon you to destroy you, when I smite the land of +Egypt" (Ex. xii.).</p> + +<p>Now, we need hardly say, it is of the deepest moment +for the exercised, consciously guilty soul, to +know that God has provided a shelter from wrath +and judgment to come. No right-minded person +would think for a moment of undervaluing this aspect +of the death of Christ. "When I see the +blood, I will pass over you." Israel's safety rested +upon God's estimate of the blood. He does not +say, "When <i>you</i> see the blood." The Judge saw +the blood, knew its value, and passed over the +house. Israel was screened by the blood of the +lamb—by God's estimate of that blood, not by their +own. Precious fact!</p> + +<p>How prone we are to be occupied with our +thoughts about the blood of Christ, instead of with +God's thoughts! We feel we do not value that precious +blood as we ought—who ever did, or ever +could? and then we begin to question if we are +safe, seeing we so sadly fail in our estimate of +Christ's work and in our love to His person.</p> + +<p>Now if our <i>safety</i> depends in the smallest degree +upon our estimate of Christ's work, or our love to +His person, we are in more imminent danger than +if it depended upon our keeping the law. True it +is,—most true—who could think of denying it?—we +ought to value Christ's work, and we ought to +love Himself. But if all this be put upon the footing +of a righteous claim, and if our safety rests +upon our answering to that claim, then are we in +greater danger and more justly condemned than if +we stood on the ground of a broken law. For just +in proportion as the claims of Christ are higher than +the claims of Moses, and in proportion as Christianity +is higher than the legal system, so are we +worse off, in greater danger, farther from peace, if +our safety depends upon our response to those +higher claims.</p> + +<p>Mark, it is not that we ought not to answer to +such claims; we most certainly ought. But who +among us does? and hence, so far as we are concerned, +our ruin and guilt are only made more manifest, +and our condemnation more righteous, if we +stand upon the claims of Christ, because we have +not answered to them. If we are to be saved by +our estimate of Christ, by our response to His +claims, by our appreciation of His love, we are +worse off by far than if we were placed under the +claims of the law of Moses.</p> + +<p>But, blessed be God, it is not so. We are saved +by grace,—free, sovereign, divine and eternal grace,—not +by our sense of grace. We are sheltered by +the blood, not by our estimate of the blood. Jehovah +did not say, on that awful night, "When <i>you</i> +see the blood, and estimate it as you ought, I will +pass over you." Nothing of the kind. This is not +the way of our God. He wanted to shelter His +people, and to let them know that they were sheltered,—perfectly, +because divinely sheltered,—and +therefore He places the matter wholly upon a divine +basis; He takes it entirely out of their +hands, by assuring them that their safety rested +simply and entirely upon the blood, and upon His +estimate thereof. He gives them to understand +that they had nothing whatever to do with providing +the shelter. It was His to <i>provide</i>. It was theirs +to <i>enjoy</i>.</p> + +<p>Thus it stood between Jehovah and His Israel in +that memorable night; and thus it stands between +Him and the soul that simply trusts in Jesus now. +We are not saved by <i>our</i> love, or <i>our</i> estimate, or +<i>our</i> anything. We are saved by the blood behind +which faith has fled for refuge, and by God's estimate +of it, which faith apprehends. And just as +Israel, within that blood-stained lintel screened +from judgment,—safe from the sword of the destroyer,—could +feed upon the roasted lamb, so may +the believer, perfectly sheltered from the wrath to +come,—sweetly secure from all danger, screened +from judgment,—feed upon Christ in all the preciousness +of what He is.</p> + +<p>But more of this by and by.</p> + +<p>We are specially anxious that the reader should +weigh the point on which we have been dwelling, if +he be one who has not yet found peace, even as to +the question of safety from judgment to come, +which, as we shall see (if God permit) ere we close +this paper, is but a part, though an ineffably precious +part, of what the death of Christ has procured +for us.</p> + +<p>We have very little idea indeed of how much of +the leaven of self-righteousness cleaves to us, even +after our conversion, and how immensely it interferes +with our peace, our enjoyment of grace, and +our consequent progress in the divine life. It may +be we fancy we have done with self-righteousness +when we have given up all thought of being saved +by our works; but alas, it is not so, for the evil +takes new forms; and of all these, none is more +subtle than the feeling that we do not value the +blood as we ought, and the doubting our safety on +that ground. All this is the fruit of self-righteousness. +We have not done with <i>self</i>. True, we are +not, it may be, making a saviour of our <i>doings</i>, but +we are of our <i>feelings</i>. We are seeking, unknown +to ourselves perhaps, to find some sort of title in +our love to God or our appreciation of Christ.</p> + +<p>Now all this must be given up. We must rest +simply on the blood of Christ, and upon God's testimony +to that blood. He sees the blood. He +values it as it deserves. He is satisfied. This +ought to satisfy us. He did not say to Israel, +When I see how you behave yourselves; when I +see the unleavened bread, the bitter herbs, the +girded loins, the shod feet, I will pass over you.</p> + +<p>No doubt all these things had their proper place; +but that proper place was not as the ground of +safety, but as the secret of communion. They were +called to behave themselves—called to keep the +feast; but it was as <i>being</i>, not <i>in order to be</i>, a sheltered +people. This made all the difference. It +was because they were divinely screened from judgment +that they could keep the feast. They had the +authority of the word of God to assure them that +there was no judgment for them; and if they believed +that word, they could celebrate the feast in +peace and safety. "Through faith he kept the +passover, and the sprinkling of blood, lest He that +destroyed the firstborn should touch them" (Heb. +xi. 28).</p> + +<p>Here lies the deep and precious secret of the +whole matter. It was by faith he kept the passover. +God had said, "When I see the blood, I will pass +over you," and He could not deny Himself. It +would have been a denial of His very nature and +character, and an ignoring of His own blessed remedy, +had a single hair of an Israelite's head been +touched on that deeply solemn night. It was not, +we repeat, in anywise a question of Israel's state or +Israel's deservings. It was simply and entirely a +question of the value of the blood <i>in God's sight</i>, +and of the truth and authority of His own word.</p> + +<p>What stability is here!—what peace and rest! +What a solid ground of confidence! The blood of +Christ! the word of God! True, divinely true—let +it never be forgotten or lost sight of—it is only +by the grace of the Holy Spirit that the word of +God can be received, or the blood of Christ relied +upon. Still, it is the word of God and the blood of +Christ, and nothing else, which give peace to the +heart as regards all question of coming judgment. +There can be no judgment for the believer. And +why? Because the blood is on the mercy-seat, as +the perfect proof that judgment has been already +executed.</p> + + +<div class="poem"><div class="stanza"> +<span class="i-4">"He bore on the tree the sentence for me,<br /></span> +<span>And now both the Surety and sinner are free."<br /></span> +</div></div> + +<p>Yet, all praise to His name, thus it stands as to +every soul that simply takes God at His word, and +rests in the precious blood of Christ. It is as impossible +that such an one can come into judgment, +as that Christ Himself can. All who are sheltered +by the blood are as safe as the word of God is +sure—as safe as Christ Himself. It seems perfectly +wonderful for any poor sinful mortal to be able to +pen such words; but the blessed fact is, it is either +this or nothing. If there is any question as to the +believer's safety, then the blood of Christ is not on +the mercy-seat, or it is of no account in the judgment +of God. If it be a question of the believer's +state, of his worthiness, of his feelings, of his experience, +of his walk, of his love, of his devotedness, +of his appreciation of Christ, then would there be +no force, no value, no truth in that glorious sentence, +"When I see the blood, I will pass over;" +for in that case the form of speech should be entirely +changed, and a dark and chilling shade be +cast over its heavenly lustre. It should then be, +"When I see the blood, and——"</p> + +<p>But no, beloved, anxious reader, it is not, and it +never can be, thus. Nothing must ever be added—not +the weight of a feather, to that precious blood +which has perfectly satisfied God as a Judge, and +which perfectly shelters every soul that has fled for +safety behind it. If the righteous Judge has declared +Himself satisfied, surely the guilty culprit +may well be satisfied also. God is satisfied with +the blood of Jesus; and when the soul is satisfied +likewise, all is settled, and there is peace as regards +the question of judgment. "There is no condemnation +to them that are in Christ Jesus." How can +there be, seeing He has borne the condemnation in +their stead? To doubt the believer's exemption +from judgment is to make God a liar, and to make +the blood of Christ of none effect.</p> + +<p>The reader will note that thus far we have been +occupied only with the question of deliverance from +judgment—a most weighty question surely. But, +as we shall see in the course of this series of papers, +there is far more secured for us by the death +of Christ than freedom from judgment and wrath, +blessed as that is. That peerless sacrifice does a +great deal more for us than keep God out as a +Judge.</p> + +<p>But for the present we pause, and shall close +this paper with a solemn and earnest question to +the reader, <i>Art thou sheltered by the blood of Jesus</i>? +Do not rest, beloved, until you can answer with a +clear and unhesitating "Yes." Remember, you are +either sheltered by the blood, or exposed to the +horrors of eternal judgment.</p> + + +<h3>PART II.</h3> + +<p>In our last paper we had before us Israel under +the shelter of the blood. A grand reality, most +surely: who could duly estimate it? What human +language could suitably unfold the deep blessedness +of being screened from the judgment of God by +the blood of the Lamb—of being within that hallowed +circle where wrath and judgment can never +come? Who can speak aright of the privilege of +feeding in perfect safety on the Lamb whose precious +blood has forever averted from us the wrath +of a sin-hating God?</p> + +<p>But blessed as all this is, there is much more than +this. There is far more comprehended in the salvation +of God than deliverance from judgment and +wrath. We may have the fullest assurance that our +sins are forgiven, that God will never enter into +judgment with us on account of our sins, and yet +be very far indeed from the enjoyment of the true +Christian position. We may be filled with all manner +of fears about ourselves—fears occasioned by +the consciousness of indwelling sin, the power of +Satan, the influence of the world. All these things +may crop up before us, and fill us with the gravest +apprehensions.</p> + +<p>Thus, for example, when we turn to Ex. xiv., we +find Israel in the deepest distress, and almost overwhelmed +with fear. It would seem as if they had +for the moment lost sight of the fact that they had +been under the cover of the blood.</p> + +<p>Let us look at the passage.</p> + +<p>"And the Lord spake unto Moses, saying, Speak +unto the children of Israel, that they turn and encamp +before Pi-hahiroth, between Migdol and the +sea, over against Baal-zephon: before it shall ye +encamp by the sea. For Pharaoh will say of the +children of Israel, They are entangled in the land, +the wilderness hath shut them in. And I will harden +Pharaoh's heart, that he shall follow after them: +and I will be honored upon Pharaoh, and upon all +his host; that the Egyptians may know that I am +the Lord. And they did so. And it was told the +king of Egypt that the people fled: and the heart +of Pharaoh and of his servants was turned against +the people, and they said, Why have we done this, +<i>that we have let Israel go from serving us</i>?"—mark +these words:—"And he made ready his chariot, +and took his people with him. And he took six +hundred chosen chariots, and all the chariots of +Egypt, and captains over every one of them. And +the Lord hardened the heart of Pharaoh king of +Egypt, and he pursued after the children of Israel: +and the children of Israel went out with a high +hand. But the Egyptians pursued after them, all +the horses and chariots of Pharaoh, and his horsemen, +and his army, and overtook them, encamping +by the sea, beside Pi-hahiroth, before Baal-zephon. +And when Pharaoh drew nigh, the children of Israel +lifted up their eyes, and, behold, the Egyptians +marched after them; and they were <i>sore afraid</i>: +and the children of Israel <i>cried out</i> unto the Lord."</p> + +<p>Now, we may feel disposed to ask, Are these +the people whom we have seen so recently feeding, +in perfect safety, under the cover of the blood? +The very same. Whence, then, these fears, this +intense alarm, this agonizing cry? Did they really +think that Jehovah was going to judge and destroy +them, after all? Not exactly. Of what, then, were +they afraid? Of perishing in the wilderness after +all. "And they said unto Moses, Because there +were no graves in Egypt, hast thou taken us away +to die in the wilderness? Wherefore hast thou +dealt thus with us, to carry us forth out of Egypt? +Is not this the word that we did tell thee in Egypt, +saying, Let us alone, that we may serve the Egyptians! +For it had been better for us to serve the +Egyptians, than that we should die in the wilderness."</p> + +<p>All this was most gloomy and depressing. Their +poor hearts seem to fluctuate between "graves in +Egypt" and death in the wilderness. There is no +sense of deliverance; no adequate knowledge either +of God's purposes or of God's salvation. All seems +utter darkness, almost bordering upon hopeless despair. +They are thoroughly hemmed in and "shut +up." They seem in a worse plight than ever. They +heartily wish themselves back again amid the brick-kilns +and stubble fields of Egypt. Deserts sands +on either side of them; the sea in front; Pharaoh +and all his terrific hosts behind!</p> + +<p>The case seemed perfectly hopeless; and hopeless +it was, so far as they were concerned. They +were utterly powerless, and they were being made +to realize it, and this is a very painful process to +go through; but very wholesome and valuable, yea, +most necessary for all. We must all, in one way or +another, learn the force, meaning, and depth of that +phrase, "without strength." It is exactly in proportion +as we find out what it is to be without +strength, that we are prepared to appreciate God's +"due time."</p> + +<p>But, we may here inquire, "Is there aught in the +history of God's people now answering to Israel's +experience at the Red Sea?" Doubtless there is; +for we are told that the things which happened unto +Israel are our ensamples, or types. And, most +surely, the scene at the Red Sea is full of instruction +for us. How often do we find the children of God +plunged in the very depths of distress and darkness +as to their state and prospects! It is not that they +question the love of God, or the efficacy of the +blood of Jesus, nor yet that God will reckon their +sins to them, or enter into judgment with them. +But still, they have no sense of full deliverance. +They do not see the application of the death of +Christ to their <i>evil nature</i>. They do not realize the +glorious truth that by that death they are completely +delivered from this present evil world, from the +dominion of sin, and from the power of Satan. +They see that the blood of Jesus screens them from +the judgment of God; but they do not see that <i>they</i> +are "dead to sin;" that their "old man is crucified +with Christ;" that not only have their sins been +put upon Christ at the cross, but <i>they themselves</i>, as +sinful children of Adam, have been, by the act of +God, identified with Christ in His death; that God +pronounces them <i>dead and risen with Christ</i>. (See +Col. iii. I-4 and the sixth chapter of Romans.) +But if this precious truth is not apprehended, +by faith, there is no bright, happy, emancipating +sense of full and everlasting salvation. They are, +to speak according to our type, at Egypt's side of +the Red Sea, and in danger of falling into the +hands of the prince of this world. They do not +see "<i>all</i> their enemies dead on the sea-shore." +They cannot sing the song of redemption. No one +can sing it, until he stands by faith on the wilderness +side of the Red Sea, or, in other words, until he +sees his complete deliverance from sin, the world, +and Satan—the great foes of every child of God.</p> + +<p>Thus, in contemplating the facts of Israel's history, +as recorded in the first fifteen chapters of +Exodus, we observe that they did not raise a single +note of praise until they had passed through the +Red Sea. We hear the cry of sore distress under +the cruel lash of Pharaoh's task-masters, and amid +the grievous toil of Egypt's brick-kilns. And we +hear the cry of terror when they stood "between +Migdol and the sea." All this we hear; but not +one note of praise, not a single accent of triumph, +until the waters of the Red Sea rolled between them +and the land of bondage and of death, and they saw +all the power of the enemy broken and gone. "Thus +the Lord saved Israel that day out of the hand of +the Egyptians; and Israel saw the Egyptians dead +upon the sea-shore. And <i>Israel saw that great work +which the Lord did</i> upon the Egyptians: and the +people feared the Lord and His servant Moses. +<i>Then sang</i> Moses and the children of Israel."</p> + +<p>Now, what is the simple application of all this to +us as Christians? What grand lesson are we to +learn from the scenes on the shores of the Red Sea? +In a word, of what is the Red Sea a type? And +what is the difference between the blood-stained +lintel and the divided sea?</p> + +<p>The Red Sea is the type of the death of Christ, +in its application to all our spiritual enemies, sin, +the world, and Satan. By the death of Christ the +believer is completely and forever delivered from +the <i>power</i> of sin. He is, alas! conscious of the +<i>presence</i> of sin; but its power is gone. He has died +to sin, in the death of Christ; and what power has +sin over a dead man? It is the privilege of the +Christian to reckon himself as much delivered from +the dominion of sin as a man lying dead on the +floor. What power has sin over such an one? None +whatever. No more has it over the Christian. Sin +<i>dwells</i> in the believer, and will do so to the end of +the chapter; but its <i>rule</i> is gone. Christ has +wrested the sceptre from the grasp of our old master, +and shivered it to atoms. It is not merely that +His blood has purged our <i>sins</i>; but His death has +broken the power of <i>sin</i>.</p> + +<p>It is one thing to know that our sins are forgiven, +and another thing altogether to know that "the +body of sin is destroyed"—its rule ended—its +dominion gone. Many will tell you that they do +not question the forgiveness of their past sins, but +they do not know what to say as to indwelling sin. +They fear lest, after all, that may come against +them, and bring them into judgment. Such persons +are, to use the figure, "between Migdol and the +sea." They have not learnt the doctrine of Rom. +vi. They have not as yet, in their spiritual intelligence +and apprehension, reached the resurrection +side of the Red Sea. They do not know what it is +to be dead unto sin, and alive unto God through +Jesus Christ our Lord.</p> + +<p>And let the reader particularly note the force of +the apostle's word, "<i>reckon</i>." How very different +it is, in every way, from our word, "<i>realize</i>!" This +latter word may do very well where natural or human +things are concerned. We can realize physical +or material facts; but where a spiritual truth is involved, +it is not a question of realizing, but of reckoning. +How can I realize that I am dead to sin? +All my own experience, my own feelings, my inward +self-consciousness seems to offer a flat contradiction +to the truth. I cannot realize that I am dead; +but God tells me I am. He assures me that He +counts me to have died to sin when Christ died. I +believe it; not because I feel it, but because God +says it. I reckon myself to be what God tells me I +am. If I were sinless, if I had no sin in me, I +should never be told to reckon myself dead to sin; +neither should I ever be called to listen to such +words as, "Let not sin, therefore, <i>reign</i> in your mortal +body." But it is just because I have sin dwelling +in me, and in order to give me full practical deliverance +from its reigning power, that I am taught the +grand enfranchising truth, that the dominion of sin +is broken by the death of Christ in which I also +died.</p> + +<p>How do I know this? Is it because I feel it? +Certainly not. How could I feel it? How could +I realize it? How could I ever have the self-consciousness +of it, while in the body? Impossible. +But God tells me I have died in the death of Christ. +I believe it. I do not reason about it. I do not +stagger at it because I cannot find any evidence of +its truth in myself. I take God at His word. I +reckon myself to be what He tells me I am. I do +not endeavor to struggle, and strive, and work myself +into a sinless state which is impossible. Neither +do I imagine myself to be in it, which were a deceit +and a delusion; but by a simple, childlike faith, I +take the blessed ground which faith assigns me, in +association with a dead Christ. I look at Christ +there, and see in Him, according to God's word, the +true expression of where I am, in the Divine Presence. +I do not reason from myself upwards, but I +reason from God downwards. This makes all the +difference. It is just the difference between unbelief +and faith,—between law and grace—between +human religion and divine Christianity. If I reason +from self, how can I have any right thought of +what is in the heart of God?—all my conclusions +must be utterly false. But if, on the other hand, I +listen to God and believe His Word, my conclusions +are divinely sound. Abraham did not look +at himself and the improbability, nay, the impossibility +of having a son in his old age; but he believed +God and gave glory to Him. And it was +counted to Him for righteousness.</p> + +<p>It is an unspeakable mercy to get done with self, +in all its phases and in all its workings, and to be +brought to rest, in all simplicity, on the written +Word, and on the Christ which that written Word +presents to our souls. Self-occupation is a deathblow +to fellowship, and a great barrier to the soul's +rest and progress. It is impossible for any one to +enjoy settled peace so long as he is occupied with +himself. He must cease from self, and harken to +God's Word, and rest, without a single question, on +its pure, precious, and everlasting record. God's +Word never changes. I change; my frames, my +feelings, my experience, my circumstances, change +continually; but God's Word is the same yesterday, +and to-day, and forever.</p> + +<p>Furthermore, it is a grand and essential point +for the soul to apprehend that Christ is the only +definition of the believer's place before God. This +gives immense power, liberty, and blessing. "As +He is, so are we, in this world" (I John iv. 17). +This is something perfectly wonderful! Let us +ponder it: let us think of a poor, wretched, guilty +slave of sin, a bondslave of Satan, a votary of the +world, exposed to an eternal hell—such an one taken +up by sovereign grace, delivered completely from +the grasp of Satan, the dominion of sin, the power +of this present evil world—pardoned, washed, justified, +brought nigh to God, accepted in Christ, and +perfectly and forever identified with Him, so that +the Holy Ghost can say, as Christ is, so is he in +this world!</p> + +<p>All this seems too good to be true; and, most +assuredly, it is too good for us to get; but, blessed +be the God of all grace, and blessed be the Christ +of God! it is not too good for Him to give. God +gives like Himself. He will be God, spite of our +unworthiness and Satan's opposition. He will act +in a way worthy of Himself, and worthy of the Son +of His love. Were it a question of our deservings, +we could only think of the deepest and darkest pit +of hell. But seeing it is a question of what is +worthy of God to give, and that He gives according +to His estimate of the worthiness of Christ, +then, verily, we can think of the very highest place +in heaven. The glory of God, and the worthiness of +His Son, are involved in His dealings with us; and +hence everything that could possibly stand in the +way of our eternal blessedness, has been disposed +of in such a manner as to secure the divine glory, +and furnish a triumphant answer to every plea of +the enemy. Is it a question of trespass? "He has +forgiven us all trespasses." Is it a question of sin? +He has condemned sin at the cross, and thus put it +away. Is it a question of guilt? It is canceled by +the blood of the cross. Is it a question of death? +He has taken away its sting, and actually made it +part of our property. Is it a question of Satan? +He has destroyed him, by annulling all his power. +Is it a question of the world? He has delivered us +from it, and snapped every link which connected +us with it.</p> + +<p>Thus, beloved Christian reader, it stands with us +if we are to be taught by Scripture, if we are to take +God at His word, if we are to believe what He says. +And we may add, if it be not thus, we are in our +sins; under the power of sin; in the grasp of Satan; +obnoxious to death; part and parcel of an evil, +Christless, Godless world, and exposed to the unmitigated +wrath of God—the vengeance of eternal +fire.</p> + +<p>Oh that the blessed Spirit may open the eyes of +God's people, and give them to see their proper +place, their full and eternal deliverance in association +with Christ who died for them, and <i>in whom +they have died</i>, and <i>thus</i> passed out of the power of +all their enemies!</p> + + + + +<h3>PART III.</h3> + +<p>Having glanced at two of the leading points +in our subject, namely, Israel freed from +guilt under the shelter of the blood, and Israel freed +from all their enemies in the passage of the Red +Sea, we have now to contemplate for a few moments +Israel crossing the Jordan, and celebrating the paschal +feast at Gilgal, in which they represent the +risen position of Christians now.</p> + +<p>The Christian is one who is not only sheltered +from judgment by the blood of the Lamb, not only +delivered from the power of all his enemies by the +death of Christ, but is also associated with Him +where He now is, at the right hand of God; he is, +with Christ, passed out of death, in resurrection, +and is blessed with all spiritual blessings, in the +heavenlies, in Christ. He is thus a heavenly man, +and, as such, is called to walk in this world in all +the varied relationships and responsibilities in +which the good hand of God has placed him. He +is not a monk, or an ascetic, or a man living in the +clouds, fit neither for earth or heaven. He is not +one who lives in a dreamy, misty, unpractical region; +but, on the contrary, one whose happy privilege +it is, from day to day, to reflect, amid the +scenes and circumstances of earth, the graces and +virtues of Christ, with whom, through infinite grace, +and on the solid ground of accomplished redemption, +he is linked in the power of the Holy Ghost.</p> + +<p>Such is the Christian, according to the teaching +of the New Testament. Let the reader see that he +understands it. It is very real, very definite, very +positive, very practical. A child may know it, and +realize it, and exhibit it. A Christian is one whose +sins are forgiven, who possesses eternal life, and +knows it; in whom the Holy Ghost dwells; he is +accepted in and associated with a risen and glorified +Christ; he has broken with the world, is dead +to sin and the law, and finds his object and his delight, +and his spiritual sustenance, in the Christ +who loved him and gave Himself for him, and for +whose coming he waits every day of his life.</p> + +<p>This, we repeat, is the New Testament description +of a Christian. How immensely it differs from +the ordinary type of Christian profession around us +we need not say. But let the reader measure himself +by the divine standard, and see wherein he +comes short; for of this he may rest assured, that +there is no reason whatsoever, so far as the love of +God, or the work of Christ, or the testimony of the +Holy Ghost, is concerned, why he should not be in +the full enjoyment of all the rich and rare spiritual +blessings which appertain to the true Christian position. +Dark unbelief, fed by legality, bad teaching, +and spurious religiousness, rob many of God's +dear children of their proper place and portion. +And not only so, but, from want of a thorough break +with the world, many are sadly hindered from the +clear perception and full realization of their position +and privileges as heavenly men.</p> + +<p>But we are rather anticipating the instruction unfolded +to us in the typical history of Israel, in Josh. +iii.-v., to which we shall now turn. "And Joshua +rose early in the morning; and they removed from +Shittim, and came to Jordan, he and all the children +of Israel, and lodged there before they passed over. +And it came to pass, after three days, that the officers +went through the host. And they commanded +the people, saying, When ye see the ark of the covenant +of the Lord your God, and the priests the Levites +bearing it, then ye shall remove from your +place, and go after it. <i>Yet there shall be a space +between you and it</i>, about two thousand cubits by +measure: <i>come not near unto it, that ye may know the +way by which ye must go; for ye have not passed this +way heretofore</i>" (Josh. iii. I-4).</p> + +<p>It is most desirable that the reader should, with +all simplicity and clearness, seize the true spiritual +import of the river Jordan. It typifies the death of +Christ in one of its grand aspects, just as the Red +Sea typifies it in another. When the children of +Israel stood on the wilderness side of the Red Sea, +they sang the song of redemption. They were a +delivered people—delivered from Egypt and the +power of Pharaoh. They saw all their enemies +dead on the sea-shore. They could even anticipate, +in glowing accents, their triumphal entrance into +the promised land. "Thou in Thy mercy hast led +forth the people which Thou hast redeemed; Thou +hast guided them in Thy strength unto Thy holy +habitation. The people shall hear, and be afraid: +sorrow shall take hold on the inhabitants of Palestina. +Then the dukes of Edom shall be amazed; +the mighty men of Moab, trembling shall take hold +upon them: all the inhabitants of Canaan shall melt +away. Fear and dread shall fall upon them: by the +greatness of Thine arm they shall be still as a +stone; till Thy people pass over, O Lord, till the +people pass over which Thou hast purchased. +Thou shalt bring them in, and plant them in the +mountain of Thine inheritance, in the place, O +Lord, which Thou hast made for Thee to dwell in; +in the sanctuary, O Lord, which Thy hands have +established. The Lord shall reign for ever and +ever."</p> + +<p>All this was perfectly magnificent, and divinely +true. But they were not yet in Canaan. Jordan—of +which, most surely, there is no mention in their +glorious song of victory—lay between them and the +promised land. True, in the purpose of God and +in the judgment of faith, the land was theirs; but +they had to traverse the wilderness, cross the Jordan, +and take possession.</p> + +<p>How constantly we see all this exemplified in the +history of souls! When first converted, there is +nothing but joy and victory and praise. They know +their sins forgiven; they are filled with wonder, +love, and praise. Being justified by faith, they +have peace with God, and they can rejoice in hope +of His glory, yea, and joy in Himself through Jesus +Christ our Lord. They are in Rom. v. I-11; and, +in one sense, there can be nothing higher. Even +in heaven itself we shall have nothing higher or better +than "joy in God." Persons sometimes speak +of Rom. viii. being higher than Rom. v.: but what +can be higher than "joy in God"? If we are +brought to God, we have reached the most exalted +point to which any soul can come. To know Him +as our portion, our rest, our stay, our object, our +all; to have all our springs in Him, and know Him +as a perfect covering for our eyes, at all times, and +in all places, and under all circumstances—this is +heaven itself to the believer.</p> + +<p>But there is this difference between Rom. v. and +viii., that vi. and vii. lie between; and when the +soul has traveled practically through these latter, +and learns how to apply their profound and precious +teaching to the great questions of indwelling +sin and the law, then it is in a better state, though, +most assuredly, not in a higher standing.</p> + +<p>We repeat, and with emphasis, the words "<i>traveled +practically</i>." For it must be even so, if we +would really enter into these holy mysteries according +to God. It is easy to talk about being "dead +to sin" and "dead to the law"—easy to see these +things written in Rom. vi. and vii.—easy to grasp, in +the intellect, the mere theory of these things. But the +question is, have we made them our own—have +they been applied practically to our souls by the +power of the Holy Ghost? Are they livingly exhibited +in our ways to the glory of Him who, at +such a cost to Himself, has brought us into such a +marvelous place of blessing and privilege?</p> + +<p>It is much to be feared that there is a vast +amount of merely intellectual traffic in these deep +and precious mysteries of our most holy faith, +which, if only laid hold of in spiritual power, would +produce wonderful results in practice.</p> + +<p>But we must return to our theme; and in doing +so, we would ask the reader if he really understands +the true spiritual import of the river Jordan? What +does it really mean? We have said that it typifies +the death of Christ. But in what aspect? for that +precious death, as we are now considering, has +many and various aspects. We believe the Jordan +sets forth the death of our Lord Jesus Christ as +that by which we are introduced into the inheritance +He has obtained for us. The Red Sea <i>delivered Israel +from</i> Egypt and the power of Pharaoh. Jordan +<i>brought them into</i> the land of Canaan.</p> + +<p>We find both in the death of Christ. He, blessed +be His name, has, by His death on the cross—His +death for us—delivered us from our sins, from their +guilt and condemnation, from Satan's power, and +from this present evil world.</p> + +<p>But more than this: He has, by the same infinitely +precious work, brought us <i>now</i> into an entirely +new position, in resurrection and in living +union and association with Himself, where He is at +God's right hand. Such is the distinct teaching of +Eph. ii. "But God, who is rich in mercy, for His +great love wherewith He loved us, even when we +were dead in sins, <i>hath quickened us together with +Christ</i>, (by grace ye are saved;) and <i>hath raised us +up together</i>, and made us <i>sit together in the heavenlies</i> +in Christ Jesus" (vers. 4-6).</p> + +<p>Note the little word "<i>hath</i>." He is not speaking +of what God <i>will</i> do, but of what He <i>hath</i> done—done +for us, and with us, in Christ Jesus. The believer +has not to wait till he passes out of this life +to enjoy his inheritance in heaven. In the person +of his living and glorified Head, through faith, by +the Spirit, he belongs there now, and is free to all +that God has given to all His own.<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a></p> +<p>Is all this real and true? Yes! As real and true as +that Christ hung on the cross and lay in the grave; +as real and true as that we were dead in trespasses +and sins; as real and true as the truth of God can +make it; as real and true as the indwelling of the +Holy Spirit in the body of every true believer.</p> + +<p>Mark, reader, we are not now speaking of the +practical working-out of all this glorious truth in the +life of Christians from day to day. This is another +thing altogether. Alas, alas! if our only idea of +true Christian position were to be drawn from the +practical career of professing Christians, we might +give up Christianity as a myth or a sham.</p> + +<p>But, thank God, it is not so. We must learn what +true Christianity is from the pages of the New Testament, +and, having learnt it there, judge ourselves, +our ways, our surroundings, by its heavenly light. +In this way, while we shall ever have to confess and +mourn our shortcomings, our hearts shall ever, more +and more, be filled with praise to Him whose infinite +grace has brought us into such a glorious position, +in union and fellowship with His own Son—a +position, blessed be God, in nowise dependent upon +our personal state, but which, if really apprehended, +must exert a powerful influence upon our entire +course, conduct, and character.</p> + + + + + + +<h3>PART IV.</h3> + +<p>The more deeply we ponder the typical instruction +presented in the river Jordan, the more +clearly we must see that the whole Christian position +is involved in the standpoint from which we +view it. Jordan means death, but, for the believer, a +death that is <i>past</i>—the death we have gone through +as identified with Christ, and which, through resurrection, +has brought us on the other side—the +Canaan side—where He is now. He, typified by +the ark, has passed over before us into Jordan, to +stem its torrent for us, and make it a dry path for +our feet, so that we might pass clean over into our +heavenly inheritance. The Prince of life has destroyed, +on our behalf, him that had the power of +death. He has taken the sting from death; yea, +He has made death itself the very means by which +we reach, even now, in spirit and by faith, the true +heavenly Canaan.</p> + +<p>Let us see how all this is unfolded in our type. +Mark particularly the commandment given by the +officers of the host. "When ye see the ark of the +covenant of the Lord your God, and the priests the +Levites bearing it, then ye shall remove from your +place, and go after it." The ark must go first. +They dared not to move one inch along that mysterious +way, until the symbol of the divine Presence +had gone before.</p> + +<p>"Yet there shall be a space between you and it, +about two thousand cubits by measure: <i>come not +near unto it that ye may know the way by which ye +must go</i>; for ye have <i>not passed this way heretofore</i>." +It was an awful flood ahead of them. No mortal +could tread it with impunity. Death and destruction +are linked together. "It is appointed unto +men once to die; but after this the judgment" +(Heb. ix.) Who can stand before the king of terrors? +Who can face that grim and terrible foe? +Who can encounter the swellings of Jordan? Who, +except the Ark go first, can face death and judgment? +Poor Peter thought he could; but he was +sadly mistaken. He said unto Jesus, "Lord, +whither goest thou? Jesus answered him, Whither +I go, <i>thou canst not follow Me now</i>; but thou shalt +follow Me afterwards."</p> + +<p>How fully these words explain the import of that +mystic "space" between Israel and the ark. Peter +did not understand that space. He had not studied +aright Josh. iii. 4. He knew nothing of that terrible +pathway which his blessed Master was about to +enter upon. "Peter said unto Him, Lord, why +cannot I follow Thee now? I will lay down my +life for Thy sake."</p> + +<p>Poor dear Peter! How little he knew of himself, +or of that which he was—sincerely, no doubt, +though ignorantly—undertaking to do! How little +did he imagine that the very sound of death's dark +river, heard even in the distance, would be sufficient +so to terrify him, as to make him curse and swear +that he did not know his Master! "Jesus answered +him, Wilt thou lay down thy life for My sake? +Verily, verily, I say unto thee, the cock shall not +crow till thou hast denied Me thrice."</p> + +<p>"Yet there shall be a space between you and it." +How needful! How absolutely essential! Truly +there was a space between Peter and his Lord. +Jesus had to go before. He had to meet death in +its most terrific form. He had to tread that rough +path in profound solitude—for who could accompany +Him? "There shall be a space between you +and it: come not near to it, that ye may know the +way by which ye must go; for ye have not passed +this way heretofore."</p> + +<p>"Thou canst not follow Me <i>now</i>: but thou shalt +follow me <i>afterwards</i>." Blessed Master! He would +not suffer His poor feeble servant to enter upon +that terrible path, until He Himself had gone before, +and so entirely changed its character, that the +pathway of death should be lighted up with the +beams of life and the light of God's face. Our +Jesus has "abolished death, and brought life and +incorruptibility to light by the gospel."</p> + +<p>Thus death is no longer death to the believer. It +was death to Jesus, in all its intensity, in all its +horrors, in all its reality. He met it as the power +which Satan wields over the soul of man. He met +it as the penalty due to sin. He met it as the just +judgment of God against sin—against us. There +was not a single feature, not a single ingredient, not +a single circumstance, which could possibly render +death formidable which did not enter into the death +of Christ. He met all; and, blessed be God, <i>we are +accounted as having gone through all in and by Him</i>. +We died in Him, so that death has no further claim +upon us, or power over us. Its claims are disposed +of, its power broken and gone for all believers. +The whole scene is cleared completely of death, and +filled with life and incorruptibility.</p> + +<p>And hence, in Peter's case, we find our Lord, in +the last chapter of John, most graciously meeting +the desire of His servant's heart—a desire in which +he was perfectly sincere—the desire to follow his +beloved Lord. "Verily, verily, I say unto thee, +When thou wast young, thou girdest thyself, and +walkedst whither thou wouldest; but when thou +shalt be old, thou shalt stretch forth thy hands, and +another shall gird thee, and carry thee whither thou +wouldest not. This spake He signifying by what +death he should glorify God." Thus death, instead +of being the judgment of God to overwhelm Peter, +was turned into a means by which Peter could glorify +God.</p> + +<p>What a glorious change! What a stupendous +mystery! How it magnifies the cross, or rather the +One who hung thereon! What a mighty revolution, +when a poor sinful man can, by death, glorify God! +So completely has death been robbed of its sting, +so thoroughly has its character been changed that, +instead of shrinking from it with terror, we can meet +it, if it does come, and go through it with song of +victory; and instead of its being to us the wages +of sin, it is a means by which we can glorify God. +All praise to Him who has so wrought for us! to +Him who has gone down into Jordan's deepest +depths for us, and made there a highway by which +His ransomed people can pass over into their heavenly +inheritance! May our hearts adore Him! +May all our powers be stirred up to magnify His +holy name! May our whole life be devoted to His +praise! May we appreciate the grace and lay hold +of the inheritance.</p> + +<p>But we must proceed with our type.</p> + +<p>"And Joshua spake unto the priests, saying, +Take up the ark of the covenant, and pass over before +the people. And they took up the ark of the +covenant, and went before the people. And the +Lord said unto Joshua, This day will I begin to +magnify thee in the sight of all Israel, that they may +know that as I was with Moses, so I will be with +thee." Joshua stands before us as a type of the +risen Christ, leading His people, in the power of +the Holy Ghost, into their heavenly inheritance. +The priests bearing the ark into the midst of Jordan +typify Christ going down into death for us, and destroying +completely its power. "He passed through +death's dark raging flood, to make our rest secure;" +and not only to make it secure, but to lead us into +it, in association with Himself, now, in spirit and +by faith; by-and-by, in actual fact.</p> + +<p>"And Joshua said unto the children of Israel, +Come hither, and hear the words of the Lord your +God. And Joshua said, Hereby ye shall know that +the <i>living</i> God is among you, and that He will without +fail drive out from before you the Canaanites.... +Behold, the ark of the covenant of the Lord of +all the earth passeth over before you into Jordan."</p> + +<p>The passage of the ark into Jordan proved two +things, namely, the presence of the living God in +the midst of His people; and that He would most +surely drive out all their enemies from before them. +The death of Christ is the basis and the guarantee +of everything to faith. Grant us but this, that +Christ has gone down into death for us, and we +argue, with all possible confidence, that, in this one +great fact, all is secured. God is with us, and God +is for us. "He that spared not His own Son, but +delivered Him up for us all, how shall He not with +Him also freely give us all things?" The difficulty +of unbelief is, "How shall He?" The difficulty of +faith is, "How shall He <i>not</i>?"</p> + +<p>Israel might wonder how all the hosts of Canaan +could ever be expelled from before them: let them +gaze on the ark in the midst of Jordan, and cease +to wonder, cease to doubt. The less is included in +the greater. And hence we can say, What may we +not expect, seeing that Christ has died for us? +There is nothing too good, nothing too great, nothing +too glorious, for God to do for us, and in us, +and with us, seeing He has not spared His only-begotten +Son, but delivered Him up for us all. +Everything is secured for us by the precious death +of Christ. It has opened up the everlasting flood-gates +of the love of God, so that the rich streams +thereof might flow down into the very depths of +our souls. It fills us with the sweetest assurance +that the One who could bruise His only-begotten +Son, on the cursed tree, for us, will meet our every +need, carry us through all our difficulties, and lead +us into the full possession and enjoyment of all that +His eternal purpose of grace has in store for us. +Having given us such a proof of His love, even +when we were yet sinners, what may we not expect +at His hands now that He views us in association +with that blessed One who glorified Him in death—the +death that He died for us? When Israel saw +the ark in the midst of Jordan, they were entitled +to consider that all was secured. As our Lord also +said to His disciples before leaving them, "Be of +good cheer, I have overcome the world;" and, in +view of His cross, He could say, "Now is the +prince of this world cast out." True, Israel had, +as we know, to take possession: they had to plant +their feet upon the inheritance; but the power that +could stem death's dark waters, could also drive +out every foe from before them, and put them in +peaceful possession of all that God had promised.</p> + + +<h3>PART V.</h3> + +<p>In closing this series of brief papers on Gilgal, +we must turn our thoughts to the practical application +of that which has been engaging our attention. +If it be true—and it is true—that Jesus +died for us, it is equally true that we have died in +Him; as one of our own poets has sweetly put it:</p> + +<div class="poem"><div class="stanza"> +<span>"For me, Lord Jesus, Thou hast died<br /></span> +<span class="i2">And I have died in Thee:<br /></span> +<span>Thou'rt risen--my bands are all untied,<br /></span> +<span class="i2">And now Thou livest in me.<br /></span> +<span>The Father's face of radiant grace<br /></span> +<span class="i2">Shines now in light on me."<br /></span> +</div></div> + +<p>Now this is a great practical truth—none more +so. It lies at the very foundation of all true Christianity. +If Christ has died for us, then, in very +deed, He has taken us completely out of our old +condition, with all that appertained to it, and placed +us upon an entirely new footing. We can look +back from resurrection-ground on which we now +stand, into the dark river of death, and see there, +in its deepest depths, the memorial of the victory +gained for us by the Prince of Life. We do not +look forward to death; we look back at it. We can +truly say, "The bitterness of death is past."</p> + +<p>Jesus met death for us in its most terrible form. +Just as the river of Jordan was divided when it +presented its most formidable appearance—"for +Jordan overfloweth all its banks all the time of +harvest"—so our Jesus encountered our last great +enemy, vanquished him in his most fearful form, +and left behind, in the very centre of death's dark +domain, the imperishable record of His glorious +victory. All praise, homage, and adoration to His +peerless name! It is our privilege, by faith and in +spirit, to stand on Canaan's side of Jordan, and +erect our memorial of what the Saviour, the true +Joshua, has done for us.</p> + +<p>"And it came to pass, when all the people were +clean passed over Jordan, that the Lord spake unto +Joshua, saying, Take you twelve men out of the +people, <i>out of every tribe a man</i>. And command ye +them, saying, Take you hence out of the midst of +Jordan, <i>out of the place where the priests' feet stood +firm</i>, twelve stones; and ye shall carry them over +with you, and leave them in the lodging-place +where ye shall lodge this night. Then Joshua +called the twelve men whom he had prepared of +the children of Israel, <i>out of every tribe a man</i>. And +Joshua said unto them, Pass over before the ark of +the Lord your God, into the midst of Jordan, and +take you up <i>every man of you</i> a stone upon his +shoulder, according unto the number of the tribes +of the children of Israel: that this may be a sign +among you, that when your children ask their fathers +in time to come, saying, What mean ye by +these stones? then ye shall answer them, That the +waters of Jordan were cut off before the ark of the +covenant of the Lord; when it passed over Jordan, +the waters of Jordan were cut off: and these stones +shall be <i>for a memorial</i> unto the children of Israel +for ever" (Josh. iv: I-7).</p> + +<p>The great fact was to be seized, and practically +carried out by the whole assembly, "of every tribe +a man"—"every man of you a stone upon his +shoulder," a stone taken from the very spot where +the priests' feet stood firm. All were to be brought +into living personal contact with the great mysterious +fact that the waters of Jordan were cut off. All +were to engage in erecting such a memorial of this +fact as should elicit inquiry from their children as +to what it meant. It was never to be forgotten.</p> + +<p>What a lesson is here for us! Are we erecting +our memorial? Are we giving evidence—such evidence +as may strike even the mind of a child—of +the fact that our Jesus has vanquished the power +of death for us? Are we affording any practical +proof in daily life that Christ has died for us, and +that we have died in Him? Is there aught in our +actual history, from day to day, answering to the +figure set forth in the passage just quoted—"every +man of you a stone upon his shoulder"? Are we +declaring plainly that we have passed clean over +Jordan—that we belong to heaven—that we are not +in the flesh, but in the Spirit? Do our children see +aught in our habits and ways, in our spirit and deportment, +in our whole character and manner of +life, leading them to inquire, "What mean ye by +these things?" Are we living as those who are +dead with Christ—dead to sin—dead to the world?</p> + +<p>Are we practically freed from the world—letting +go our hold of present things, in the power of communion +with a risen Christ?</p> + +<p>These are searching questions for the soul, beloved +Christian reader. Let us seek to meet them +honestly, as in the divine presence. We profess +these things, we hold them in theory. We say we +believe that Jesus died for us, and that we died in +Him. Where is the proof—where the abiding memorial—where +the stone on the shoulder? Let us +judge ourselves honestly before God. Let us no +longer rest satisfied with anything short of the thorough, +practical, habitual carrying out of the great +truth that "we are dead, and our life is hid with +Christ in God." Mere profession is worthless. We +want the living power—the true result—the proper +fruit.</p> + +<p>"And the people came up out of Jordan on the +tenth day of the first month, and encamped in Gilgal, +in the east border of Jericho. And <i>those twelve +stones which they took out of Jordan</i>"—stones of peculiar +import—no other stones could tell such a +tale, teach such a lesson, or symbolize such a stupendous +fact—no other stones like them—"those +twelve stones did Joshua pitch in Gilgal. And he +spake unto the children of Israel, saying, When +your children shall ask their fathers in time to come, +saying, What mean these stones? then ye shall let +your children know, saying, <i>Israel came over this +Jordan on dry land</i>. For the Lord your God dried up +the waters of Jordan from before you, until ye were +passed over, as the Lord your God did to the Red +Sea, which He dried up from before us, until we +were gone over: that all the people of the earth +might know the hand of the Lord, that it is +mighty: that ye might fear the Lord your God forever."</p> + +<p>Here, then, we see Israel at Gilgal. "Everything +was finished that the Lord commanded Joshua to +speak unto the people, according to all that Moses +commanded Joshua." Every member of the host +had passed clean over Jordan—not one had been +suffered to feel the slightest touch of the river of +death. Grace had brought them all safely over into +the inheritance promised to their fathers. They +were not only separated from Egypt by the Red +Sea, but actually brought into Canaan across the +dry bed of the Jordan, and encamped in Gilgal, in +the plains of Jericho.</p> + +<p>And now mark what follows. "And it came to +pass, when all the kings of the Amorites which were +on the side of Jordan westward, and all the kings +of the Canaanites which were by the sea, heard that +the Lord had dried up the waters of Jordan from +before the children of Israel, until we were passed +over, that their heart melted, neither was there spirit +in them any more, because of the children of Israel. +<i>At that time</i>"—note the words!—when all the nations +were paralyzed with terror at the very thought +of this people—"at that time the Lord said unto +Joshua, Make thee <i>sharp knives</i>, and circumcise +again the children of Israel the second time."</p> + +<p>How deeply significant is this: How suggestive +are these "sharp knives"! How needful! If Israel +are about to bring the sword upon the Canaanites, +Israel must have the sharp knife applied to +themselves. They had never been circumcised in +the wilderness. The reproach of Egypt had never +been rolled away from them. And ere they could +celebrate the passover, and eat of the old corn of +the land of Canaan, they must have the sentence of +death written upon them. No doubt this was aught +but agreeable to nature; but it must be done. How +could they take possession of Canaan with the reproach +of Egypt resting upon them? How could +uncircumcised people dispossess the Canaanites? +Impossible! The sharp knives had to do their +work throughout the camp of Israel ere they could +eat of Canaan's food or prosecute the warfare +which of necessity belongs to it.</p> + +<p>"And Joshua made him sharp knives, and circumcised +the children of Israel at the hill of the +foreskins. And this is the cause why Joshua did +circumcise. All the people that came out of Egypt +that were males, even all the men of war, died in +the wilderness by the way, after they came out of +Egypt.... And their children, whom he raised up +in their stead, them Joshua circumcised: for they +were uncircumcised, because they had not circumcised +them by the way.... And the Lord said +unto Joshua, This day have I rolled away the reproach +of Egypt from off you. Wherefore the +name of the place is called Gilgal ("rolling") unto +this day. And the children of Israel encamped in +Gilgal, and kept the passover on the fourteenth day +of the month, at even, in the plains of Jericho. +And they did eat of the old corn of the land on the +morrow after the passover, unleavened cakes and +parched corn, in the self-same day. And the manna +ceased on the morrow after they had eaten of the +old corn of the land; neither had the children of +Israel manna any more; but they did eat of the +fruit of the land of Canaan that year."</p> + +<p>Here, then, we have a type of the full Christian +position. The Christian is a heavenly man, dead +to the world, crucified with Christ, associated with +Him where He now is, and, while waiting for His +appearing, occupied in heart with Him, feeding by +faith upon Him as the proper nourishment of the +new man.</p> + +<p>Such is the Christian's position—such his portion. +But in order to enter fully into the enjoyment +thereof, there must be the application of the "sharp +knife" to all that belongs to mere nature. There +must be the sentence of death written upon that +which Scripture designates as "the old man."</p> + +<p>All this must be really and practically entered +into if we would maintain our position or enjoy our +proper portion as heavenly men. If we are indulging +nature; if we are living in a low, worldly atmosphere; +if we are going in for this world's pursuits, +its pleasures, its politics, its riches, its honors, its +fashions, and its distinctions—then, verily, it is impossible +that we can be enjoying fellowship with +our risen Head and Lord.<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a> Christ is in heaven, +and to enjoy Him we must be living, in spirit and +by faith, where He is. He is not of this world; +and if we are of it, we cannot be enjoying fellowship +with Him. "If we say that we have fellowship +with Him, and walk in darkness, we lie, and do not +the truth" (I John i. 6).</p> + +<p>This is most solemn. If I am living in and of +the world, I am walking in darkness, and I can +have no fellowship with a heavenly Christ. "Wherefore," +says the blessed apostle, "if ye be dead with +Christ from the rudiments of the world, why, <i>as +though living in the world</i>, are ye subject to ordinances?" +Do we really understand these words? +Have we weighed the full force of the expression, +"living in the world"? Is the Christian not to be +as one living in the world? Clearly not. He is to +live, in spirit, where Christ is. As to fact, he is +obviously on this earth, moving up and down, and +in and out, in the varied relations of life, and in the +varied spheres of action in which the hand of God +has set him. But his home is in heaven. His life +is there. His object, his rest, his proper <i>all</i>, is in +heaven. He does not belong to earth. His citizenship +is in heaven; and in order to make this +good in practice from day to day, there must be the +denial of self, the mortification of our members.</p> + +<p>All this comes vividly out in Col. iii. Indeed, it +would be impossible to give a more striking exposition +of the entire subject of "Gilgal" than that presented +in the following lines: "If ye then be risen +with Christ, seek those things which are above, +where Christ sitteth on the right hand of God. Set +your affections on things above, not on things on +the earth. For ye have died, and your life is hid +with Christ in God. When Christ our life shall appear, +then shall ye also appear with Him in glory." +And now comes the true spiritual import and application +of "Gilgal" and its "sharp knives"—"Mortify, +therefore, your members which are upon +the earth."</p> + +<p>May the Holy Spirit lead us into a deeper and +fuller understanding of our place, portion and practice +as Christians. Would to God that we better +knew what it is to feed upon the old corn of the +land, at the true spiritual Gilgal, that thus we might +be better fitted for the conflict and service to which +we are called!</p> + + + +<hr style="width: 65%;" /> +<h2><a name="THO" id="THO"></a>THOUGHTS</h2> + +<h3>ON</h3> + +<h2>THE CONFIRMATION VOWS</h2> + + +<p>"All that the Lord hath spoken we will do." +Such were the memorable words with which +the people of Israel virtually abandoned the ground +on which the blessed God had just been setting +them, and on which, too, He had dealt with them +in bringing them up out of the land of Egypt. "Ye +have seen," said He, "what I did unto the Egyptians, +and how I bare you on eagles' wings, and +brought you unto Myself." All this was grace—pure, +perfect, divine grace. He heard the groans +and beheld the sorrows of the people amid the +darkness and degradation of Egyptian bondage, +and in His unmingled mercy He came down to deliver +them. He sought not their aid, He looked +not for aught from them. "His own arm brought +salvation." He acted <i>for</i> them, <i>with</i> them, and <i>in</i> +them; and that, too, in the solitariness and sovereignty +of His own unfailing grace. He said to +Moses at the opening of the book of Exodus, "<i>I +am come down to deliver them</i>." This was absolute +and unqualified grace. There was no "if," no +"but," no condition, no vow, no resolve. It was +<span class="smcap">FREE GRACE</span>, founded upon God's eternal counsels, +and righteously displayed in immediate connection +with "the blood of the Lamb." Hence, from first +to last, the word to Israel was, "<i>stand still, and see +the salvation of Jehovah</i>." They were not called to +"resolve," or to "vow," or to "do." God was acting +for them—He was doing <span class="smcap">ALL</span>: He placed Himself +between them and every enemy, and every evil. +He spread forth the shield of His salvation that +they might hide themselves behind its impenetrable +defences, and abide there in peace.</p> + +<p>But, alas, Israel made a vow—a strange, a singular +vow indeed. Not satisfied with God's doings, +they would fain talk of their own. They would be +doing, as if God's salvation were incomplete; and +in lamentable ignorance of their own weakness and +nothingness, they said, "All that the Lord hath spoken +we will do." This was taking a bold stand, a +high ground. For a poor worm to make such a vow +proved how little grace was really understood, or +nature's true condition apprehended.</p> + +<p>However, Israel having undertaken to "<i>do</i>," they +were put to the test, and the most cursory view of +Ex. xix. will be sufficient to show what a marked +change took place the moment they had uttered the +words "we will do." The Lord had just reminded +them of how He "bare them on eagles' wings, and +brought them unto Himself;" but now He says, +"Set bounds unto the people round about, saying, +Take heed to yourselves, that ye go not up into the +mount, or touch the border of it: whosoever toucheth +the mount shall be surely put to death." This +was a very different aspect of things. And let my +reader remember, it was the simple result of man's +having said, "I will do." There is far more involved +in those words than many might imagine. +If we take our eyes off from God's actings, and fix +them on our own, the consequences must be disastrous +in the extreme. But we shall see this more +fully ere we close this paper. Let us now inquire +how the house of Israel fulfilled their singular vow. +We shall see that it ended like human vows in every +age.<a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">[8]</a></p> +<p>Did they do "<i>all</i>" that the Lord commanded? +Did they "continue in all things which are written +in the book of the law, to do them?" Alas, no. +On the contrary, we find that ere the tables of testimony +were given, they had broken the very first +commandment in the <a name="Decalogue" id="Decalogue"></a>Decalogue, by making a golden +calf, and bowing down thereto. This was the earliest +fruit of their broken vow; and then, onward +they went, from stage to stage, dishonoring the +name of the Lord—breaking His laws, despising His +judgments, trampling under foot His sacred institutions. +Then followed the stoning of His messengers +whom, in patient grace and long-suffering, He +sent unto them. Finally, when the only-begotten +Son came forth from the bosom of the Father, they +with wicked hearts rejected and with wicked hands +crucified Him. Thus we pass from Sinai to Calvary: +at the former we hear man undertaking to do +all the Lord's commandments, and at the latter see +him crucifying the Lord Himself. So much for man's +vows, so much for man's "<i>I will do</i>." The fragments +of the tables of testimony scattered beneath +the fiery mount told the first melancholy tale of the +failure of man's audacious resolution: nor was there +any real break in the narrative, which has its closing +scene around the cross of Calvary. All was +failure—gross, unmitigated failure. Thus it must +ever be when man presumes to vow or resolve in +the presence of God.</p> + +<p>Now there is a very striking resemblance between +Israel's vow at the foot of mount Sinai and the +Confirmation Vow of the Establishment. We have +rapidly glanced at the former; let us now refer to +the latter.</p> + +<p>In "the ministration of public baptism of infants," +after various prayers and the reading of the +Gospel, the minister addresses the godfathers and +godmothers on this wise: "Dearly beloved, ye have +brought this child here to be baptized; ye have +prayed that our Lord Jesus Christ would vouchsafe +to receive him, to release him of his sins, to sanctify +him with the Holy Ghost, to give him the kingdom +of heaven and everlasting life. Ye have heard also +that our Lord Jesus Christ hath promised in His +gospel to grant all these things that ye have prayed +for: which promise He, for His part, will most +surely keep and perform. Wherefore, after this +promise made by Christ, this infant must also faithfully, +for his part, promise by you that are his sureties +(until he come of age to take it upon himself), +that <i>he will renounce</i> the devil and all his works, and +constantly believe God's holy word and <i>obediently +keep His commandments</i>. I demand, therefore, Dost +thou, in the name of this child, renounce the devil +and all his works, the vain pomp and glory of the +world, with all covetous desires of the same, and the +carnal desires of the flesh, so that thou wilt not follow +nor be led by them? <i>Answer</i>: <span class="smcap">I renounce +them all</span>." Again: "Wilt thou obediently keep +God's holy will and commandments, and walk in +the same all the days of thy life? <i>Answer</i>: <span class="smcap">I +will</span></p> + +<p>Both the above vows the children, when come to +years of discretion, deliberately and solemnly take +upon themselves, as may be seen by reference to +"The Order of Confirmation." Thus we have, in +the first place, people vowing and resolving, on behalf +of unconscious infants, to "renounce the world, +the flesh, and the devil," and to keep all God's +commandments, all the days of their life; and, in +the second place, we find those children, in due +time, placing themselves under the weight of those +awful vows; and all this, moreover, as a necessary +condition to the fulfilment of Christ's promise. +That is to say, if they allow aught of the world, the +flesh or the devil to adhere to them; or if they fail +in the faithful keeping of <i>all</i> God's commandments, +then they cannot be saved, but must, so far as they +are concerned, inevitably be condemned. In short, +salvation is here made to depend on a covenant to +which man makes himself a party. Christ is represented +as willing to do His part, provided always +that man accomplishes his; but not otherwise. In +other words, there is an "<i>if</i>" in the matter, and, as +a consequence, there never is, and never can be, +the certainty of salvation; yea, there can only be +the constant terror of eternal condemnation hanging +over the soul; that is, if there is any thought +about the matter at all.</p> + +<p>If the heart is not perfectly assured of the fact +that Christ has in very deed done all; that He has +put away our sin; that He has forever canceled +our debt; that He has settled, by His perfect sacrifice, +every question that could possibly arise, +whether it be the charges of conscience, the accusings +of Satan, or the claims of divine justice; that +He has not left a cloud on the prospect; that all +is perfectly done—in a word, that we stand before +God in the power of divine righteousness, and in +the same favor with His own Son; if, I say, +there be any doubt in the soul as to the eternal +truth of all these things—then there cannot be settled +peace. And that there is not this settled peace +in the case of those who have taken on themselves +the above tremendous vows is but too evident from +the clouds and darkness which hang around their +spirits as they tread the next stage of their ecclesiastical +journey.</p> + +<p>We could hardly expect that persons who boldly +vow to renounce all evil, and perfectly to fulfil all +good, could approach the Lord's table with any +other acknowledgment than the following, namely: +"The burden of our sins is intolerable." It would +need an obtuse conscience to be able to shake off +the conviction that those vows have been unfulfilled; +and then, assuredly, the burden must be intolerable. +If I have taken vows upon me, they will, +without doubt, prove in the sequel to be dishonored +vows; and thus the whole matter of my salvation +comes to the ground, and I find myself, according +to the terms of my own self-chosen covenant, righteously +exposed to the curses of a broken law. I +have undertaken to do everything; and yet I have +in reality done nothing. Hence I am "cursed; +for the word is, "Cursed is every one that continueth +not in all things which are written in the book +of the law, to do them."</p> + +<p>Nor will it at all alter the matter to say that those +extraordinary vows are entered into in dependence +upon divine grace; for there cannot be such a thing +as dependence upon <i>grace</i> when people are placing +themselves directly under the <i>law</i>. No two things +can be more opposite than law and grace. They +are put in direct contrast in Paul's epistles to the +Romans and Galatians. "Whosoever of you are +justified by the law ([Greek: en nomô]),<a name="FNanchor_9_9" id="FNanchor_9_9"></a><a href="#Footnote_9_9" class="fnanchor">[9]</a> ye are fallen from +grace" (Gal. v. 4). Hence, to think of depending +upon grace when putting myself under law is precisely +the same as if I were to look to God for grace +to enable me to subvert the entire gospel of His Son +Jesus Christ. "As many as are of works of law +([Greek: ergôn nomou])<a href="#Footnote_9_9" class="fnanchor">[9]</a> are under the curse." Could I depend +upon God's grace to enable me to abide under +the curse? The thought is preposterous in the extreme. +And be it observed that the apostle, in the +last-quoted passage, does not merely say, "As many +as fail to keep the law are under the curse." This +he distinctly teaches, no doubt; but the special +point is, that as many as attempt to stand before +God on the ground of "works of law," are of necessity +under the curse, for the simplest of all reasons, +that they are not able to satisfy His claims. In +order for man to satisfy God's claims, he must be +what in himself he cannot be; that is, without sin. +The law demands, as its right, perfect obedience; and +those who take upon them the Confirmation Vows +promise perfect obedience. They promise to renounce +all evil, and to fulfil all good, in the most +absolute manner; and moreover, they make their +salvation to depend upon their fulfilment of those +vows; else why make them at all?</p> + +<p>This, when looked at in the light of the apostolic +teaching in Romans and Galatians, is the most +complete denial of all the fundamental truths of the +gospel. In the first place, it is a denial of man's +total ruin, of his condition as one "dead in trespasses +and sins," "alienated from the life of God," +"without strength," "ungodly," "enmity against +God." If I can undertake to renounce all evil, and +to do all God's commandments, then, assuredly, I +do not know myself to be a lost, ruined, helpless +creature; and, as a consequence, I do not need a +Saviour. If I can boldly undertake to "<i>renounce</i>" +and to "<i>do</i>," to "keep" and to "walk," I am manifestly +not lost, and hence I do not want salvation; +I am not dead, and hence I do not want life; I am +not "without strength," and hence I do not want +the energy of that new, that divine life which is imparted +by the Holy Ghost to all who, by His grace, +believe in the Son of God. If I am capable of +doing for myself, I do not want another, even the +Lord Jesus Christ, to do all for me.</p> + +<p>Again, as flowing out of what has already been +stated, those vows do entirely set aside the essential +glories, divine dignities and sacred virtues of the +cross of Christ. If I can get a godfather and godmother +to take vows on them on my behalf until I +am capable of taking them on myself, then it is evident +I cannot possibly know the deep blessedness of +having all my vows, all my responsibilities and liabilities +as a lost sinner, all my sins and shortcomings,—everything, +in short,—fully and eternally answered +in the Cross. If there is anything in my case which +has not been perfectly settled in the Cross, then I +must inevitably perish. I may make vows and resolutions, +but they are as the morning cloud that +passeth away. I may get a sponsor to renounce +the devil on my behalf, and I may in due time talk +of renouncing him for myself; but what if the devil +all the while has fast hold of both my sponsor and +myself? He will not renounce me, unless the chain +by which he binds me has been snapped asunder +by the Cross.</p> + +<p>Again, I may get a sponsor to undertake to keep +all God's commandments for me, and, in due time, +I may undertake to keep them for myself; but what +if neither my sponsor nor I really understand the +true nature or spirituality, the majesty or stringency, +of that law? Yea, more. What if both he and I +are, by our very vows, made debtors to do the whole +law, and thus shut up under its terrible curse? What +then becomes of all our vows and resolutions? Is +it not plain that I am throwing overboard the cross? +Truly so. That cross must either be +everything or nothing to me. If it is anything it +must be everything; and if it is not everything it is +nothing. Thus it stands, my beloved reader. The +gospel of the grace of God sets forth Christ as the +great Sponsor and Surety of His people. The +Confirmation Service sets one sinner to stand sponsor +for another, or for himself. The gospel sets +forth One, who is possessed of "unsearchable +riches," as the security for His people; the Confirmation +Service sets one bankrupt to stand security +for another or for himself. What avails such +security? Who would accept of it? It is perfectly +valueless to God and man. If I am a bankrupt, I +cannot promise to pay anything, and if I could +promise, no one would accept of it—yea, it would +be justly regarded in the light of an empty formality. +The promissory note of a bankrupt is little +worth; and truly the vows and resolutions of a poor +ruined sinner are not merely an empty formality, +but a solemn mockery, in the presence of Almighty +God. No one who knows himself would presume +to vow, or resolve, to keep all God's commandments—such +an one would have the full conviction +that he could never do anything of the kind.</p> + +<p>But, as a further reply to the statement that those +Confirmation Vows are made in entire dependence +upon the grace of God, I would observe that grace +can only be known or trusted by those who are His. +"They that know Thy name will put their trust in +Thee," and none else. Now, the word of God connects +eternal life with the knowledge of Him. "This +is life eternal, that they might know Thee, the only +true God, and Jesus Christ, whom Thou hast sent" +(John xvii. 3). If, therefore, I have eternal life, I +need not make vows to get it. If I am eternally +saved, I need not make vows to get salvation. If +my sins are all canceled by the precious blood of +the Lamb, I need not make vows to get them +canceled. Neither baptismal vows, confirmation +vows, sacramental vows, nor any other vows are +necessary for one who has found life, righteousness, +wisdom, sanctification, redemption—yea, all +things in Christ.</p> + +<p>The comfort and peace of the feeblest believer +are based upon the fact that Christ took all his +vows, all his liabilities, all his sins, all his iniquities +entirely upon Himself, and, by His death upon the +cross, gloriously discharged them all. This sets +him entirely free. Hence, it follows that if I am +not a child of God, I cannot keep vows; and if I +am, I need not make them. In either case, I deny +man's fallen condition, and set aside the true glories +of the Cross. It may be in ignorance—it may +be with the most sincere intention—no doubt; but +the most profound ignorance and the purest sincerity +cannot alter the real principle which lies at the +root of all manner of vows, promises, and resolutions. +There is, beyond all question, involved +therein a plain denial of the great foundation-truths +of the Christian religion. A vow assumes the <a name="competency" id="competency"></a>competency +to fulfil. Well, then, if I vow to keep all +God's commandments perfectly, all the days of my +life, I am not lost or without strength. I must have +strength, else I could not undertake such a ponderous +responsibility.</p> + +<p>And, my reader, remark further the strange anomaly +involved in this system of vows; that while +it denies my lost estate, it robs me of everything +approaching to a certainty of ever being saved. If +I resolve to keep God's commandments as a necessary +condition of my salvation, I never can be sure +of being saved until I have fulfilled the condition; +but inasmuch as I never can fulfil it, I, therefore, +never can be sure of my salvation; and thus I +travel on, from stage to stage, from baptism to confirmation, +from confirmation to communion, and +from communion to the death-bed, in a state of +miserable doubt and torturing uncertainty. This is +not the gospel. It is "a different gospel which is +not another." The immediate effect of the work of +Christ, when laid hold of by faith, is to give settled +peace to the conscience; the effect of the system of +vows, is to keep the heart in constant doubt and +heaviness. How many have approached the ordinance +of confirmation with trembling hearts, at the +thought of having to take upon their own shoulders +the solemn vows which, from the period of their +baptism, had rested on their godfathers and godmothers. +How could it be otherwise with an honest +mind? If I am really sincere, the thought of having +to take on myself those solemn baptismal vows, +must fill me with horror. Some, alas! go through +these things with thoughtless hearts and frivolous +minds; but it is evident the confirmation service +was never framed for such. It was designed for +thoughtful, serious, earnest spirits; and all such +must, assuredly, retire from the ceremony, with +troubled hearts and burdened consciences.</p> + +<p>With what different feelings we gaze upon the +cross of the Son of God! There, in good truth, +Satan was renounced, and his works destroyed. +There the law of God was magnified and made +honorable, vindicated, and established. There the +justice of God was fully answered. There Satan +was vanquished; there conscience gets its full answer; +there the cup of God's unmingled wrath +against sin was drained to the dregs by His blessed +Son. Where is the proof of all this? Not in the +unaccomplished, dishonored vows of poor frail mortals; +but in a risen, ascended, glorified Christ, seated +at the right hand of the Majesty in the heavens.</p> + +<p>Who that knows aught of the pure and most excellent +grace of God, or that has tasted aught of +the true blessedness of divinely-accomplished redemption, +could tolerate such language as, "<span class="smcap">Christ +for His part</span>" and "<span class="smcap">THIS INFANT FOR HIS PART</span>?" +Who that has listened, by faith, to those words, "It +is finished," issuing, as they do, from amid the solemn +scenes of Calvary, could endure a sinful mortal's +"<i>I do</i>," or "<i>I will</i>?" What a total setting +aside of grace! What a tarnishing of the brightness +of God's salvation! What an insult to the +righteousness of God, which is by faith, and without +works! What a manifest return to a religion of +ordinances and the poor works of man! Christ +and an infant, or the infant's sureties, are placed on +the same platform to work out salvation. Is it not +so? If not, what mean the words, "Christ for His +part, and this infant for his part?" Is it not plain +that salvation is made to depend upon something +or some one besides Christ? Unquestionably. The +vows must be fulfilled, or there is no salvation! +Miserable condition! Christ's accomplished work +abandoned for a sinner's unaccomplishable vows +and resolutions! Man's "I do" substituted for +Christ's "I have finished!"</p> + +<p>My reader, can you own such a fearful surrender +of the truth of God? Are you content with such a +sandy foundation? Whither, think you, will such a +system lead you? To heaven, or to Rome? Which? +Be honest. Take the New Testament, search it +from cover to cover, and see if you can find such a +thing as infants making vows by proxy, to renounce +the world, the flesh, and the devil, and to keep all +God's commandments, in order to salvation. There +is not so much as a shadow of a foundation for +such an idea. "By works of law shall no flesh living +be justified." "But now the righteousness of +God, without law, is manifested, being witnessed +by the law and the prophets." "To him that +worketh not, but believeth on Him that justified the +ungodly, his faith is counted to him for righteousness." +"For by grace are ye saved, through faith; +and that not of yourselves it is the gift of God: not +of works, lest any man should boast." "Not by +works of righteousness which we have done, but according +to His mercy He saved us." (See Rom. iii. +20-28; iv. 4, 5; Eph. ii. 8, 9; Titus iii. 5-7.)</p> + +<p>These are but a very few of the numerous passages +which might be adduced in proof of the fact +that the Confirmation Vows are diametrically opposed +to the truth of God—totally subversive of the +grace of God. If my vows mean anything I must +be miserable, because I am in imminent danger of +being lost forever, inasmuch as I have <i>not</i> kept +them, and never could keep them.</p> + +<p>Oh! what sweet relief for the wearied heart and +sin-burdened conscience in the atoning blood of +Jesus! What full deliverance from my worthless +and worse than worthless vows! <i>Christ has done +all.</i> He has put away sin—made peace—brought +in everlasting righteousness—brought life and immortality +to light. In Him may you, my beloved +reader, find abiding peace, unfading joy, and everlasting +glory. To Him and His perfect work I now +most affectionately commend you, body, soul, and +spirit, fully assuring you my object in this paper is +not to attack the prejudices, or wound the feelings +of any, but simply to take occasion to show how +the perfect work of the Lord Jesus Christ is thrown +into full and blessed relief by being looked at in +contrast with the "Confirmation Vows."</p> + + + + +<div class='center'> +<h1><a name="SUPPER" id="SUPPER"></a>THOUGHTS</h1><br /> +<br /> +<b>ON</b><br /> +<br /> +<h1>THE LORD'S SUPPER</h1><br /> +DESIGNED FOR THE HELP OF CHRISTIANS IN THIS<br /> +DAY OF DIFFICULTY.<br /> +<br /> +<i>NEW EDITION, REVISED.</i><br /> +</div> + + +<h3>PREFACE</h3> + +<p>The institution of the Lord's Supper must be +regarded, by every spiritual mind, 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 <a name="Eucharist" id="Eucharist"></a>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. (See note to page 29.) 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.</p> + +<p>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 baptized 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.</p> + +<p>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<a name="FNanchor_10_10" id="FNanchor_10_10"></a><a href="#Footnote_10_10" class="fnanchor">[10]</a> the Lord's death till He come" (I Cor. +xi. 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.</p> + +<p>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."</p> + +<p>In closing these few prefatory lines, I commend +this treatise to the Lord's gracious care, praying +Him to make it useful to the souls of His people.</p> + +<p> +<span class="right">C. H. M.</span><br /> +</p> + + + +<hr style="width: 65%;" /> +<h3>THOUGHTS</h3> + +<h4>ON</h4> + +<h2>THE LORD'S SUPPER</h2> +<hr style="width: 65%;" /> +<blockquote><p>"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."—I Cor. xi. 23-26.</p></blockquote> + + +<p>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.</p> + +<p>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 <i>all</i> 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 <i>one</i>, 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 <span class="smcap">the love of God</span> had invited to the +feast, and whom <span class="smcap">the blood of Christ</span> had made +fit to be there.</p> + +<p>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.:</p> + +<p>1st. The nature of the ordinance of the Lord's +Supper.</p> + +<p>2d. The circumstances under which it was instituted.</p> + +<p>3d. The persons for whom it was designed.</p> + +<p>4th. The time and manner of its observance.</p> + + +<p>I. 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.</p> + +<p>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.</p> + +<p>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 <i>all +the family together</i>. 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 it should 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 fulness +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.</p> + +<p>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.</p> + +<p>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 +to be right in our souls, and the first step toward +this is peace with God—that sweet assurance of +our eternal salvation which most certainly is +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 <span class="smcap">the blood of Christ</span> is made the +only title than if human sorrow and human penitence +were superadded.<a name="FNanchor_11_11" id="FNanchor_11_11"></a><a href="#Footnote_11_11" class="fnanchor">[11]</a></p> +<p>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 oneness 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 oneness +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 <i>his own</i> +supper" (I Cor. xi. 20, 21). Here, it was isolation, +and not unity; an individual, and not a corporate +question: "<i>his own supper</i>" is strikingly contrasted +with "<i>the Lord's Supper</i>." The <i>Lord's</i> Supper demands +that the body be fully recognized: if the +one body be not recognized, it is but sectarianism: +the Lord Himself has lost His place. If the table +be spread upon any narrower principle than that +which would embrace the whole body of Christ, it is +become a sectarian table, and has lost its claim upon +the hearts of the faithful. On the contrary, where +a table is spread upon this divine principle, which +embraces <i>all</i> the members of the body <i>simply as +such</i>, every one who refuses to present himself at it +is chargeable with schism, and that, too, upon the +plain principles of I Cor. xi. "There must," says +the apostle, "be heresies among you, that they +which are approved may be made manifest among +you."</p> + +<p>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.<a name="FNanchor_12_12" id="FNanchor_12_12"></a><a href="#Footnote_12_12" class="fnanchor">[12]</a></p> +<p>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 I Cor. xi. is binding upon every member +of the Church of God. There were divisions, and +heresies, and unholiness, existing in the assembly at +Corinth, just as there are divisions, and heresies, +and unholiness, 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 presses +upon them the principles and the holiness connected +with "the Church of God," and tells those who +could approve themselves accordingly to eat. The +expression is, "<i>So let him eat</i>." We are to eat, +therefore: our care must be to eat "<i>so</i>," as the Holy +Ghost teaches us; and that is in the true recognition +of the holiness and oneness of the Church of +God.<a name="FNanchor_13_13" id="FNanchor_13_13"></a><a href="#Footnote_13_13" class="fnanchor">[13]</a> When the Church is despised, the Spirit +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 his thoughts revolving round, and 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 <i>religious +world</i> 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.</p> + +<p>But I must hasten on to other branches of our +subject, only stating 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 <span class="smcap">ALL</span> believers, and not merely of the +unity of a certain number gathered on 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 becomes the table of a sect, and possesses +no claims upon the hearts of the faithful.</p> + +<p>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 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 <i>Christians</i> +may be made manifest among you." No; but +"that they which are <i>approved</i>." 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 shew 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 confessing +the oneness 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, subject to God, 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, confess the oneness 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 <i>one body</i>—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 sects or schisms, +are nevertheless, members of the one body; but He +does not form the many bodies, but the one body, +for "by one Spirit are we all baptized 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" (I Cor. xii. 13).</p> + +<p>I desire that there may be no misunderstanding +on this point. I say the Holy Ghost cannot approve +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 baptizes all believers into the unity of the one +body, so that it cannot be thought, by any intelligent +mind, that the Holy Ghost could sustain schisms, +which are a grief and a dishonor to Him.</p> + +<p>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 I Cor. iii. 17; Eph. ii. 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" (I Cor. vi. 19). +The only body or community, therefore, in which +the Spirit can dwell, is <i>the whole Church of God</i>; 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. 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 shew 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<i> all believers are</i> "<i>one loaf—one body</i>." 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 I Cor. xi. +It is the Lord's death and 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 showing +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.</p> + +<p>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 I +Cor. xi., 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 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 <i>my</i> forgiveness—<i>my</i> safety—<i>my</i> peace—<i>my</i> happy +frames and feelings, and not the glory of Christ, or +the welfare 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 <span class="smcap">BUILD THE23" </span> +<span class="smcap">HOUSE</span>; and I will take pleasure in <i>it</i> and I <span class="smcap">WILL BE +GLORIFIED</span>. 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 <i>My house</i> that is waste, and ye run every man to +<i>his own</i> house" (Hag. i. 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. 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.</p> + + +<p>II. 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 <i>the same night</i> 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, and 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 body broken, and the wine to be +the emblem of His blood shed; 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 <i>this bread</i> +and drink <i>this cup</i>, ye do show <i>the Lord's death</i>, till +He come."</p> + +<p>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.<a name="FNanchor_14_14" id="FNanchor_14_14"></a><a href="#Footnote_14_14" class="fnanchor">[14]</a></p> +<p>The voice which the ordinance utters in the circumcised +ear is ever the same. The bread and the +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 <i>His own table</i>—can see Him take the +bread and the wine, and hear Him say, "Take, eat; +this is My body;" and again, of the cup, "Drink +ye <i>all</i> 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; it 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 both the +expression of our connection with Him, and with +all the members of His body.</p> + +<p>And may we not infer, that the Holy Ghost made +use of the expression "<i>the same night</i>," 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 "<i>their own supper</i>," 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 wilfully 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?<a name="FNanchor_15_15" id="FNanchor_15_15"></a><a href="#Footnote_15_15" class="fnanchor">[15]</a> 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. 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 <i>all</i> our brethren on the <i>only</i> +Christian ground of fellowship which God can own. +In a word, the person of Christ is God's centre of +union. "I," said Christ, "if I be lifted up from +the earth, will draw all men unto <i>Me</i>." Each believer +can hear his blessed Master speaking from +the cross, and saying of his fellow believers, "<i>Behold +thy brethren</i>;" 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, "<i>Receive ye one another, as Christ also received us +to the glory of God</i>."</p> + +<p>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 <i>when +the hour was come</i>, 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 xxii. 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 <i>type</i> of +that of which the Supper is the <i>memorial</i>. The +Passover pointed <i>forward</i> to the cross; the Supper +points <i>back</i> 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 <span class="smcap">ONCE</span> 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.<a name="FNanchor_16_16" id="FNanchor_16_16"></a><a href="#Footnote_16_16" class="fnanchor">[16]</a></p> +<p>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 <span class="smcap">the new testament in the blood +of Christ</span>, 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.</p> + +<p>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 <i>night</i> 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."</p> + + +<p>III. We shall now consider, in the third place, +the persons for whom, and for whom <i>alone</i>, the +Lord's Supper was instituted.</p> + +<p>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 wilfully absents himself from the +Lord's table. "<span class="smcap">All</span> the congregation of Israel" +were commanded to keep the passover (Ex. xii.).</p> + +<p>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. ix. 13).</p> + +<p>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?</p> + +<p>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 +<i>one</i> 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.<a name="FNanchor_17_17" id="FNanchor_17_17"></a><a href="#Footnote_17_17" class="fnanchor">[17]</a></p> + +<p>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 <span class="smcap">ALL</span> my sins are <span class="smcap">FOREVER</span> 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. xx. 26). The meaning of +which is, that all human efforts to approach God +must issue in the discovery of human nakedness.</p> + +<p>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.</p> + +<p>But it is not unfrequently said, and that, too, by +those who profess 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 those +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 behindhand 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 <i>leaveth the flock</i>! 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. xi. 17). And again, "Not forsaking +the assembling of ourselves together, <i>as the +manner of some is</i>; but exhorting one another, and +so much the more as ye see the day approaching. +For if we sin wilfully, 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. x. 25-27).</p> + +<p>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 favor 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.</p> + +<p>And now, having shown from Scripture who +ought to be at the breaking of bread, we shall proceed +to consider who ought <i>not</i>. 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 +<i>all</i> the congregation of Israel to eat the passover, +commanded all uncircumcised strangers <i>not</i> 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 break +the bread nor drink the 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; like the +woman in Num. v. who drank the water of jealousy, +to make the condemnation more manifest and awfully +solemn.</p> + +<p>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, <i>went immediately out</i>: and"—the Holy +Ghost adds, in awful solemnity—"<span class="smcap">IT WAS NIGHT</span>." +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 baptized 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, heartrending reply will be, while He +shuts the door against them, "Depart from Me! I +never knew you." O 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.</p> + + +<p>IV. 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.</p> + +<p>Although the Lord's Supper was not <i>first</i> instituted +on the first day of the week, yet the twenty-fourth +of Luke and the twentieth of Acts 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 +xxiv. 30); and "on the first day of the week the disciples +came together to break bread" (Acts xx. 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—the passover cup,—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 Abram, 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.</p> + +<p>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. And +I doubt not, 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 +daily. This we may infer from the expression +"breaking bread from house to house" (or "at +home"). 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.</p> + +<p>Thus much as to the <i>time</i>. And now one word +about the <i>manner</i>. 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. 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.</p> + +<p>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 endeavored 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.</p> + +<p>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 <a name="bread" id="bread"></a>bread ought to be the +distinct enunciation of the fact that all believers +are <i>one body</i>; but the professing Church, by splitting +into sects, and by setting up a table for each sect, +has practically denied that fact.</p> + +<p>In truth, the breaking of bread has been cast into +the background. 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 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 which has been <i>added</i> to the truth to +meet together according to the truth, to break bread +as disciples. I say, <i>as disciples</i>, and not as Church-men, +Independents, Baptists, etc. 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 <i>truth</i> that should +prevent them from meeting <i>together</i> 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 <i>all</i> partakers of that <i>one</i> bread."</p> + +<p>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 +(I Cor. xi.), "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 <i>margin</i>.)</p> + +<p>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 "<i>of one accord</i>." 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."</p> + +<p>Finally, 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 a humble and honest spirit.</p> + + +<div class="poem"><div class="stanza"> +<span>Thy broken body, gracious Lord,<br /></span> +<span class="i2">Is shadowed by this broken bread;<br /></span> +<span>The wine which in this cup is poured<br /></span> +<span class="i2">Points to the blood which Thou hast shed.<br /></span> +</div><div class="stanza"> +<span>And while we meet together thus,<br /></span> +<span class="i0">We show that we are one in Thee;<br /></span> +<span>Thy precious blood was shed for us--<br /></span> +<span class="i2">Thy death, O Lord, has set us free.<br /></span> +</div><div class="stanza"> +<span>Brethren in Thee, in union sweet--<br /></span> +<span class="i2">Forever be Thy grace adored--<br /></span> +<span>'Tis in Thy name, that now we meet,<br /></span> +<span class="i2">And know Thou'rt with us, gracious Lord.<br /></span> +</div><div class="stanza"> +<span>We have one hope--that Thou wilt come;<br /></span> +<span class="i2">Thee in the air we wait to see,<br /></span> +<span>When Thou wilt take Thy people home,<br /></span> +<span class="i2">And we shall ever reign with Thee.<br /></span> +</div></div> + + + +<hr style="width: 65%;" /> +<h2><a name="THE_ASSEMBLY_OF_GOD" id="THE_ASSEMBLY_OF_GOD"></a>THE ASSEMBLY OF GOD</h2> + +<h4>OR, THE</h4> + +<h3>ALL-SUFFICIENCY OF THE NAME OF JESUS</h3> + + +<p>In a day like the present, when almost every new +idea becomes the centre 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.</p> + +<p>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!</p> + +<p>A 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 <i>this</i> is right; another will tell you <i>that</i> +is right; a third will tell you that <i>everything</i> is right; +and a fourth will tell you that <i>nothing</i> is right. +With reference to the question of church position, +you will meet with some who go <i>here</i>; some who go +<i>there</i>; some who go <i>everywhere</i>; and some who go +<i>nowhere</i>.</p> + +<p>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 +<i>compelled</i> to live in error, in darkness, or uncertainty. +"<i>There is a path</i>," 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, +<i>the fear of the Lord</i>, that is wisdom: and <i>to depart +from evil</i> is understanding" (Job xxviii.).</p> + +<p>Let us, therefore, in the fear of the Lord, in the +light of His infallible truth, and in humble dependence +upon the teaching of the 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, so that we may heartily and +honestly yield ourselves up to be taught only of God.</p> + +<p>Now, in order to get fairly into the grand and all-important +subject of the assembly of God, we have +first to state <i>a fact</i>; and, secondly, to ask <i>a question</i>. +The fact is this, <i>There is an assembly of God on +the earth</i>. The question is, <i>What is that assembly</i>?</p> + +<p>I. And, first then, as to our <i>fact</i>. 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.</p> + +<p>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."</p> + +<p>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.</p> + +<p>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 Christian body in +which one or both of these objects might not be +realized.</p> + +<p>Finally, if we merely aim at doing all the good +we can, without any question as to how we do it; +if <i>Per fas aut nefas</i>, "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 harken," 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 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."</p> + +<p>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 +sincere 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.</p> + +<p>But we may here be asked for the Scripture proofs +of our fact that there is such a thing on the earth +as <i>the</i> 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?</p> + +<p>Our first proof shall be that famous passage, +in Matthew xvi., "When Jesus came into the coast +of Cćsarea 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<a name="FNanchor_18_18" id="FNanchor_18_18"></a><a href="#Footnote_18_18" class="fnanchor">[18]</a> ([Greek: ekklęsian]); and the gates of hell shall +not prevail against it" (vers. 13-18).</p> + +<p>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 <span class="smcap">Christ</span>, 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.<a name="FNanchor_19_19" id="FNanchor_19_19"></a><a href="#Footnote_19_19" class="fnanchor">[19]</a></p> + +<p>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 a 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 <i>gathered</i> +together <i>in My name</i>, there am I in the midst of +them" (chap. xviii. 15-20).</p> + +<p>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 pretence, 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.</p> + +<p>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, built8 +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 to 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 surely as the truth concerning 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 whose ground of gathering is purely +their common membership in the assembly of God—that +assembly which includes all saints. I say, +in spirit and principle, because I may happen to +be in a place where there is no such local expression +of the assembly; in which case I must be satisfied +to hold fellowship, in spirit, with all those who +are thus gathered.</p> + +<p>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.</p> + +<p>I must be convinced that in very truth, they +are gathered on that ground which, in my heart and +conscience, frees them from the charge of sectarianism. +I can own the children of God individually +anywhere; but sectarianism I cannot own or sanction.</p> + +<p>No doubt this will give offence. It will be called +bigotry, 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 in this as in all other matters, truth 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.</p> + +<p>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 favor with all the people. And the +Lord added to the assembly, daily, such as should +be saved" (Acts ii. 46, 47). Such was the original, +simple apostolic order. When a person was converted, +he thereby belonged to the assembly and +took his place in it: there was no difficulty in the +matter, there were no sects or parties, each claiming +to be considered <i>a</i> 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 baptize the saved into one body by one +Spirit, as to save the scattered.<a name="FNanchor_20_20" id="FNanchor_20_20"></a><a href="#Footnote_20_20" class="fnanchor">[20]</a></p> +<p>Why, we may justly inquire, should it be different +now? Why should the regenerated seek to belong +to something else than that to which they already +belong—the assembly of God? Is not that sufficient? +Assuredly. Should they seek aught else? +Assuredly not. We repeat, with emphasis, "<i>Either +that or nothing</i>."</p> + +<p>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 +misguided 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 ground of assembling as at the beginning, +simply as being members of the assembly of +God, remains the same, spite of all the failure, the +error, and the confusion, which have come in. 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, +I Cor. xii., xiv. throughout.)</p> + +<p>Thus, in this 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, Colosse, 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.</p> + +<p>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 <i>one</i> +assembly of God, and to be a true expression of it.</p> + +<p>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. +iii. 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.</p> + +<p>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.</p> + +<p>There are many things adopted and practised 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? The +gates of hell 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 our Lord as the bulwark +of its strength. Nothing can withstand the power +of the gates of hell but the assembly of the living +God, for that is built upon "the living Stone." +Now the local expression of that assembly may be +but "two or three gathered in the name of Jesus," +a poor, feeble, despised handful.</p> + +<p>It is well to be clear and decided as to this.</p> + +<p>Christ's promise can never fail. He has, blessed be +His name, come down to the lowest possible point +by which the assembly can be represented, even +"<i>two</i>." 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, medićval, +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 the 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.<a name="FNanchor_21_21" id="FNanchor_21_21"></a><a href="#Footnote_21_21" class="fnanchor">[21]</a></p> + +<p>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 Matt. xiii.</p> +<p>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 Matt. +xiii. 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 deathblow 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 +I Cor. v.? The apostle tells us "to put him away." +Where are we to put him? Our Lord Himself tells +us distinctly that "the field is <i>the world</i>;" and +again, in John xvii., 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 I Cor. v. is set in open opposition to the +equally plain and positive teaching of our Lord in +Matt. xiii.; and all this flows from the effort to confound +two distinct things, namely, "the kingdom of +heaven" and "the assembly of God."</p> + +<p>It would not by any means comport with the object +of this paper to enter further 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!</p> + +<p>II. 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:—</p> + +<p>First, what is the <i>material</i> of which the assembly +is composed?</p> + +<p>Secondly, what is the <i>centre</i> round which the assembly +is gathered?</p> + +<p>Thirdly, what is the <i>power</i> by which the assembly +is gathered?</p> + +<p>Fourthly, what is the <i>authority</i> on which the +assembly is gathered?</p> + +<p>I. 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, "<i>On</i> 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, "Off 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 were no such thing as the assembly of God +on the earth.<a name="FNanchor_22_22" id="FNanchor_22_22"></a><a href="#Footnote_22_22" class="fnanchor">[22]</a></p> +<p>We cannot be too simple in grasping this truth, +at a time like the present, when ecclesiastical pretention +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 bloodless one, and therefore a worthless one. +(Heb. ix. 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. For ever be His peerless +name adored!</p> + +<p>The believer has a very conclusive answer to all +the pretensions and promises of the Romish system. +He can say he has found his <i>all</i> 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.</p> + +<p>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 is composed are those +possessing salvation, in whom is 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 it at all. God's assembly is a houseful of +saved ones 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.</p> + +<p>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 the +assembly of God, and the practical expression of it +in any given place. 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."</p> + +<p>2. This conducts us naturally to our second point, +namely, What is the centre round which God's +assembly is gathered? The centre 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, a holy priesthood, to offer up spiritual +sacrifices, acceptable to God by Jesus Christ" +(chap. ii. 4, 5).</p> + +<p>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 "<i>To which</i> +coming." We do not come to a thing, but to a +Person. "Let us go forth therefore unto <i>Him</i>" +(Heb. xiii.). The Holy Ghost leads us <i>only</i> to +Jesus. Nothing short of this will avail. We may +speak of joining <i>a</i> 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 to all the members of Christ, and that should +be enough for us. Christ is the only centre of +God's assembly.</p> + +<p>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 <i>in My name</i>, there am I in the +midst of them" (Matt. xviii. 20). What more can +we 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.</p> + +<p>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?</p> + +<p>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 fountain-head +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.</p> + +<p>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 is not free to 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?</p> + +<p>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 +<i>alone</i> makes 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. i. I). This is the grand principle +of ministry in the assembly of God.</p> + +<p>Now, in classing Romanism with all the other religious +systems of the day, let it, once for all, be distinctly +understood that it is <i>only</i> 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, 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.</p> + +<p>Further, let us at this stage plainly 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.</p> + +<p>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.</p> + +<p>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 God's assembly. 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 <i>rule</i> there.</p> + +<p>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 <i>rule</i> 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.</p> + +<p>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 <i>despite</i>, not in virtue of, the principle. This +makes all the difference. Yes, indeed, we have seen +mistakes and failures which are most humiliating.</p> + +<p>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.</p> + +<p>But blessed be God, there is a remedy. What is +it? "<i>There am I</i> in the 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 of God at Corinth, where there was +most grievous confusion and disorder, the inspired +apostle never hints at such a thing as a human +president, under any name whatsoever. "<i>God is +the author</i> of peace in all the assemblies of the +saints" (I Cor. xiv. 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.</p> + +<p>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 +<i>must</i> 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 centre 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.</p> + +<p>"But, then, there are errors, evils, and abuses +even in this very sphere." Doubtless; but if there +are, we have the word of 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 Spirit—restless men, who <i>will</i> 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 +had been doing; or if they had 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.</p> + +<p>But what is an assembly to do when abuses creep +in? Correct them by the word of God. This is +God's authoritative voice.</p> + +<p>We are fully aware of the difficulties and 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 +that. 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 some one 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.</p> + +<p>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 in various +ways. 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 pretention +or assumption, or the putting forth of high-sounding +ecclesiastical claims. The dust is our +place. Yes, beloved brethren, the place of confession +and self-judgment becomes us, in the presence +of our God.</p> + +<p>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, as members of His +body, to break bread in remembrance of Him, 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.</p> + +<p>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 centre, 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 Centre, 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!</p> + +<p>3. 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 choosing; +nor man's reason discovering; nor man's judgment +dictating; nor man's conscience demanding; it is +the Holy Ghost gathering souls to Jesus. As Jesus +is the only centre, 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 +<i>gathered</i>." It does not say "where two or three are +<i>met</i>." Persons may meet together round any centre, +on any ground, by any influence, and merely +form a society, an association, a community. But +the Holy Ghost gathers saved souls only to Christ.</p> + +<p>An assembly may not embrace all the saints of +God in a locality. In such a case they cannot be +called the assembly of God in that place. But if +they are assembled as members of the body of +Christ, they occupy the ground of the assembly of +God.</p> + +<p>This is a very simple truth. A soul led by the +Holy Ghost will gather only to the name of the +Lord; 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 centre. +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, is the expression of the whole.</p> + +<p>Now, the <i>power</i> 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 Centre of +God's assembly, I shall only prove a hindrance, <a name="a" id="a"></a>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.</p> + +<p>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.</p> + +<p>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 <i>looking for it</i> we shall surely be +thoroughly disappointed: but if we are enabled to +<i>cultivate</i> and <i>manifest it</i>, 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 a 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.</p> + +<p>We have but little conception of what an assembly +would be were each one distinctly led by the +Holy Ghost, and gathered <i>only</i> 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 <i>making</i> 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 <i>at</i> 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 should 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.</p> + +<p>We may be asked, "Where will you find all this +down here?" Ah! this is the question. It is one +thing to present a <i>beau ideal</i> 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.</p> + +<p>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 <i>ground</i> 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 <i>the</i> right and divine way for God's people +on 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.</p> + +<p>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 on there save by faith. +And, further, if you want to be somebody, if you +are seeking a place, if you want to exalt <i>self</i>, 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 +searching 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.</p> + +<p>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 +<i>roots</i> 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, forever." Evil <i>must</i> be judged, +for God cannot sanction it. If an assembly does not +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.</p> + +<p>4. A very few words will suffice to set forth, in +the last place, "the <i>authority</i>" 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."</p> + +<p>Now these are the same all over the world. +Whether I go to New Zealand, to Australia, to +Canada, to London, to Paris, to Edinburg, or +Dublin, the Centre, the gathering Power, and the +authority are one and the same. We can own no +other centre 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.</p> + +<p>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 cannot be yielded +otherwise, even were 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 persuing a desultory +course, others living in isolation, all at fault +as to true Church ground.</p> + +<p>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 elements of the +present day, but none the less simple and true on +that account.</p> + +<p>We are aware, of course, that all this will be pronounced +proselytizing, and party spirit, by those +who seem to regard it as the very <i>beau ideal</i> 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 <i>somebody</i> +professing <i>nothingism</i> 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.</p> + +<p>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 forever. But ought not the lambs +and sheep to be gathered and cared for? Would 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.</p> + +<p>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 excise. 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 forever; 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.</p> + +<p>But, 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. Matt. xviii. 20 holds as good to-day as it did +1800 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.</p> + +<p>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.</p> + +<p>Finally, if we be asked, "Where is the true expression +of this assembly of God now?" We reply, +"Where Christ is truly the Centre of gathering; the +one body the ground; the Holy Spirit the Leader; +the Holy Scriptures the sole authority; and holiness +the practice."</p> + +<p>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 <i>position</i> for your real <i>condition</i>. 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.</p> + +<div class="poem"><div class="stanza"> +<span>The veil is rent:--our souls draw near<br /></span> +<span class="i2">Unto a throne of grace;<br /></span> +<span>The merits of the Lord appear,<br /></span> +<span class="i2">They fill the holy place.<br /></span> +</div><div class="stanza"> +<span>His precious blood has spoken there,<br /></span> +<span class="i2">Before and on the throne:<br /></span> +<span>And His own wounds in heaven declare,<br /></span> +<span class="i2">Th' atoning work is done.<br /></span> +</div><div class="stanza"> +<span>'Tis finished!--here our souls have rest,<br /></span> +<span class="i2">His work can never fail:<br /></span> +<span>By Him, our Sacrifice and Priest,<br /></span> +<span class="i2">We pass within the veil.<br /></span> +</div><div class="stanza"> +<span>Within the holiest of all,<br /></span> +<span class="i2">Cleansed by His precious blood,<br /></span> +<span>Before the throne we prostrate fall,<br /></span> +<span class="i2">And worship Thee, O God!<br /></span> +</div><div class="stanza"> +<span>Boldly the heart and voice we raise,<br /></span> +<span class="i2">His blood, His name, our plea:<br /></span> +<span>Assured our prayers and songs of praise<br /></span> +<span class="i2">Ascend, by Christ, to Thee.<br /></span> +</div></div> + + + +<hr style="width: 65%;" /> +<h2><a name="THE_CHRISTIAN" id="THE_CHRISTIAN"></a>THE CHRISTIAN</h2> + +<h3>HIS POSITION AND HIS WORK.</h3> + + +<h3>PART I.</h3> + +<p>What is the true position of a Christian? and +what has he got to do? are questions of the +very deepest practical importance. It is assumed, +of course, that he has eternal life: without this, one +cannot be a Christian at all. "He that believeth +on the Son of God hath everlasting life." This is +the common portion of all believers. It is not a +matter of attainment, a matter of progress, a thing +which some Christians have and others have not. +It belongs to the very feeblest babe in the family of +God, as well as to the most matured and experienced +servant of Christ. All are possessed of eternal +life, and can never by any possibility lose it.</p> + +<p>But our present theme is not life, but position +and work; and in considering it, we shall ask the +reader to turn for a moment to a passage in Heb. +xiii. Perhaps we cannot do better than quote it for +him. There is nothing like the plain and solid +word of Holy Scripture.</p> + +<p>"Be not carried about with divers and strange +doctrines; for it is a good thing that the heart be +established with grace; not with meats, which have +not profited them that have been occupied therein. +We have an altar, whereof they have no right to +eat which serve the tabernacle. For the bodies of +those beasts, whose blood is brought into the sanctuary +by the high priest for sin are burned without +the camp. Wherefore Jesus also, that He might +sanctify the people with His own blood, suffered +without the gate. Let us go forth therefore unto +Him without the camp, bearing His reproach. For +here have we no continuing city, but we seek one +to come" (vers. 9-14).</p> + +<p>Here, then, we have one grand aspect of the +Christian's position. It is defined by the position +of his Lord. This makes it divinely simple; and, +we may add, divinely settled. The Christian is +identified with Christ. Amazing fact! "As He is +so <i>are</i> we in this world." It is not said, "As He is, +so <i>shall</i> we be in the world to come." No; this +would not come up to the divine idea. It is, "so +are we <i>in this world</i>." The position of Christ defines +the position of the Christian.</p> + +<p>But this glorious fact tells in a double way; it +tells upon the Christian's place before God; and it +tells on his place as regards this present world. It +is upon the latter that Heb. xiii. instructs us so +blessedly, and it is that which is now more especially +before us.</p> + +<p>Jesus suffered without the gate. This fact is the +basis on which the apostle grounds his exhortation +to the Hebrew believers to go forth without the +camp. The cross of Christ closed his connection +with the camp of Judaism; and all who desire to +follow Him must go outside to where He is. The +final breach with Israel is presented, morally, in +the death of Christ; doctrinally, in the Epistle to +the Hebrews; historically, in the destruction of Jerusalem. +In the judgment of faith, Jerusalem was +as thoroughly rejected when the Messiah was nailed +to the cross, as it was when the army of Titus left +it a smouldering ruin. The instincts of the divine +nature, and the inspired teachings of Scripture, go +before the actual facts of history.</p> + +<p>"Jesus suffered without the gate." For what +end? "That He might sanctify (or set apart to +God) the people with His own blood." What follows? +What is the necessary practical result? +"Let us go forth therefore unto Him without the +camp, bearing His reproach."</p> + +<p>But what is "the camp?" Primarily, Judaism; +but, most unquestionably, it has a moral application +to every organized system of religion under +the sun. If that system of ordinances and ceremonies +which God Himself had set up—if Judaism, +with its imposing ritual, its splendid temple, its +priesthood and its sacrifices, has been found fault +with, condemned, and set aside, what shall be said +of any or all of those organizations which have rebuilt +it? If our Lord Christ is outside of that, how +much more out of these!</p> + +<p>Yes, Christian reader, we may rest assured that +the outside place, the place of rejection and reproach +is that to which we are called, if we would +know aught of true fellowship with our Lord Jesus +Christ. Mark the words! "Let us go forth." Will +any Christian say, "No; I cannot go forth. My +place is inside the camp. I must work there?" If +so, then, there must be moral distance between you +and Jesus, for He is as surely outside the camp as +He is on the throne of God. If your sphere of work +lies inside the camp, when your Master tells you to +go forth, what shall we say for your work? Can it +be "gold, silver, precious stones?" Can it have +your Lord's approving smile? It may exhibit His +overruling hand, and illustrate His sovereign goodness; +but can it possibly have His unqualified approval +while carried on in a sphere from which He +commands you to go forth?</p> + +<p>The all-important thing for every true servant is +to be found exactly where his Master would have +him. The question is not, "Am I doing a great +deal of work? but am I pleasing my Master? I +may seem to be doing wonders in the way of work; +my name may be heralded to the ends of the earth +as a most laborious, devoted, and successful workman; +and, all the while, I may be in an utterly +false position, indulging my own unbroken will, +pleasing myself, and seeking some personal end or +object."</p> + +<p>All this is very solemn indeed, and demands the +consideration of all who really desire to be found +in the current of God's thoughts. We live in a +day of much wilfulness. The commandments of +Christ do not govern all. We think for ourselves, +in place of submitting ourselves absolutely to the +authority of the Word. When our Lord tells us to +go forth without the camp, we, instead of yielding +a ready obedience, begin to reason as to the results +which we can reach by remaining within. Scripture +seems to have little or no power over our souls. +We do not aim at simply pleasing Christ. Provided +we can make great show of work, we think all is +right. We are more occupied with results which, +after all, may only tend to magnify ourselves, than +with the earnest purpose to do what is agreeable to +the mind of Christ.</p> + +<p>But are we to be idle? Is there nothing for us +to do in the outside place to which we are called? +Is Christian life to be made up of a series of negations? +Is there nothing positive? Let Heb. xiii. +furnish the clear and forcible answer to all these +inquiries. We shall find it quite as distinct in reference +to our <i>work</i> as it is in reference to our +<i>position</i>.</p> + +<p>What, then, have we got to do? Two things; +and these two in their comprehensive range take in +the whole of a Christian's life in its two grand aspects. +They give us the inner and the outer life of +the true believer. In the first place, 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.</p> + +<p>Is not this something? Have we not here a very +elevated character of work? Yes, verily, the most +elevated that can possibly engage the energies of +our renewed being. It is our privilege to be occupied, +morning, noon, eventide, and midnight, in +presenting the sacrifice of praise to God—a sacrifice +which, He assures us, is ever most acceptable +to Him. "Whoso offereth praise," He says, "glorifieth +Me."</p> + +<p>Let us carefully note this. Praise is to be the +primary and continual occupation of the believer. +We, in our fancied wisdom, would put work in the +first place. We are disposed to attach chief importance +to bustling activity. We have such an +overweening sense of the value of <i>doing</i>, that we +lose sight of the place which worship occupies in +the thoughts of God.</p> + +<p>Again, there are some who vainly imagine that +they can please God by punishing their bodies. +They think that He delights in their vigils, fastings, +floggings, and flagellations. Miserable, soul-destroying, +God-dishonoring delusion! Will not those who +harbor it and act upon it bend their ears and their +hearts to those gracious words which we have just +penned, "Whoso offereth praise glorifieth Me?" +True, it is, that those words are immediately followed +by that grand practical statement, "And to +him that ordereth his conversation aright, will I +show the salvation of God." But still, here, as +everywhere, the highest place is assigned to praise, +not to work. And, most assuredly, no man can be +said to be ordering his conversation aright who +abuses his body and renders it unfit to be the vessel +or instrument by which he can serve God.</p> + +<p>No, reader, if we really desire to please God, to +gratify His heart and to glorify His name, we shall +give our heart's attention to Heb. xiii. 15, and seek +to offer the sacrifice of praise <i>continually</i>. Yes, +"continually." Not merely now and then, when +all goes on smoothly and pleasantly. Come what +may, it is our high and holy privilege to offer the +sacrifice of praise to God. It does so glorify God +when His people live in an atmosphere of praise. +It imparts a heavenly tone to their character, and +speaks more powerfully to the hearts of those +around them than if they were preaching to them +from morning till night. A Christian should "rejoice +in the Lord alway," always reflecting back +upon this dark world the blessed beams of his +Father's countenance.</p> + +<p>Thus it should ever be. Nothing is so unworthy +of a Christian as a fretful spirit, a gloomy temper, +a sour, morose-looking face. And not only is it unworthy +of a Christian, but it is dishonoring to God, +and it causes the enemies of truth to speak reproachfully. +No doubt, tempers and dispositions +vary; and allowance must be made in cases of +weak bodily health, and of circumstances of sorrow. +It is not easy to look pleasant when the body is in +suffering; and, further, we should be very far indeed +from the commending anything like levity or +the everlasting smile of mere unsubdued nature.</p> + +<p>But Scripture is clear and explicit. It tells us to +"offer the sacrifice of praise to God continually, +that is, the fruit of our lips giving thanks to His +name." How simple! "<i>The fruit of our lips.</i>" This +is what our God delights in. It is His joy to be +surrounded with the praises of hearts filled to overflowing +with His abounding goodness. Thus it +will be throughout eternity, in that bright home of +love and glory to which we are so rapidly hastening.</p> + +<p>And let the reader specially note the words, "<i>By +Him</i>." We are to offer our sacrifice of praise by +the hand of our Great High Priest, who is ever in +the presence of God for us. This is most consolatory +and assuring to our hearts. Jesus presents +our sacrifice of praise to God. It must therefore +be ever acceptable, coming thus by the priestly +hand of the Great Minister of the sanctuary. It +goes up to God, not as it proceeds from us, but as +it is presented by Him. Divested of all the imperfection +and failure attaching to us, it ascends to +God in all the fragrance and acceptancy belonging +to Him. The feeblest note of praise, the simple +"Thank God!" is perfumed with the incense of +Christ's infinite preciousness. This is unspeakably +precious: and it should greatly encourage us to +cultivate a spirit of praise. We should be "continually" +praising and blessing God. A murmuring or +fretful word should never cross the lips of one who +has Christ for his portion, and who stands identified +with that blessed One in His position and His +destiny.</p> + +<p>But we must draw this paper to a close by a +rapid glance at the other side of the Christian's +work. If it is our privilege to be continually praising +and blessing God, it is also our privilege to be +doing good to man. "But to do good and to communicate +forget not; for with such sacrifices God +is well pleased." We are passing through a world +of misery, of sin and death and sorrow. We are +surrounded by broken hearts and crushed spirits, +if we would only look them out.</p> + +<p>Yes; this is the point; <i>if we would only look them +out</i>. It is easy for us to close our eyes to such +things, to turn away from them, to forget that there +are such things always within reach of us. We +can sit in our easy chair, and speculate about truth, +doctrines, and the letter of Scripture; we can discuss +the theories of Christianity, and split hairs +about prophecy and dispensational truth, and, all +the while, be shamefully failing in the discharge of +our grand responsibility as Christians. We are in +imminent danger of forgetting that Christianity is a +living reality. It is not a set of dogmas, a number +of principles strung together on a thread of systematized +divinity, which unconverted people can have +at their fingers' ends. Neither is it a set of ordinances +to be gone through, in dreary formality, by +lifeless, heartless professors. No; it is life—life +eternal—life implanted by the Holy Ghost, and expressing +itself in those two lovely forms on which +we have been dwelling, namely, praise to God and +doing good to man. Such was the life of Jesus +when He trod this earth of ours. He lived in the +atmosphere of praise; and He went about doing +good.</p> + +<p>And He is our life, and He is our model on +which the life is to be formed. The Christian +should be the living expression of Christ, by the +power of the Holy Ghost. It is not a mere question +of leading what is called a religious life, which +very often resolves itself into a tiresome round of +duties which neither yield "praise" to God nor one +atom of "good" to man. There must be <i>life</i>, or it +is all perfectly worthless. "The kingdom of God is +not meat or drink; but righteousness and peace and +joy in the Holy Ghost. For he that in these things +serveth Christ is acceptable to God, and approved +of men" (Rom. xiv. 17, 18).</p> + +<p>Beloved Christian reader, let us earnestly apply +our hearts to the consideration of these great practical +truths. Let us seek to be Christians not +merely in name but in reality. Let us not be distinguished +as the mere vendors of peculiar "<i>views</i>." +Oh! how worthless are views! How utterly profitless +is discussion! How wearisome are theological +hair-splittings! Let us have life, light, and +love. These are heavenly, eternal, divine. All else +is vanity. How we do long for reality in this +world of sham—for deep thinkers and earnest +workers in this day of shallow talkers!</p> + +<p><span class="smcap">Note.</span>—The reader will find it profitable to compare +Heb. xiii. 13-16 with I Peter ii. 4-9. "Let +us go forth therefore unto Him," says Paul. "To +whom coming," says Peter. Then we have "The +holy priesthood" offering up spiritual sacrifices of +praise. And "the royal priesthood" doing good +and communicating—"showing forth the virtues of +Him who hath called us out of darkness into His +marvelous light." The two scriptures give us a +magnificent view of fundamental, devotional and +practical Christianity.</p> + + +<h3>PART II.</h3> + +<p>We must ask the reader to open his Bible and +read Heb. x. 7-24. In it he will find a very +deep and marvelous view of the Christian's position +and his work. The inspired writer gives us, as it +were, three solid pillars on which the grand edifice +of Christianity rests. These are, first, <i>the will of +God</i>; secondly, <i>the work of Christ;</i> and, thirdly, <i>the +witness of the Holy Ghost</i>, in Scripture. If these +grand realities be laid hold of in simple faith, the +soul <i>must</i> have settled peace. We may assert, with +all possible confidence, that no power of earth or +hell, men or devils, can ever disturb the peace +which is founded upon Heb. x. 7-17.</p> + +<p>Let us then, in the first place, dwell, for a few +moments, on the manner in which the apostle unfolds, +in this magnificent passage,</p> + +<h3>THE WILL OF GOD.</h3> + +<p>In the opening of the chapter, we are instructed +as to the utter inadequacy of the sacrifices under +the law. They could never make the conscience +perfect—they could never accomplish the will of +God—never fulfil the gracious desire and purpose +of His heart. "The law, having a shadow of good +things to come, and not the very image of the +things, can never with those sacrifices which they +offered year by year continually make the comers +thereunto perfect. For then would they not have +ceased to be offered? because <i>the worshipers once +purged</i> should have had <i>no more conscience of sins</i>."</p> + +<p>Let the reader carefully note this. "The worshipers +once purged should have had no more conscience +of sins." He does not say—"No more +<i>consciousness of sins</i>." There is an immense difference +between these two things; and yet, it is to be +feared, they are often confounded. The Christian +has, alas, the consciousness of <i>sin in him</i>, but he +ought to have no conscience of <i>sins on him</i>, inasmuch +as he is purged once and forever, by the +precious blood of Christ.</p> + +<p>Some of the Lord's people have a habit of speaking +of their continual need of applying to the blood +of Christ, which, to say the least of it, is by no +means intelligent, or in accordance with the accurate +teaching of Holy Scripture. It seems like +humility; but, we may rest assured, true humility +can only be found in connection with the full, clear, +settled apprehension of the truth of God, and as to +His gracious will concerning us. If it be His will +that we should have "no more conscience of sins," +it cannot be true humility, on our part, to go on +from day to day, and year to year, with the burden +of sins upon us. And, further, if it be true that +Christ has borne our sins and put them away forever—if +He has offered one perfect sacrifice for +sins, ought we not assuredly to know that we are +perfectly pardoned and perfectly purged? Is it—can +it be, true humility to reduce the blood of +Christ to the level of the blood of bulls and of +goats? But this is what is virtually done, though, +no doubt, unwittingly, by all who speak of applying +continually to the blood of Christ. One reason why +God found fault with the sacrifices under the law +was, as the apostle tells us, "In those sacrifices +there is a remembrance again made of sins every +year." This, blessed be His name, was not according +to His mind. He desired that every trace +of guilt and every remembrance of it should be +blotted out, once and forever; and hence it cannot +be His will that His people should be continually +bowed down under the terrible burden of unforgiven +sin. It is <i>contrary</i> to His will; it is subversive +of their peace, and derogatory to the glory +of Christ and the efficacy of His one sacrifice.</p> + +<p>One grand point of the inspired argument, in +Hebrews x., is to show that the continual remembrance +of sins and the continual repetition of the +sacrifice go together; and therefore, if Christians +now are to have the burden of sins constantly on +the heart and conscience, it follows that Christ +should be offered again and again—which were +a blasphemy. His work is done, and hence our +burden is gone—gone forever. "It is not possible +that the blood of bulls and goats should take away +sin. Wherefore, when He cometh into the world, +He saith, Sacrifice and offering Thou wouldest +not, but a body hast Thou prepared Me. In burnt-offerings +and sacrifices for sin Thou hast had no +pleasure. Then said I, Lo, I come (in the volume +of the book it is written of Me) to do Thy will, O</p> + +<p>God. Above, when He said, Sacrifice and offering +and burnt-offerings and offerings for sin Thou +wouldest not, neither hadst pleasure therein (which +are offered by the law) then said He, Lo, I come +to do Thy will, O God. He taketh away the first +that He may establish the second. By the which +will we are sanctified (or set apart) by the offering +of the body of Jesus Christ <i>once</i>."</p> + +<p>Here we are conducted, in the most distinct and +forcible manner, to the eternal source of the whole +matter, namely, the will of God—the purpose and +counsel formed in the divine mind, before the foundation +of the world, before any creature was formed, +before sin or Satan existed. It was the will of God, +from all eternity, that the Son should, in due time, +come forth and do a work which was to be the foundation +of the divine glory and of all the counsels +and purposes of the Trinity.</p> + +<p>It would be a very grave error indeed to suppose +that redemption was an afterthought with God. +He had not, blessed be His holy name, to sit down +and plan what He would do, when sin entered. It +was all settled beforehand. The enemy, no doubt, +imagined that he was gaining a wonderful victory +when he meddled with man in the garden of Eden. +In point of fact, he was only giving occasion for the +display of God's eternal counsels in connection with +the work of the Son. There was no basis for those +counsels, no sphere for their display in the fields of +creation. It was the meddling of Satan—the entrance +of sin—the ruin of man, that opened a platform +on which a Saviour-God might display the +riches of His grace, the glories of His salvation, +the attributes of His nature, to all created intelligences.</p> + +<p>There is great depth and power in those words of +the eternal Son, "In the volume of the book it is +written of Me." To what "volume" does He here +refer? Is it to Old Testament scripture merely? +Surely not; the apostle quotes from the Old Testament, +but it is nothing less than the roll of God's +eternal counsels in which the "vast plan" was laid, +according to which, in the appointed time, the eternal +Son was to come forth and appear on the scene, +in order to accomplish the divine will, vindicate the +divine glory, confound the enemy utterly, put away +sin, and save ruined man in a manner which yields +a richer harvest of glory to God than ever He +could have reaped in the fields of an unfallen creation.</p> + +<p>All this gives immense stability to the soul of the +believer. Indeed it is utterly impossible for human +language to set forth the preciousness and blessedness +of this line of truth. It is such rich consolation +to every pious soul to know that One has +appeared in this world to do the will of God—whatever +that will might be. "Lo, I come to do Thy will +O God." Such was the one undivided purpose and +object of that perfect human heart. He never did +His own will in anything. He says, "I came down +from heaven, not to do Mine own will, but the will +of Him that sent Me." It mattered not to Him +what that will might involve to Himself personally. +The decree was written down in the eternal volume +that He should come and do the divine will; and, +all homage to His peerless name! He came and did +it perfectly. He could say, "A body hast Thou +prepared Me." "Mine ears hast Thou opened." "I +clothe the heavens with blackness, and I make +sackcloth their covering. The Lord God hath given +Me the tongue of the learned, that I should know +how to speak a word in season to him that is weary: +He wakeneth morning by morning, He wakeneth +Mine ear to hear as the learned. The Lord God +hath opened Mine ear, and I was not rebellious, +neither turned away back. I gave My back to the +smiters, and My cheeks to them that plucked off +the hair: I hid not My face from shame and spitting" +(Isa. l. 3-6).</p> + +<p>But this leads us, in the second place, to contemplate</p> + +<h3>THE WORK OF CHRIST.</h3> + +<p>It was ever the delight of the heart of Jesus to do +His Father's will and finish His work. From the +manger at Bethlehem to the cross of Calvary, the +one grand object that swayed His devoted heart +was the accomplishment of the will of God. He +perfectly glorified God, in all things. This, blessed +be God, perfectly secures our full and everlasting +salvation, as the apostle in this passage, so distinctly +states. "By the which will we are sanctified, +through the offering of the body of Jesus +Christ once."</p> + +<p>Here our souls may rest, beloved reader, in +sweetest peace and unclouded certainty. It was +the will of God that we should be set apart to Himself, +according to all the love of His heart, and all +the claims of His throne; and our Lord Christ, in +due time, in pursuance of the everlasting purpose as +set forth "in the volume of the book," came forth +from the glory which He had with the Father, before +all worlds, to do the work which forms the imperishable +basis of all the divine counsels and of +our eternal salvation.</p> + +<p>And—forever be His name adored!—He has finished +His work. He has perfectly glorified God in +the midst of the scene in which He has been so +dishonored. At all cost He has vindicated Him +and made good His every claim. He magnified +the law and made it honorable. He vanquished +every foe, removed every obstacle, swept away +every barrier, bore the judgment and wrath of a +sin-hating God; destroyed death and him that had +the power of it, extracted its sting, and spoiled the +grave of its victory. In a word, He gloriously accomplished +all that was written in the volume of +the book concerning Him; and now we see Him +crowned with glory and honor, at the right hand of +the Majesty in the heavens. He travelled from the +throne to the dust of death, in order to accomplish +the will of God, and having done so, He has gone +back to the throne, in a new character and on a +new footing. His pathway from the throne to the +cross was marked by the footprints of divine and +everlasting love; and His pathway from the cross +back to the throne is sprinkled by His atoning +blood. He came from heaven to earth to do the +will of God, and, having done it, He returned to +heaven again, thus opening up for us "a new and +living way" by which we draw nigh to God, in holy +boldness and liberty, as purged worshipers.</p> + +<p>All is done. Every question is settled. Every +barrier is removed. The vail is rent. That mysterious +curtain which, for ages and generations, had +shut God in from man, and shut man out from God, +was rent in twain, from top to bottom, by the precious +death of Christ; and now we can look right up +into the opened heavens and see on the throne the +Man who bore our sins in His own body on the +tree. A seated Christ tells out, in the ear of faith, +the sweet emancipating tale that all that had to be +done is done—done forever—done for God—done +for us. Yes; all is settled now, and God can, in +perfect righteousness, indulge the love of His heart, +in blotting out all our sins and bringing us nigh unto +Himself in all the acceptance of the One who +sits beside Him on the throne.</p> + +<p>And let the reader carefully note the striking and +beautiful way in which the apostle contrasts <i>a +seated Christ in heaven with the standing priest on +earth</i>. "Every priest standeth daily ministering, +and offering oftentimes the same sacrifices, which +can never take away sins. But this Man, after He +had offered one sacrifice for sins, forever ([Greek: eis to +dięnekes]—in perpetuity) sat down on the right +hand of God; from henceforth expecting till His +enemies be made His footstool. For by one offering +He hath perfected forever (in perpetuity) them +that are sanctified."</p> + +<p>This is exceedingly blessed. The priest, under +the Levitical economy, could never sit down, for the +obvious reason that his work was never done. +There was no seat provided in the temple or in the +tabernacle. There is remarkable force and significance +in the manner in which the inspired writer +puts this. "<i>Every priest</i>"—"standeth <i>daily</i>"—"offering +<i>oftentimes</i>"—"<i>the same sacrifices</i>"—"which +can <i>never take away sins</i>." No human language +could possibly set forth, more graphically, the utter +inefficacy of the Levitical ceremonial. How strange +that, in the face of such a passage of Holy Scripture, +Christendom should have set up a human priesthood, +with its daily sacrifice!—a priesthood moreover, +not belonging to the tribe of Levi, not springing +from the house of Aaron, and therefore having +no sort of divine title or sanction. And, then as to +the sacrifice, it is, according to their own admission, +a sacrifice without blood, and therefore a sacrifice +without remission, for, "Without the shedding of +blood there is no remission" (Heb. ix. 22).</p> + +<p>Hence, this self-made priesthood is a daring +usurpation, and her sacrifices a worthless vanity—a +positive lie—a mischievous delusion. The priests +of whom the apostle speaks in Heb. x. were priests +of the tribe of Levi and of the house of Aaron—the +only house, the only tribe ever recognised of +God as having any title to assume the office and +the work of an earthly priest. And, further, the +sacrifices which the Aaronic priests offered were +appointed by God, for the time being, to serve as +<i>figures</i> of Him that was to come; but they never +gave Him any pleasure, inasmuch as they could +never take away sins; and the true Priest having +come, the true sacrifice having been offered, the +figures have been forever abolished.</p> + +<p>Now, in view of all this, what shall we say of +Christendom's priests and Christendom's sacrifices? +What will a righteous Judge say to them? We +cannot attempt to dwell upon such an awful theme. +We can merely say, alas! alas! for the poor souls +that are deluded and ruined by such antichristian +absurdities. May God in His mercy deliver them +and lead them to rest in the one offering of Jesus +Christ—that precious blood that cleanses from all +sin. May many be led to see that a repeated sacrifice +and a seated Christ are in positive antagonism. +If the sacrifice must be repeated, Christ has no +right to His seat and to His crown—God pardon +the very penning of the words! If Christ has a +divine right to His seat and to His crown, then to +repeat a sacrifice is simply a blasphemy against +His cross, His name, His glory. To repeat in any +way, or under any form whatsoever, the sacrifice, is +to deny the efficacy of Christ's one offering, and to +rob the soul of anything like an approach to the +knowledge of remission of sins. A repeated sacrifice +and perfect remission are an absolute contradiction +in terms.</p> + +<p>But we must turn, for a moment, to the third +grand point in our subject, namely,</p> + +<h3>THE WITNESS OF THE HOLY GHOST.</h3> + +<p>This is of the deepest possible moment for the +reader to understand. It gives great completeness +to the subject. How are we to know that Christ +has, by His work on the cross, absolutely and divinely +accomplished the will of God? Simply by +the witness of the Holy Ghost in Scripture. This +is the third pillar on which the Christian's position +rests, and it is as thoroughly divine and, therefore, +as thoroughly independent of man as the other two. +It is very evident that man had nothing to do with +the eternal counsels of the Trinity—nothing to do +with the glorious work accomplished on the cross. +All this is clear; and it is equally clear that man +has nothing to do with the authority on which our +souls receive the joyful news as to the <i>will of God</i>, +and <i>the work of Christ</i>, inasmuch as it is nothing +less than <i>the witness of the Holy Ghost</i>.</p> + +<p>We cannot be too simple as to this. It is not, by +any means, a question of our feelings, our frames, +our evidences, or our experiences—things interesting +in their right place. We must receive the truth +solely and simply on the authority of that august +Witness who speaks to us in Holy Scripture. Thus +we read, "Whereof the Holy Ghost also is a witness +to us; for after that He had said before, This +is the covenant that I will make with them after +those days, saith the Lord; I will put My laws into +their hearts, and in their minds will I write them; +and their sins and iniquities will I remember no +more."</p> + +<p>Here, then, we have fully before us the solid +foundation of the Christian's position and the +Christian's peace. It is all of God, from first to +last. The <i>will</i>, the <i>work</i>, and the <i>witness</i> are all +divine. The Lord be praised for this glorious fact! +What should we do, what would become of us, were +it otherwise? In this day of confusion, when souls +are tossed about by every wind of doctrine—when +the beloved sheep of Christ are driven hither and +thither, in bewilderment and perplexity—when ritualism +with its ignorant absurdities, and rationalism +with its impudent blasphemies, and spiritualism +with its horrible traffic with demons, are threatening +the very foundations of our faith, how important it +is for Christians to know what those foundations +really are, and that they should be consciously +resting thereon!</p> + + +<h3>PART III.</h3> + +<p>We would recall for a moment to the reader's +attention the third point in our subject, +namely, "The witness of the Holy Ghost in Scripture." +We feel it to be of too much importance to +be dismissed with such a cursory glance as we were +able to give it at the close of our last paper.</p> + +<p>It is absolutely essential to the enjoyment of settled +peace that the heart should rest <i>solely</i> on the +authority of Holy Scripture. Nothing else will +stand. Inward evidences, spiritual experiences, +comfortable frames, happy feelings, are all very +good, very valuable, and very desirable; indeed we +cannot prize them too highly in their right place. +But, most assuredly, their right place is not at the +foundation of the Christian position. If we look to +such things as the ground of our peace, we shall +very soon become clouded, uncertain, and miserable.</p> + +<p>The reader cannot be too simple in his apprehension +of this point. He must rest like a little +child upon the testimony of the Holy Ghost in the +Word. It is blessedly true that "He that believeth +hath the witness in himself." And again, "The +Spirit itself beareth witness with our spirit that we +are the children of God." All this is essential to +Christianity; but it must, in no wise, be confounded +with the witness of the Holy Ghost, as given to us +in Holy Scripture. The Spirit of God never leads +any one to build upon His work as the ground of +peace, but only upon the finished work of Christ, +and the unchangeable word of God; and we may +rest assured that the more simply we rest on these +the more settled our peace will be, and the clearer +our evidences, the brighter our frames, the happier +our feelings, the richer our experiences. In short, +the more we look away from self and all its belongings, +and rest in Christ, on the clear authority of +Scripture, the more spiritually minded we shall be; +and the inspired apostle tells us that "to be spiritually +minded (or, the minding of the Spirit) is life +and peace." The best evidence of a spiritual mind +is childlike repose in Christ and His Word. The +clearest proof of an unspiritual mind is self-occupation. +It is a poor affair to be trafficking in <i>our</i> +evidences, or <i>our</i> anything. It looks like piety, but +it leads away from Christ—away from Scripture—away +from God; and this is not piety, or faith, or +Christianity.</p> + +<p>We are intensely anxious that the reader should +seize, with great distinctness, the importance of +committing his whole moral being to the divine authority +of the word of God. It will never fail him. +All else may go, but "the word of our God shall +stand forever." Heart and flesh may fail. Internal +evidences may become clouded; frames, feelings, +and experiences may all prove unsatisfactory; but +the word of the Lord, the testimony of the Holy +Ghost, the clear voice of Holy Scripture, must ever +remain unshaken. "And this is the Word which +by the gospel is preached unto us."</p> + +<p>Thus much, then, as to the divine and everlasting +basis of the Christian's position, as set forth in the +tenth chapter of the Epistle to the Hebrews. Let +us, now, see what this same scripture tells us of the +Christian's work, and of the sphere in which that +work is to be carried on.</p> + +<p>The Christian is brought into the immediate +presence of God, inside the veil, into the holiest of +all. This is his proper place, if indeed we are to +listen to the voice of Scripture. "Having therefore, +brethren, boldness to enter into the holiest by +the blood of Jesus, by a <i>new</i> and <i>living</i> way which +He hath consecrated for us, through the veil, that +is to say, His flesh; and having a high-priest over +the house of God; <i>let us draw near</i> with a true +heart, in full assurance of faith, having our hearts +sprinkled from an evil conscience, and our bodies +washed with pure water."</p> + +<p>Our God, blessed be His holy name, would have +us near unto Himself. He has made out for us a +title clear and indisputable in "<i>the blood of Jesus</i>." +Nothing more is needed. That precious blood +stands out before the eye of faith in all its infinite +value. In it alone we read our title. It is not the +blood <i>and</i> something else—be that something what +it may. The blood constitutes our exclusive title. +We come before God in all the perfect efficacy of +that blood which rent the veil, glorified God as to +the question of sin, canceled our guilt according to +all the demands of infinite holiness, silenced, forever, +every accuser, every foe. We enter by a new +and living way—a way which can never become old +or dead. We enter by the direct invitation, yea, by +the distinct command of God. It is positive disobedience +not to come. We enter to receive the +loving welcome of our Father's heart, it is an insult +to that love not to come. He tells us to "come +boldly"—to "draw near" with full, unclouded confidence—a +boldness and confidence commensurate +with the love that invites us; the word that commands +us, and the blood that fits and entitles us. +It is offering dishonor to the eternal Trinity not +to draw near.</p> + +<p>Reader, is all this, think you, understood and +taught in Christendom? Say, do Christendom's +creeds, confessions, and liturgical services harmonize +with apostolic teaching in Heb. x.? Alas! +alas! they do not. Nay, they are in direct antagonism; +and the state of souls, accordingly, is the +very reverse of what it ought to be. In place of +"draw near" it is keep off. In place of liberty +and boldness, it is legality and bondage. In place +of a heart sprinkled from an evil conscience, +it is a heart bowed down beneath the intolerable +burden of unforgiven sin. In place of a great High +Priest seated on the throne of God, in virtue of accomplished +redemption, we have poor mortal—not +to say sinful—priests standing from week to week, +all the year round in wearisome routine, actually +contradicting, in their barren formularies, the very +foundation truths of Christianity.</p> + +<p>How truly deplorable is all this! And then the +sad condition of the Lord's dear people, the lambs +and sheep of that precious flock for which He died! +It is this that so deeply affects us. It is of little +use attacking Christendom. We quite admit this; +but we yearn over the souls of God's people. We +long to see them fully delivered from false teaching, +from Judaism, legalism, and every other <i>ism</i> that +robs them of a full salvation and a precious Saviour. +We long to reach them with the clear and +soul-satisfying teachings of Holy Scripture, so that +they may know and enjoy the things that are freely +given to them of God. We can truly say there is +nothing which gives us such painful concern as the +state of the Lord's dear people, scattered upon the +dark mountains and desolate moors: and one special +object for which we desire to live is to be the +instrument of leading them into those green pastures +and beside those still waters where the true +Shepherd and Bishop of their souls longs to feed +them, according to all the deep and tender love of +His heart. He would have them near Himself, reposing +in the light of His blessed countenance. It +is not according to His mind or His loving heart +that His people should be kept at a dim cold distance +from His presence, in doubt and darkness. +Ah, no; reader, His word tells us to draw near—to +come boldly—to appropriate freely—to make our +very own all the precious privileges to which a +Father's love invites us, and a Saviour's blood entitles +us.</p> + +<p>"<i>Let us draw near.</i>" This is the voice of God +to us. Christ has opened up the way. The veil is +rent, our place is in the holiest of all, the conscience +sprinkled, the body washed, the soul entering +intelligently into the atoning value of the +blood, and the cleansing, sanctifying power of the +Word—its action upon our habits, our ways, our +associations, our entire course and character.</p> + +<p>All this is of the very utmost practical value to every +true lover of holiness—and every true Christian +is a lover of holiness. "The body washed with pure +water" is a perfectly delightful thought. It sets +forth the purifying action of the word of God on the +Christian's entire course and character. We must +not be content with having the heart sprinkled by +the blood; we must also have the body washed with +pure water.</p> + +<p>And what then? "<i>Let us hold fast</i> the profession +of our hope ([Greek: elpidos]) without wavering (for +He is faithful that promised)." Blessed parenthesis! +We may well hold fast, seeing He is faithful. +Our hope can never make ashamed. It rests, in +holy calmness, upon the infallible faithfulness of +Him who cannot lie, whose word is settled for ever +in heaven, far above all the changes and chances +of this mortal life, above the din of controversy, +the strife of tongues, the impudent assaults of infidelity, +the ignorant ravings of superstition—far +away above all these things, eternally settled in +heaven is that Word which forms the ground of +our "hope."</p> + +<p>It well becomes us, therefore, to hold fast. We +should not have a single wavering thought—a single +question—a single misgiving. For a Christian +to doubt is to cast dishonor upon the word of a +faithful God. Let sceptics, and rationalists, and +infidels doubt, for they have nothing to believe, +nothing to rest upon, no certainty. But for a child +of God to doubt, is to call in question the faithfulness +of the divine Promiser. We owe it to His +glory, to say nothing of our own peace, to "hold +fast the confession of our hope without wavering." +Thus may it be with every beloved member of the +household of faith, until that longed-for moment +"when faith and hope shall cease, and love abide +alone."</p> + +<p>But there is one more interesting branch of Christian +work at which we must glance ere closing this +paper. "<i>Let us consider one another</i>, to provoke +unto love and to good works."</p> + +<p>This is in lovely moral keeping with all that has +gone before. The grace of God has so richly met +all our personal need—setting before us such an +array of precious privileges—an opened heaven—a +rent veil—a crowned and seated Saviour—a great +High Priest—a perfectly purged conscience—boldness +to enter—a hearty welcome—a faithful +Promiser—a sure and certain hope: having all +these marvelous blessings in full possession, what +have we got to do? To consider ourselves? Nay +verily; this were superfluous and sinfully selfish. +We could not possibly do so well for ourselves as +God has done for us. He has left nothing unsaid, +nothing undone, nothing to be desired. Our cup +is full and running over. What remains? Simply +to "consider one another;" to go out in the activities +of holy love, and serve our brethren in every +possible way; to be on the lookout for opportunities +of doing good; to be ready for every good +work; to seek in a thousand little ways to make +hearts glad; to seek to shed a ray of light on the +moral gloom around us; to be a stream of refreshing +in this sterile and thirsty wilderness.</p> + +<p>These are some of the things that make up a +Christian's work. May we attend to them! May +we be found provoking one another, not to envy +and jealousy, but to love and good works; exhorting +one another daily; diligently availing ourselves +of the public assembly, and so much the more, as +we see the day approaching.</p> + +<p>May the Holy Spirit engrave upon the heart of +both writer and reader these most precious exhortations +so thoroughly characteristic of our glorious +Christianity—"<i>Let us draw near</i>"—"<i>Let us hold +fast</i>"—"<i>Let us consider one another!</i>"</p> + +<hr style="width: 45%;" /> + +<div class="poem"><div class="stanza"> +<span>The veil is rent:--our souls draw near<br /></span> +<span class="i2">Unto a throne of grace;<br /></span> +<span>The merits of the Lord appear,<br /></span> +<span class="i2">They fill the holy place.<br /></span> +</div><div class="stanza"> +<span>His precious blood has spoken there.<br /></span> +<span class="i2">Before and on the throne:<br /></span> +</div><div class="stanza"> +<span>And His own wounds in heaven declare,<br /></span> +<span class="i2">The atoning work is done.<br /></span> +</div><div class="stanza"> +<span>'Tis finished!--here our souls have rest,<br /></span> +<span class="i2">His work can never fail:<br /></span> +<span>By Him, our Sacrifice and Priest,<br /></span> +<span class="i2">We pass within the veil.<br /></span> +</div><div class="stanza"> +<span>Within the holiest of all,<br /></span> +<span class="i2">Cleansed by His precious blood,<br /></span> +<span>Before the throne we prostrate fall<br /></span> +<span class="i2">And worship Thee, O God!<br /></span> +</div></div> + + + +<hr style="width: 65%;" /> +<h2><a name="THE_CHRISTIAN_PRIESTHOOD" id="THE_CHRISTIAN_PRIESTHOOD"></a>THE CHRISTIAN PRIESTHOOD</h2> + + +<p>We want the reader to open his Bible and read +I Pet. ii. I-9. In this lovely scripture he +will find three words on which we will 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 +to Saturday night. It does not consist in holding +certain views, opinions, and principles, or in +going to this place of worship or that.</p> + +<p>Christianity is the life of Christ communicated to +the believer—dwelling <i>in</i> him—and flowing out2 +<i>from</i> him, in the ten thousand little details which +go to make up our daily practical life. It has nothing +ascetic, or sanctimonious about it. It is genial, +pure, elevated, holy, divine. Such is Christianity. +It is Christ dwelling in the believer, and reproduced, +by the power of the Holy Ghost, in the believer's +daily practical career.</p> + +<p>But let us turn to our three words; and may the +Eternal Spirit expound their deep and holy meaning +to our souls!</p> + +<p>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."</p> + +<p>Here we have what we may call the foundation +of Christian priesthood. There is evidently an +allusion here to that profoundly interesting scene in +Matt. xvi. to which we must ask the reader to turn +for a moment.</p> + +<p>"When Jesus was come into the coasts of Cćsarea +Philippi, He asked His disciples, saying, Whom +do men say that I, the Son of Man, am?<a name="FNanchor_23_23" id="FNanchor_23_23"></a><a href="#Footnote_23_23" class="fnanchor">[23]</a> And +they said, Some say Thou art John the Baptist; +some, Elias; and others, Jeremias, or one of the +prophets."</p> + +<p>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 <i>living</i> God."</p> + +<p>Here we have the true confession. Here lies the +solid foundation of the whole edifice of the Church +of God and all true practical Christianity—"Christ +the Son of the <i>living</i> 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.</p> + +<p>"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 <i>will build</i> My +Church; and the gates of hell shall not prevail +against it."</p> + +<p>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 <i>living</i> stone, disallowed indeed of +men, but chosen of God, and precious, ye also, as +<i>living</i> stones (the same words), are built up," etc. +All who believe in Jesus are partakers of His risen, +victorious, <i>rock</i> 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 <i>living</i> +God, the <i>living</i> Stone, the <i>living</i> 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.</p> + +<p>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!</p> + +<p>Here, then, we repeat, is the solid foundation of +the Christian priesthood—the priesthood of all believers. +Before any one 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. xxviii. 16), Behold, +I lay in Sion a chief corner-stone, elect, precious; +and he that believeth in Him shall not be confounded."</p> + +<p>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.</p> + +<p>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.</p> + +<p>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 to God's foundation, 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.</p> + +<p>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 <i>living</i> Stone ... ye also, as living +stones, are built up a spiritual house, a <i>holy</i> +priesthood, to offer up spiritual sacrifices, acceptable +to God by Jesus Christ."</p> + +<p>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 <i>ought to be</i> living stones, +and, Ye ought to be holy priests. He says ye <i>are</i> +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 any +one, 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.</p> + +<p>And now, let us enquire 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 +Heb. xiii. 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."</p> + +<p>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 <i>continually</i>." +There is no room, no time for complaining or 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 us, +whether in public or in private, whether in the congregation, +in the business, or in the family circle.</p> + +<p>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 anyone pouring +out a string of complaints about circumstances, +his neighbors etc., such an one is not realizing +the place of holy priesthood, and, as a consequence, +not exhibiting its practical fruits. A holy priest +should "rejoice in the Lord always"—ever ready +to praise 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.</p> + +<p>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 <i>royal</i> priesthood ... that ye should show +forth the virtues (see margin) of Him who hath +called you out of darkness into His marvelous +light."</p> + +<p>This completes the lovely picture of the Christian +priesthood.<a name="FNanchor_24_24" id="FNanchor_24_24"></a><a href="#Footnote_24_24" class="fnanchor">[24]</a> As <i>holy</i> 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.</p> +<p>Mark again, the apostle does not say, <i>Ye ought +to be</i> royal priests. He says ye <i>are</i>; 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 told 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.</p> + +<p>And let none suppose that the actings of a royal +priest are to be confined to the matter of <i>giving</i>. +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. iii.). The blessed +Master Himself, we know, possessed no money; +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.</p> + +<p>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 poorly clad, +without a penny in the world, and yet carry myself +truly as a royal priest, by diffusing around me the +fragrance of the grace of Christ.</p> + +<p>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.</p> + +<p>Turn to Acts xvi. 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.</p> + +<p>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 <i>holy</i> 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.</p> + +<p>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 +jailer, "<i>Do thyself no harm</i>." These were the accents +of a <i>royal</i> priest, just as the song of praise +was the voice of a <i>holy</i> 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 +jailer's hard heart and did their work there. God +was glorified and the jailer saved by two men +rightly discharging the functions of "<i>the Christian +priesthood</i>."</p> + + + +<div class="poem"><div class="stanza"> +<a name="Sovereign" id="Sovereign"></a> +<span>FATHER! Thy sovereign love has sought<br /></span> +<span>Captives to sin, gone far from Thee:<br /></span> +<span class="i0">The work that Thine own Son hath wrought,<br /></span> +<span>Has brought us back, in peace, and free!<br /></span> +</div><div class="stanza"> +<span>And now, as sons before Thy Face,<br /></span> +<span class="i0">With joyful steps the path we tread,<br /></span> +<span>Which leads us on to that blest place<br /></span> +<span>Prepared for us, by Christ our Head.<br /></span> +</div><div class="stanza"> +<span>Thou gav'st us, in eternal love,<br /></span> +<span class="i0">To Him, to bring us home to Thee;<br /></span> +<span class="i0">Suited to Thine own thoughts above<br /></span> +<span>As sons, like Him, with Him to be.<br /></span> +</div><div class="stanza"> +<span>Oh, boundless grace! What fills with joy<br /></span> +<span class="i0">Unmingled all that enter there;<br /></span> +<span class="i0">God's Nature, Love without alloy,<br /></span> +<span>Our hearts are given e'en now to share!<br /></span> +</div><div class="stanza"> +<span>Oh, keep us, Love Divine, near Thee!<br /></span> +<span class="i0">That we our nothingness may know;<br /></span> +<span class="i0">And ever to Thy glory be,<br /></span> +<span>Walking in faith while here below.<br /></span> +</div></div> + + +<p class="rindent"> +J. N. D.<br /> +</p> + + + +<hr style="width: 65%;" /> +<h2><a name="PAPERS_ON_EVANGELIZATION" id="PAPERS_ON_EVANGELIZATION"></a>PAPERS ON EVANGELIZATION</h2> + + +<h2>CHAPTER I.</h2> + +<h3>A WORD TO THE EVANGELIST.</h3> + + +<p>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 <i>the gospel of +the grace of God</i>. 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 to be moved from that work by any +arguments or considerations whatsoever.</p> + +<p>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.</p> + +<p>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.</p> + +<p>This is most deplorable. <i>We really want evangelists.</i> +A true evangelist is almost as great a rarity +as a true pastor. Alas! 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 <i>to +preach the gospel to the poor</i>" (Isa. lxi.; Luke iv.). +And again, "Let us go into the next towns, that I +may preach there also: for therefore came I forth" +(Mark i. 38).</p> + +<p>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.</p> + +<p>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.</p> + +<p>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 <i>only</i> the gospel." Think of that! +"<i>Only the gospel.</i>" If they would put the idea into +other words, they might say, "It is <i>only</i> the heart of +God—<i>only</i> the precious blood of Christ—<i>only</i> the +glorious record of the Holy Ghost."</p> + +<p>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.</p> + +<p>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. lii. 7; Rom. x. 15.)</p> + +<p>But it may be that these lines shall be scanned +by some one 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.</p> + +<p>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, <i>the</i> 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!</p> + +<p>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 <i>one</i> 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.</p> + + + +<hr style="width: 65%;" /> +<h2>CHAPTER II</h2> + +<h3>A MOTTO FOR THE EVANGELIST.</h3> + +<p class="center1">(2 Cor. x. 16.)</p> + + +<p>"To <i>preach the gospel in the regions beyond you</i>." +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 traveler; and the +preacher of the gospel must be a traveler likewise. +The divinely-qualified and divinely-sent evangelist +will fix his eye upon "<i>the world</i>." 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."</p> + +<div class="poem"><div class="stanza"> +<span>"Waft, waft, ye winds, the story,<br /></span> +<span class="i2">And you, ye waters, roll,<br /></span> +<span>Till, like the sea of glory,<br /></span> +<span class="i2">It spreads from pole to pole."<br /></span> +</div></div> + +<p>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 the post, is done. +But, remember, the gospel plough should never +stand still. "<i>Onward</i>" 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, o'er 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 Cćsar 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."</p> + +<p>It would, I believe, be a profitable question for +many of us to put to ourselves, how far are we discharging +our holy responsibilities to "the regions +beyond." I believe the Christian who is not cultivating +and manifesting an evangelistic spirit, is in +a truly 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 true Evangelist.</p> + +<p>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 in one place. They +have dropped into routine work—into a round of +stated preaching in the same place, and, in many +cases, have <a name="paralyzed" id="paralyzed"></a>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 be 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.</p> + +<p>Finally, whether the reader be an evangelist or +not, I would earnestly intreat him to examine how +far he is seeking to further the gospel of Christ. +We 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 seed into "<span class="smcap">THE REGIONS BEYOND</span>."</p> + + + +<hr style="width: 65%;" /> +<h2>CHAPTER III.</h2> + +<h3>THE WORK OF AN EVANGELIST.</h3> + +<p class="center1">(Acts xvi. 8-31.)</p> + + +<p>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, <i>the earnest seeker</i>; secondly, +<i>the false professor</i>; and thirdly, <i>the hardened +sinner</i>. 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.</p> + +<p>Let us then, in the first place, look at the narrative +of</p> + + +<h3>THE EARNEST SEEKER.</h3> + +<p>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 endeavored +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 worshiped God, heard us; whose heart the +Lord opened, that she attended unto the things +that were spoken of Paul. And when she was +baptized, 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 xvi. 8-15).</p> + +<p>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</p> + +<p>Cćsarea. 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.</p> + +<p>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 enquirers. 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.</p> + +<p>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. xi. 6).</p> + +<p>So also with the centurion of Cćsarea. 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.<a name="FNanchor_25_25" id="FNanchor_25_25"></a><a href="#Footnote_25_25" class="fnanchor">[25]</a> He was moulding 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.</p> + +<p>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.</p> + +<p>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.</p> + +<p>Ah, no, reader; 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 <i>doing</i> +nothing. He belonged to another generation altogether. +He belonged to the <i>working</i>, not the <i>talking</i> +class. He was one on whom the eye of God +rested with complacency, and in whom the mind of +heaven was profoundly interested.</p> + +<p>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 Cćsarea; 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!</p> + +<p>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.</p> + +<p>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 undefinable 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 <span class="smcap">DILIGENTLY</span> 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 Cćsarea. 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.</p> + +<p>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 working 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.</p> + +<p>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 xvi. 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 that 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.</p> + +<p>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, now-a-days, 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!</p> + +<p>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.</p> + +<p>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.</p> + +<p>Would to God we had more Lydias 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 Lydias, +prepared to lend an attentive ear to Paul's gospel.</p> + +<p>What force and beauty in those words, "Whose +heart the Lord opened, that <i>she attended</i> 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 "<i>attending</i>" to +the things that are spoken.</p> + +<p>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 +Pauls 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!"</p> + +<p>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.</p> + +<p>And dost thou not know full well, reader, that +there are two sides to this great question, as there +are to every question? It is all very well, and +sounds very forcibly, 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 +<i>the</i> 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."</p> + +<p>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.</p> + +<p>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.</p> + +<p>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" +(I Cor. xv. I-4).</p> + +<p>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 centre, 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.</p> + +<p>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.</p> + +<p>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.</p> + +<p>(I) The grace of God—His free, sovereign favor—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.</p> + +<p>(2) Then, in the second place, the Person of +Christ and His finished work are the <i>only</i> 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 this our day!</p> + +<p>(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.</p> + +<p>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.</p> + +<p>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 <i>saying</i> 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.</p> + +<p>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</p> + + +<h3>THE DECEIVER.</h3> + +<p>"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.</p> + +<p>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).</p> + +<p>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.</p> + +<p>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.</p> + +<p>It is not only a statement of what has +occurred, but a sample of what may and indeed +what does occur every day.<a name="FNanchor_26_26" id="FNanchor_26_26"></a><a href="#Footnote_26_26" class="fnanchor">[26]</a></p> + +<p>Besides 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 any one to be +sure that his sins are forgiven.</p> + +<p>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.</p> + +<p>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>I know</i> 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 sin! 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, dear +friend, 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 lustre on the page of inspiration, "<i>The +blood of Jesus Christ, God's Son, cleanseth us from</i> +<span class="smcap">ALL</span> <i>sin</i>" (I John i. 7).</p> + +<p>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 <i>show unto +us</i> the way of salvation." But she was not saved—she +was not delivered—she was, all the while, under +Satan's power herself.</p> + +<p>Thus it is with Christendom—thus it is with each +false professor throughout the length and breadth +of the professing Church. 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.</p> + +<p>The thought of this is, at times, almost over-whelming. +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.</p> + +<p>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 the ninth of John, +could say to the poor man, "Give God the praise;" +but in speaking of Jesus, they could say, "This man +is a sinner."</p> + +<p>Thus it is ever in the case of corrupt religion, or +false profession. Thus it was with the damsel in +Acts xvi. There was not a syllable about Christ.</p> + +<p>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.</p> + +<p>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! 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."</p> + +<p>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.</p> + +<p>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 jailor to +keep them safely" (vers. 19-23).</p> + +<p>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.</p> + +<p>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 jailor to +keep them safely. Who, having received such a +charge, <i>thrust</i> them into the inner prison, and made +their feet fast in the stocks" (vers. 22-24).</p> + +<p>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</p> + + +<h3>THE HARDENED SINNER.</h3> + +<p>It was very unlikely that the jailor 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. Jailors, 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, jailors 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 coarse, they are +apt to become rough and coarse themselves.</p> + +<p>Now, judging from the inspired narrative before +us, we may well question if the Philippian jailor +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 <i>thrust</i> them into the <i>inner</i> prison, and made +their feet <i>fast</i> in the stocks." He seems to have +gone to the utmost extreme in making them uncomfortable.</p> + +<p>But God had rich mercy in store for that poor, +hardened, cruel jailor; 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 jailor 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 jailor'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.</p> + +<div class="poem"><div class="stanza"> +<span>"He everywhere hath sway,<br /></span> +<span class="i2">And all things serve His might,<br /></span> +<span>His ev'ry act pure blessing is,<br /></span> +<span class="i2">His path unsullied light.<br /></span> +</div><div class="stanza"> +<span>"When He makes bare His arm,<br /></span> +<span class="i2">Who shall His work withstand?<br /></span> +<span>When He His people's cause defends,<br /></span> +<span class="i2">Who then shall stay His hand?"<br /></span> +</div></div> + +<p>It was His purpose to save the jailor; 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.</p> + +<p>As to Paul and Silas, it is very evident that they +were in their right place in the prison. They were +there <i>for the truth's sake</i>, and therefore <i>the Lord +was with them</i>. 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."</p> + +<p>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.</p> + +<p>But the Lord had His eye upon the jailor. 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).</p> + +<p>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</p> + +<p>Master's heart. Hence he made no attempt to +escape. The claims of <i>truth</i> had brought him into +prison; the activities of <i>grace</i> 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 jailor would +never have been a jewel in his crown.</p> + +<p>"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 jailor. 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.</p> + +<p>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—"<i>Do thyself +no harm</i>."</p> + +<p>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 <i>trembling</i>, 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.</p> + +<p>And, be it noted, there was not a single syllable +of reproach, or even of reflection, uttered by Paul +to the jailor. 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.</p> + +<p>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."</p> + +<p>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.</p> + +<p>And now, let us look at the fruit of all this. +The jailor'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 baptized, +he and all his straightway. And when he +had brought them into his house, he set meat before +them, and rejoiced, <i>believing in God, with all +his house</i>."</p> + +<p>What a marvelous change! The ruthless jailor +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 <i>providences</i>! 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.</p> + +<p>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!</p> + + + +<hr style="width: 65%;" /> +<h3>CHAPTER IV.</h3> + +<h3>LETTERS TO AN EVANGELIST</h3> + + +<p><span class="smcap">Dearest A</span>——,<br /></p> + +<p>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 occured 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.</p> + +<p>And, 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.</p> + +<p>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. iv. 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.</p> + +<p>Let us look a little into Scripture. Take that +lovely scene in John i. 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 followed Him, was Andrew, Simon Peter's brother." +And what does he do? "<i>He first findeth his +own brother</i> Simon, and saith unto him, We have +found the Messias, 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.... <i>Philip findeth Nathanael</i>, 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.... <i>Come and see.</i>"</p> + +<p>Here then, dearest A., is the style of thing for +which I earnestly long: this individual work, this +laying hold of the first man that comes in our 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. Neither +you nor I would 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.</p> + +<p>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 "Philips" we should +have more "Nathanaels?" If we had more "Andrews," +we should have more "Simons?" 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.</p> + +<p>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.</p> + +<p>But allowing all this, as we do in the fullest possible +manner, I think you will agree with me that +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.</p> + +<p>All this is very sorrowful; and perhaps 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 <i>on the look out</i> 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. And, 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.</p> + +<p>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.</p> + +<p>Do not suppose, dearest A., that I wish to lay +down rules for my brethren. Far be the thought.</p> + +<p>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.</p> + +<p>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; +and now, space forbids my going further at present. +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!</p> + +<p class="indent2">Ever, believe me, dearest A.,<br /> +Your deeply affectionate yoke-fellow,</p> +<p class="indent2">* * *</p> + + + +<h3>LETTER II.</h3> + +<p>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."</p> + +<p>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?</p> + +<p>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 superinduces 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 proved that man's +serious condition was fully realized.</p> + +<p>Now, dear 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 <i>our</i> work merely because it is +ours. We shall rejoice that Christ is magnified, +and souls are saved, whoever be the instrument +used.</p> + +<p>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 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 would 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.</p> + +<p>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?" And 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.</p> + +<p>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.</p> + +<p>Nor was this all. The work and the workman +were <i>lionized</i> 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.</p> + +<p>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.</p> + +<p>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 <i>their</i> work, <i>their</i> preaching, <i>their</i> gifts, as to +lose sight of the blessed Master Himself. Moreover, +they are apt to make preaching the <i>end</i> instead +of the <i>means</i>. 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.</p> + +<p>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, 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.</p> + +<p>But only see how I have run on! And yet I +have not referred to those passages of Scripture 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.</p> + +<p>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 thousandfold!</p> + +<p class="indent2"> +As ever, and for ever,<br /> +Your deeply affectionate work-fellow,<br /> +* * *<br /> +</p> + + +<h3>LETTER III.</h3> + +<p>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 +iii).</p> + +<p>Now, you and I, dearest A., 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 baptized 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.</p> + +<p>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 the first chapter of James, +ver. 18, we read, "Of His own will begat He us +<i>with the word of truth</i>." Again, in I Pet. i. 23, we +read, "Being born again, not of corruptible seed, +but of incorruptible, <i>by the word of God</i>, 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. +<i>And this is the word which by the gospel is preached +unto you.</i>"</p> + +<p>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.</p> + +<p>But 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 and +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.</p> + +<p>Now I am thoroughly convinced that this is a +serious mistake, and one into 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, dearest A., I +should not perhaps say "<i>our</i> lack" but <i>my</i> 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.</p> + +<p>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.</p> + +<p>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.</p> + +<p>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, or 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.</p> + +<p>In short, beloved, it strikes me we want awakening +preachers. I fully admit that there is such a +thing as <i>teaching</i> the gospel, as well as <i>preaching</i> +it. For example, I find Paul teaching the gospel +in Rom. i.-viii. just as I find him preaching the +gospel in Acts xiii. or xvii. 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.</p> + +<p>But admitting all this, I still believe that 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.</p> + +<p>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.</p> + +<p class="indent2"> +Ever, dearest A.,<br /> +Your deeply affectionate yoke-fellow,<br /> +* * *<br /> +</p> + + +<h3>LETTER IV.</h3> + +<p>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.</p> + +<p>And 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."</p> + +<p>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. xl. 29-31).</p> + +<p>It seems to me, dearest A., 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.</p> + +<p>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? <i>We</i> 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."</p> + +<p>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 xviii., 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.</p> + +<p>It is of no use for any one 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! 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.</p> + +<p>And do you not find, beloved brother, that there +is always a stream of deep and real blessing where +<i>the assembly</i> 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.</p> + +<p>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.</p> + +<p>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.</p> + +<p>All this is most true, and demands our serious +consideration. But does it not seem to you, beloved, +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.</p> + +<p>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.</p> + +<p>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, +beloved in the Lord, 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.</p> + +<p>May God bless and keep you, dearest A. May +He crown your labours with His richest and best +blessing! May He keep you from every evil work, +and preserve you unto His own everlasting kingdom!</p> + +<p class="indent2"> +Ever believe me,<br /> +My dearest A.,<br /> +Your deeply affectionate<br /> +* * *<br /> +</p> + + +<h3>LETTER V.</h3> + +<p>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.</p> + +<p>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.</p> + +<p>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. +Then in many places there is the most deplorable +failure as to the valuable and interesting work of +conducting a depot.</p> + +<p>And 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.</p> + +<p>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.</p> + +<p>The Tract depot must be taken up in direct service +to Christ. And 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?</p> + +<p>Here lies the root of the matter, dearest A. 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.</p> + +<p>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, dearest A., 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.</p> + +<p>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 protégé, 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.</p> + +<p>I hope to address you again on the other two +branches of my theme.</p> + +<p class="indent2"> +Meanwhile, I remain, dearest A.,<br /> +Your deeply affectionate yoke-fellow,<br /> +* * *<br /> +</p> + + +<h3>LETTER VI.</h3> + +<p>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.</p> + +<p>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.</p> + +<p>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—"<i>All</i> the +world"—"<i>Every</i> 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 <i>mode</i> in which he may carry on his +work. No doubt the assembly is called into action +when the evangelist introduces the <i>fruit</i> 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.</p> + +<p>And be it remembered, dearest A., that 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.</p> + +<p>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 <i>sings</i> +the gospel for the same object that he <i>preaches</i> it, +namely, to reach the sinner's heart. He is just as +ready to sing "Come" as to preach it.</p> + +<p>Such, dearest A., 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."</p> + +<p>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, <i>provided only</i> 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. xiv.).</p> + +<p>We may depend upon it, dearest A., these things +demand our serious consideration, if we do not +want to have the blessed work of evangelization +marred in our hands.</p> + +<p>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."</p> + +<p>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.</p> + +<p class="indent2"> +Your deeply affectionate,<br /> +* * *<br /> +</p> + + +<h3>LETTER VII.</h3> + +<p>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.</p> + +<p>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.</p> + +<p>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.</p> + +<p>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, dearest A., 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.</p> + +<p>Who can think upon all these precious souls +without wishing a hearty God-speed to all <i>true</i> +Sunday-school workers, and earnestly longing for +more thorough earnestness and energy in that most +blessed work?</p> + +<p>I say "<i>true</i>" 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 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.</p> + +<p>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 every one 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.</p> + +<p>This is the lack, dearest A.; 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 <i>diligently</i> 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.</p> + +<p>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?"</p> + +<p>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.</p> + +<p>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!</p> + +<p class="indent2"> +Ever believe me, dearest A.,<br /> +Your deeply affectionate<br /> +* * *<br /> +</p> + + + +<hr style="width: 65%;" /> +<h2><a name="THE_LIVING_GOD_AND_A_LIVING_FAITH" id="THE_LIVING_GOD_AND_A_LIVING_FAITH"></a>THE LIVING GOD AND A LIVING FAITH</h2> + + +<p>There is one great substantial fact standing +prominently forth on every page of the volume +of God, and illustrated in every stage of +the history of God's people—a fact of immense +weight and moral power at all times, but specially +in seasons of darkness, difficulty, and discouragement, +occasioned by the low condition of things +among those who profess to be on the Lord's side. +The fact is this, <i>That faith can always count on God, +and God will always answer faith</i>.</p> + +<p>Such is our fact, such our thesis; and if the +reader will turn with us, for a few moments, to 2 +Chron xx., he will find a very beautiful and very +striking illustration.</p> + +<p>This chapter shows us the good king Jehoshaphat +under very heavy pressure indeed—it records +a dark moment in his history. "It came to pass +after this also, that the children of Moab, and the +children of Ammon, and with them other besides +the Ammonites, came against Jehoshaphat to battle. +Then" (for people are ever quick to run with +evil tidings) "there came some that told Jehoshaphat, +saying, There cometh a great multitude against +thee from beyond the sea, on this side Syria." +Here was a difficulty of no ordinary nature. This +invading host was made up of the descendants of +Lot and of Esau; and this fact might give rise to +a thousand conflicting thoughts and distracting +questions in the mind of Jehoshaphat. They were +not Egyptians or Assyrians, concerning whom there +could be no question whatever; but both Esau +and Lot stood in certain relations to Israel, and a +question might suggest itself as to how far such relations +were to be recognized.</p> + +<p>Not this only. The practical state of the entire +nation of Israel—the actual condition of God's +people, was such as to give rise to the most serious +misgivings. Israel no longer presented an unbroken +front to the invading foe. Their visible +unity was gone. A grievous breach had been made +in their battlements. The ten tribes and the two +were rent asunder, the one from the other. The +condition of the former was terrible, and that of the +latter, shaky enough.</p> + +<p>Thus the circumstances of king Jehoshaphat were +dark and discouraging in the extreme; and, even +as regards himself and his practical course, he was +but just emerging from the consequences of a very +humiliating fall, so that his reminiscences would be +quite as cheerless as his surroundings.</p> + +<p>But it is just here that our grand substantial fact +presents itself to the vision of faith, and flings a +mantle of light over the whole scene. Things +looked gloomy, no doubt; but God was to be +counted upon by faith, and faith could count upon +Him. God is a never failing resource—a great +reality, at all times, and under all circumstances.</p> + +<p>"God is our refuge and strength, a very present +help in trouble. Therefore will not we fear, though +the earth be removed, and though the mountains +be carried into the midst of the sea. Though the +waters thereof roar and be troubled, though the +mountains shake with the swelling thereof. There +is a river, the stream whereof shall make glad the +city of God, the holy place of the tabernacles of the +Most High. God is in the midst of her, she shall +not be moved: God shall help her, and that right +early. The heathen raged, the kingdoms were +moved: He uttered His voice, the earth melted. +The Lord of hosts is with us; the God of Jacob is +our refuge" (Psa. xlvi. I-7).</p> + +<p>Here, then, was Jehoshaphat's resource in the +day of his trouble; and to it he at once betook +himself, in that earnest faith which never fails to +draw down power and blessing from the living and +true God, to meet every exigency of the way. "And +Jehoshaphat feared, and set himself to seek the +Lord, and proclaimed a fast throughout all Judah. +And Judah gathered themselves together, to ask +help of the Lord; even out of all the cities of Judah +they came to seek the Lord. And Jehoshaphat +stood in the congregation of Judah and Jerusalem, +in the house of the Lord, before the new court, and +said, O Lord God of our fathers, art not Thou God +in heaven? and rulest not Thou over all the kingdoms +of the heathen? and in Thy hand is there +not power and might, so that none is able to withstand +Thee? Art not Thou our God, who didst +drive out the inhabitants of this land before Thy +people Israel, and gavest it to <i>the seed of Abraham +Thy friend for ever</i>?"</p> + +<p>These are the breathings of faith—faith that enables +the soul to take the very highest possible +ground. It mattered not what unsettled questions +there might be between Esau and Jacob; there +were none between Abraham and the Almighty +God. Now, God had given the land to Abraham, +His friend. For how long? <i>For ever.</i> This was +enough. "The gifts and calling of God are without +repentance." God will never cancel His call, +or take back a gift. This is a fixed foundation +principle; and on this faith always takes its stand +with firm decision. The enemy might throw in a +thousand suggestions; and the poor heart might +throw up a thousand reasonings. It might seem +like presumption and empty conceit, on the part of +Jehoshaphat, to plant his foot on such lofty ground. +It was all well enough in the days of David, or of +Solomon, or of Joshua, when the unity of the nation +was unbroken, and the banner of Jehovah +floated in triumph over the twelve tribes of Israel. +But things were sadly changed; and it ill became +one in Jehoshaphat's circumstances to use such +lofty language or assume to occupy such a high +position.</p> + +<p>What is faith's reply to all this? A very simple, +but a very powerful one—God never changes. He +is the same yesterday, to-day, and forever. Had +He not made Abraham a present of the land of +Canaan? Had He not bestowed it upon his seed +forever? Had He not ratified the gift by His word +and His oath—these two immutable things in +which it was impossible for Him to lie? Unquestionably. +But then what of the law? Did not +that make some difference? None whatever, as regards +God's gift and promise. Four centuries +previous to the giving of the law, was the great +transaction settled and stablished between the Almighty +God and Abraham His friend—and settled +and stablished forever. Hence nothing can possibly +touch this. There were no legal conditions +proposed to Abraham. All was pure and absolute +grace. God gave the land to Abraham by promise, +and not by law, in any shape or form.</p> + +<p>Now, it was on this original ground that Jehoshaphat +took his stand; and he was right. It was the +only thing for him to do. He had not one hair's +breadth of solid standing ground, short of these +golden words, "Thou gavest it to the seed of Abraham +Thy friend forever." It was either this or +nothing. <i>A living faith always lays hold on the living +God.</i> It cannot stop short of Him. It looks +not at men or their circumstances. It takes no account +of the changes and chances of this mortal +life. It lives and moves and has its being in the +presence of the living God; it rejoices in the cloudless +sunlight of His blessed countenance. It carries +on all its artless reasonings in the sanctuary, and +draws all its happy conclusions from the facts discovered +there. It does not lower the standard according +to the condition of things around, but +boldly and decidedly takes up its position on the +very highest ground.</p> + +<p>Now, these actings of faith are always most grateful +to the heart of God. The living God delights +in a living faith. We may be quite sure that the +bolder the grasp of faith, the more welcome it is to +God. We need never suppose that the blessed +One is either gratified or glorified by the workings +of a legal mind. No, no; He delights to be trusted +without a shadow of reserve or misgiving. He delights +to be fully counted upon and largely used; +and the deeper the need, and the darker the surrounding +gloom, the more is He glorified by the +faith that draws upon Him.</p> + +<p>Hence, we may assert with perfect confidence, +that the attitude and the utterances of Jehoshaphat, +in the scene before us, were in full accordance with +the mind of God. There is something perfectly +beautiful to see him, as it were, opening the original +lease, and laying his finger on that clause in +virtue of which Israel held as tenants forever under +God. Nothing could cancel that clause or break +that lease. No flaw there. All was ordered and +sure. "Thou <i>gavest</i> it to the seed of Abraham Thy +friend <i>forever</i>."</p> + +<p>This was solid ground—the ground of God—the +ground of faith, which no power of the enemy can +ever shake. True, the enemy might remind Jehoshaphat +of sin and folly, failure and unfaithfulness. +Nay, he might suggest to him that the very fact of +the threatened invasion proved that Israel had +fallen, for had they not done so, there would be +neither enemy nor evil.</p> + +<p>But for this, too, grace had provided an answer—an +answer which faith knew well how to appropriate. +Jehoshaphat reminds Jehovah of the house +which Solomon had built to His name. "They +have built Thee a sanctuary therein for Thy name, +saying, If, when evil cometh upon us, as a sword, +judgment, or pestilence, or famine, we stand before +this house, and in Thy presence (for Thy name is +in this house), and cry unto Thee in our affliction, +then Thou will hear and help. And now, behold, +the children of Ammon, and Moab, and Mount Seir, +whom Thou wouldest not let Israel invade, when +they came out of the land of Egypt, but they turned +from them, and distroyed them not. Behold, I say, +how they reward us, to come to cast us out of <i>Thy +possession, which Thou hast given us to inherit</i>. O +our God, wilt Thou not judge them? for we have +no might against this great company that cometh +against us; neither know we what to do, but <i>our +eyes are upon Thee</i>" (vers. 8-12).</p> + +<p>Here, truly, is a living faith dealing with the living +God. It is no mere empty profession—no lifeless +creed—no cold uninfluential theory. It is not +a man "saying he has faith." Such things will +never stand in the day of battle. They may do +well enough when all is calm, smooth, and bright; +but when difficulties have to be grappled with—when +the enemy has to be met face to face, all merely +nominal faith, all mere lip profession, will prove +like autumn leaves before the blast. Nothing will +stand the test of actual conflict but a living personal +faith in a living personal Saviour-God. This is +what is needed. It is this which alone can sustain +the heart, come what may. Faith brings God into +the scene, and all is strength, victory, and perfect +peace.</p> + +<p>Thus it was with the king of Judah, in the days +of 2 Chron. xx. "We have no might; neither +know we what to do; but our eyes are upon Thee." +This is the way to occupy God's ground, even with +the eyes fixed on God Himself. This is the true +secret of stability and peace. The devil will leave +no stone unturned to drive us off the true ground +which, as Christians, we ought to occupy in these +last days; and we, in ourselves, have no might +whatever against him. Our only resource is in the +living God. If our eyes are upon Him, nothing +can harm us. "Thou wilt keep him in perfect +peace, whose mind is stayed on Thee, because he +trusteth in Thee."</p> + +<p>Reader, art thou on God's ground? Canst thou +give a "Thus saith the Lord" for the position +which thou occupiest, at this moment? Art thou +consciously standing on the solid ground of holy +Scripture? Is there anything questionable in thy +surroundings and associations? We beseech thee +to weigh these questions solemnly as in the divine +presence. Be assured they are of moment just +now. We are passing through critical moments.</p> + +<p>Men are taking sides; principles are working and +coming to a head. Never was it more needful to +be thoroughly and unmistakably on the Lord's side. +Jehoshaphat never could have met the Ammonites, +Moabites, and Edomites, had he not been persuaded +that his feet were on the very ground which God +had given to Abraham. If the enemy could have +shaken his confidence as to this, he would have had +an easy victory. But Jehoshaphat knew where he +was; he knew his ground. He understood his +bearings; and therefore he could fix his eyes with +confidence upon the living God. He had no misgivings +as to his position. He did not say, as many +do, now-a-days, "I am not quite sure. I hope I +am; but sometimes clouds come over my soul, and +make me hesitate as to whether I am really on divine +ground." Ah! no, reader, the king of Judah +would not have understood such language at all. +All was clear to him. His eye rested on the +original grant. He felt sure he was on the true +ground of the Israel of God; and albeit all Israel +were not there with him, yet God was with him, +and that was enough. His was a living faith in +the living God—the only thing that will stand in +the day of trial.</p> + +<p>There is something in the attitude and utterance +of the king of Judah, on that memorable occasion, +well worthy of the reader's profound attention. His +feet were firmly fixed on God's ground, and his +eyes as firmly fixed on God Himself; and in addition +to this, there was the deep sense of his own +thorough nothingness. He had not so much as a +shadow of a doubt as to the fact of his being in +possession of the very inheritance which God had +given him. He knew that he was in his right place. +He did not <i>hope</i> it; still less did he doubt it; no, he +knew it. He could say, "I believe and am sure."</p> + +<p>This is all-important. It is impossible to stand +against the enemy, if there is anything equivocal in +our position. If there be any secret misgiving as +to our being in our right place—if we cannot give +a "Thus saith the Lord" for the position which we +occupy, the path we tread, the associations in which +we stand, the work in which we are engaged, there +will, most assuredly, be weakness in the hour of +conflict. Satan is sure to avail himself of the +smallest misgiving in the soul. All must be settled +as to our positive standing, if we would make any +headway against the enemy. There must be an +unclouded confidence as to our real position before +God, else the foe will have an easy victory.</p> + +<p>Now, it is precisely here that there is so much +weakness apparent among the children of God. +Very few, comparatively, are clear, sound, and settled +as to their foundation—very few are able, without +any reserve, to take the blessed ground of being +washed in the blood of Jesus, and sealed with the +Holy Spirit. At times they hope it. When things +go well with them; when they have had a good +time in the closet; when they have enjoyed nearness +to God in prayer, or over the Word; while +they are sitting under a clear, fervent, forcible ministry +—at such moments, perhaps, they can venture +to speak hopefully about themselves. But, very +soon, dark clouds gather; they feel the workings of +indwelling sin; they are afflicted with wandering +thoughts; or it may be, they have been betrayed +into some levity of spirit, or irritability of temper; +then they begin to <i>reason</i> about themselves, and to +question whether they are, in reality, the children +of God. And from reasonings and questionings, +they very speedily slip into positive unbelief, and +then plunge into the thick gloom of a despondency +bordering on despair.</p> + +<p>All this is most sad. It is, at once, dishonoring to +God, and destructive to the soul's peace; and as to +progress, in such a condition, it is wholly out of the +question. How can any one run a race, if he has +not cleared the starting post? How can he erect a +building, if he has not laid the foundation? And, +on the same principle, how can a soul grow in the +divine life, if he is always liable to doubt whether +he has that life or not?</p> + +<p>But it may be that some of our readers are disposed +to put such a question as the following, +"How can I be sure that I am on God's ground?—that +I am washed in the blood of Jesus and +sealed with the Holy Spirit?" We reply, How do +you know that you are a lost sinner? Is it because +you feel it? Is mere feeling the ground of your +faith? If so, it is not a divine faith at all. True +faith rests <i>only</i> on the testimony of holy Scripture. +No doubt, it is by the gracious energy of the Holy</p> + +<p>Ghost that any one can exercise this living faith; +but we are speaking now of the true ground of +faith—the authority—the basis on which it rests, +and that is simply the holy Scriptures which, as the +inspired apostle tells us, are able to make us wise +unto salvation, and which even a child could know, +without the church, the clergy, the fathers, the doctors, +the councils, the colleges, or any other human +intervention whatsoever.</p> + +<p>"Abraham believed God." Here was divine faith. +It was not a question of feeling. Indeed, if Abraham +had been influenced by his feelings, he would +have been a doubter instead of a believer. For +what had he to build upon in himself? "His own +body now dead." A poor ground surely on which +to build his faith in the promise of an innumerable +seed. But, we are told, "He considered not his +own body now dead" (Rom. iv.). What, then, did +he consider? He considered the word of the living +God, and on that he rested. Now this is faith. +And mark what the apostle says: "He staggered +not at the promise of God through unbelief" (for +unbelief is always a staggerer), "but was strong in +faith, giving glory to God: and being fully persuaded +that what He had promised, He was able +also to perform. And <i>therefore</i> it was imputed to +him for righteousness."</p> + +<p>"Ah! but," the anxious reader may say, "what has +all this to say to my case? I am not an Abraham—I +cannot expect a special revelation from God. +How am I to know that God has spoken to me?</p> + +<p>How can I possess this precious faith?" Well, dear +friend, mark the apostle's further statement. "Now," +he adds, "it was not written for his (Abraham's) +sake alone, that it was imputed to him; but for us +also, to whom it shall be imputed, if"—if what?—if +we feel, realize, or experience aught in ourselves? +Nay, but "if we believe on Him that raised up +Jesus our Lord from the dead; who was delivered +for our offences, and was raised again for our justification."</p> + +<p>All this is full of solid comfort and richest consolation. +It assures the anxious inquirer that he has +the self-same ground and authority to rest upon +that Abraham had, with an immensely higher measure +of light thrown on that ground, inasmuch as +Abraham was called to believe in a promise, whereas +we are privileged to believe in an accomplished +fact. He was called to look forward to something +which was to be done; we look back at something +that is done, even an accomplished redemption, +attested by the fact of a risen and glorified Saviour, +at the right hand of the Majesty in the heavens.</p> + +<p>But as to the ground or authority on which we +are called to rest our souls, it is the same in our +case as in Abraham's and all true believers' in all +ages—it is the word of God—the holy Scriptures. +There is no other foundation of faith but this; and +the faith that rests on any other is not true faith at +all. A faith resting on human tradition—on the +authority of the Church—on the authority of so-called +general councils—on the clergy—or on +learned men, is not divine faith, but mere superstition; +it is a faith which "stands in the wisdom of +men," and "not in the power of God" (I Cor. ii. 5).</p> + +<p>Now, it is utterly impossible for any human pen +or mortal tongue to overstate the value or importance +of this grand principle—this principle of a +living faith. Its value at the present moment is +positively unspeakable. We believe it to be the divine +antidote against most, if not all, the leading +errors, evils, and hostile influences of the day in +which our lot is cast. There is a tremendous shaking +going on around us. Minds are agitated. +Disturbing forces are abroad. There is a loosening +of the foundations. Old institutions, to which the +human mind clings, as the ivy to the oak, are tottering +on every side; and many are actually fallen: +and thousands of souls that have been finding shelter +in them are dislodged and scared, and know +not whither to turn. Some are saying, "The bricks +are thrown down, but we will build with hewn +stone." Many are at their wit's end, and most are +ill at ease.</p> + +<p>Nor is this all; there is a numerous class, for the +most part, of those who are not so much concerned +about the condition and destiny of religious institutions +and ecclesiastical systems, as about the condition +and destiny of their own precious souls—of +those who are not so much agitated by questions +about "Broad Church," "High Church," "Low +Church," "State Church," or "Free Church," as +about this one great question, "What must I do to +be saved?" What have we to say to these latter? +What is the real want of their souls? Simply this, +"A living faith in the living God." This is what +is needed for all who are disturbed by what they +see without, or feel within. Our unfailing resource +is in the living God and in His Son Jesus Christ, +as revealed by the Holy Spirit in the holy Scriptures.</p> + +<p>Here is the true resting-place of faith, and to +this we do, most earnestly, most urgently and solemnly, +invite the anxious reader. In one word, we +entreat him to stay his whole soul on the word of +God—the holy Scriptures. Here we have authority +for all that we need to know, to believe, or to do.</p> + +<p>Is it a question of anxiety about my eternal salvation? +Hear the following words, "Therefore, +thus saith the Lord God, Behold, I lay in Zion <i>for +a foundation</i>, a stone, a tried stone, a precious corner +stone, <i>a sure foundation</i>: he that believeth shall not +make haste" (Isa. xxviii. 16). These precious +words, so pregnant with tranquilizing power, are +quoted by the inspired apostle in the New Testament +Scriptures: "Wherefore also it is contained in +the scripture, Behold, I lay in Sion a chief corner +stone, elect, precious: and <i>he that believeth on Him +shall not be confounded</i>" (I Peter ii. 6).</p> + +<p>What solid comfort—what deep and settled repose +for the anxious soul is here! God has laid +the foundation, and that foundation is nothing less +than His own eternal and co-equal Son, the Son +who had dwelt from all eternity in His bosom.</p> + +<p>This foundation is, in every respect, adequate to +sustain the whole weight of the counsels and purposes +of the eternal <span class="smcap">Three in one</span>—to meet all +the claims of the nature, the character, and the +throne of God.</p> + +<p>Being all this, it must needs be fully adequate to +meet all the need of the anxious soul, of what kind +soever that need may be. If Christ is enough for +God He must of necessity be enough for man—for +any man—for the reader; and that He is enough +is proved by the very passage just quoted. He is +God's own foundation, laid by His own hand, the +foundation and centre of that glorious system of +royal and victorious grace set forth in the word +"Zion." (See Heb. xii. 22-24.) He is God's own +precious, tried, chief corner stone—that blessed +One who went down into death's dark waters—bore +the heavy judgment and wrath of God against sin—robbed +death of its sting, and the grave of its +victory—destroyed him that had the power of death—wrested +from the enemy's grasp that terrible +weapon with which sin had armed him, and made +it the very instrument of his eternal defeat and confusion. +Having done all this, He was received up +into glory, and seated at the right hand of the Majesty +in the heavens.</p> + +<p>Such is God's foundation, to which He graciously +calls the attention of every one who really feels the +need of something divinely solid on which to build, +in view of the hollow and shadowy scenes of this +world, and in prospect of the stern realities of eternity.</p> + +<p>Dear reader, you are now invited to build upon +this foundation. Be assured it is for you as positively +and distinctly as though you heard a voice +from heaven speaking to your own very self. The +word of the living God is addressed "to every creature +under heaven"—"Whosoever will" is invited +to come. The inspired volume has been placed in +your hand and laid open before your eyes; and for +what think you? Is it to mock or to tantalize you +by presenting before you what was never intended +for you? Ah! no, reader; such is not God's way. +Does He send His sunlight and showers to mock +and to tantalize, or to gladden and refresh? Do +you ever think of calling in question your own very +personal welcome to study the book of Creation? +Never; and yet there might be some show of foundation +of such a question, inasmuch as, since that +wondrous volume was thrown open, sin has entered +and thrown its dark blots over the pages thereof. +But, spite of sin and all its forms and all its consequences, +spite of Satan's power and malice, God +has spoken. He has caused His voice to be heard +in this dark and sinful world. And what has He +said? "Behold, I lay in Zion a foundation." This +is something entirely new. It is as though our +blessed, loving, and ever gracious God had said to +us, "Here, I have begun on the new. I have laid +a foundation, on the ground of redemption, which +nothing can ever touch, neither sin, or Satan, or +aught else. I <i>lay</i> the foundation, and pledge My +word that whosoever believes—whosoever commits +himself, in childlike, unquestioning confidence, to +My foundation—whosoever rests in My Christ—whosoever +is satisfied with My precious, tried, chief +corner stone, shall never—no, never—no, never be +confounded—never be put to shame—never be disappointed—shall +never perish, world without end."</p> + +<p>Beloved reader, dost thou still hesitate? We solemnly +avow we cannot see even the shadow of a +foundation of a reason why thou shouldest. If +there were any question raised, or any condition +proposed, or any barrier erected, reason would that +thou mightest hesitate. If there were so much as a +single preliminary to be settled by thee—if it were +made a question of feeling or of experience, or of +aught else that thou couldst do, or feel, or be, then +verily thou mightest justly pause. But there is absolutely +nothing of the sort. There is the Christ of +God and the word of God, and—what then? "He +that believeth shall not be confounded." In short +it is simply "A living faith in the living God." It +is taking God at His word. It is believing what +He says because He says it. It is committing your +soul to the word of Him who cannot lie. It is doing +what Abraham did when he believed God and +was counted righteous. It is doing what Jehoshaphat +did when he planted his foot firmly on those +immortal words, "Thou gavest it to the seed of +Abraham Thy friend, forever." It is doing what +the patriarchs, the prophets, the apostles, the saints +in all ages have done, when they rested their souls +for time and eternity upon that Word which "is +settled forever in heaven," and thus lived in peace +and died in hope of a glorious resurrection. It is +resting calmly and sweetly on the immovable rock +of holy Scripture, and thus proving the divine and +sustaining virtue of that which has never failed any +who who trusted it, and never will, and never can.</p> + +<p>Oh! the unspeakable blessedness of having such +a foundation in a world like this where death, +decay, and change are stamped upon all; where +friendship's fondest links are snapped in the twinkling +of an eye by death's rude hand; where all that +seems, to nature's view, most stable, is liable to be +swept away in a moment by the rushing tide of +popular revolution; where there is absolutely nothing +on which the heart can lean, and say, "I have +now found permanent repose." What a mercy, in +such a scene, to have "A living faith in the living +God."</p> + +<p>"They shall not be ashamed that wait for Me." +Such is the veritable record of the living God—a +record made good in the experience of all those who +have been enabled, through grace, to exercise a living +faith. But then we must remember how much +is involved in those three words, "<i>wait for Me</i>." +The waiting must be a real thing. It will not do to +<i>say</i> we are waiting on God, when, in reality, our +eye is askance upon some human prop or creature +confidence. We must be absolutely "shut up" to +God. We must be brought to the end of self, and +to the bottom of circumstances, in order fully to +prove what the life of faith is, and what God's resources +are. God and the creature can never occupy +the same platform. It must be God alone. +"My soul, wait thou <i>only</i> upon God; for my expectation +is from Him. He <i>only</i> is my rock and +my salvation" (Psa. lxii. 5, 6).</p> + +<p>Thus it was with Jehoshaphat, in that scene recorded +in 2 Chron. xx. He was wholly cast upon +God. It was either God or nothing. "We have no +might." But what then? "Our eyes are upon +Thee." This was enough. It was well for Jehoshaphat +not to have so much as a single atom of +might—a single ray of knowledge. He was in the +very best possible attitude and condition to prove +what God was. It would have been an incalculable +loss to him to have been possessed of the very +smallest particle of creature strength or creature +wisdom, inasmuch as it could only have proved a +hindrance to him in leaning exclusively upon the +arm and the counsel of the Almighty God. If the +eye of faith rests upon the living God—if He fills +the entire range of the soul's vision, then what do +we want with might or knowledge of our own? +Who would think of resting in that which is human +when he can have that which is divine? Who +would lean on an arm of flesh, when he can lean +on the arm of the living God?</p> + +<p>Reader, art thou, at this moment in any pressure, +in any trial, need, or difficulty? If so, let us entreat +thee to look simply and solely to the living God. +Turn away thine eyes completely from the creature: +"Cease from man, whose breath is in his nostrils."</p> + +<p>Let thy faith take hold now on the strength of God +Himself. Put thy whole case into His omnipotent +hand. Cast thy burden, whatever it is, upon Him. +Let there be no reserve. He is as willing as He is +able, and as able as He is willing, to bear all. +Only trust Him fully. He loves to be trusted—loves +to be used. It is His joy, blessed be His +name, to yield a ready and a full response to the +appeal of faith. It is worth having a burden, to +know the blessedness of rolling it over upon Him. +So the king of Judah found it in the day of his trial, +and so shall the reader find it now. God never +fails a trusting heart. "They shall not be ashamed +that wait for Me." Precious words! Let us mark +how they are illustrated in the narrative before us.</p> + +<p>No sooner had Jehoshaphat cast himself completely +upon the Lord, than the divine response +fell, with clearness and power, upon his ear. +"Harken ye, all Judah, and ye inhabitants of Jerusalem, +and thou king Jehoshaphat; thus saith the +Lord unto you, Be not afraid or dismayed by reason +of this great multitude; for the battle is not yours, +but God's ... ye shall not need to fight in this +battle. Set yourselves, stand ye still, and see the +salvation of the Lord with you, O Judah and Jerusalem: +fear not, nor be dismayed; to-morrow go +out against them; for the Lord will be with you."</p> + +<p>What an answer! "The battle is not yours, but +God's." Only think of God's having a battle with +people! Assuredly there could be little question +as to the issue of such a battle. Jehoshaphat had +put the whole matter into God's hands, and God +took it up and made it entirely His own. It is +always thus. Faith puts the difficulty, the trial, +and the burden into God's hands, and leaves Him +to act. This is enough. God never refuses to respond +to the appeal of faith; nay, it is His delight +to answer it. Jehoshaphat had made it a question +between God and the enemy. He had said, "They +have come to cast us out of <i>Thy</i> possession, which +Thou hast given us to inherit." Nothing could be +simpler. God had given Israel the land, and He +could keep them in it, spite of ten thousand foes. +Thus faith would reason. The self-same Hand that +had placed them in the land could keep them there. +It was simply a question of divine power. "O our +God, wilt Thou not judge them? for we have no +might against this great company that cometh against +us; neither know we what to do; but our +eyes are upon Thee."</p> + +<p>It is a wonderful point in the history of any soul, +to be brought to say, "I have no might." It is the +sure precursor of divine deliverance. The moment +a man is brought to the discovery of his utter powerlessness, +the divine word is, "Stand still, and see +the salvation of God." One does not want "might" +to "stand still." It needs no effort to "see the +salvation of God." This holds good in reference +to the sinner in coming to Christ, at the first; and +it holds equally good in reference to the Christian +in his whole career from first to last. The great +difficulty is to get to the end of our own strength.</p> + +<p>Once there, the whole thing is settled. There may +be a vast amount of struggle and exercise ere we are +brought to say "without strength!" But, the moment +we take that ground, the word is, "Stand still, +and see the salvation of God." Human effort, in +every shape and form, can but raise a barrier between +our souls and God's salvation. If God has +undertaken for us, we may well be still. And has +He not? Yes, blessed be His holy name, He has +charged Himself with all that concerns us, for time +and eternity; and hence we have only to let Him +act for us, in all things. It is our happy privilege +to let Him go before us, while we follow on "in +wonder, love, and praise."</p> + +<p>Thus it was in that interesting and instructive +scene on which we have been dwelling. "Jehoshaphat +bowed his head, with his face to the ground: +and all Judah and the inhabitants of Jerusalem fell +before the Lord, worshiping the Lord. And the +Levites, of the children of the Kohathites, and of +the children of the Korhites, stood up to praise +the Lord God of Israel with a loud voice on high."</p> + +<p>Here we have the true attitude and the proper +occupation of the believer. Jehoshaphat withdrew +his eyes from "that great company that had come +against him," and fixed them upon the living God. +Jehovah had come right in and placed Himself between +His people and the enemy, just as He had +done in the day of the exodus, at the Red Sea, so +that instead of looking at the difficulties, they +might look at Him.</p> + +<p>This, beloved reader, is the secret of victory at +all times, and under all circumstances. This it is +which fills the heart with praise and thanksgiving, +and bows the head in wondering worship. There +is something perfectly beautiful in the entire bearing +of Jehoshaphat and the congregation, on the +occasion before us. They were evidently impressed +with the thought that they had nothing to do but to +praise God. And they were right. Had He not +said to them, "Ye shall not need to fight"? What +then had they to do? What remained for them? +Nothing but praise. Jehovah was going out before +them to fight; and they had but to follow after +Him in adoring worship.</p> + +<p>"And they rose early in the morning, and went +forth in the wilderness of Tekoa: and as they went +forth, Jehoshaphat stood and said, Hear me, O +Judah, and ye inhabitants of Jerusalem; believe in +the Lord your God, so shall ye be established; believe +His prophets, so shall ye prosper" (2 Chron. +xx. 20).</p> + +<p>It is of the very last importance that God's word +should ever have its own supreme place in the heart +of the Christian. God has spoken. He has given +us His Word; and it is for us to lean unshaken +thereon. We want nothing more. The divine Word +is amply sufficient to give confidence, peace, and +stability to the soul. We do not need evidences +from man to prove the truth of God's word. That +Word carries its own powerful evidences with it. +To suppose that we require human testimony to +prove that God's word is true, is to imply that +man's word is more valid, more trustworthy, more +authoritative, than the word of God. If we need a +human voice to interpret, to ratify, to make God's +revelation available, then we are virtually deprived +of that revelation altogether.</p> + +<p>We call the special attention of the reader to this +point. It concerns the integrity of Holy Scripture. +The grand question is this, Is God's word sufficient +or not? Do we really want man's authority to make +us sure that God has spoken? Far be the thought! +This would be placing man's word above God's +word, and thus depriving us of the <i>only</i> solid +ground on which our souls can lean. This is precisely +what the devil has been aiming at from the +very beginning, and it is what he is aiming at now. +He wants to remove from beneath our feet the solid +rock of divine revelation, and to give us instead the +sandy foundation of human authority. Hence it is +that we do so earnestly press upon our readers the +urgent need of keeping close to God's word, in +simple unquestioning faith. It is really the true +secret of stability and peace. If God's word be +not enough for us, without man's interference, we +are positively left without any sure basis of our +soul's confidence; yea, we are cast adrift on the +wild watery waste of skepticism, we are plunged in +doubt and dark uncertainty: we are most miserable.</p> + +<p>But, thanks and praise be to God, it is not so. +"<i>Believe in the Lord your God, so shall ye be established: +believe His prophets, so shall ye prosper.</i>"</p> + +<p>Here is the resting-place of faith in all ages. God's +eternal Word, which is settled forever in heaven, +which He has magnified according to all His name, +and which stands forth in its own divine dignity +and sufficiency before the eye of faith. We must +utterly reject the idea that aught in the way of human +authority, human evidences, or human feelings, +is needful to make the testimony of God full weight +in the balances of the soul. Grant us but this, that +God has spoken, and we argue with bold decision +that nothing more is needed as a foundation for +genuine faith. In a word, if we want to be established +and to prosper, we have simply to "Believe +in the Lord our God." It was this that enabled +Jehoshaphat to bow his head in holy worship. It +was this that enabled him to praise God for victory +ere a single blow was struck. It was this that conducted +him into "the valley of Berachah" (<i>blessing</i>) +and surrounded him with spoil more than he could +carry away.</p> + +<p>And now we have the soul-stirring record: "And +when he had consulted with the people, he appointed +<i>singers unto the Lord</i>, and that should +praise the beauty of holiness, as they went out before +the army, and to say, Praise the Lord: for +His mercy endureth forever." What a strange advance +guard for an army! A company of singers! +Such is faith's way of ordering the battle.</p> + +<p>"And when they began to sing and to praise, the +Lord set ambushments against the children of Ammon, +Moab, and Mount Seir, which were come +against Judah, and they were smitten." Only think +of the Lord setting ambushments! Think of His +engaging in the business of military tactics! How +wonderful! God will do any thing that His people +need, if only His people will confide in Him, and +leave themselves and their affairs absolutely in His +hand.</p> + +<p>"And when Judah came toward the watch-tower +in the wilderness, they looked unto the multitude, +and, behold, they were dead bodies fallen to the +earth, and none escaped." Such was the end of +"that great company"—that formidable host—that +terrible foe. All vanished away before the presence +of the God of Israel. Yes, and had they been a +million times more numerous, and more formidable, +the issue would have been the same, for circumstances +are nothing to the living God, and nothing +to a living faith. When God fills the vision of the +soul, difficulties fade away, and songs of praise +break forth from joyful lips.</p> + +<p>"And when Jehoshaphat and his people came to +take away the spoil of them" (for that was all they +had to do) "they found among them in abundance +both riches with the dead bodies, and precious jewels, +which they stripped off for themselves, more +than they could carry away; and they were three +days in gathering of the spoil, it was so much. +And on the fourth day, they assembled themselves +in the valley of Berachah; for there they blessed +the Lord."</p> + +<p>Such, beloved reader, must ever be the result of +a living faith in the living God. More than two +thousand five hundred years have rolled away since +the occurrence of the event on which we have been +dwelling; but the record is as fresh as ever. No +change has come over the living God, or over the +living faith which ever takes hold of His strength, +and counts on His faithfulness. It is as true to-day +as it was in the day of Jehoshaphat, that those who +believe in the Lord our God shall be established, +and shall prosper. They shall be endowed with +strength, crowned with victory, clothed with spoils, +and filled with songs of praise. May we, then +through the gracious energy of the Holy Spirit, +ever be enabled to exercise "<span class="smcap">a living faith in +the living God</span>!"</p> + + + +<hr style="width: 65%;" /> +<h2><a name="A_SCRIPTURAL_INQUIRY" id="A_SCRIPTURAL_INQUIRY"></a>A SCRIPTURAL INQUIRY</h2> + +<h3>AS TO THE TRUE NATURE OF</h3> + +<h3><span class="smcap">The Sabbath, the Law, and Christian Ministry</span></h3> + +<hr style="width: 45%;" /> +<h4>THE SABBATH.</h4> + +<p>If it were merely a question of the observance or +non-observance of a day, it might be easily +disposed of, inasmuch as the apostle teaches us +in Rom. xiv. 5, 6, and also in Col. ii. 16, that such +things are not to be made a ground of judgment. +But seeing there is a great principle involved in the +Sabbath question, we deem it to be of the very last +importance to place it upon a clear and Scriptural +basis. We shall quote the Fourth Commandment +at full length: "Remember the sabbath day, to +keep it holy. Six days shalt thou labor, and do all +thy work; but the seventh day is the sabbath of the +Lord thy God: in it thou shalt not do any work, +thou, nor thy son, nor thy daughter, thy manservant, +nor thy maidservant, nor thy cattle, nor thy +stranger that is within thy gates: for in six days +the Lord made heaven and earth, the sea, and all +that in them is, and rested the seventh day: wherefore +the Lord blessed the sabbath day, and hallowed +it" (Ex. xx. 8-11). This same law is repeated in +Exodus xxxi. 12-17. And in pursuance thereof we +find in Numbers xv. a man stoned for gathering +sticks on the sabbath day. All this is plain and +absolute enough. Man has no right to alter God's +law in reference to the sabbath; no more than he +has to alter it in reference to murder, adultery, or +theft. This, we presume, will not be called in question. +The entire body of old Testament Scripture +fixes the seventh day as the sabbath; and the +Fourth Commandment lays down the mode in which +that sabbath was to be observed. Now where, we +ask, is this precedent followed? Where is this +command obeyed? Is it not plain that the professing +Church neither keeps the right day as the sabbath, +nor does she keep it after the Scripture mode? +The commandments of God are made of none effect +by human traditions, and the glorious truths which +hang around "the Lord's day" are lost sight of. +The Jew is robbed of his distinctive day and all +the privileges therewith connected, which are only +suspended for the present, while judicial blindness +hangs over that loved and interesting, though now +judged and scattered, people. And furthermore, +the Church is robbed of her distinctive day and all +the glories therewith connected, which if really understood +would have the effect of lifting her above +earthly things into the sphere which properly belongs +to her, as linked by faith to her glorified Head +in heaven. In result, we have neither pure Judaism +nor pure Christianity, but an anomalous system +arising out of an utterly unscriptural combination +of the two.</p> + +<p>However, we desire to refrain from all attempt at +developing the deeply spiritual doctrine involved in +this great question, and confine ourselves to the +plain teaching of Scripture on the subject; and in +so doing we maintain that if the professing Church +quotes the Fourth Commandment and parallel scriptures +in defense of keeping the sabbath, then it is +evident that in almost every case the law is entirely +set aside. Observe, the word is, "Thou shalt not +do any work." This ought to be perfectly binding +on all who take the Jewish ground. There is no +room here for introducing what we deem to be +"works of necessity." We may think it necessary +to kindle fires, to make servants harness our horses +and drive us hither and thither. But the law is +stern and absolute, severe and unbending. It will +not, it can not, lower its standard to suit our convenience +or accommodate itself to our thoughts. The +mandate is, "Thou shalt not do <i>any</i> work," and +that, moreover, on "the seventh day," which answers +to our Saturday. We ask for a single passage +of Scripture in which the day is changed, or in +which the strict observance of the day is in the +smallest degree relaxed.</p> + +<p>We request the reader of these lines to pause and +search out this matter thoroughly in the light of +Scripture. Let him not be scared as by some terrible +bugbear, but let him, in true Berean nobility of +spirit, "search the Scriptures." By so doing he +will find that from the second chapter of Genesis +down to the very last passage in which the sabbath +is named, it means the <i>seventh</i> day and none other; +and further, that there is not so much as a shadow +of divine authority for altering the mode of observing +that day. Law is law, and if we are under the +law we are bound to keep it or else be cursed; for +"it is written, Cursed is every one that continueth +not in all things which are written in the book of +the law to do them " (Deut. xxvii. 26; Gal. iii. 10).</p> + +<p>But it will be said, "We are not under the Mosaic +law; we are the subjects of the Christian economy." +Granted; most fully, freely and thankfully granted. +All true Christians are, according to the teaching +of Romans vii. and viii. and Galatians iii. and iv., +the happy and privileged subjects of the Christian +dispensation. But if so, what is the day which specially +characterizes that dispensation? Not "the +seventh day," but "the first day of the week"—"<span class="smcap">the +Lord's day</span>." This is pre-eminently the +Christian's day. Let him observe this day with all +the sanctity, the sacred reverence, the hallowed retirement, +the elevated tone, of which his new nature +is capable. We believe the Christian's retirement +from all secular things cannot possibly be too profound +on the Lord's day. The idea of any one, +calling himself a Christian, making the Lord's day +a season of what is popularly called recreation, unnecessary +traveling, personal convenience, or profit +in temporal things, is perfectly shocking. We are +of opinion that such acting could not be too severely +censured. We can safely assert that we never yet +came in contact with a godly, intelligent, right-minded +Christian person who did not love and reverence +the Lord's day; nor could we have any sympathy +with any one who could deliberately desecrate +that holy and happy day.</p> + +<p>We are aware, alas, that some persons have +through ignorance or misguided feelings said things +in reference to the Lord's day which we utterly repudiate, +and that they have done things on the +Lord's day of which we wholly disapprove. We +believe that there is a body of New Testament +teaching on the important subject of the Lord's day +quite sufficient to give that day its proper place in +every well-regulated mind. The Lord Jesus rose +from the dead on that day (Matt, xxviii. I-6; Mark +xvi. I, 2; Luke xxiv. I; John xx. I). He met His +disciples once and again on that day (John xx. 19, +26). The early disciples met to break bread on +that day (Acts xx. 7). The apostle, by the Holy +Ghost, directs the Corinthians to lay by their contributions +for the poor on that day (I Cor. xvi. 2). +And finally, the exiled apostle was in the Spirit and +received visions of the future on that day (Rev. i. +10). The above scriptures are conclusive. They +prove that the Lord's day occupies a place quite +unique, quite heavenly, quite divine. But they as +fully prove the entire distinctness of the Jewish sabbath +and the Lord's day. The two days are spoken +of throughout the New Testament with fully as +much distinctness as we speak of Saturday and +Sunday. The only difference is that the latter are +heathen titles, and the former divine. (Comp. Matt. +xxviii. I; Acts xiii. 14, xvii. 2, xx. 7; Col. ii. 16).</p> + +<p>Having said thus much as to the question of the +Jewish sabbath and the Lord's day, we shall suggest +the following questions to the reader, namely: +Where in the word of God is the sabbath said to +be changed to the first day of the week? Where +is there any repeal of the law as to the sabbath? +Where is the authority for altering the day or the +mode of observing it? Where in Scripture have +we such an expression as "the Christian sabbath"? +Where is the Lord's day ever called the sabbath?<a name="FNanchor_27_27" id="FNanchor_27_27"></a><a href="#Footnote_27_27" class="fnanchor">[27]</a></p> + +<p>We would not yield to any of our dear brethren +in the various denominations around us in the pious +observance of the Lord's day. We love and honor +it with all our hearts; and were it not that the gracious +providence of God has so ordered it in these +realms that we can enjoy the rest and retirement of +the Lord's day without pecuniary loss, we should +feel called upon to abstain from business, and give +ourselves wholly up to the worship and service of +God on that day—not as a matter of cold legality, +but as a holy and happy privilege.</p> + +<p>It would be the deepest sorrow to our hearts to +think that a true Christian should be found taking +common ground with the ungodly, the profane, the +thoughtless, and the pleasure-hunting multitude, in +desecrating the Lord's day. It would be sad indeed +if the children of the kingdom and the children +of this world were to meet in an excursion train on +the Lord's day. We feel persuaded that any who +in any wise profane or treat with lightness the +Lord's day act in direct opposition to the Word and +Spirit of God.</p> + + +<h3>THE LAW.</h3> + +<p>As regards the law, it is looked at in two ways; +first, as a ground of justification; and secondly, as +a rule of life. A passage or two of Scripture will +suffice to settle both the one and the other: "Therefore +by the deeds of the law there shall no flesh be +justified in His sight: for by the law is the knowledge +of sin" (Rom. iii. 20). "Therefore we conclude +that a man is justified by faith without the +deeds of the law" (ver. 28). Again: "Knowing +that a man is not justified by the works of the law, +but by the faith of Jesus Christ, even we have believed +in Jesus Christ, that we might be justified by +the faith of Christ, and not by the works of the law; +for by the works of the law shall no flesh be justified" +(Gal. ii. 16).</p> + +<p>Then, as to its being a rule of life, we read, +"Wherefore, my brethren, ye also are become dead +to the law by the body of Christ; that ye should be +married to another, even to Him that is raised from +the dead, that we should bring forth fruit unto +God" (Rom. vii. 4). "But now are we delivered +from the law, being dead to that (see margin) +wherein we were held: that we should serve in newness +of spirit, and not in the oldness of the letter" +(ver. 6). Observe in this last-quoted passage two +things: first, "we are delivered from the law;" second, +not that we may do nature's pleasure, but +"that we should <i>serve</i> in newness of spirit." Being +delivered from bondage, it is our privilege to +"serve" in liberty. Again we read, further on in +the chapter, "And the commandment which was +ordained to life, I found to be <i>unto death</i>" (ver. 10). +It evidently did not prove as a rule of <i>life</i> to him. +"I was <i>alive without the law</i> once; but <i>when the +commandment came</i>, sin revived, and <i>I died</i>" (ver. 9). +Whoever "I" represents in this chapter was alive +until the law came, and then he died. Hence, +therefore, the law could not have been a rule of life +to him; yea, it was the very opposite, even a rule of +death.</p> + +<p>In a word, then, it is evident that a sinner cannot +be justified by the works of the law; and it is equally +evident that the law is not the rule of the believer's +life. "For as many as are of the works of the law +are under the curse" (Gal. iii. 10). The law knows +no such thing as a distinction between a regenerated +and an unregenerated man: it curses all who +attempt to stand before it. It rules and curses a +man so long as he lives; nor is there any one who +will so fully acknowledge that he cannot keep it as +the true believer, and hence no one would be more +thoroughly under the curse.</p> + +<p>What, therefore, is the ground of our justification? +and what is our rule of life? The word of +God answers, "We are justified by the faith of +Christ," and Christ is our rule of life. He bore all +our sins in His own body on the tree; He was +made a curse for us; He drained on our behalf the +cup of God's righteous wrath; He deprived death +of its sting, and the grave of its victory; He gave +up His life for us; He went down into death, where +we lay, in order that He might bring us up in eternal +association with Himself in life, righteousness, +favor and glory, before our God and His God, our +Father and His Father. (See carefully the following +scriptures: John xx. 17; Rom. iv. 25; v. I-10; +vi. I-11; vii. <i>passim</i>, viii. I-4; I Cor. i. 30, 31; vi. +11; xv. 55-57; 2 Cor. v. 17-21; Gal. iii. 13, 25-29; +iv. 31; Eph. i. 19-23; ii. I-6; Col. ii. 10-15; Heb. +ii. 14, 15; I Peter i. 23.) If the reader will prayerfully +ponder all these passages of Scripture he will +see clearly that we are not justified by the works of +the law; and not only so, but he will see how we +are justified. He will see the deep and solid foundations +of the Christian's life, righteousness and +peace planned in God's eternal counsels, laid in the +finished atonement of Christ, developed by God the +Holy Ghost in the Word, and made good in the +happy experience of all true believers.</p> + +<p>Then, as to the believer's rule of life, the apostle +does not say, To me to live is the law; but, "To +me to live is Christ" (Phil. i. 21). Christ is our +rule, our model, our touchstone, our all. The continual +inquiry of the Christian should be, not is this +or that according to law? but is it like Christ? +The law never could teach me to love, bless and +pray for my enemies; but this is exactly what the +gospel teaches me to do, and what the divine nature +leads me to do. "Love is the fulfilling of the law;" +and yet, were I to seek justification by the law, I +should be lost; and were I to make the law my +standard of action, I should fall far short of my +proper mark. We are predestinated to be conformed, +not to the law, but to the image of God's +Son. We are to be like Him. (See Matt. v. 21-48; +Rom. viii. 29; I Cor. xiii. 4-8; Rom. xiii. 8-10; +Gal. v. 14-26; Eph. i. 3-5; Phil. iii. 20, 21; ii. 5; +iv. 8; Col. iii. I-17.)</p> + +<p>It may seem a paradox to some to be told that +"the righteousness of the law is fulfilled in us" +(Rom. viii. 4), and yet that we cannot be justified +by the law, nor make the law our rule of life. Nevertheless, +thus it is if we are to form our convictions +by the word of God. Nor is there any difficulty to +the renewed mind in understanding this blessed +doctrine. We are by nature "dead in trespasses +and sins," and what can a dead man do? How can +a man get life by keeping that which requires life +to keep it—a life which he has not? And how do +we get life? Christ is our life. We live in Him +who died for us; we are blessed in Him who became +a curse for us by hanging on a tree; we are +righteous in Him who was made sin for us; we are +brought nigh in Him who was cast out for us (Rom. +v. 6-15; Eph. ii. 4-6; Gal. iii. 13). Having thus +life and righteousness in Christ, we are called to +walk as He walked, and not merely to walk as a +Jew. We are called to purify ourselves even as He +is pure; to walk in His footsteps; to show forth +His virtues; to manifest His spirit (John xiii. 14, +15; xvii. 14-19; I Peter ii. 21; I John ii. 6, 29; +iii. 3).</p> + +<p>We shall close our remarks on this head by suggesting +two questions to the reader, namely, Would +the Ten Commandments without the New Testament +be a sufficient rule of life for the believer? Is +not the New Testament a sufficient rule without the +Ten Commandments? Surely that which is insufficient +cannot be our rule of life.</p> + +<p>We receive the Ten Commandments as part of +the canon of inspiration; and moreover, we believe +that the law remains in full force to rule and curse +a man as long as he liveth. Let a sinner only try +to get life by it, and see where it will put him; and +let a believer only shape his way according to it, +and see what it will make of him. We are fully convinced +that if a man is walking according to the +spirit of the gospel, he will not commit murder nor +steal; but we are also convinced that a man, confining +himself to the standard of the law of Moses +would fall very far short of the spirit of the gospel.</p> + +<p>The subject of "the law" would demand much +more elaborate exposition, but the limits of this +paper do not admit of it, and we therefore entreat +of the reader to look out the various passages of +Scripture referred to and ponder them carefully. +In this way we feel assured he will arrive at a sound +conclusion, and be independent of all human teaching +and influence. He will see how that a man is +justified freely by the grace of God through faith +in a crucified and risen Christ; that he is made a +partaker of divine life, and introduced into a condition +of divine and everlasting righteousness, and +consequent exemption from all condemnation; that +in this holy and elevated position Christ is his object, +his theme, his model, his rule, his hope, his +joy, his strength, his all; that the hope which is set +before him is to be with Jesus where He is, and to +be like Him forever. And he will also see that if +as a lost sinner he has found pardon and peace at +the foot of the cross, he is not, as an accepted and +adopted son, sent back to the foot of Mount Sinai, +there to be terrified and repulsed by the terrible anathemas +of a broken law. The Father could not +think of ruling with an iron law the prodigal whom +He had received to His bosom in purest, deepest, +richest grace. Oh no! "Being justified by faith, +we have peace with God through our Lord Jesus +Christ; by whom also we have access by faith into +this grace wherein we stand, and rejoice in hope of +the glory of God" (Rom. v. I, 2). The believer is +justified not by works, but by <i>faith</i>; he stands not +in law, but in <i>grace</i>; and he waits not for judgment, +but for <i>glory</i>.</p> + +<p>We come now, in the third place, to treat of the +subject of</p> + + +<h3>THE CHRISTIAN MINISTRY;</h3> + +<p>in reference to which we have only to say, that we hold +it to be a divine institution: its source, its power, +its characteristics, are all divine and heavenly. We +believe that the great Head of the Church received +in resurrection gifts for His body. He, and not the +Church, or any section of the Church, is the reservoir +of the gifts. They are vested in Him, and not +in the Church. He imparts them as, and to whom, +He will. No man, nor body of men, can impart +gifts. This is Christ's prerogative, and His alone; +and we believe that when He imparts a gift, the +man who receives that gift is responsible to exercise +the same, whether as an evangelist, a pastor or a +teacher, quite independently of all human authority.</p> + +<p>We do not by any means believe that all are endowed +with the above gifts, though all have some +ministry to fulfil. All are not evangelists, pastors, +and teachers. Such precious gifts are only administered +according to the sovereign will of the divine +Head of the Church. Man has no right to interfere +with them. Wherever they really exist, it is the +place of the assembly to recognize them with devout +thankfulness. Christians are exhorted to remember +them that are over them in the Lord, to know them +that guide them, and those who addict themselves to +the ministry of the saints, and those who have spoken +to them the word of life. Were they to refuse +to do so, they would only be forsaking and rejecting +their own mercies, for all things are theirs. (See +Rom. xii. 3-8; I Cor. iii. 21-23; xii., xiv., xvi. 15; +Gal. i. 11-17; Eph. iv. 7-16; I Thess. v. 12, 13; +Heb. xiii. 7, 17; I Peter iv. 10, 11.)</p> + +<p>All this is simple enough. We can easily see +where a man is divinely qualified for any department +of ministry. It is not if a man <i>say</i> he has a +gift, but if he in reality has it. A man may say he +has a gift on the same principle as he may say he +has faith (James ii. 14), and it may only be, after +all, an empty conceit of his own ill-adjusted mind, +which a spiritual assembly could not recognize for +a moment. God deals in realities. A divinely-gifted +evangelist is a reality; a teacher is a reality; +a pastor is a reality; and such will be duly recognized, +thankfully received, and counted worthy of +all esteem and honor for their work's sake.</p> + +<p>Now we hold that unless a man has a <i>bona fide</i> +gift imparted to him by the Head of the Church, all +the instruction, all the education, and all the training +that men could impart to him would not constitute +him a Christian minister. If a man has a gift, +he is responsible to exercise, to cultivate, and to +wait upon his gift.</p> + +<p>But unless a man has a direct gift from Christ, +though he had all the learning of a Newton, all the +philosophy of a Bacon, all the eloquence of a Demosthenes, +he is not a Christian minister. He may +be a very gifted and efficient minister of religion, so +called; but a minister of religion and a minister of +Christ are two different things. And further, we +believe that where the Lord Christ has bestowed a +gift, that gift makes the possessor thereof a Christian +minister, whom all true Christians are bound +to own and receive, quite apart from all human appointment: +whereas, though a man had all the human +qualifications, human titles and human authority +which it is possible to possess, and yet lacked +that one grand reality, namely, Christ's gift, he is +not a minister of Christ.</p> + +<p>We thank God for Christian ministry; and we +feel assured that there are many truly gifted servants +of Christ in the various denominations around +us; but they are ministers of Christ on the ground +of possessing His gift, and not, by any means, on +the ground of man's ordination. Man cannot add +aught to a heaven-bestowed gift. As well might he +attempt to add a shade to the rainbow, a tint to the +violet, motion to the waves, height to the snow-capped +mountains, or daub with a painter's brush +the peacock's plumage, as attempt to render more +efficient by his puny authority the gift which has +come down from the risen and glorified Head of +the Church. Ah no! the vine, the olive and the +fig-tree, in Jotham's parable (Judges ix.) needed not +the appointment of the other trees. God had implanted +in each its specific virtue. It was only the +worthless bramble which hailed with delight an appointment +that raised it from the position of <i>a real +nothing</i> to be <i>an official something</i>. Thus it is with +a divinely-gifted man. He has what God has given +him: he wants, he asks no more. He rises above +the narrow enclosure which man's authority would +erect around him, and plants his foot upon that +elevated ground where prophets and apostles have +stood. He feels that it lies not within the range of +the schools and colleges of this world to open to +him his proper sphere of action. It appertains not +to them to provide a setting for the precious gem +which sovereign grace has imparted. The hand +which has bestowed the gem can alone provide the +proper setting. The grace which has implanted the +gift can alone throw open a proper sphere for its +exercise. What! can it be possible that those gifts +which emanate from the Church's triumphant and +glorious Lord are not available for her edification +until they are dragged through the mire of a heathen +mythology? Alas for the heart that can think so! +As well might we say that the fatness of the olive +and the pure blood of the grape must be mingled +with the contents of a quagmire to render them +available for human use.</p> + +<p>But it will be asked, "Were there not elders and +deacons in the early Church, and ought we not to +have such likewise?" Unquestionably there were +elders and deacons in the early Church. They +were appointed by the apostles, or those whom the +apostles deputed: that is to say, they were appointed +by the Holy Ghost—the only One who could then, +or can now, appoint them. We believe that none +but God can make or appoint an elder, and therefore +for man to set about such work is but a powerless +form, an empty name. Men may, and do, +point us to the shadows of their own creation, and +call upon us to recognize in those shadows divine +realities; but alas! when we examine them in the +light of Holy Scripture, we cannot even trace the +outline, to say nothing of the living, speaking features +of the divine original. We see divinely-appointed +elders in the New Testament, and we see +humanly-appointed elders in the professing Church; +but we can by no means accept the latter as a substitute +for the former. We cannot accept a mere +shadow in lieu of the substance. Neither do we +believe that men have any divine authority for their +act when they set about making and appointing elders. +We believe that when Paul, or Timothy, or +Titus, ordained elders, they did so as acting by the +power and under the direct authority of the Holy +Ghost; but we deny that any man, or body of men, +can so act now. We believe it was the Holy Ghost +then, and it must be the Holy Ghost now. Human +assumption is perfectly contemptible. If God raises +up an elder or a pastor we thankfully own him. +He both can and does raise up such. He does +raise up men fitted by His Spirit to take the oversight +of His flock, and to feed His lambs and +sheep. His hand is not shortened that He cannot +provide those blessings for His Church even amid +its humiliating ruins. The reservoir of spiritual +gift in Christ the Head is not so exhausted that He +cannot shed forth upon His body all that is needed +for the edification thereof. We are of opinion that +were it not for our impatient attempts to provide +for ourselves by making pastors and elders of our +own, we should be far more richly endowed with +pastors and teachers after God's own heart. We +need not marvel that He leaves us to our own resources +when by our unbelief we limit Him in His.</p> + +<p>Instead of "proving" Him, we "limit" Him, and +therefore we are shorn of our strength and left in +barrenness and desolation; or, what is worse, we +betake ourselves to the miserable provisions of human +expediency. However, we believe it is far +better, if we have not God's reality, to remain in +the position of real, felt, confessed weakness than +to put forth the hollow assumption of strength; we +believe it is better to be real in our poverty than to +put on the appearance of wealth. It is infinitely +better to wait on God for whatever He may be +pleased to bestow, than to limit His grace by our +unbelief, or hinder His provision for us by making +provision for ourselves.</p> + +<p>We ask, where is the Church's warrant for calling, +making or appointing pastors? Where have +we an instance in the New Testament of a Church +electing its own pastor? Acts i. 23-26 has been +adduced in proof. But the very wording of the +passage is sufficient to prove that it furnishes no +warrant whatever. Even the eleven apostles could +not elect a brother apostle, but had to commit it to +higher authority. Their words are, "<span class="smcap">Thou, Lord</span>, +<i>which knowest the hearts of all</i>, show whether of +these two <i>Thou hast chosen</i>." This is very plain. +They did not attempt to choose. God knew the +heart. He had formed the vessel. He had put +the treasure therein, and He alone could appoint it +to its proper place.</p> + +<p>It is very evident, therefore, that the case of the +eleven apostles calling upon the Lord to choose a +man to fill up their number affords no precedent +whatever for a congregation electing a pastor: it is +entirely against any such practice. God alone can +make or appoint an apostle or an elder, an evangelist +or a pastor. This is our firm belief, and we ask +for Scripture proof of its unsoundness. Human +opinion will not avail; tradition will not avail; expediency +will not avail. Are we taught from the +word of God that the early Church ever elected its +own pastors or teachers? We positively affirm that +there is not so much as a single line of Scripture in +proof of any such custom. If we could only find +direction in the word of God to make and appoint +pastors, we should at once seek to carry such direction +into effect; but in the absence of any divine +warrant we could only regard it as a mimicry on +our part to attempt any such a thing. Why was +not the church at Ephesus, or why were not the +churches at Crete, directed to elect or appoint elders? +Why was the direction given to Timothy and +Titus without the slightest reference to the Church, +or to any part of the Church? Because, as we believe, +Timothy and Titus acted by the direct power +and under the direct authority of God the Holy +Ghost, and hence their appointment was to be regarded +by the Church as divine.<a name="FNanchor_28_28" id="FNanchor_28_28"></a><a href="#Footnote_28_28" class="fnanchor">[28]</a></p> +<p>But where have we anything like this now? +Where is the Timothy or the Titus now? Where is +there the least intimation in the New Testament +that there should be a succession of men invested +with the power to ordain elders or pastors? True, +the apostle Paul, in his second epistle to Timothy, +says, "The things which thou hast heard of me +among many witnesses, the same commit thou to +faithful men, who shall be able to teach others also" +(2 Tim. ii. 2). But there is not a word here about +a succession of men having power to ordain elders +and pastors. Assuredly teaching is not ordination; +still less is it imparting the power to ordain. If the +inspired apostle had meant to convey to the mind +of Timothy that he was to commit to others authority +to ordain, and that such authority was to descend +by a regular chain of succession, he could and +would have done so; and in that case the passage +would have run thus: "The power which has been +vested in you, the same do thou vest in faithful +men, that they may be able also to ordain others." +Such, however, is not the case; and we deny that +there is any man or body of men now upon earth +possessing power to ordain elders, nor was that +power or authority ever committed to the Church. +We hold it to be absolutely divine; and therefore, +when God sends an elder or a pastor, an evangelist +or a teacher, we thankfully hail the heaven-bestowed +gift;<a name="FNanchor_29_29" id="FNanchor_29_29"></a><a href="#Footnote_29_29" class="fnanchor">[29]</a> but we desire to be delivered from all +empty pretension. We will have God's reality or +nothing. We will have heaven's genuine coin, not +earth's counterfeit. Like the Tirshatha of old, +who said "that they should not eat of the most holy +things till there stood up a priest with Urim and +Thummim" (Ezra ii. 63), so would we say, let us +rather, if it must be so, remain without office-bearers +than substitute for God's realities the shadows of +our own creation. Ezra could not accept the pretensions +of men. Men might <i>say</i> they were priests; +but if they could not produce the divine warrant +and the divine qualifications, they were utterly rejected. +In order for a man to be entitled to approach +the altar of the God of Israel, he should not +only be descended from Aaron, but also be free +from every bodily blemish. (See Lev. xxi. 16-23.) +So now, in order for any man to minister in the +Church of God, he must be a regenerated man, and +he must have the necessary spiritual qualifications. +Even St. Paul, in his powerful appeal to the conscience +and judgment of the church at Corinth, refers +to his spiritual gifts and the fruits of his labor +as the indisputable evidences of his apostleship. +(See 2 Cor. x., xii.)</p> + +<p>Before dismissing the subject of the Christian +Ministry, we would offer a remark upon the practise +of laying on of hands, which is presented in the +New Testament in two ways. First, we find it connected +with the communication of a positive gift. +"Neglect not the gift that is in thee, which was +given thee by prophecy, with the laying on of the +hands of the presbytery" (I Tim. iv. 14). This is +again referred to in the second epistle: "Wherefore +I put thee in remembrance that thou stir up the gift +of God which is in thee by the putting on of my +hands" (2 Tim. i. 6). This latter passage fixes the +import of the expression "presbytery," as used in +the first epistle. Both passages prove that the act +of laying on of hands in Timothy's case was connected +with the imparting of a gift. But secondly, +we find the laying on of hands adopted simply for +the purpose of expressing full fellowship and identification, +as in Acts xiii. 3. It could not possibly +mean ordination in this passage, inasmuch as Paul +and Barnabas had been in the ministry long before. +It simply gave beautiful expression to the full +identification of their brethren in that work unto +which the Holy Ghost had called them, and to +which He alone could send them forth.</p> + +<p>Now we believe that the laying on of hands as +expressing ordination, if there be not the power to +impart a gift, is worth nothing, if indeed it be not +mere assumption; but if it be merely adopted as +the expression of full fellowship in any special work +or mission, we should quite rejoice in it. For example, +if two or three brethren felt themselves called +of God to go on an evangelistic mission to some +foreign land, and that those with whom they were +in communion perceived in them the needed gift +and grace for such a work, we should deem it exceedingly +happy were they to set forth their unqualified +approval and their brotherly fellowship by the +act of laying on of hands. Beyond this we can see +no value whatever in that act.</p> + +<p>Having thus, so far as our limits would permit, +treated of the questions of the Sabbath, the Law, +and the Christian Ministry; having shown that we +honor and observe the Lord's day, that we give +the Law its divinely appointed place, and finally, +that we hold the sacred and precious institution of +the Christian Ministry, we might close this paper, +did we not feel called upon to present a few other +points. In our general teaching and preaching we +seek to set forth the fundamental truths of the gospel, +such as the doctrine of the Trinity; the eternal +Sonship; the personality of the Holy Ghost; the +plenary inspiration of Holy Scripture; the eternal +counsels of God in reference to His elect; the fullest +and freest presentation of His love to a lost +world; the solemn responsibility of every one who +hears the glad tidings of salvation to accept the +same; man's total ruin by nature and by practice; +his inability to help himself in thought, word, or +deed; the utter corruption of his will; Christ's incarnation, +death, and resurrection; His absolute +deity and perfect humanity in one person; the perfect +efficacy of His blood to cleanse from all sin; +perfect justification and sanctification by faith in +Christ, through the operation of God the Holy +Ghost; the eternal security of all true believers; +the entire separation of the Church in calling, standing +and hope from this present world.</p> + +<p>Then, again, we hold, in common with many of +our brethren in the denominations, that the hope of +the believer is set forth in these words of Christ: +"I will come again and receive you unto myself; +that where I am, there ye may be also" (John xiv.</p> + +<p>3). We believe that the early Christians were converted +to "that blessed hope"—that it was the common +hope of Christians in apostolic times. To adduce +proofs would swell this paper into a volume.</p> + +<p>Furthermore, we believe that all disciples should +meet on the first day of the week to break bread +(Acts xx. 7); and when so met, they should look to +the Head of the Church to furnish the needed gifts, +and to the Holy Ghost to guide in the due administration +of these gifts.</p> + +<p>As to the Scriptural ordinance of baptism, we look +upon it as a beautiful exhibition of the truth of the +believer's identification with Christ in death. (See +Matt. xxviii. 19; Mark xvi. 16; Acts ii. 38, 41; viii. +38; x. 47, 48; xvi. 33; Rom. vi. 3, 4.)</p> + +<p>As regards the precious institution of the Lord's +Supper, we believe that Christians should celebrate +it on every Lord's day, and that in so doing they +commemorate the Lord's death until He come. We +believe that as baptism sets forth our death with +Christ, so the Lord's Supper sets forth Christ's +death for us. We do not see any authority in the +word of God for regarding the Lord's Supper as "a +sacrifice," "a sacrament," or "a covenant." The +word is, "This do in remembrance of Me." (See +Matt. xxvi. 26-28; Mark xiv. 22-24; Luke xxii. 19, +20; I Cor. xi. 23-26.)</p> + +<p>The above is a very brief but explicit statement +of what we hold, and preach and practise. We +meet in public: our worship meetings, our prayer +meetings, our reading meetings, our lectures, our +gospel preachings, are all open to the public.</p> + +<p>But we have done. We would in this closing line +entreat the reader to "search the Scriptures." Let +him try everything by that standard. Let him see +to it that he has plain Scripture for everything with +which he stands connected. "To the law and to +the testimony: if they speak not according to this +word, it is because there is no light in them" (Isa. +viii. 20.).</p> + +<p>We can honestly say we love with all our hearts +all those who love our Lord Jesus Christ in sincerity; +and wherever there is one who preaches a +full, free and an everlasting salvation to perishing +sinners, through the blood of the Lamb, we wish +him godspeed in the name of the Lord.</p> + +<p>We now commend the reader to the blessing of +the Father, and of the Son, and of the Holy Ghost. +If he be a true believer, we pray that in his course +down here he may be a bright and faithful witness +for his absent Lord. But if he be one who has not +yet found peace in Jesus, we would say to him, with +solemn emphasis and earnest affection, "<span class="smcap">Behold +the Lamb of God, which taketh away the sin +of the world</span>!" (John i. 29).</p> + +<p> +<span class="right">C. H. M.</span><br /> +</p> + + + +<hr style="width: 65%;" /> +<h1><a name="THE_MINISTRY_OF_CHRIST" id="THE_MINISTRY_OF_CHRIST"></a>THE MINISTRY OF CHRIST</h1> + +<h3>PAST, PRESENT, AND FUTURE</h3> +<hr style="width: 45%;" /> +<div class='center'>(Scriptures read before lecture, Exodus xxi. I-6; John xiii. I-10; +Luke xii. 37.)</div> +<hr style="width: 45%;" /> +<blockquote><p>"For even the Son of Man came not to be ministered +unto, but to minister, and to give His life a ransom +for many." (Mark x. 45.)</p></blockquote> + + +<p>It is very necessary, beloved friends, to retire +from all thoughts about our service to the Lord, +and our work for Him, and to have our hearts occupied +with His service toward us. And when I say +this, you will not suppose for a moment that it is +my desire or thought to weaken in any heart in this +assembly, in the smallest degree, the desire to work +for Christ, whatever sphere He may open for you, +or according to whatever gift He may have bestowed +upon you. Quite the reverse; indeed, I would seek +in every way to strengthen and intensify that desire. +But then one knows, both from experience and observation, +that we may be so occupied with <i>our</i> work +and <i>our</i> services that our hearts may lose the sense +of what Christ is toward us in His marvelous character +as a servant.</p> + +<p>And here let me say that my immediate thesis to-night +is the Lord Jesus as the servant of His people's +necessities. That is the field into which we are introduced +by those scriptures which have been read +in your hearing. The Lord Jesus is the servant of +the soul's necessities in every stage of its history, +from first to last,—from the depths of your ruin and +degradation as sinners, in all your weakness and +failure as saints from day to day, until He plants +you in the joys of His own kingdom. And His +services will not end there; for, as we read in Luke +xii. 37, He will gird Himself, and serve us in the +glory. Thus His work as a servant overlaps the +whole of the soul's history, past, present, and future. +He has served us in the past, He is serving us now, +and He will serve us forever.</p> + +<p>And here allow me to say that the line of truth +which I have to bring before you to-night is of a +directly individual character. We were speaking, +on this night week, of the truth with respect to our +corporate condition and character, and therefore I +feel all the more free on this occasion to enter upon +what is more directly personal—to speak of truth +which bears directly on the soul's individual condition +and wants. And I would ask you, my beloved +hearers, to place yourselves, so far as through grace +you can, in all simplicity and reality, straight in +view of this theme—Christ the servant of our necessities.</p> + +<p>It is possible there may be souls in this room who +want to begin at the very beginning with this most +precious theme. They want to know Christ as the +One who came into this world to serve them in all +their deep and varied need as lost, self-destroyed, +guilty, hell-deserving sinners. If there be any such +present to-night, I would ask them to ponder deeply +that verse which I have read, "The Son of Man is +come to serve and to give."</p> + +<p>This is a divine reality. Jesus came into this +world to meet our need, to serve us in all that in +which we need His precious service, and to give His +life a ransom for many; to serve us by bearing our +sins in His own body on the tree, and working out +a full and an eternal salvation. He did not come to +get—He did not come to take—He did not come to +be ministered to—He did not come to be gazed at—He +came to be used; and therefore, while the soul +that is exercised may be raising this harassing question, +"What can I do for the Lord?" The answer is.</p> + +<p>"You must pause and see and believe what the +Lord has done for you. You must stand still and +see the salvation of God." Remember those words +of divine and evangelistic sweetness, "To him that +<i>worketh not</i>, but believeth on Him that justifieth the +ungodly, his faith is counted for righteousness." +(Rom. iv. 5.) You can never intelligently or properly +serve Christ until you know and believe how +He has served you. You must cease your restless +doings, and rest in a divinely accomplished work. +Then, but not until then, will you be able to start +on a career of Christian service. It is most necessary +for all anxious souls to understand that all true +Christian service begins with the possession of eternal +life, and is rendered in the power of the Holy +Ghost, the indwelling Spirit, in the light and on the +authority of holy Scripture. This is the divine +idea of Christian work and service.</p> + +<p>Now, though the primary object of this meeting, +brethren, is for those who are saints of God, who +have set out on their course, still I do not think it +would be according to the heart and sympathies of +Christ to overlook the fact that there may be some +soul in this congregation that wants, as I said, just +to begin at the very beginning with this precious +mystery—Christ the servant. I say, there may be +some here to-night that have never taken the attitude +of simple repose in Christ's finished work. +They have, it may be, begun to think of their soul's +salvation, to think about eternity; but they are occupied +with the thought that the Lord is claiming +something from them: "I must do this, I must do +that, and I must do the other." Now, my beloved +friends, if such be here, I repeat, with deepest +earnestness, you must cease altogether from your +own doings, cease from your own reasonings, cease +from your own feelings; because, be assured of it, +it is neither feeling nor thinking nor reasoning nor +doing at all, but it is pausing and gazing. It is +hearing and believing. It is looking off from yourselves +and your service to Christ and His service. +It is ceasing from your restless and worthless doings, +and reposing in full, unquestioning confidence +in the one offering of Jesus Christ, which has perfectly +satisfied and perfectly glorified God as to the +great question of your sin and guilt. Here lies the +divine secret of peace—peace in Jesus—peace with +God—eternal peace. Nothing will ever be right +till you get on this ground. If you are occupied +with your doings for Christ, you will never get +peace; but if you will only take God at His word, +and rest in His Christ, you shall possess a peace +which no power of earth or hell can ever disturb.</p> + +<p>Now, my beloved hearers, I ask you, before I +proceed, this question, Is there a heart in this congregation +that has not yet rested here? Is there a +heart here to-night that will say, I am not satisfied +with Christ's service: I cannot rest in His work? +What! The Son of God has stooped to serve you. +The One who made you, the One who gave you life +and breath and all things, the One to whom all are +responsible, He has stooped to become your servant. +It is not a question of asking you to do any +thing, or asking you to give any thing, because—mark +those words—they are words which sweep all +through the history of the Son of Man—they are +words which, in all their length and breadth and +fullness, you can take up and use as if you were the +only object of this service in the world—"The Son +of Man is come to serve and to give." He is not +come to get; He is not come to ask. The legal +mind leads you to think that God is an exactor—that +He is making demands upon you—that He +wants your services in one way or another. But oh +remember, I pray you, that your first great business, +your primary and all-important work, is to believe +in Jesus—to rest sweetly in Him, and in what He +has done for you on the cross, and in what He is +doing for you on the throne. "This is the work of +God, that ye believe on Him whom He hath sent." +You remember the interesting question of the +Psalmist—a question asked when his eye rested on +the magnitude and multitude of Jehovah's benefits—"What +shall I render unto the Lord for all His +benefits?" What is the reply? "I will take the +cup of salvation, and call upon the name of the +Lord."</p> + +<p>Is this the way to "render unto the Lord"? Yes, +this is just the way that gratifies and glorifies Him. +If you really want to <i>render</i>, you must <i>take</i>. Take +what? "The cup of salvation"—a full and brimming +cup, most surely; and as you drink of that +cup, as the glories of God's salvation shine in the +vision of your soul, then will streams of living praise +flow from your grateful heart. And you know He +says, "Whoso offereth praise, glorifieth Me."</p> + +<p>In a word, then, you must, first of all, allow your +soul to dwell upon the marvelous mystery of Christ's +service toward you in all the depth of your need; +and the more you dwell upon that, the more will +you be in the true attitude to serve Him.</p> + +<p>Take another striking illustration. When David, +as you remember, in that remarkable passage in the +second book of Samuel (chap. vii.), sat in his house +of cedar, and looked around at all that God had +done for him, he said, "I must rise and build a +house." Immediately the prophet was despatched +to David to correct him on this point: "You shall +not build Me a house, but I will build you a house." +You must reverse the matter. God wants you to +sit down and gaze yet more fully and intently upon +His actings on your behalf. He wants you to look, +not only at the past and the present, but to look on +into the bright future; to see your entire history +overlapped by His own magnificent grace.</p> + +<p>And what, let me ask, was the effect of all this +upon the heart of David? We have the answer in +that one pithy statement: "Then went King David +in, and sat before the Lord, and said, 'Who am I?'" +Mark the attitude, and ponder the question. They +are full of deep meaning. "<i>He sat.</i>" This is rest +and sweet repose. He wanted to go to work too +soon. No, says God, you must sit down and look +at my work, and trace my actings on your behalf in +the past, the present, and the future.</p> + +<p>And then the question, "<i>Who am I?</i>" In this +we see the blessed fact that self was for the moment +lost sight of. It was flung into the shade by the +lustre of divine revelation. Self and its poor little +actings were set aside by the glory of God and the +rich magnificence of His actings on behalf of His +servant.</p> + +<p>Now, some might have thought that David was an +active, useful man when he was rising to take the +trowel to build the house; and they might have +thought him a good-for-nothing man to be sitting +still when there was work to be done. But, brethren, +let us remember that God's thoughts are not as our +thoughts. He prizes our worship much more highly +than our work. Indeed, it is only the true and intelligent +worshiper that can be a true and intelligent +workman. No doubt God most graciously accepts +our poor services, even stamped as they so often are +with mistakes of all sorts. But when it becomes a +question of the comparative value of service and +worship, the former must give place to the latter; +and we know that when our brief span of working +time shall have expired, our eternity of worship shall +begin. Sweet thought!</p> + +<p>And let me further remark, ere leaving this part +of our subject, that no one need fear in the least +that the practical effect of what I have been saying +will be to cripple your service, or lead you to fold +your arms in culpable idleness or cold indifference. +The very reverse is the case, as you may see in the +history of David himself. Study at your leisure, +I Chronicles xxviii, xxix. There you have a splendid +presentation of service—a most triumphant answer +to all who would place work before worship. +There you see, as it were, King David rising from +the attitude of a worshiper into that of a workman, +and making ample provision for the building of +that very house of which he was not allowed to set +one stone upon another. And not only does he make +provision according to the claims of holiness, but, +as he says, "Because I have set my affection to +the house of my God, I have of mine own proper +good, of gold and silver, which I have given to the +house of my God, <i>over and above all</i> that I have +prepared for the holy house, even three thousand +talents of gold, of the gold of Ophir, and seven +thousand talents of refined silver, to overlay the +walls of the house." In other words, as we should +express it, out of his own private purse, he gave the +princely sum of over sixteen millions as a free gift +toward the house which was to be reared by the +hand of another. This, as he informs us, was "over +and above what he had prepared for the holy house," +which latter greatly exceeded the amount of England's +national debt.</p> + +<p>Thus we see that it is the true worshiper that +makes the effective servant. It is when we have +sat and gazed on the actings of Christ for us that we +are enabled in any small degree to act for Him. +And then, too, we shall be able to say with David, as +he surveyed the untold wealth prepared for the house +of God, "It is all Thine, and of Thine own have we +given Thee."</p> + +<p>I. But we must now turn for a few moments to +the opening paragraph of Exodus xxi—"If thou buy +a Hebrew servant, six years he shall serve; and in +the seventh, he shall go out free for nothing. If he +came in by himself, he shall go out by himself: if +he were married, then his wife shall go out with him. +If his master have given him a wife, and she have +borne him sons or daughters; the wife and her +children shall be her master's, and he shall go out +by himself. And if the servant shall plainly say, I +love my master, my wife, and my children; I will +not go out free: then his master shall bring him +unto the judges; he shall also bring him to the door, +or unto the door-post; and his master shall bore his +ear through with an awl; and he shall serve him +forever."</p> + +<p>Here, then, we have one of the shadows of good +things to come—a shadow or figure of the True Servant, +the Lord Jesus Christ, that blessed One who +loved the Church and gave Himself for it. The +Hebrew servant, having served the legal time, was +perfectly free to go out; but he loved his wife and +his children, and that, too, with such a love as led +him to surrender his own personal liberty for their +sakes. He proved his love for them by sacrificing +himself. He might have gone forth and enjoyed his +freedom, but what of them? How could he leave +them behind? Impossible. He loved them too well +for that; and hence he deliberately walked to the +door-post, and there, in the presence of the judges, +had his ear bored in token of perpetual service.</p> + +<p>This was love indeed. There was no mistake +about it. The wife and each child, as they gazed +ever after on that bored ear, could read the touching +and powerful proof of the love of that servant's +heart.</p> + +<p>Here, beloved, is something for the heart to dwell +upon—yea, something over which the heart may well +break itself. We see in this Old-Testament type +the everlasting Lover of our souls—Jesus, the true +servant. You remember that remarkable occasion in +our Lord's life when He was setting before His disciples +the solemn fact of His approaching cross and +passion. You will find it in the eighth chapter of +the gospel of Mark: "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." Peter +would fain, though he knew it not, have interrupted +the True Servant in His movement to the door-post. +He would have Him pity Himself, and maintain His +own personal freedom. But oh, brethren, hearken +to the withering rebuke administered to the very +man who just before had made such a fine confession +of Christ! "But when He had turned about and +looked on His disciples, He rebuked Peter, saying, +'Get thee behind Me, Satan; for thou savorest not +the things that be of God, but the things that be +of men.' "</p> + +<p>Mark the action. "He turned and looked on +His disciples," as though He would say, If I +hearken to your counsel, Peter—if I pity Myself—if +I retreat from that cross which lies before Me, +then what is to become of these? It is the Hebrew +servant saying, "I love my wife, I love my children, +I will not go out free."</p> + +<p>It is of the very last possible importance for us to +see that there was no necessity whatever laid upon +the Lord Jesus Christ to walk to the cross; there +was no necessity whatever laid upon Him to leave +the glory which He had with the Father from all +eternity and come down here; and when He had +come down into this world, and taken perfect humanity +upon Him, there was no necessity laid upon +Him that He should have gone to the cross; for at +any moment during the whole of His blessed history, +from the manger of Bethlehem to the cross of Calvary, +He might have gone back to where He came from. +Death had no claim upon Him. The prince of this +world came and had nothing in Him. He could +say, speaking of His life, "No man taketh it from +Me, but I lay it down of Myself." (John x. 18.) +And on His way from the garden to the cross we +hear Him saying, "Thinkest thou that I cannot now +pray to My Father, and He shall presently give +Me more than twelve legions of angels? But how +then shall the Scriptures be fulfilled, that thus it +must be?" And may we not say there was much +more truth than the utterers were aware of in these +accents of mockery which fell on the blessed Saviour's +ear as He hung on the cross—"He saved +others; Himself He cannot save"? But they might +have said, Himself He will not save.</p> + +<p>Ah, no! blessed forever be His name! He did +not pity or spare Himself, but He pitied us. He +beheld us in our hopeless ruin, guilt, misery, and +danger. He saw that there was no eye to pity, no +arm to save; and—all praise to His matchless name!—He +laid aside His glory, came down into this +wretched world, became a man, that as a man +He might, by the sacrifice of Himself, deliver us +from the lake of fire, and associate us with Himself +on the new and eternal ground of accomplished redemption, +in the power of resurrection-life, according +to the eternal counsels of God, and to the praise +of His glory.</p> + +<p>Now, we cannot possibly overestimate the importance +of dwelling upon the fact that there was no +necessity whatever laid upon our blessed Lord Jesus +Christ to die on the cross, and to endure the wrath +of God. Neither in His person, in His nature, nor +in His relations was He obnoxious to death. He +was God over all, blessed forever. He was the +Eternal Son of God. And in His human nature He +was pure, spotless, sinless, perfect. He knew no +sin. He did always and only the things that pleased +God. He glorified Him, and finished His work; +and He has saved us in such a way as to glorify +God in the most wonderful manner. He was, to use +the language of our type, free to go out by Himself; +but ah, beloved, had He done so, your place and mine +must inevitably have been the lake of fire forever.</p> + +<p>To all this the Holy Ghost delights to bear testimony, +as one of our own poets has sweetly sung—</p> + +<div class="poem"><div class="stanza"> +<span>"And, Lord, Thy perfect fitness<br /></span> +<span class="i2">To do a Saviour's part,<br /></span> +<span>The Holy Ghost doth witness<br /></span> +<span class="i2">To each believer's heart."<br /></span> +</div></div> + +<p>Most true; and we might with equal truth say, "His +fitness to do a servant's part," because it was the very +height of His glory, the very dignity of His person; +it was the glory whence He had descended, that enabled +Him to stoop down to the very depths of His +people's necessities. There is not a necessity—no, +not one—in the deepest range of His people's +history, or in the lowest depths of their condition, +that He has not reached in His marvelous character +and His divine ministry as the servant of His people's +necessities.</p> + +<p>Brethren, let us never forget this. Nay, rather +let us constantly cherish in our hearts the most +grateful remembrance of it. The more we dwell +upon the height of Christ's personal glory, the more +fully we shall see the depths of His humiliation. +The more profoundly we meditate upon the glory of +what He <i>was</i>, the more we must be arrested by the +grace of what He <i>became</i>. "Ye know the grace of +our Lord Jesus Christ, that, though He was rich, +yet for your sakes He became poor, that ye through +His poverty might be rich."</p> + +<p>Who can measure the heights and the depths of +those two words, "rich" and "poor," in their application +to our adorable Lord and Saviour? No +created intelligence can fathom them; but most +assuredly we should cultivate the habit of dwelling +upon the love that shines all along the pathway of +the divine Servant as He walked to the cross for us. +It is as we dwell upon His love to us that our hearts +shall be drawn out by the Holy Ghost in the power +of responsive love to Him. "The love of Christ +constraineth us; because we thus judge, that if One +died for all, then were all dead; and that He died +for all, that they which live should not henceforth +live unto themselves, but unto Him which died for +them, and rose again." (2 Cor. v. 14, 15.)</p> + +<p>II. Having thus glanced at our Lord's service +toward us in the past, let us look for a few moments +at His present service—at what He is now doing for +us continually in the presence of God. This we +have most blessedly presented to us in that part of +John xiii. which I have read for you this evening. +The same precious grace shines in this as in all that +on which we have been dwelling. If we look back at +the past, we behold the Perfect Servant nailed to the +cross for us; if we look up to the throne now, we +behold Him girded for us, not only according to our +present need, but according to the perfect love of +His heart—His love to the Father, His love to the +Church, His love to each individual believer from +the beginning to the end of time.</p> + +<p>"Now before the feast of the passover, when Jesus +knew that His hour was come that He should depart +out of this world unto the Father, having loved His +own which were in the world, He loved them unto the +end. And during supper [see Greek], the devil +having now put into the heart of Judas Iscariot, +Simon's son, to betray Him; Jesus knowing that +the Father had given all things into His hands, and +that He was come from God, and went to God; He +riseth from supper, and laid aside His garments; +and took a towel, and girded Himself. After that +He poureth water into a basin, and began to wash +the disciples' feet, and to wipe them with the towel +wherewith He was girded."</p> + +<p>Here, then, we have a most marvelous presentation +of Christ's present service toward "His own +which are in the world." There is something peculiarly +precious in the expression, "<i>His own</i>." It +brings us so very near to the heart of Christ. It is +so sweet to think that He can look at such poor, +feeble, failing creatures as we are, and say, They +are Mine. It matters not what others may think +about them; they belong to Me, and I must have +them in a condition worthy of the place whence I +came, and whither I am going.</p> + +<p>This, brethren, is ineffably precious and edifying +for our souls. It was in the sense of His personal +glory, in the consciousness that He had come from +God and was going to God, that He could stoop +down and wash His people's feet. There was nothing, +could be nothing, higher than the place whence +Jesus had come; there was nothing, could be nothing, +lower than the defiled feet of His disciples: +but, blessed and praised forever be His name! He +fills up in His own divine person and marvelous +service every point between those two extremes. +He can lay one hand on the throne of God, and the +other on our feet, and be Himself the divine and +eternal link between.</p> + +<p>Now, there are three things in this scripture +which I am anxious to put clearly before you this +evening. In the first place, we have the special action +of our Lord toward His own in the world; secondly, +the spring of that action; and thirdly, the +measure of the action:—the action, its spring, and +its measure.</p> + +<p>(I.) And first, the action itself. You will bear +in mind, beloved in the Lord, that what we have +presented here is not "the washing of regeneration." +That pertains to the first stage of our Lord's service +on our behalf. "His own which are in the world"—all +who belong to that highly privileged class (and +that is simply all who believe in His name) have +passed through that great washing, in virtue of which +Christ can pronounce them "clean every whit."</p> + +<p>There is not a spot or a stain upon the very feeblest +of that blessed number whom He calls "His own." +"He that is washed needeth not save to wash his +feet, but <i>is clean every whit</i>: and <i>ye are clean</i>, but +not all." If a single spot could be detected on one +of Christ's own, it would be a dishonor cast upon +Him, inasmuch as He has washed us from all our +guilt according to the perfection of His work as the +Servant of our need, and, far above all, the Servant +of the eternal counsels, purposes, and glory of God. +He found us clean never a whit, and He has made +us "clean every whit."</p> + +<p>This is the washing of regeneration, which is +never repeated. We have a figure of this in the case +of the priests of the Mosaic economy. On the great +day of their inauguration they were washed in water. +This action was never repeated. But after this, from +day to day, in order to fit them for the daily discharge +of their priestly functions, they had to wash +their hands and their feet in the brazen laver in the +tabernacle, or the brazen sea in the temple. This +daily washing is the figure of the action in John +xiii. The two washings, being distinct, must never +be confounded; and being intimately connected, +must never be separated. The washing of regeneration +is divinely and eternally complete: the washing +of sanctification is being divinely and continually +carried on. The former is never repeated; the latter +is never interrupted. That gives us a part <i>in</i> Christ, +of which nothing can rob us; and this gives us a +part <i>with</i> Christ, of which any thing may deprive +us. The one is the basis of our eternal life; the +other is the ground of our daily communion.</p> + +<p>Beloved brethren, see that you understand the +meaning of having your feet washed, moment by +moment, by the hands of that blessed One who is +girded as the divine Servant of your present need. +It is utterly impossible for any one to overestimate +the importance of this work; but we may at least +gather something of its value from our Lord's words +to Peter; for Peter, like ourselves, alas! was very +far from seizing the full significance of what his +Lord was doing. "Then cometh He to Simon</p> + +<p>Peter; and Peter saith unto Him, 'Lord, dost Thou +wash my feet?' Jesus answered and said unto him, +'What I do thou knowest not now; but thou shalt +know hereafter. Peter saith unto Him, 'Thou shalt +never wash my feet.' Jesus answered him, 'If I +wash thee not, thou hast no part <i>with</i> Me.'"</p> + +<p>Here is the grand point—"part with Me." The +washing of regeneration gives us a part <i>in</i> Christ: +the daily washing of sanctification gives us a part +<i>with</i> Christ. In order to full, intelligent, happy +communion, we must have a clean conscience, and +clean feet. The blood of atonement secures the +former; the water of purification maintains the +other. But both the blood and the water flowed +from a crucified Christ. The death of Christ is the +necessary basis of every thing. He died to make us +clean; He lives to keep us clean. We are made as +clean as His death can make us; we are kept as +clean as His life can keep us.</p> + +<p>And, be it remembered, this marvelous ministry +of Christ on our behalf never ceases. He ever +liveth to act <i>for</i> us on high, and to act <i>on</i> us and <i>in</i> +us by His Word and Spirit. He speaks to God for +us, and He speaks to us for God. He came from +God, and traveled down to the profoundest depths +of our need. He has gone back to God, to bear us +ever on His heart, to meet our daily need, and to +maintain us in the integrity of the position and relationship +into which He has introduced us.</p> + +<p>This is replete with solid comfort for the soul. +We are passing through a defiling world, where we +are constantly liable to contract evils of one kind or +another which, though they cannot touch our eternal +life, can very seriously affect our communion. It is +impossible for us to tread the sanctuary of the divine +presence with soiled feet; and hence the deep and +unspeakable blessedness of having One ever in the +presence of God for us—One who, having been in +this scene, knows its true character; and One who, +having come from God, and gone back to Him, +knows the full extent of His claims, and all that is +needful to fit us for fellowship with Him. The provision +is divinely perfect. Sin or uncleanness can +never be found in the presence of God. If we can +make light of either the one or the other, God cannot +and will not. The holiness that shines in the +demand for purity is as bright as the grace that +provides it. Grace has made the provision, but +holiness demands the application thereof. The +goodness of God provided a laver for the priests of +old, but the holiness of God demanded that the +priests should use that laver. The great washing of +inauguration introduced them to the office of the +priesthood; the washing in the laver fitted them for +the duties of that office. How could acceptable +priestly service be discharged with unclean hands? +Impossible. And we may say it is as impossible +that we can walk in the pathway of holiness if our +feet are not washed and wiped by that blessed One +who has girded Himself to serve us in this matter +perpetually.</p> + +<p>All this is divinely simple. There are two links in +Christianity; namely, the link of eternal life, which +can never be snapped by any thing; and the link of +personal communion, which can be snapped in a +moment by the weight of a feather. Now, it is as +our ways are cleansed by the holy action of the +Word, through the Holy Ghost, that our communion +is maintained in its unbroken integrity. But if I +am afraid to face the Word of God, or if I am willfully +refusing its action, how can I enjoy communion +with God?</p> + +<p>I am not speaking now of ignorance of the Word +of God. The Lord bears with a wonderful amount +of ignorance in us—far more than we could bear +with in one another. I do not now refer to the +question of ignorance. But suppose a case. A +young person entered these walls a few weeks ago, +and took her seat on one of these benches. She was +dressed out in all the fashion of this world—her +head adorned with feathers and flowers, and her +fingers with jewels. Her heart full of vanity and +folly. Here the grace of God met her in all its +fullness and freeness. The arrow of divine conviction +entered her soul. She was broken down under +the mighty power of the Word, in the hands of the +Holy Ghost. She was brought to repentance toward +God, and faith in the Lord Jesus Christ. She was +saved, there and then, and left the place rejoicing +in a full salvation. This joy continued for many +days. She was engrossed with her newly found +treasure. She never thought about her feathers, +her flowers, or her jewels. True, she continued to +wear them, simply because she as yet saw nothing +wrong in so doing. She knew not as yet that there +was so much as a single sentence in the Word of +God bearing upon such things.</p> + +<p>Brethren, let me just remind you that we should +be prepared for such a case as this, and be prepared +to meet it. Some of us, I fear, have but little wisdom +or patience to deal with cases of this type. +We are in undue haste to enter upon what I may +call the stripping process. This is a mistake. We +must allow time for the hidden virtues of the kingdom +of God to develop themselves. We must not +attempt to reduce the Christian assembly into a +place in which a certain livery is adopted. This will +never do. We really cannot reduce all to a dead +level. We must allow the Word of God to act on +the life which the Spirit of God has implanted. I do +nothing but mischief to people if I get them to +adopt a certain style of dress merely at my suggestion. +The grand thing is to allow the kingdom of +God to assert its holy sway over the entire character. +This is to His glory and the soul's genuine +progress.</p> + +<p>Let us pursue our case. Our young friend, in +the course of her reading, is arrested by the following +pointed passage: "In like manner also, that +women adorn themselves in modest apparel, with +shamefacedness and sobriety; not with broidered +hair, or gold, or pearls, or costly array; but (which +becometh women professing godliness) with good +works." (I Tim. ii. 9, 10.) And again, "Whose +adorning let it not be that outward adorning of +plaiting the hair, and of wearing of gold, or of putting +on of apparel; but let it be the hidden man of +the heart, in that which is not corruptible, even the +ornament of a meek and quiet spirit, which is in the +sight of God of great price." (I Pet. iii. 3, 4.)</p> + +<p>Now, here, brethren, we have illustrated for us +the present ministry of Christ—the action of the +Word upon the soul—the application of the basin to +the feet—the washing of water by the Word. It is +Jesus stooping down to wash the feet of this young +disciple. The question is, How will she receive the +action? Will she resist it, or yield to it? Will she +push away the basin? Will she refuse the gracious +ministry? "If I wash thee not, thou hast no part +<i>with</i> Me."</p> + +<p>This is very solemn, and it demands our most +serious attention. Next in moral importance to +having the conscience purged by the blood of Christ +stands this cleansing of our ways by the action of +the Word, through the power of the Holy Ghost. +The former gives us a part <i>in</i> Christ; the latter, a +part <i>with</i> Christ. That is never repeated; this must +never be interrupted. If we really desire fellowship +with Christ, we must allow Him to wash our feet +moment by moment. We cannot tread the pure +precincts of the sanctuary of God with defiled feet +any more than we can enter them with a defiled +conscience.</p> + +<p>Hence, therefore, dearly beloved in the Lord, let +us look well to it that we have our ways continually +submitted to the purifying action of the precious</p> + +<p>Word of God. Let us put away every thing which +that Word condemns; let us abandon every position +and every association and every practice which that +Word condemns, that so our holy fellowship with +Christ may be maintained in its freshness and integrity. +Nothing is more dangerous than to trifle +with evil in any shape or form. Ignorance God can +and does most graciously bear with, but the willful +resistance of His Word in any one point is sure to +lead to disastrous results. The heart becomes hardened, +the conscience seared, the moral sense blunted, +and the whole moral being gets into a most deplorable +condition. We get away from the Lord, and +make shipwreck of faith and a good conscience. +May the Lord keep us near to Himself, walking with +Him in tenderness of conscience and uprightness of +heart. May His Word ever tell in living formative +power upon our souls, that so our way be cleansed +according to the claims of the sanctuary of God.</p> + +<p>(2.) But let us now inquire for a moment into the +spring of this action on which we have been dwelling. +This is presented with touching sweetness and +power in the first verse of John xiii.—"Having +loved His own which were in the world, He loved +them unto the end."</p> + +<p>Here, then, brethren, we have the mighty spring +of Christ's present ministry. It is the changeless +love of His heart—a love that was stronger than +death, and which many waters could not quench. +"Christ loved the Church, and gave Himself for it; +that He might sanctify and cleanse it with the washing +of water by the Word." (Eph. v. 25, 26.) This is the +blessed basis and the motive-spring of that marvelous +ministry which our Lord Jesus Christ is now carrying +on for us and toward us. He knew what He was +undertaking when He uttered those words in the +fortieth Psalm, "Lo, I come to do Thy will, O God." +He knew what it would cost Him when He took up +our case. But His love was and is divinely equal to +all. We need not be afraid of exhausting that love +which triumphed over all the unutterable horrors of +Calvary, and went down under the deep and dark +waters of death and judgment. We may at times +feel ashamed to have so often to bring our defiled +feet to that blessed One to cleanse them; but His +love is equal to all, and that love is the spring of +His precious and indispensable ministry.</p> + +<p>It is a common saying that love is blind, but I +look upon it as a libel upon love. Most certainly it +does not and could not apply to the love of Christ. +He knew all that was in us, and He knows now all +our ways and all our weakness and all our follies; +but He loves us notwithstanding all, and in the +power of that love He acts toward us in order to +deliver us from all that He sees in us and about us +which would hinder our holy fellowship with the +Father and with His Son.</p> + +<p>Brethren, of what use, may I ask you, would a +blind love be to you or to me? Surely, none whatever. +How could we ever repose in a love which +only acted toward us in ignorance of our blots and +blemishes! Impossible. What we want is a love +superior to all our imperfections, and a love that +can deliver us from them. This love we have in +Christ, blessed be His name! It is a love that, +however it may expose us to ourselves, will never +expose us to another. It is a love that comes to us +with the basin and towel, and stoops down in infinite +tenderness and lowly, matchless grace to wash away +every soil, and give us the comfortable sense of being +"clean every whit." This, brethren, is the love +which you and I need, and this is the love which we +have found in divine fullness and power in the heart +of that perfect Servant who is girded for us ever before +the throne. "Having loved <i>His own</i> which +were in the world, He loved them"—how long? As +long as they behaved themselves, and walked with +unsoiled feet? Ah, no! this would never do for +such as we. "He loved them <i>unto the end</i>." +Precious, perfect, divine, everlasting love! a love +that overlaps and underlies and outlives all our blots +and blemishes, our failings and falterings, our wants +and weaknesses, our wanderings and waywardness; +a love that has come to us armed with all that our +condition could possibly demand; a love that will +never cease to act for us and toward us and in us, +until it presents us in unblemished perfectness before +the throne of God.</p> + +<p>(3.) And now one word as to the measure of +Christ's present action for us and toward us. This +is a point of unspeakable value and importance. It +is essential for us to know that, whether it be a +question of Christ's service for us in the past or His +present service, the measure of both the one and the +other is and can be nothing less than the claims of +the sanctuary, the throne, and the nature of God. +We might suppose that the measure would be our +necessities, but this would never do. If we think +of Christ's atoning work, we know, and rejoice to +know, that precious work has done very much more +than meet the deepest measure of our necessities +as sinners. Blessed be God! the work of the cross +has divinely met all the claims of God. It could +never give solid peace to our souls merely to know +that the very highest claims of human conscience +had been met by the atoning death of Christ. We +must be assured on divine authority that the highest +claims of the government, the character, the nature, +and the glory of God have all been perfectly met +by the precious work of Christ.</p> + +<p>Thus it is through infinite grace, and here every +divinely exercised soul can find settled and eternal +peace. Nor is it otherwise in respect to Christ's +present work for us. It could never satisfy our +souls, brethren, to be told that that work is measured +by our very deepest need. That need is met, +no doubt; but it is because Christ's present ministry +goes far beyond that need, and reaches to, and +satisfies the claims of, the sanctuary of God.</p> + +<p>Unspeakable mercy! Here we may rest in perfect +tranquillity. We have One on high undertaking for +us, ever living in the presence of God for us; One +who not only knows our necessities, but knows also +the claims of God. He knows what this scene is +through which we are passing, and He knows what +that scene is into which He has entered; and, all +praise to His name! He meets in His own perfect +ministry both the one and the other. He must needs +meet all our claims since He meets all God's claims, +for the less must ever be included in the greater.</p> + +<p>What solid comfort is here! What unruffled repose! +We have One in the presence of God for us, +in whose hands all our affairs are perfectly, because +divinely, safe. They can never fall through, never +go wrong. We may say that ere ever the very +weakest of those whom Christ calls "His own in the +world" can fail, Christ Himself must fail, and that +can be <i>never</i>. His own are as safe as Himself.</p> + +<p>What a grand reality! With what perfect confidence +may we refer every objector, every accuser, +every opposer, to this blessed manager! And what +folly, on our part, to attempt to answer such ourselves! +Oh, beloved brethren, may we learn to +lean more confidently on that blessed One who thus +presents Himself before our souls as the girded +servant of our deep and manifold necessities. May +we prize His precious ministry more and more—His +ministry for us, His ministry to us. May we +repose more sweetly in the assurance that He is +speaking to the Father for us, in all our failures, in +all our shortcomings, in all our sins. May we remember, +for our exceeding comfort, that even before +we slip, He has been pleading for us, as He +pleaded for Peter. "I have prayed for thee," said +the loving One, "that thy faith fail not." Oh, the +matchless grace of these words! He did not pray +that Peter might not fall, but that, having fallen, his +confidence might not give way, his faith might not +fail. Thus, too, He pleads for us, and thus we are +sustained, and thus we are restored when we fall, +else we should very speedily go from bad to worse, +and make shipwreck altogether. "He ever liveth +to make intercession for us." We are sustained by +His precious and powerful ministry every moment. +We could not stand for a single hour without Him. +Things are continually turning up which would prove +destructive of our fellowship, if we had not that +blessed One acting for us, whose intervention on +our behalf never ceases. He knows not only our +need, but He knows what the sanctuary demands; +and not only does He know it, but He provides for it, +according to His own infinite perfectness and acceptance +before God, meeting His people's necessities.</p> + +<p>Now, there are some people—I do not know +whether there are any here to-night—but there are +some people who have got such a one-sided notion +of the standing of the believer, that they throw the +Lord's priestly ministry overboard altogether. I +say it is one-sided, and there is nothing more dangerous +than one-sided truth—nothing. I would +far rather see a man going through the length and +breadth of London publishing palpable error, such +as the simplest mind could detect. I would have +far less apprehension of the mischievous result of +his ministry than of the teaching of a man who takes +up one side of a truth, and presses it in such a way +as to interfere with some other truth.</p> + +<p>Now, there is an adjusting power in the truth of +God—an adjusting power in Scripture that constitutes +one of its brightest moral glories; and hence +we find that while the Word of God most fully and +blessedly establishes the truth that the believer +stands complete in Christ, justified from all things, +accepted in the Beloved, "clean every whit," it, at +the same time, with equal clearness and fullness, +sets forth the fact that the believer is, in himself, a +poor feeble creature, exposed to manifold snares, +temptations, and hostile influences; liable at any +moment to fall into error and evil; utterly unable to +keep himself, or to grapple with the difficulties and +dangers which surround him; liable at any moment +to contract defilement, which would unfit him for +the holy fellowship and worship of the sanctuary.</p> + +<p>How, then, are all those things to be met? How +is the Christian to be kept in the face of such things? +Having an evil nature, a crafty foe, and a hostile +world to cope with, how is he to get on? How is he +to be kept? How is he to be restored if he wanders? +How is he to be lifted up if he falls? The answer +to all these questions is found in that ever-precious +sentence of inspiration, "He ever liveth to make +intercession for us;" and again, "He is able to +save to the uttermost;" and again, "We shall be +saved by His life;" and again, "Because I live, ye +shall live also;" and again, "We have an advocate +with the Father."</p> + +<p>Brethren, how the heart delights to give forth and +to ponder over such utterances as these! They are +marrow and fatness to the soul. How can any one, +in the face of such passages—to say nothing of his +own necessary experiences as to himself and his +surroundings—think of calling in question the grand +foundation-truth of the priesthood of Christ, in its +application to believers now? I can only say, I +know not. But alas! alas! there is no accounting +for the depths of error into which we may fall, if we +allow our minds to work, and get away from the direct +authority of holy Scripture. And we may truly say +that a most palpable proof of our need of the intercession +of Christ is to be found in the sad fact +that any of His servants should be found to deny it.</p> + +<p>I shall add no more on this point, save to warn all +the Lord's dear people against the terrible error of +denying our continual need of the priestly ministry, +the precious intercession and all-prevailing advocacy +of our Lord Jesus Christ—an error second only to +the denial of His atoning work. For most surely +our need of His priesthood is second only to our +need of His atoning blood.</p> + +<p>III. Having then briefly, and, alas! imperfectly, +glanced at our Lord's ministry in the past and in +the present, we cannot close without a reference to +His ministry in the future. Some may feel disposed +to say, I do not understand how our Lord can ever +be found serving us in the future. I can understand +His serving us now on the throne, but how He is to +serve us in the kingdom is, I confess, beyond me.</p> + +<p>No doubt it is most marvelous, and had we not +His own veritable words for it, we might well hesitate +in our statement of the fact that our Lord +Christ shall serve His people in the very brightness +of the glory. But let us hear what He Himself saith +to us. Turn for a moment to Luke xii. 35: "Let +your loins be girded about, and your lights burning; +and ye yourselves like unto men that wait for their +lord, when he will return from the wedding; that +when he cometh and knocketh, they may open unto +him immediately. Blessed are those servants, whom +the lord when he cometh shall find watching: +verily I say unto you, that <i>he shall gird himself, and +make them to sit down to meat, and will come forth +and serve them</i>."</p> + +<p>This is distinct and unmistakable. Most marvelous, +no doubt, but as plain as it is marvelous. +Christ will serve us in the kingdom. He will serve +us forever. His ministry overlaps our entire history. +It reaches down to the very deepest depths of our +need as sinners, and up to the very loftiest heights +of the glory. It goes back to the past, it covers the +present, and it stretches away into the boundless +future. Blessed be His name! He loves to serve +us, and He gives us the assurance that the very +moment, as it were, that He enters upon the glory of +name! has given us a whole heart, and nothing can +satisfy Him in return but a whole heart from us. +His entire service—past, present, and future—is the +fruit of His perfect love; and nothing can meet His +desire, with respect to us, save a heart responsive +in its affections to Him. And where there is this, it +will express itself in an anxious, earnest longing for +His coming. "Blessed are those servants, whom +their lord when he cometh shall find watching."</p> + +<p>May the eternal Spirit fill our hearts with genuine +love to the Person of our own adorable Lord and +Saviour; that so our one grand and undivided purpose +may be to live for Him in this scene from which +He has been cast out, and to wait for that moment +when we shall see Him as He is, and be like Him +and with Him forever.</p> + +<p> +<span class="right"><i>C. H. M.</i></span><br /> +</p> + + + +<hr style="width: 65%;" /> +<h2><a name="PRAYER_AND_THE_PRAYER-MEETING" id="PRAYER_AND_THE_PRAYER-MEETING"></a>PRAYER AND THE PRAYER-MEETING</h2> + + +<p>In considering the deeply important subject of +prayer, two things claim our attention; first, +the moral basis of prayer; secondly, its moral +conditions.</p> + +<p>I. The basis of prayer is set forth in such words +as the following: "<i>If ye abide in Me, and My words +abide in you</i>, ye shall ask what ye will, and it shall +be done unto you." (John xv. 7.) Again, "Beloved, +<i>if our heart condemn us not</i>, then have we +confidence toward God. And whatsoever we ask, +we receive of Him, <i>because we keep His commandments</i>, +and do those things that are pleasing in His +sight." (I John iii. 21, 22.) So also, when the +blessed apostle seeks an interest in the prayers of +the saints, he sets forth the moral basis of his appeal—"Pray +for us; <i>for we trust we have a good +conscience</i>, in all things willing to live honestly." +(Heb. xiii. 18.)</p> + +<p>From these passages, and many more of like import, +we learn that, in order to effectual prayer, +there must be an obedient heart, an upright mind, +a good conscience. If the soul be not in communion +with God—if it be not abiding in Christ—if it +be not ruled by His holy commandments—if the +eye be not single, how could we possibly look for +answers to our prayers? We should, as the apostle +James says, be "asking amiss, that we may consume +it upon our lusts." How could God, as a +holy Father, grant such petitions? Impossible.</p> + +<p>How very needful, therefore, it is to give earnest +heed to the moral basis on which our prayers are +presented. How could the apostle have asked the +brethren to pray for him, if he had not a good conscience, +a single eye, an upright mind—the moral +persuasion that in all things he really wished to live +honestly? We may safely assert, he could do no +such thing.</p> + +<p>But may we not often detect ourselves in the +habit of lightly and formally asking others to pray +for us? It is a very common formulary amongst +us—"Remember me in your prayers," and most +surely nothing can be more blessed or precious than +to be borne upon the hearts of God's dear people +in their approaches to the mercy-seat; but do we +sufficiently attend to the moral basis? When we +say, "Brethren pray for us," can we add, as in the +presence of the Searcher of hearts, "For we trust +we have a good conscience, in all things willing to +live honestly"? and when we ourselves bow before +the throne of grace, is it with an uncondemning +heart—an upright mind—a single eye—a soul really +abiding in Christ, and keeping His commandments?</p> + +<p>These, beloved reader, are searching questions. +They go right to the very centre of the heart—down +to the very roots and moral springs of our being. +But it is well to be thoroughly searched—searched in +reference to every thing, but especially in reference +to prayer. There is a terrible amount of unreality +in our prayers—a sad lack of the moral basis—a +vast amount of "asking amiss."</p> + +<p>Hence, the want of power and efficacy in our +prayers—hence, the formality—the routine—yea, +the positive hypocrisy. The Psalmist says, "If I +regard iniquity in my heart, the Lord will not hear +me." How solemn this is! Our God will have +reality; He desireth truth in the inward parts. He, +blessed be His name, is real with us, and He will +have us real with Him. He will have us coming +before Him as we really are, and with what we +really want.</p> + +<p>How often, alas! it is otherwise, both in private +and in public! How often are our prayers more +like orations than petitions—more like statements of +doctrine than utterances of need! It seems, at +times, as though we meant to explain principles to +God, and give Him a large amount of information.</p> + +<p>These are the things which cast a withering influence +over our prayer-meetings, robbing them of +their freshness, their interest, and their value. +Those who really know what prayer is—who feel its +value, and are conscious of their need of it, attend +the prayer-meeting in order to pray, not to hear +orations, lectures, and expositions from men on +their knees. If they want lectures, they can attend +at the lecture-hall or the preaching-room; but when +they go to the prayer-meeting, it is to pray. To +them, the prayer-meeting is the place of expressed +need and expected blessing—the place of expressed +weakness and expected power. Such is their idea +of "the place where prayer is wont to be made;" +and therefore when they flock thither, they are not +disposed or prepared to listen to long preaching +prayers, which would be deemed barely tolerable +if delivered from the desk, but which are absolutely +insufferable in the shape of prayer.</p> + +<p>We write plainly, because we feel the need of +great plainness of speech. We deeply feel our want +of reality, sincerity, and truth in our prayers and +prayer-meetings. Not unfrequently it happens that +what we call prayer is not prayer at all, but the +fluent utterance of certain known and acknowledged +truths and principles, to which one has listened so +often that the reiteration becomes tiresome in the +extreme. What can be more painful than to hear a +man on his knees explaining principles and unfolding +doctrines? The question forces itself upon us, +"Is the man speaking to God, or to us?" If to +God, surely nothing can be more irreverent or profane +than to attempt to explain things to Him; but +if to us, then it is not prayer at all, and the sooner +we rise from the attitude of prayer the better, inasmuch +as the speaker will do better on his legs and +we in our seats.</p> + +<p>And, having referred to the subject of attitude, +we would very lovingly call attention to a matter +which, in our judgment, demands a little serious +consideration; we allude to the habit of sitting +during the holy and solemn exercise of prayer. We +are fully aware, of course, that the grand question +in prayer is, to have the <i>heart</i> in a right attitude. +And further, we know, and would ever bear in mind, +that many who attend our prayer-meetings are aged, +infirm, and delicate people, who could not possibly +kneel for any length of time—perhaps not at all. +Then again, it often happens that, even where there +is not physical weakness, and where there would be +real desire to kneel down, as feeling it to be the +proper attitude, yet, from actual want of space, it +is impossible to change one's position.</p> + +<p>All these things must be taken into account; but, +allowing as broad a margin as possible in which to +insert these modifying clauses, we must still hold to +it that there is a very deplorable lack of reverence +in many of our public reunions for prayer. We +frequently observe young men, who can neither +plead physical weakness nor want of space, sitting +through an entire prayer-meeting. This, we confess, +is offensive, and we cannot but believe it grieves the +Spirit of the Lord. We ought to kneel down when +we can; it expresses reverence and prostration. +The blessed Master "kneeled down and prayed." +(Luke xxii. 41.) His apostle did the same, as we +read in Acts xx. 36, "When he had thus spoken, +he kneeled down and prayed with them all."</p> + +<p>And is it not comely and right so to do? Assuredly +it is. And can aught be more unseemly than +to see a number of people sitting, lolling, lounging, +and gaping about while prayer is being offered? +We consider it perfectly shocking, and we do here +most earnestly beseech all the Lord's people to give +this matter their solemn consideration, and to endeavor, +in every possible way, both by precept and +example, to promote the godly habit of kneeling at +our prayer-meetings. No doubt those who take +part in the meeting would greatly aid in this matter +by short and fervent prayers; but of this, more +hereafter.</p> + + +<h3>PART II.</h3> + +<p>We shall now proceed to consider, in the light of +holy Scripture, the moral conditions or attributes +of prayer. There is nothing like having the +authority of the divine Word for every thing in the +entire range of our practical Christian life. Scripture +must be our one grand and conclusive referee +in all our questions. Let us never forget this.</p> + +<p>What, then, saith the Scripture as to the necessary +moral conditions of prayer? Turn to Matthew +xviii. 19—"Again I say unto you, that <i>if two of +you shall agree</i> on earth as touching any thing that +they shall ask, it shall be done for them of My +Father which is in heaven."</p> + +<p>Here we learn that one necessary condition of our +prayers is, <i>unanimity</i>—cordial agreement—thorough +oneness of mind. The true force of the words is, +"If two of you shall symphonize"—shall make one +common sound. There must be no jarring note, +no discordant element.</p> + +<p>If, for example, we come together to pray about +the progress of the gospel—the conversion of souls, +we must be of one mind in the matter—we must +make one common sound before our God. It will +not do for each to have some special thought of his +own to carry out. We must come before the throne +of grace in holy harmony of mind and spirit, else +we cannot claim an answer, on the ground of +Matthew xviii. 19.</p> + +<p>Now, this is a point of immense moral weight. +Its importance, as bearing upon the tone and character +of our prayer-meetings, cannot possibly be +overestimated. It is very questionable indeed +whether any of us have given sufficient attention to +it. Have we not to deplore the objectless character +of our prayer-meetings? Ought we not to come +together more with some definite object on our +hearts, as to which we are going to wait together +upon God? We read in the first chapter of Acts, +in reference to the early disciples, "These all continued +<i>with one accord</i> in prayer and supplication, +with the women, and Mary the mother of Jesus, +and with His brethren."<a name="FNanchor_30_30" id="FNanchor_30_30"></a><a href="#Footnote_30_30" class="fnanchor">[30]</a> And again, in the second +chapter, we read, "When the day of Pentecost was +fully come, they were <i>all with one accord in one place</i>."</p> + +<p>They were waiting, according to our Lord's instructions, +for the promise of the Father—the gift of +the Holy Ghost. They had the sure word of promise. +The Comforter was, without fail, to come; but +this, so far from dispensing with prayer, was the +very ground of its blessed exercise. They prayed; +they prayed in one place; they prayed with one +accord. They were thoroughly agreed. They all, +without exception, had one definite object before +their hearts. They were waiting for the promised +Spirit; they continued to wait; and they waited +with one accord, until He came. Men and women, +absorbed with one object, waited in holy concord, +in happy symphony—waited on, day after day, earnestly, +fervently, harmoniously waited until they were +indued with the promised power from on high.</p> + +<p>Should not we go and do likewise? Is there not a +sad lack of this "one accord," "one place" principle +in our midst? True it is, blessed be God, we have +not to ask for the Holy Ghost to come,—He has +come; we have not to ask for the outpouring of the +Spirit,—He has been poured out: but we have to +ask for the display of His blessed power in our +midst. Supposing our lot is cast in a place where +spiritual death and darkness reign. There is not so +much as a single breath of life—not a leaf stirring. +The heaven above seems like brass; the earth beneath, +iron. Such a thing as a conversion is never +heard of. A withering formalism seems to have +settled down upon the entire place. Powerless +profession, dead routine, stupefying mechanical +religiousness, are the order of the day. What is +to be done? Are we to allow ourselves to fall under +the fatal influence of the surrounding malaria? are +we to yield to the paralyzing power of the atmosphere +that inwraps the place? Assuredly not.</p> + +<p>If not, what then? Let us, even if there be but +two who really feel the condition of things, get together, +with one accord, and pour out our hearts to +God. Let us wait on Him, in holy concord, with +united, firm purpose, until He send a copious shower +of blessing upon the barren spot. Let us not fold +our arms and vainly say, "The time is not come." +Let us not yield to that pernicious offshoot of a one-sided +theology, which is rightly called fatalism, and +say, "God is sovereign, and He works according to +His own will. We must wait His time. Human +effort is in vain. We cannot get up a revival. We +must beware of mere excitement."</p> + +<p>All this seems very plausible; and the more so +because there is a measure of truth in it; indeed it +is all true, so far as it goes: but it is only one side +of the truth. It is truth, and nothing but the truth; +but it is not <i>the whole truth</i>. Hence its mischievous +tendency. There is nothing more to be dreaded +than one-sided truth; it is far more dangerous +than positive, palpable error. Many an earnest +soul has been stumbled and turned completely out +of the way by one-sided or misapplied truth. +Many a true-hearted and useful workman has been +chilled, repulsed, and driven out of the harvest-field +by the injudicious enforcement of certain doctrines +having a measure of truth, but not <i>the</i> full +truth of God.</p> + +<p>Nothing, however, can touch the truth, or weaken +the force of Matthew xviii. 19. It stands in all its +blessed fullness, freeness, and preciousness before +the eye of faith; its terms are clear and unmistakable. +"If two of you shall agree upon earth, as +touching <i>any thing</i> that they shall ask, it shall be +done for them of My Father which is in heaven." +Here is our warrant for coming together to pray for +any thing that may be laid on our hearts. Do we +mourn over the coldness, barrenness, and death +around us? Are we discouraged by the little apparent +fruit from the preaching of the gospel—the +lack of power in the preaching itself, and the total +absence of practical result? Are our souls cast +down by the barrenness, dullness, heaviness, and +low tone of all our reunions, whether at the table +of our Lord, before the mercy-seat, or around the +fountain of holy Scripture?</p> + +<p>What are we to do? Fold our arms in cold indifference? +give up in despair? or give vent to complaining, +murmuring, fretfulness, or irritation? God +forbid! What then? Come together, "with one +accord in one place;" get down on our faces before +our God, and pour out our hearts, as the heart of +one man, pleading Matthew xviii. 19.</p> + +<p>This, we may rest assured, is the grand remedy—the +unfailing resource. It is perfectly true that "God +is sovereign," and this is the very reason why we +should wait on Him; perfectly true that "human effort +is in vain," and that is the very reason for seeking +divine power; perfectly true that "we cannot +get up a revival," and that is the very reason for +seeking to get it <i>down</i>; perfectly true that "we must +beware of mere excitement;" equally true that we +must beware of coldness, deadness, and selfish indifference.</p> + +<p>The simple fact is, there is no excuse whatever—so +long as Christ is at the right hand of God—so +long as God the Holy Ghost is in our midst and in +our hearts—so long as we have the Word of God +in our hands—so long as Matthew xviii. 19 shines +before our eyes—there is, we repeat, no excuse +whatever for barrenness, deadness, coldness, and +indifference—no excuse for heavy and unprofitable +meetings—no excuse whatever for lack of freshness +in our reunions or of fruitfulness in our service. Let +us wait on God, in holy concord, and the blessing is +sure to come.</p> + + +<h3>PART III.</h3> + +<p>If we turn to Matthew xxi. 22, we shall find another +of the essential conditions of effectual +prayer. "And all things whatsoever ye shall ask in +prayer, <i>believing</i>, ye shall receive." This is a truly +marvelous statement. It opens the very treasury of +heaven to faith. There is absolutely no limit. Our +blessed Lord assures us that we shall receive whatsoever +we ask in simple faith.</p> + +<p>The apostle James, under the inspiration of the</p> + +<p>Holy Ghost, gives us a similar assurance in reference +to the matter of asking for wisdom. "If any +of you lack wisdom, let him ask of God, that <i>giveth +to all liberally</i>, and upbraideth not; and it shall be +given him. But"—here is the moral condition—"let +him ask <i>in faith, nothing wavering</i>. For he that +wavereth is like a wave of the sea, driven with the +wind and tossed. For let not that man think that +he shall obtain any thing of the Lord."</p> + +<p>From both these passages we learn that if our +prayers are to have an answer, they must be prayers +of faith. It is one thing to utter words in the form +of prayer, and another thing altogether to pray in +simple faith, in the full, clear, and settled assurance +that we shall have what we are asking for. It is +greatly to be feared that many of our so-called +prayers never go beyond the ceiling of the room. +In order to reach the throne of God, they must be +borne on the wings of faith, and proceed from hearts +united and minds agreed, in holy purpose, to wait +on our God for the things which we really require.</p> + +<p>Now, the question is, are not our prayers and +prayer-meetings sadly deficient on this point? Is not +the deficiency manifest from the fact that we see so +little result from our prayers? Ought we not to examine +ourselves as to how far we really understand +these two conditions of prayer, namely, unanimity +and confidence? If it be true—and it is true, for +Christ has said it—that two persons agreed to ask in +faith can have whatsoever they ask, why do we not +see more abundant answers to our prayers? Must +not the fault be in us?—are we not deficient in concord +and confidence?</p> + +<p>Our Lord, in Matthew xviii. 19, comes down, as +we say, to the very smallest plurality—the smallest +congregation—even to "two;" but of course the +promise applies to dozens, scores, or hundreds. The +grand point is, to be thoroughly agreed and fully +persuaded that we shall get what we are asking for. +This would give a different tone and character altogether +to our reunions for prayer. It would make +them very much more real than our ordinary prayer-meeting, +which, alas! alas! is often poor, cold, +dead, objectless, and desultory, exhibiting any thing +but cordial agreement and unwavering faith.</p> + +<p>How vastly different it would be if our prayer-meetings +were the result of a cordial agreement on +the part of two or more believing souls, to come together +and wait upon God for a certain thing, and +to persevere in prayer until they receive an answer! +How little we see of this! We attend the prayer-meeting +from week to week—and very right we +should—but ought we not to be exercised before +God as to how far we are agreed in reference to the +object or objects which are to be laid before the +throne? The answer to this question links itself on +to another of the moral conditions of prayer.</p> + +<p>Let us turn to Luke xi. "And He said unto them, +'Which of you shall have a friend, and shall go unto +him at midnight, and say unto him, Friend, lend me +three loaves; for a friend of mine in his journey is +come to me, and I have nothing to set before him? +And he from within shall answer and say, Trouble +me not; the door is now shut, and my children are +with me in bed; I cannot rise and give thee. I say +unto you, though he will not rise and give him because +he is his friend, yet because of his <i>importunity</i> +he will rise and give him as many as he needeth. +And I say unto you, Ask, and it shall be given you; +seek, and ye shall find; knock, and it shall be +opened unto you. For every one that asketh receiveth; +and he that seeketh findeth; and to him +that knocketh it shall be opened.'" (Ver. 5-10.)</p> + +<p>These words are of the very highest possible importance, +inasmuch as they contain part of our +Lord's reply to the request of His disciples, "Lord, +teach us to pray." Let no one imagine for a moment +that we would dare to take it upon ourselves to +teach people how to pray. God forbid! Nothing is +further from our thoughts. We are merely seeking +to bring the souls of our readers into direct contact +with the Word of God—the veritable sayings of our +blessed Lord and Master—so that, in the light of +those sayings, they may judge for themselves as to +how far our prayers and our prayer-meetings come +up to the divine standard.</p> + +<p>What, then, do we learn from Luke xi? what are +the moral conditions which it sets before us? In the +first place, it teaches us to be <i>definite</i> in our prayers. +"Friend, lend me three loaves." There is a positive +need felt and expressed; there is the one thing +before the mind and on the heart, and to this one +thing he confines himself. It is not a long, rambling, +desultory statement about all sorts of things: it is +distinct, direct, and pointed,—I want three loaves, +I cannot do without them, I must have them, I am +shut up, the case is urgent, the time of night—all +the circumstances give definiteness and earnestness +to the appeal. He cannot wander from the one point, +"Friend, lend me three loaves."</p> + +<p>No doubt it seems a very untoward time to come—"midnight." +Every thing looks discouraging. +The friend has retired for the night, the door is +shut, his children are with him in bed, he cannot +rise. All this is very depressing; but still the definite +need is pressed: he must have the three loaves.</p> + +<p>Now, we cannot but judge that there is a great +practical lesson here which may be applied, with +immense profit, to our prayers and our prayer-meetings. +Must we not admit that our reunions for +prayer suffer sadly from long, rambling, desultory +prayers? Do we not frequently give utterance to a +whole host of things of which we do not really feel +the need, and which we have no notion of waiting +for at all? Should we not sometimes be taken very +much aback were the Lord to appear to us at the +close of our prayer-meeting and ask us, What do +you really want Me to give or to do?</p> + +<p>We feel most thoroughly persuaded that all this +demands our serious consideration. We believe it +would impart great earnestness, freshness, glow, +depth, reality, and power to our prayer-meetings +were we to attend with something definite on our +hearts, as to which we could invite the fellowship of +our brethren. Some of us seem to think it necessary +to make one long prayer about all sorts of things—many +of them very right and very good, no doubt—but +the mind gets bewildered by the multiplicity of +subjects. How much better to bring some one object +before the throne, earnestly urge it, and pause, +so that the Holy Spirit may lead out others, in like +manner, either for the same thing or something else +equally definite.</p> + +<p>Long prayers are often wearisome; indeed, in +many cases, they are a positive infliction. It will +perhaps be said that we must not prescribe any time +to the Holy Spirit. True indeed;—away from us +be the thought! Who would venture upon such a +piece of daring blasphemy? We are simply comparing +what we find in Scripture (where their brief +pointedness is characteristic—see Matt. vi, John +xvii., Acts iv. 24-30, Eph. i, iii, etc.) with what we +too often—not always, thank God!—find in our +prayer-meetings.</p> + +<p>Let it, then, be distinctly borne in mind that +"long prayers" are not the rule in Scripture. +They are referred to in Mark xii. 40, etc., in +terms of withering disapproval. Brief, fervent, +pointed prayers impart great freshness and interest +to the prayer-meeting; but on the other hand, as +a general rule, long and desultory prayers exert a +most depressing influence upon all.</p> + +<p>But there is another very important moral condition +set forth in our Lord's teaching in Luke xi, and +that is, "<i>importunity</i>." He tells us that the man +succeeds in gaining his object simply by his importunate +earnestness. He is not to be put off; he +must get the three loaves. Importunity prevails even +where the claims of friendship prove inoperative. +The man is bent on his object; he has no alternative. +There is a demand, and he has nothing to +meet it—"I have nothing to set before my traveling +friend." In short, he will not take a refusal.</p> + +<p>Now, the question is, how far do we understand +this great lesson? It is not, blessed be God, that +He will ever answer us "from within." He will never +say to us, "Trouble me not"—"I cannot rise and +give thee." He is ever our true and ready "Friend"—"a +cheerful, liberal, and unupbraiding Giver." +All praise to His holy name! Still, He encourages +importunity, and we need to ponder His teaching. +There is a sad lack of it in our prayer-meetings. +Indeed, it will be found that in proportion to the +lack of definiteness is the lack of importunity. The +two go very much together. Where the thing sought +is as definite as the "three loaves," there will generally +be the importunate asking for it, and the firm +purpose to get it.</p> + +<p>The simple fact is, we are too vague and, as a +consequence, too indifferent in our prayers and +prayer-meetings. We do not seem like people <i>asking +for what they want, and waiting for what they ask</i>. +This is what destroys our prayer-meetings, rendering +them pithless, pointless, powerless; turning them +into teaching or talking-meetings, rather than deep-toned, +earnest prayer-meetings. We feel convinced +that the whole Church of God needs to be thoroughly +aroused in reference to this great question; and this +conviction it is which compels us to offer these hints +and suggestions, with which we are not yet done.</p> + + +<h3>PART IV.</h3> + +<p>The more deeply we ponder the subject which has +been for some time engaging our attention, and +the more we consider the state of the entire Church +of God, the more convinced we are of the urgent +need of a thorough awakening every where in reference +to the question of prayer. We cannot—nor do +we desire to—shut our eyes to the fact that deadness, +coldness, and barrenness seem, as a rule, to characterize +our prayer-meetings. No doubt we may +find here and there a pleasing exception, but speaking +generally, we do not believe that any sober, +spiritual person will call in question the truth of what +we state, namely, that the tone of our prayer-meetings +is fearfully low, and that it is absolutely imperative +upon us to inquire seriously as to the cause.</p> + +<p>In the papers already put forth on this great, all-important, +and deeply practical subject, we have +ventured to offer to our readers a few hints and +suggestions. We have briefly glanced at our lack +of confidence, our failure in cordial unanimity, the +absence of definiteness and importunity. We have +referred in plain terms—and we must speak plainly +if we are to speak at all—to many things which are +felt by all the truly spiritual amongst us to be not +only trying and painful, but thoroughly subversive +of the real power and blessing of our reunions for +prayer. We have spoken of the long, tiresome, +desultory, preaching prayers which, in some cases, +have become so perfectly intolerable, that the Lord's +dear people are scared away from the prayer-meetings +altogether. They feel that they are only +wearied, grieved, and irritated, instead of being refreshed, +comforted, and strengthened; and hence +they deem it better to stay away. They judge it to +be more profitable, if they have an hour to spare, to +spend it in the privacy of their closet, where they +can pour out their hearts to God in earnest prayer +and supplication, than to attend a so-called prayer-meeting, +where they are absolutely wearied out with +incessant, powerless, hymn-singing, or long preaching +prayers.</p> + +<p>Now, we more than question the rightness of such +a course. We seriously doubt if this be at all the +way to remedy the evils of which we complain. Indeed, +we are thoroughly persuaded it is not. If +it be right to come together for prayer and supplication—and +who will question the rightness?—then +surely it is not right for any one to stay away +merely because of the feebleness, failure, or even +the folly of some who may take part in the meeting. +If all the really spiritual members were to stay away +on such a ground, what would become of the prayer-meeting? +We have very little idea of how much is +involved in the elements which compose a meeting. +Even though we may not take part audibly in the +action, yet if we are there in a right spirit—there +really to wait upon God, we marvelously help the +tone of a meeting.</p> + +<p>Besides, we must remember that we have something +more to do in attending a meeting than to +think of our own comfort, profit, and blessing. We +must think of the Lord's glory; we must seek to do +His blessed will, and try to promote the good of +others in every possible way; and neither of these +ends, we may rest assured, can be attained by our +deliberately absenting ourselves from the place where +prayer is wont to be made.</p> + +<p>We repeat, and with emphasis, the words, "<i>deliberately</i> +absenting ourselves"—staying away because +we are not profited by what takes place there. +Many things may crop up to hinder our being present—ill-health, +domestic duties, lawful claims upon +our time if we are in the employment of others,—all +these things have to be taken into account; but +we may set it down as a fixed principle that <i>the one +who can designedly absent himself from the prayer-meeting +is in a bad state of soul</i>. The healthy, +happy, earnest, diligent soul will be sure to be +found at the prayer-meeting.</p> + +<p>But all this conducts us, naturally and simply, to +another of those moral conditions at which we have +been glancing in this series of papers. Let us turn +for a moment to the opening lines of Luke xviii. +"And He spake a parable unto them to this end, +<i>that men ought always to pray, and not to faint</i>: saying, +'There was in a city a judge, which feared not +God, neither regarded man. And there was a widow +in that city, and she came unto him, saying, Avenge +me of mine adversary. And he would not for a +while; but afterward he said within himself, Though +I fear not God, nor regard man, yet, because this +widow troubleth me, I will avenge her, lest by her +continual coming she weary me.' And the Lord +said, 'Hear what the unjust judge saith. And shall +not God avenge His own elect, which cry day and +night unto Him, though He bear long with them? +I tell you that He will avenge them speedily.'" +(Ver. I-8.)</p> + +<p>Here, then, we have pressed upon our attention the +important moral condition of <i>perseverance</i>. "Men +ought <i>always</i> to pray, and <i>not to faint</i>." This is +intimately connected with the definiteness and importunity +to which we have already referred. We +want a certain thing; we cannot do without it. We +importunately, unitedly, believingly, and perseveringly +wait on our God until He graciously send an +answer, as He most assuredly will, if the moral basis +and the moral conditions be duly maintained.</p> + +<p><i>But we must persevere.</i> We must not faint, and +give up, though the answer does not come as speedily +as we might expect. It may please God to exercise +our souls by keeping us waiting on Him for days, +months, or perhaps years. The exercise is good. +It is morally healthful; it tends to make us real; it +brings us down to the roots of things. Look, for +example, at Daniel. He was kept for "three full +weeks" waiting on God, in profound exercise of +soul. "In those days I Daniel was mourning three +full weeks. I ate no pleasant bread, neither came +flesh nor wine in my mouth, neither did I anoint +myself at all, till three full weeks were fulfilled."</p> + +<p>All this was good for Daniel. There was deep +blessing in the spiritual exercises through which this +beloved and honored servant of God was called to +pass during those three weeks. And what is specially +worthy of note is, that the answer to Daniel's +cry had been despatched from the throne of God at +the very beginning of his exercise, as we read at +verse 12, "Then said he unto me, 'Fear not Daniel; +for <i>from the first day that thou didst set thine heart to +understand, and to chasten thyself before thy God, thy +words were heard, and I am come for thy words</i>. +But"—how marvelous and mysterious is this!—"the +prince of the kingdom of Persia withstood me +one and twenty days; but, lo, Michael, one of the +chief princes, came to help me; and I remained +there with the kings of Persia. Now I am come to +make thee understand what shall befall thy people +in the latter days."</p> + +<p>All this is full of interest. Here was the beloved +servant of God mourning, chastening himself, and +waiting upon God. The angelic messenger was +on his way with the answer. The enemy was permitted +to hinder; but Daniel continued to wait: +he prayed, and fainted not; and in due time the +answer came.</p> + +<p>Is there no lesson here for us? Most assuredly +there is. We, too, may have to wait long in the +holy attitude of expectancy, and in the spirit of +prayer; but we shall find the time of waiting most +profitable for our souls. Very often our God, in +His wise and faithful dealing with us, sees fit to +withhold the answer, simply to prove us as to the +reality of our prayers. The grand point for us is, +to have an object laid upon our hearts by the Holy +Ghost—an object as to which we can lay the finger +of faith upon some distinct promise in the Word, +and to persevere in prayer until we get what we +want. "Praying <i>always</i> with all prayer and supplication +in the Spirit, and <i>watching</i> thereunto <i>with +all perseverance</i> and supplication for all saints." +(Eph. vi. 18.)</p> + +<p>All this demands our serious consideration. We +are as sadly deficient in perseverance as we are in +definiteness and importunity. Hence the feebleness +of our prayers and the coldness of our prayer-meetings. +We do not come together with a definite +object, and hence we are not importunate, and we +do not persevere. In short, our prayer-meetings +are often nothing but a dull routine—a cold, mechanical +service—something to be gone through—a +wearisome alternation of hymn and prayer, hymn +and prayer, causing the spirit to groan beneath the +heavy burden of mere profitless bodily exercise.</p> + +<p>We speak plainly and strongly: we speak as we +feel. We must be permitted to speak without reserve. +We call upon the whole Church of God, far +and wide, to look this great question straight in the +face—to look to God about it—to judge themselves +about it. Do we not feel the lack of power in all +our public reunions? Why those barren seasons at +the Lord's table? Why the dullness and feebleness +in the celebration of that precious feast which ought +to stir the very deepest depths of our renewed being? +Why the lack of unction, power, and edification +in our public readings—the foolish speculations +and the silly questions which have been advanced +and answered for the last forty years? Why those +varied evils on which we have been dwelling, and +which are being mourned over almost every where +by the truly spiritual? Why the barrenness of our +gospel services? Why are souls not smitten down +under the Word? Why is there so little gathering-power?</p> + +<p>Brethren, beloved in the Lord, let us rouse ourselves +to the solemn consideration of these weighty +matters. Let us not be satisfied to go on with the +present condition of things. We call upon all those +who admit the truth of what we have been putting +forth in these pages on "Prayer and the Prayer-Meeting," +to unite in cordial, earnest, united prayer +and supplication. Let us seek to get together according +to God; to come as one man and prostrate +ourselves before the mercy-seat, and perseveringly +wait upon our God for the revival of His work, the +progress of His gospel, the ingathering and upbuilding +of His beloved people. Let our prayer-meetings +be really prayer-meetings, and not occasions +for giving out our favorite hymns, and starting our +fancy tunes. The prayer-meeting ought to be the +place of expressed heed and expected blessing—the +place of expressed weakness and expected power—the +place where God's people assemble with one +accord, to take hold of the very throne of God, to +get into the very treasury of heaven, and draw +thence all we want for ourselves, for our households, +for the Whole Church of God, and for the vineyard +of Christ.</p> + +<p>Such is the true idea of a prayer-meeting, if we +are to be taught by Scripture. May it be more fully +realized amongst the Lord's people every where. +May the Holy Spirit stir us all up, and press upon +our souls the value, importance, and urgent necessity +of unanimity, confidence, definiteness, importunity, +and perseverance in all our prayers and +prayer-meetings.</p> + +<div class="poem"><div class="stanza"> +<span>Yes, there's a power which man can wield,<br /></span> +<span class="i2">When mortal aid is vain;<br /></span> +<span>That eye, that arm, that love to reach,<br /></span> +<span class="i2">That list'ning ear to gain.<br /></span> +</div><div class="stanza"> +<span>That power is prayer, which soars on high,<br /></span> +<span class="i2">Through Jesus, to the throne,<br /></span> +<span>And moves the hand which moves the world<br /></span> +<span class="i2">To bring deliverance down.<br /></span> +</div></div> +<p> +<span class="right">C. H. M.</span><br /> +</p> + +<p><span class="smcap">Note.</span>—It may perhaps be useful to notice that in the +foregoing most needful pages, the beloved author has been +speaking of the <i>prayer-meeting</i>, and the moral basis and +conditions of prayer in general, not of personal, secret +prayer. The importance of it can hardly be overestimated. +The lack or neglect of this soon tells in the spiritual life of +the Christian. Is not the lack of this the explanation of +much leanness of soul, from which knowledge alone is not +able to lift us up? It is, as it were, the spiritual gauge of +our soul's condition. There, in the secret of the closet, +the godly soul ever loves to pour out in its Father's ear its +trials, its fears, its desires, its wants, its thanksgivings, in +all their details. And what comfort, what joy, what godly +strength and purpose, the soul carries from thence! what +preparation to go through the daily toil, and testings of the +day! Beloved of the Lord, let us wait on God, that we +may know more of this secret power, gotten in our closet +with Him.</p> + +<p> +<span class="right">[Ed.]</span><br /> +</p> + + +<div class="footnotes"><h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> The reader should be informed that the word which is +rendered "perfect," in the above passage, occurs but this +once in the entire New Testament. It is [Greek: artios] (artios) +and signifies, ready, complete, well fitted; as an instrument +with all its strings, a machine with all its parts, a body +with all its limbs, joints, muscles, and sinews. The usual +word for "perfect" is [Greek: teleios] (teleios) which signifies the +reaching of the moral <i>end</i>, in any particular thing.</p></div> + +<div class="footnote"><p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> The reader will distinguish between the expression "in +the flesh" as used in Gal. ii. 20, and in Rom. viii. 8, 9. In +the former, it simply refers to our condition as in the body. +In the latter, it sets forth the principle or ground of our +standing. The believer is in the body, as to the fact of his +condition; but he is not in the flesh as to the principle of +his standing.</p></div> + +<div class="footnote"><p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> ["Thou hast magnified Thy word (or saying) according +to all Thy Name," seems more exactly to give the meaning +of the passage. <span class="smcap">Ed.</span>]</p></div> + +<div class="footnote"><p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> It is deeply interesting to note that neither the Jews' +best Friend nor their worst enemy is once formally named +in the book of Esther; but faith could recognize both the +one and the other.</p></div> + +<div class="footnote"><p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> When the jailer at Philippi inquired of Paul and Silas, +"What must I do to be saved?" they simply replied, "<i>Believe</i> +on the Lord Jesus Christ and thou shalt be saved, and +thy house" (Acts xvi. 30, 31). It would, surely, be well +if this method of dealing with an anxious inquirer were +more faithfully adopted.</p></div> + +<div class="footnote"><p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> [There are three very distinct aspects of the death of +Christ which, to apprehend clearly, is of unspeakable value +to the soul. +</p><p> +1st. That which is typified in the blood of the paschal +lamb on Israel's doors in Egypt. This is the judgment of +God against the sinner in the person of the Substitute provided +for him. Rom. iii. 23-27 applies to this. +</p><p> +It brings peace to the soul who believes, for his judgment +is passed. Christ has borne it in our stead. +</p><p> +2nd. As revealed at the passage of the Red Sea. There it +is fully manifested that God is <i>for</i> His people; He has completely +overcome their enemy and freed them from his power +forever. The prince and his hosts, who ruled over them +unto death, are drowned in the sea. God's people have +passed out of his dominions, and can now go on with God +in perfect freedom. No condemnation remains. Henceforth, +to faith, Satan is a vanquished foe. God's people are delivered; +they can now, in settled peace, worship, praise, and serve their +God. Blessed, holy deliverance and service! Rom. vi.-vii. +gives the full teaching of this aspect of the death of Christ. +</p><p> +3rd. As seen in the passage of Jordan. There is no judgment +to escape there; no foe pressing behind. It is a question +of entering the good land which is just across. It is +the death of Christ here as <i>the ending of His people's history</i> +<i>as children of Adam</i>; that, by resurrection, He may now introduce +them, as having died and risen with Him, into the +place of glory where He has gone. By this it can be said, +"As He is, so are we in this world" (I John iv. 17). +</p><p> +Col. ii. 10-iii. 4, is the New Testament doctrine of this +precious truth. <span class="smcap">Ed.</span>]</p></div> + +<div class="footnote"><p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">[7]</span></a> The reader may here remark that "the old corn of the +land of Canaan" is a type of Christ risen and glorified. The +manna is a type of Christ in His humiliation. The remembrance +of Him in the latter is ineffably precious to the soul. +It is sweet to look back and trace His way as the lowly, +humble, self-emptied man. This is to feed upon the hidden +manna—"Christ, once humbled here." Nevertheless, a +risen, ascended and glorified Christ is the true object for the +heart of the Christian; but to enjoy Him there, the reproach +of this present evil world—all conformity to it—must be +rolled away from us by the spiritual application of the circumcision +of Christ. He was not conformed to this world, +and we must be prepared to identify ourselves with Him +in this.</p></div> + +<div class="footnote"><p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">[8]</span></a> There is a passage in the book of Deuteronomy which, +as it may present a difficulty to some minds, should be noticed +here. "And the Lord heard the voice of your words, +when ye spake unto me; and the Lord said unto me, I have +heard the voice of the words of this people which they have +spoken unto thee: <i>they have well said all that they have spoken</i>" +(Deut. v. 28). From this passage, it might seem as +though the Lord approved of their making a vow; but if +my reader will take the trouble of reading the entire context, +from verse 24 to 27, he will see that it has nothing whatever +to say to the vow, but that it contains the expression +of their terror at the consequences of their vow. They were +not able to endure that which was commanded. "If," said +they "we hear the voice of the Lord our God any more, +then we shall die. For who is there of all flesh that hath +heard the voice of the living God speaking out of the midst +of the fire, as we have, and lived? Go thou near, and hear +all that the Lord our God shall say; and speak thou unto us +all that the Lord our God shall speak unto thee; and we +will hear it and do it." It was the confession of their own +inability to encounter Jehovah in that awful aspect which +their proud legality had led Him to assume. It is impossible +that the Lord could ever commend an abandonment of +free and changeless grace for a sandy foundation of works +of law. (See "Notes on the book of Exodus," page 253. +Same publishers.)</p></div> + +<div class="footnote"><p><a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9"><span class="label">[9]</span></a> [That is, as many as are on that principle—of "law," +"works of law." <span class="smcap">Ed.</span>]</p></div> + +<div class="footnote"><p><a name="Footnote_10_10" id="Footnote_10_10"></a><a href="#FNanchor_10_10"><span class="label">[10]</span></a> [The Greek word translated "show" is more exactly +rendered "announce" or "proclaim"—same word as in +I Cor. ix. 14. <span class="smcap">Ed.</span>]</p></div> + +<div class="footnote"><p><a name="Footnote_11_11" id="Footnote_11_11"></a><a href="#FNanchor_11_11"><span class="label">[11]</span></a> 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 centre, 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 centre and bond of union. The +blood having answered for us to God, we gather round our +risen and exalted Head in the heavens. "I, if I be lifted +up from the earth, will draw all men unto <i>Me</i>." 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 baptize believers +into one body, and gather them round the risen and +glorified Head. The wine is <i>the memorial</i> of a life shed out +for sin: the bread is <i>the memorial</i> 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 I Cor. v., 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 <i>cannot</i>? Was the man +in I Cor. v. 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 (Josh. +vii.), although there were six hundred thousand souls ignorant +of his sin, yet God says, "<i>Israel hath sinned</i>." 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.</p></div> + +<div class="footnote"><p><a name="Footnote_12_12" id="Footnote_12_12"></a><a href="#FNanchor_12_12"><span class="label">[12]</span></a> 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 <i>his own will</i>. 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.</p></div> + +<div class="footnote"><p><a name="Footnote_13_13" id="Footnote_13_13"></a><a href="#FNanchor_13_13"><span class="label">[13]</span></a> 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. +</p><p> +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 <i>origin</i> 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 faithful can no longer be there. Why? Because I cannot +take my place at it without identifyingmyself with manifestly +unchristian principles. The same remark, of course, applies if +the case be that of corrupt conduct unjudged by the assembly. +</p><p> +Now, if a number of Christians should find themselves +placed in the circumstances above described, they would be +called upon to maintain <span class="smcap">the purity of the truth of God</span> +while acknowledging as ever the oneness of the body. We +have not only to maintain the grace of the Lord's table, but +the <i>holiness</i> of it also. Truth is not to be sacrificed in order +to maintain unity, nor will <i>true</i> unity ever be interfered +with by the strict maintenance of truth. +</p><p> +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 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.</p></div> + +<div class="footnote"><p><a name="Footnote_14_14" id="Footnote_14_14"></a><a href="#FNanchor_14_14"><span class="label">[14]</span></a> It is usual to apply the term "unworthily," in this passage, +to <i>persons</i> doing the act, whereas it really refers to the +<i>manner</i> 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 <i>persons</i>. Its application is entirely to the <i>manner</i>. +The persons were worthy, but their manner was not; and +they were called, as saints, to judge themselves as to their +<i>ways</i>, else the Lord might judge them in their <i>persons</i> 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.</p></div> + +<div class="footnote"><p><a name="Footnote_15_15" id="Footnote_15_15"></a><a href="#FNanchor_15_15"><span class="label">[15]</span></a> 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. "<i>The Lord</i> knoweth them +that are His; and let every one that nameth the name of +Christ depart from iniquity" (2 Tim. ii. 19).</p></div> + +<div class="footnote"><p><a name="Footnote_16_16" id="Footnote_16_16"></a><a href="#FNanchor_16_16"><span class="label">[16]</span></a> 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 Heb. ix. 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 Heb. ix. +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, "<i>once offered</i>," +and never to be repeated. "Christ, being raised from the +dead, dieth no more; death hath no more dominion over +Him" (Rom. vi. 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." +</p><p> +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 or blessing, save +those who know the full remission of sins. It is not that +we would, by any means, make knowledge 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 <i>knowledge</i> a term of communion, +instead of <i>life</i> and <i>obedience</i>. 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.</p></div> + +<div class="footnote"><p><a name="Footnote_17_17" id="Footnote_17_17"></a><a href="#FNanchor_17_17"><span class="label">[17]</span></a> 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.</p></div> + +<div class="footnote"><p><a name="Footnote_18_18" id="Footnote_18_18"></a><a href="#FNanchor_18_18"><span class="label">[18]</span></a> The same Greek word, <i>ecclesia</i>, has been rendered both +"church" and "assembly" in our English translation—"assembly" +gives the true meaning.</p></div> + +<div class="footnote"><p><a name="Footnote_19_19" id="Footnote_19_19"></a><a href="#FNanchor_19_19"><span class="label">[19]</span></a> 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!</p></div> + +<div class="footnote"><p><a name="Footnote_20_20" id="Footnote_20_20"></a><a href="#FNanchor_20_20"><span class="label">[20]</span></a> There is no such thing in Scripture as being a member +of <i>a</i> church. Every true believer is a member of <i>the</i> 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. +</p><p> +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. iv. 4; I Cor. x. 17). If God declares that +there is but "one body," it must be contrary to His mind +to own more than that one. +</p><p> +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 "<i>there is one body</i>." All believers belong +to that body; and they should meet on that ground, and on +no other.</p></div> + +<div class="footnote"><p><a name="Footnote_21_21" id="Footnote_21_21"></a><a href="#FNanchor_21_21"><span class="label">[21]</span></a> 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 Eph. i. 22; I Cor. xii. for +the former. Eph. ii. 21; I Cor. iii.; I Tim. iii. for the latter. +The distinction is as interesting as it is important.</p></div> + +<div class="footnote"><p><a name="Footnote_22_22" id="Footnote_22_22"></a><a href="#FNanchor_22_22"><span class="label">[22]</span></a> The reader will do well to note the fact that, in Matt. +xvi., 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 <i>will</i> build My Church." He does not say, +"I <i>have</i> been, or I <i>am</i> 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. xvi. 25, 26; Eph. iii. 3-11; Col. i. 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 Matt. xvi., +and there only as a future thing. As to the expression used +by Stephen, "The Church in the wilderness" (Acts vii. 38), +it is pretty generally known that it simply refers to the +congregation of Israel. The <i>termini</i> of the Church's earthly +history are Pentecost (Acts ii.), and the rapture (I Thess. +iv. 16, 17).</p></div> + +<div class="footnote"><p><a name="Footnote_23_23" id="Footnote_23_23"></a><a href="#FNanchor_23_23"><span class="label">[23]</span></a> Let the reader note this title, "<i>Son of Man</i>." 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 vii.</p></div> + +<div class="footnote"><p><a name="Footnote_24_24" id="Footnote_24_24"></a><a href="#FNanchor_24_24"><span class="label">[24]</span></a> 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 +intelligently worse. All who read the Bible and bow to its +authority will be perfectly clear as to these things.</p></div> + +<div class="footnote"><p><a name="Footnote_25_25" id="Footnote_25_25"></a><a href="#FNanchor_25_25"><span class="label">[25]</span></a> The reader will notice that in Matthew vi. I, the marginal +reading is the correct one: "Take heed that ye do not +your <i>righteousness</i> 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.</p></div> + +<div class="footnote"><p><a name="Footnote_26_26" id="Footnote_26_26"></a><a href="#FNanchor_26_26"><span class="label">[26]</span></a> [An evangelist will not travel far in our day to find +persons who will take him warmly by the hand, and profess +lively interest in his work. A moment's intercourse with +them, however, will disclose them to be agents of "Christian +Science," of "Millennial Dawn" of "Seventh Day Adventism" +or of some one or other of like systems—messengers of +Satan, all professing Christianity, though in reality destroyers +of it; pluming themselves with its name, only to get +inside and work destruction the more easily. <span class="smcap">Ed.</span>]</p></div> + +<div class="footnote"><p><a name="Footnote_27_27" id="Footnote_27_27"></a><a href="#FNanchor_27_27"><span class="label">[27]</span></a> For a fuller exposition of the doctrine of the sabbath, +see "Notes on Genesis" (chap. ii.); also, "Notes on Exodus" +(chaps. xvi. and xxxi.).</p></div> + +<div class="footnote"><p><a name="Footnote_28_28" id="Footnote_28_28"></a><a href="#FNanchor_28_28"><span class="label">[28]</span></a> We would here offer a remark in reference to the appointment +of deacons in Acts vi. This case has been adduced in +proof of the rightness of a congregation electing its own pastor; +but the proof fails in every particular. In the first +place, the business of those deacons was "to serve tables." +Their functions as deacons were temporal, not spiritual. +They might possess spiritual gift independently altogether +of their deaconship. Stephen did possess such. +</p><p> +But more than this. Although the disciples were called +upon to look out for men competent to take charge of their +temporal affairs, yet the apostles alone could appoint them. +Their words are, "Whom <i>we</i> may appoint over this business." +In other words, although there is a vast difference +between a deacon and a pastor, between taking charge of +money and taking the oversight of souls, yet even in the +matter of a deacon the appointment in Acts vi. was entirely +divine; and hence it affords no warrant for a church electing +its own pastor. +</p><p> +We might further add that <i>office</i> and <i>gift</i> are clearly distinguished +in the word of God. There might be, and were, +many elders and deacons in any given church, and yet the +fullest and freest exercise of gift when the whole church +came together into one place. Elders and deacons might or +might not have the gift of teaching or exhortation. Such +gift was quite independent of their special office. In I Cor. +xiv., where it is said, "Ye may all prophesy one by one," +and where we have a full view of the public assembly, there +is not a word about an elder or a president of any kind whatever.</p></div> + +<div class="footnote"><p><a name="Footnote_29_29" id="Footnote_29_29"></a><a href="#FNanchor_29_29"><span class="label">[29]</span></a> Let the reader carefully note that <i>gifts</i>, as evangelists, +pastors, teachers, prophets, being given directly by the +Head of the Church for the edification of His people on +earth (see Eph. iv. 8-13) were never appointed or "licensed" +by apostolic hands or any others. Elders and deacons were +to act as guides and to serve in the assemblies in which +they had their place. To this position or <i>office</i> they were +appointed by an apostle, or one sent by him. [<span class="smcap">Ed.</span>]</p></div> + +<div class="footnote"><p><a name="Footnote_30_30" id="Footnote_30_30"></a><a href="#FNanchor_30_30"><span class="label">[30]</span></a> How interesting to find "Mary the mother of Jesus" named +here, as being at the prayer-meeting! What would she have said +if any one had told her that millions of professing Christians +would yet be praying to her?</p></div> + +</div> +<hr style="width: 45%;" /> +<div class="tnote"><h3>Transcriber's Notes:</h3> +<p>Due to confusing page numbering, page numbers were excluded and Table of Contents reformatted.</p> +<p>Periods placed at different headings for consistancy.</p> +<p>Obvious punctuation errors repaired.</p> +<p>Obvious typos repaired</p> +<p>The remaining corrections are hypelinked to their respective locations</p> +<p>An "a" added " I shall only prove a hindrance, <a href="#a">a</a> weight, a cause of weakness.</p> +<p>heavy laden changed to <a href="#heavy-laden">heavy-laden</a></p> +<p>"thradom" misspelled <a href="#thralldom">thralldom</a></p> +<p>"diciples" misspelled <a href="#disciples">disciples</a></p> +<p>true hearted changed to <a href="#true-hearted">true-hearted</a></p> +<p>well regulated changed to <a href="#well-regulated">well-regulated</a></p> +<p>"O death, where is thy sing changed to O death, where is thy <a href="#sting">sting</a></p> +<p>"The breaking of break changed to The breaking of <a href="#bread">bread</a></p> +<p>"decalogue" should be a proper noun (Ten Commandments), changed to <a href="#Decalogue">Decalogue</a></p> +<p>"compentency" misspelled <a href="#competency">competency</a></p> +<p>"eucharist" is a proper noun, changed to <a href="#Eucharist">Eucharist</a></p> +<p>"paraylzed" misspelled, changed to <a href="#paralyzed">paralyzed</a></p> +</div> + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of The Assembly of God, by +C. (Charles) H. (Henry) Mackintosh + +*** END OF THIS PROJECT GUTENBERG EBOOK THE ASSEMBLY OF GOD *** + +***** This file should be named 37274-h.htm or 37274-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/3/7/2/7/37274/ + +Produced by Mark Young, Júlio Reis, Moisés S. Gomes and +the Online Distributed Proofreading Team at +http://www.pgdp.net + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. Special rules, +set forth in the General Terms of Use part of this license, apply to +copying and distributing Project Gutenberg-tm electronic works to +protect the PROJECT GUTENBERG-tm concept and trademark. Project +Gutenberg is a registered trademark, and may not be used if you +charge for the eBooks, unless you receive specific permission. If you +do not charge anything for copies of this eBook, complying with the +rules is very easy. You may use this eBook for nearly any purpose +such as creation of derivative works, reports, performances and +research. They may be modified and printed and given away--you may do +practically ANYTHING with public domain eBooks. Redistribution is +subject to the trademark license, especially commercial +redistribution. + + + +*** START: FULL LICENSE *** + +THE FULL PROJECT GUTENBERG LICENSE +PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK + +To protect the Project Gutenberg-tm mission of promoting the free +distribution of electronic works, by using or distributing this work +(or any other work associated in any way with the phrase "Project +Gutenberg"), you agree to comply with all the terms of the Full Project +Gutenberg-tm License (available with this file or online at +http://gutenberg.org/license). + + +Section 1. General Terms of Use and Redistributing Project Gutenberg-tm +electronic works + +1.A. By reading or using any part of this Project Gutenberg-tm +electronic work, you indicate that you have read, understand, agree to +and accept all the terms of this license and intellectual property +(trademark/copyright) agreement. If you do not agree to abide by all +the terms of this agreement, you must cease using and return or destroy +all copies of Project Gutenberg-tm electronic works in your possession. +If you paid a fee for obtaining a copy of or access to a Project +Gutenberg-tm electronic work and you do not agree to be bound by the +terms of this agreement, you may obtain a refund from the person or +entity to whom you paid the fee as set forth in paragraph 1.E.8. + +1.B. "Project Gutenberg" is a registered trademark. It may only be +used on or associated in any way with an electronic work by people who +agree to be bound by the terms of this agreement. There are a few +things that you can do with most Project Gutenberg-tm electronic works +even without complying with the full terms of this agreement. See +paragraph 1.C below. There are a lot of things you can do with Project +Gutenberg-tm electronic works if you follow the terms of this agreement +and help preserve free future access to Project Gutenberg-tm electronic +works. See paragraph 1.E below. + +1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation" +or PGLAF), owns a compilation copyright in the collection of Project +Gutenberg-tm electronic works. Nearly all the individual works in the +collection are in the public domain in the United States. If an +individual work is in the public domain in the United States and you are +located in the United States, we do not claim a right to prevent you from +copying, distributing, performing, displaying or creating derivative +works based on the work as long as all references to Project Gutenberg +are removed. Of course, we hope that you will support the Project +Gutenberg-tm mission of promoting free access to electronic works by +freely sharing Project Gutenberg-tm works in compliance with the terms of +this agreement for keeping the Project Gutenberg-tm name associated with +the work. You can easily comply with the terms of this agreement by +keeping this work in the same format with its attached full Project +Gutenberg-tm License when you share it without charge with others. + +1.D. The copyright laws of the place where you are located also govern +what you can do with this work. Copyright laws in most countries are in +a constant state of change. If you are outside the United States, check +the laws of your country in addition to the terms of this agreement +before downloading, copying, displaying, performing, distributing or +creating derivative works based on this work or any other Project +Gutenberg-tm work. The Foundation makes no representations concerning +the copyright status of any work in any country outside the United +States. + +1.E. Unless you have removed all references to Project Gutenberg: + +1.E.1. The following sentence, with active links to, or other immediate +access to, the full Project Gutenberg-tm License must appear prominently +whenever any copy of a Project Gutenberg-tm work (any work on which the +phrase "Project Gutenberg" appears, or with which the phrase "Project +Gutenberg" is associated) is accessed, displayed, performed, viewed, +copied or distributed: + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + +1.E.2. If an individual Project Gutenberg-tm electronic work is derived +from the public domain (does not contain a notice indicating that it is +posted with permission of the copyright holder), the work can be copied +and distributed to anyone in the United States without paying any fees +or charges. If you are redistributing or providing access to a work +with the phrase "Project Gutenberg" associated with or appearing on the +work, you must comply either with the requirements of paragraphs 1.E.1 +through 1.E.7 or obtain permission for the use of the work and the +Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or +1.E.9. + +1.E.3. If an individual Project Gutenberg-tm electronic work is posted +with the permission of the copyright holder, your use and distribution +must comply with both paragraphs 1.E.1 through 1.E.7 and any additional +terms imposed by the copyright holder. Additional terms will be linked +to the Project Gutenberg-tm License for all works posted with the +permission of the copyright holder found at the beginning of this work. + +1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm +License terms from this work, or any files containing a part of this +work or any other work associated with Project Gutenberg-tm. + +1.E.5. Do not copy, display, perform, distribute or redistribute this +electronic work, or any part of this electronic work, without +prominently displaying the sentence set forth in paragraph 1.E.1 with +active links or immediate access to the full terms of the Project +Gutenberg-tm License. + +1.E.6. You may convert to and distribute this work in any binary, +compressed, marked up, nonproprietary or proprietary form, including any +word processing or hypertext form. However, if you provide access to or +distribute copies of a Project Gutenberg-tm work in a format other than +"Plain Vanilla ASCII" or other format used in the official version +posted on the official Project Gutenberg-tm web site (www.gutenberg.org), +you must, at no additional cost, fee or expense to the user, provide a +copy, a means of exporting a copy, or a means of obtaining a copy upon +request, of the work in its original "Plain Vanilla ASCII" or other +form. Any alternate format must include the full Project Gutenberg-tm +License as specified in paragraph 1.E.1. + +1.E.7. Do not charge a fee for access to, viewing, displaying, +performing, copying or distributing any Project Gutenberg-tm works +unless you comply with paragraph 1.E.8 or 1.E.9. + +1.E.8. You may charge a reasonable fee for copies of or providing +access to or distributing Project Gutenberg-tm electronic works provided +that + +- You pay a royalty fee of 20% of the gross profits you derive from + the use of Project Gutenberg-tm works calculated using the method + you already use to calculate your applicable taxes. The fee is + owed to the owner of the Project Gutenberg-tm trademark, but he + has agreed to donate royalties under this paragraph to the + Project Gutenberg Literary Archive Foundation. Royalty payments + must be paid within 60 days following each date on which you + prepare (or are legally required to prepare) your periodic tax + returns. Royalty payments should be clearly marked as such and + sent to the Project Gutenberg Literary Archive Foundation at the + address specified in Section 4, "Information about donations to + the Project Gutenberg Literary Archive Foundation." + +- You provide a full refund of any money paid by a user who notifies + you in writing (or by e-mail) within 30 days of receipt that s/he + does not agree to the terms of the full Project Gutenberg-tm + License. You must require such a user to return or + destroy all copies of the works possessed in a physical medium + and discontinue all use of and all access to other copies of + Project Gutenberg-tm works. + +- You provide, in accordance with paragraph 1.F.3, a full refund of any + money paid for a work or a replacement copy, if a defect in the + electronic work is discovered and reported to you within 90 days + of receipt of the work. + +- You comply with all other terms of this agreement for free + distribution of Project Gutenberg-tm works. + +1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm +electronic work or group of works on different terms than are set +forth in this agreement, you must obtain permission in writing from +both the Project Gutenberg Literary Archive Foundation and Michael +Hart, the owner of the Project Gutenberg-tm trademark. Contact the +Foundation as set forth in Section 3 below. + +1.F. + +1.F.1. Project Gutenberg volunteers and employees expend considerable +effort to identify, do copyright research on, transcribe and proofread +public domain works in creating the Project Gutenberg-tm +collection. Despite these efforts, Project Gutenberg-tm electronic +works, and the medium on which they may be stored, may contain +"Defects," such as, but not limited to, incomplete, inaccurate or +corrupt data, transcription errors, a copyright or other intellectual +property infringement, a defective or damaged disk or other medium, a +computer virus, or computer codes that damage or cannot be read by +your equipment. + +1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right +of Replacement or Refund" described in paragraph 1.F.3, the Project +Gutenberg Literary Archive Foundation, the owner of the Project +Gutenberg-tm trademark, and any other party distributing a Project +Gutenberg-tm electronic work under this agreement, disclaim all +liability to you for damages, costs and expenses, including legal +fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT +LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE +PROVIDED IN PARAGRAPH F3. YOU AGREE THAT THE FOUNDATION, THE +TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE +LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR +INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH +DAMAGE. + +1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a +defect in this electronic work within 90 days of receiving it, you can +receive a refund of the money (if any) you paid for it by sending a +written explanation to the person you received the work from. If you +received the work on a physical medium, you must return the medium with +your written explanation. The person or entity that provided you with +the defective work may elect to provide a replacement copy in lieu of a +refund. If you received the work electronically, the person or entity +providing it to you may choose to give you a second opportunity to +receive the work electronically in lieu of a refund. If the second copy +is also defective, you may demand a refund in writing without further +opportunities to fix the problem. + +1.F.4. Except for the limited right of replacement or refund set forth +in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER +WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO +WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE. + +1.F.5. Some states do not allow disclaimers of certain implied +warranties or the exclusion or limitation of certain types of damages. +If any disclaimer or limitation set forth in this agreement violates the +law of the state applicable to this agreement, the agreement shall be +interpreted to make the maximum disclaimer or limitation permitted by +the applicable state law. The invalidity or unenforceability of any +provision of this agreement shall not void the remaining provisions. + +1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the +trademark owner, any agent or employee of the Foundation, anyone +providing copies of Project Gutenberg-tm electronic works in accordance +with this agreement, and any volunteers associated with the production, +promotion and distribution of Project Gutenberg-tm electronic works, +harmless from all liability, costs and expenses, including legal fees, +that arise directly or indirectly from any of the following which you do +or cause to occur: (a) distribution of this or any Project Gutenberg-tm +work, (b) alteration, modification, or additions or deletions to any +Project Gutenberg-tm work, and (c) any Defect you cause. + + +Section 2. Information about the Mission of Project Gutenberg-tm + +Project Gutenberg-tm is synonymous with the free distribution of +electronic works in formats readable by the widest variety of computers +including obsolete, old, middle-aged and new computers. It exists +because of the efforts of hundreds of volunteers and donations from +people in all walks of life. + +Volunteers and financial support to provide volunteers with the +assistance they need, are critical to reaching Project Gutenberg-tm's +goals and ensuring that the Project Gutenberg-tm collection will +remain freely available for generations to come. In 2001, the Project +Gutenberg Literary Archive Foundation was created to provide a secure +and permanent future for Project Gutenberg-tm and future generations. +To learn more about the Project Gutenberg Literary Archive Foundation +and how your efforts and donations can help, see Sections 3 and 4 +and the Foundation web page at http://www.pglaf.org. + + +Section 3. Information about the Project Gutenberg Literary Archive +Foundation + +The Project Gutenberg Literary Archive Foundation is a non profit +501(c)(3) educational corporation organized under the laws of the +state of Mississippi and granted tax exempt status by the Internal +Revenue Service. The Foundation's EIN or federal tax identification +number is 64-6221541. Its 501(c)(3) letter is posted at +http://pglaf.org/fundraising. Contributions to the Project Gutenberg +Literary Archive Foundation are tax deductible to the full extent +permitted by U.S. federal laws and your state's laws. + +The Foundation's principal office is located at 4557 Melan Dr. S. +Fairbanks, AK, 99712., but its volunteers and employees are scattered +throughout numerous locations. Its business office is located at +809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email +business@pglaf.org. Email contact links and up to date contact +information can be found at the Foundation's web site and official +page at http://pglaf.org + +For additional contact information: + Dr. Gregory B. Newby + Chief Executive and Director + gbnewby@pglaf.org + + +Section 4. Information about Donations to the Project Gutenberg +Literary Archive Foundation + +Project Gutenberg-tm depends upon and cannot survive without wide +spread public support and donations to carry out its mission of +increasing the number of public domain and licensed works that can be +freely distributed in machine readable form accessible by the widest +array of equipment including outdated equipment. Many small donations +($1 to $5,000) are particularly important to maintaining tax exempt +status with the IRS. + +The Foundation is committed to complying with the laws regulating +charities and charitable donations in all 50 states of the United +States. Compliance requirements are not uniform and it takes a +considerable effort, much paperwork and many fees to meet and keep up +with these requirements. We do not solicit donations in locations +where we have not received written confirmation of compliance. To +SEND DONATIONS or determine the status of compliance for any +particular state visit http://pglaf.org + +While we cannot and do not solicit contributions from states where we +have not met the solicitation requirements, we know of no prohibition +against accepting unsolicited donations from donors in such states who +approach us with offers to donate. + +International donations are gratefully accepted, but we cannot make +any statements concerning tax treatment of donations received from +outside the United States. U.S. laws alone swamp our small staff. + +Please check the Project Gutenberg Web pages for current donation +methods and addresses. Donations are accepted in a number of other +ways including checks, online payments and credit card donations. +To donate, please visit: http://pglaf.org/donate + + +Section 5. General Information About Project Gutenberg-tm electronic +works. + +Professor Michael S. Hart is the originator of the Project Gutenberg-tm +concept of a library of electronic works that could be freely shared +with anyone. For thirty years, he produced and distributed Project +Gutenberg-tm eBooks with only a loose network of volunteer support. + + +Project Gutenberg-tm eBooks are often created from several printed +editions, all of which are confirmed as Public Domain in the U.S. +unless a copyright notice is included. Thus, we do not necessarily +keep eBooks in compliance with any particular paper edition. + + +Most people start at our Web site which has the main PG search facility: + + http://www.gutenberg.org + +This Web site includes information about Project Gutenberg-tm, +including how to make donations to the Project Gutenberg Literary +Archive Foundation, how to help produce our new eBooks, and how to +subscribe to our email newsletter to hear about new eBooks. + + +</pre> + +</body> +</html> |