Pamphlets

It would be well now to read carefully these three chapters, so full of our subject, and compare them with Revelation 3:7-22. In the one case we have the closing scenes of Shiloh, in the other the closing scenes of Christendom. In both we are close on judgment. May the Holy Spirit open our eyes to see the solemn application to the very circumstances of this day.

Here then in 1 Samuel we have two families, both at Shiloh, the place where the Lord set His name at first. In one family there is nothing that God condemns; in the other, there is nothing that He approves. In the closing days of Christendom there is not one thing the Lord condemns in Philadelphia (Rev. 3:7-13). In Laodicea there is not one thing that He approves (Rev. 3:14-19).

The very names of the two families at Shiloh are most significant; and in their meaning, and all else recorded respectively of them, we learn that it is not enough to be, as is said, on true ground, that is, professedly gathered to Christ, whose right it is, the true Shiloh, the true and only place He approves; but also, what is the real state of soul of those who outwardly are so gathered.

There is then the family of ELKANAH, and the family of ELI. Both are at Shiloh. Everything said in these chapters is about them at Shiloh. No one can deny or fail to admit there has been a most remarkable revival of this very truth, as to the only true place of worship and service of Christians, gathered to Christ, the true Shiloh, in these last fifty years.

As Elkanah is named first, we will first take his name. Elkanah is, “God has redeemed, possession of God, whom God created.” In this name all is of God. Redemption is an accomplished thing, God has redeemed us to Himself; we are His, and none shall pluck us out of His hand. We are His possession, we are not our own. “If any man be in Christ, he is a new creation” (2 Cor. 5:17); and that new creation is wholly of God. This very name Elkanah indicates the blessed truths God has restored in these last days.

And the name HANNAH is equally characteristic. “Grace and mercy.” Oh, the freeness of His favor, and the depths of His mercy!

In contrast with all this, ELI means “a foster son, adopted of the Lord”; and it is very remarkable that in Greek the word Diotrephes (3 John 1:9) means a similar thing! All this points out officialism, in place of the enjoyed relationship of a child born of God. Is there not a difference between God adopting the flesh, and imparting the divine nature as born of God?

The names of the sons of Eli are equally characteristic of that which is not approved of God.

HOPHNI means “Boxer, pugilist.” In Arabic, “To fill both hands full.”

PHINEHAS, “Mouth of brass.” This boldness may be for good, as in the case of another Phinehas; but what one sees and deplores in some who have taken a place at Shiloh, that is, professedly gathered to Christ, is just what answers to these names Instead of seeking to help and feed the whole church of God, wherever found, with the blessed truths of a full and eternal redemption — God’s unceasing love and care for His saints as His own possession — and that every believer is God’s new creation; instead of unfolding the riches of His grace and the depths of His mercy; instead of these things, nothing suits their nature more than to go into a village, or a town, and fight everybody and every sect like a boxing pugilist, with a mouth of brass that knows no shame. Such then are the names of the two families, both at Shiloh. And even in the family of Elkanah, PENINNAH the prosperous and faithful, was not so approved as Hannah, the feeble, yet daughter of grace and mercy. What warnings and divine teaching for us.

Let us now look at Hannah, for the Holy Spirit brings her out the most prominent. We see her at Shiloh, provoked by her adversary, because of her barrenness. She lays all before the Lord at Shiloh. There she weeps in the bitterness of her soul. It may be, my reader, you are barren and unfruitful in the things of the Lord. Have you ever wept in bitterness over this? She wept sore; have we? She asked at Shiloh for a man child, and she asked for this for Shiloh. Eli, the aged priest, knew nothing of all this; he saw, but did not understand; he thought she was drunken. Yes, there may be two parties at Shiloh, and they do not understand each other. Eli sits on a post, and Hannah weeps sore. But the request of the weeper is granted. She had poured out her soul at Shiloh before the Lord, and He had heard, and answered. Jesus says to His feeble, weeping Hannahs, “Verily, verily, I say unto you, Whatsoever ye shall ask the Father in My name, He will give it you” (John 16:23). He for whom she had asked was born. “She bare a son, and called His name SAMUEL [asked of God], saying, Because I have asked him of the Lord” (1 Sam. 1:20). Men delight in what is great and showy; not so the Lord. He says, “I have set before thee an open door, and no man can shut it” (Rev. 3:8). Is this because thou art become great and strong, and hast done many mighty things? No; “for thou hast a little strength, and hast kept My word, and hast not denied My name (Rev. 3:8). Is not this what the Lord approves in these very last days? Philadelphia (Rev. 3:8) is the answer.

In our lovely picture of the true Philadelphian, there are four things. Samuel is a little child. Jesus tells us there is no way of entrance but “as a little child” (Luke 18:17). The second thing is, Samuel is weaned before he is brought to Shiloh. What sorrow in the assembly caused by persons being brought in before they are weaned from the world! There was more weaning forty years ago.

The third thing was, Samuel was dedicated through death, the death of a bullock.

And the fourth mark of this true Philadelphian, was that he was a worshiper at Shiloh; “and he worshipped the Lord there” (1 Sam. 1:28). No doubt two parties, the approved and the disapproved, may both be at Shiloh; that is, both take the ground of their meeting, to be gathered to the Lord. How am I to know which is right? Here are four things to guide me: little, weaned, dedicated, and a worshiper. Do these marks answer to the state of our souls, or rather, does our state answer to these marks? Are we really little in our own eyes? If not, we are not the children of Hannah, grace and mercy. Are we weaned from the world? If not, it would be better to go to the church of the world, than bring the world to the Shiloh of God. Are we really dedicated by the death of Christ, of which the bullock was a type? Think of being crucified with Him. And lastly, Are we true worshipers in spirit and in truth? Do we delight in God, joy in God? What is the love of God to you? Is it so shed abroad in your heart by the Holy Spirit given unto you, that in return you adore Him in holy peace? Oh, that these marks did more abound wherever souls are gathered to Him, whose right alone it is, the blessed Shiloh, and in that only place of peace and tranquility of soul.

Before we go on to the further characteristics of the two families at Shiloh, showing so distinctly what is pleasing to God at this very time, and what is not, let us ask ourselves, Are we real worshipers? can we sing the song of Shiloh? Yes.

1 Samuel 3

“And the child Samuel ministered to the Lord before Eli. And the word of the Lord was precious in those days: there was no open vision” (1 Sam. 3:1). It is so now. It is only as we are as little children we can really serve the Lord. And though there is no open vision, no further development, yet cannot we say that the Word of God is precious in these last, closing days of Christendom, as in those closing days of Shiloh? The eyes of Eli began to wax dim that he could not see. It is so wherever known evil is allowed or palliated. Dimness of perception of divine truth is sure to be the result. “And ere the lamp of God went out” (1 Sam. 3:3). Is it not a solemn thought that the bright testimony of the Holy Spirit will soon cease to shine in this poor world, before God shall give the rejecters up to dark and strong delusion? The night grows dark, already pagan ritualism covers the land with many a rite of Baal. Is this a time for indifference? Are the Elis and Samuels to lie down to dream, being neither cold nor hot? No, the voice of the Lord is heard, but not by Eli: “He that hath an ear to hear, let him hear what the Spirit saith unto the churches” (Rev. 2:7, 17). But he who allows the evil he condemns, has no ear to hear. Eli heard not that voice, though it had to say to him.

Samuel, the little, weaned, dedicated worshiper, heard. His ear was open, but at first he did not understand. Do we hear the Spirit say, Give out such a hymn; read such a portion of the word; or lead the assembly in prayer or worship? Well does the writer remember the first time the Spirit said to him, Read the first chapter of 2 Corinthians , and the thoughts that were then impressed on his heart, though much over forty years ago. Like Samuel, he did not then know the Lord after this manner Yes; if really waiting before the Lord, it is our privilege to be unmistakably guided by the Spirit, ever present with the saints on earth. But if we allow evil this cannot be; and the official priesthood never thus hear the voice. Nay, in poor, fallen Christendom, the real guidance of the Holy Spirit, as to what shall be done when gathered together, is never thought of. Oh, to be a little child, and with Samuel say, “Speak, for Thy servant heareth” (1 Sam. 3:10). Now is it not most remarkable that the doom and judgment on the house of Eli is communicated to the child Samuel? And what is the sin that brings down this terrible judgment? Is it not repeated again, as we have seen, this one thing — the allowance of sin which he condemned? “And therefore I have sworn unto the house of Eli, that the iniquity of Eli’s house shall not be purged with sacrifice nor offering forever” (1 Sam. 3:14). Very affecting are the words of the aged Eli: “What is the thing that the LORD hath said unto thee? I pray thee hide it not from me” (1 Sam. 3:17). “And Samuel told him every whit, and hid nothing from him. And he said, It is the Lord: let him do what seemeth him good” (1 Sam. 3:18). Yes, in many respects this seems to have been an amiable, aged priest. Was it not even human kindness, or parental kindness? He might call it love, as many have done in this day. They have called it love to allow and pander to the false doctrine and evil they condemn Have they not even slandered those who have sought to exclude the evil and give it no shelter? Oh, let us all take this solemn lesson of Eli’s house to heart! Remember, brethren in Christ, judgment will begin at the house of God, as it swept away the house of Eli at the close of the history of Shiloh.

We thus learn it is not enough to be at Shiloh. We must have the spirit of Samuel the little. Note these results: “Samuel grew” (1 Cor. 3:19). Where there is the suited condition of soul, suited to Shiloh, there will be real growth. “And the Lord was with him” (1 Sam. 3:19). Are you quite sure the Lord is with you? It is no Shiloh if He is not, for He is the true Shiloh. “And did let none of his words fall to the ground” (1 Sam. 3:19). It is so now, and will be to the end. (See Rev. 3:9.) Yes, all shall know this. “And the Lord appeared again in Shiloh: for the Lord revealed himself to Samuel in Shiloh, by the word of the Lord” (1 Sam. 3:21). Nothing could be more cheering to the true Samuels in this day, though just at the end. Yes, up to the end, as at the beginning, the Lord will reveal Himself in Shiloh, in the place that He hath chosen. Wherever two or three are gathered to His name, there He will be, there He is. It is not where there is a splendid cathedral, or a splendid organ, or a gorgeous ritual, or priestly robes of cost! Not where riches and fashion are displayed. No, all this is Laodicean, and where that is, He reveals not Himself, but stands outside and knocks (Rev. 3).

Hold fast, then, this blessed fact: that to the very end, as the Lord appeared to Samuel in Shiloh, as He revealed Himself to Samuel in Shiloh by the word of the Lord, so He will now to the end. Let the house of Eli rail and misrepresent you, the Lord’s dear presence is enough the mind and heart to fill.

The house of Eli may often say, “Ebenezer” (1 Sam. 7:12), “hitherto the Lord hath helped us.” There is much of such boasting in Christendom. It is the spirit of Laodicea. Do not forget that the Philistines are not far off the same place. The Philistines, those who are in the land, but not of it, are gathering and preparing their forces. Shiloh was destroyed; Shiloh as a place came to an end. Samuel went to Ramah, his home — Ramah, “the high places.” Christendom will indeed be destroyed; but the church of God — Samuel, so to speak — will be caught up to the high places, and be seated around the throne of God in glory. From Ramah Samuel judged Israel (1 Sam. 7:17). Paul says, “Do ye not know that the saints shall judge the world?” (1 Cor. 6:2).

We will close these brief remarks with a short review.

A redeemed people, not only sheltered by the blood, but brought out of Egypt.

They must also be brought in, through the Jordan, into the land.

Then, when they had rest and possession, the Lord placed His name in Shiloh.

For centuries Shiloh was almost forgotten.

The great revival of Shiloh in 1 Samuel 1-3. To pursue the type, we have Ruth, the bride before the reign.

Then Saul, head and shoulders above the rest. Then follows the reign of David.

Thus also the church is redeemed by the blood of the Lamb Brought out of darkness and slavery, and blest in Christ in the heavenlies. All this must be known before church position can be understood. The church, or even two or three, are now gathered to the risen Christ, the true Shiloh, He “whose it is.”

Blessed place of peaceful tranquility. This was practically lost and unknown for centuries. Then, as Shiloh was so remarkably revived in 1 Samuel. 1-3, so in these last few years the true principle of gathering together has been restored. That is, to Himself, the only One whose right it is. As there were two parties, or families, then, so again now. One who has allowed the evil they condemned, the other desiring to exclude all evil, in separation to Christ, the only Shiloh.

May the Lord apply His truth to us all. May Hannah’s song be ours, however reviled as exclusive. May we learn in this lesson what is pleasing to the Lord! May we know the Shiloh, Emmanuel, “He whose it is.” May we honor Him, cleave to Him, glorify Him, for He alone is worthy. “Worthy, O Lamb of God, art Thou.”

In the midst of the redeemed in glory, Thou shalt be the Shiloh. When Thou shalt come to this poor, sad earth, Thou, whose it is, shall have the glory. All nations shall worship Thee. Thine be the glory forever and ever. Amen.

God’s Center in Shiloh: Lessons for the Church Today

An Allegory: Things Supposed to Illustrate Things That Are

Some forty years ago, there was a serious outbreak of smallpox, and some scholars came from an infected house to a large school. Those who had the care of the children refused to examine whether there was smallpox in the house from which these children came, maintaining that if the smallpox was not in their school, they had nothing to do with its being in other houses, or in other places. The result was that a good many children left this school, and many parents refused to let their children go there. Finally, after forty years, this school decided to hold this principle, that it did not matter if children came from a house where most decided cases of smallpox were known to exist: if the children who came were themselves free from this severe disease, they should be received.

And strange to say, those who had left this school, and adopted the contrary principle, that is, who felt it would be utterly unsafe for the health of the school, to allow any scholars to come from infected houses, or to go to them, these were greatly blamed by the others, and great bitterness was shown towards all connected in any way with the school that desired to do their utmost to preserve their scholars and school from smallpox. And what is still more strange, many doctors also greatly blamed this great care, and thought it very foolish and narrow-minded to refuse to go to that school. Indeed, those who sought to exclude smallpox were quite despised and slandered for forty years.

Not long ago a person could hardly believe it possible, so he wrote a letter to one of the principal persons at this smallpox open school, and to his surprise he received a distinct answer in the affirmative. Yes, it was quite true, their principle of admission at the open school was, that if a scholar came from a place where he believed the smallpox was unmistakenly, providing this person was free from the disorder, even if as a day scholar he continued to actually live in the house where the smallpox was, still he should be admitted. Well, the exclusive school have been very sorry, and felt they could not mix with the open school: and for this alone they have had to suffer long and great reproach.

At a time like the present, when smallpox is raging, to which of these schools would you prefer sending your child? Is there anything very dreadful in seeking to preserve a school from the danger of smallpox? The exclusive school have not an unkind feeling towards those who carry on the open school. It is only this smallpox infection they feel they must by all means avoid. Are they not bound to do so, if they care for the children?

To many this allegory will be perfectly plain without one word of explanation. Some will say it is not true. Surely every Christian will say that deadly false doctrine, against the Person of Christ, is as serious and dangerous to the soul as smallpox is to the body. If this be allowed, then is not our allegory an exact picture of what has taken place for the last forty years? A deadly doctrine against Christ broke out like an epidemic. So serious was this, that one of the chief leaders at Bethesda, Bristol, said if it were as Mr. Newton taught, Christ would have needed a Savior! or words to that effect, and which was assuredly true. Bethesda refused to judge this false doctrine, refused to honestly separate from those who held it, or came from where it was held and taught, and greatly blamed those who did seek in every way to refuse all fellowship with it. We do not need here to repeat what thousands of Christians felt, and do still feel, to be shocking blasphemies against Christ. I never met a Christian yet who did not so judge when it was put before him.

I wish, however, to keep to this one point. Is my smallpox allegory a fair representation of the case? Many with Bethesda will say, Far from it. Many will say, “Bethesda has judged its past mistakes: has judged the evil doctrine of Mr. Newton, and is as clear of it as you are, and would no more receive from where it was held than you would. Never would we receive from an assembly where known false doctrine is held.” Many are deceived; dear sincere souls believe it is so. The Lord is my witness, I love them in the bowels of Jesus Christ. Oh how I have longed that it was true, and longed until I almost thought it was true, that they would not have fellowship with any coming from and being in fellowship where false doctrine was held. If this were true, why should they remain separate?

And here I would just remark, it is utterly untrue that those they call exclusive, have bitter feelings against those who take the open ground. We love all the Lord’s people amongst them; and we say, if you repent of your past actions, and now desire to exclude all connected, or in fellowship with false doctrine, then why are you not with us, seeking to keep the unity of the Spirit in the bond of peace? (Eph. 4:3).

Is it true then, that Bethesda really does now receive from those in fellowship where those minister who teach errors? Certainly not, many will say. C. L., a Christian young man in London, being much perplexed as to this question, wrote to Bristol to inquire at the fountain head. He received the following:

New Orphan Houses, Ashley Down,

Bristol: 19th Dec. 1883.

Dear Sir,

In reply to your inquiry, the ground on which we receive to the Lord’s table is soundness in the faith, and consistency of life of the individual believer. We should not refuse to receive one whom we had reason to believe was personally sound in the faith and consistent in life merely because he, or she, was in fellowship with a body of Christians who would allow Mr. Newton to minister among them; just on the same principle that we should not refuse a person equally sound in faith and consistent in life simply because he, or she, came from a body of Christians amongst whom the late Mr. J. N. Darby had ministered, though on account of much more recent unsound teachings of the latter, we might well feel a priori greater hesitation.

I am, faithfully yours,

Signed. James Wright.

Now, passing by the false accusations against that honored servant of the Lord Jesus, J. N. Darby, suppose it were true that he also, as well as Mr. Newton, taught unsound doctrine against the blessed Lord, what then are the avowed principles of Bethesda to this very day? Are they not exactly the same as the supposed school that admits its scholars, if free themselves from smallpox, though they come and go to houses infected? Is not this utter heartlessness as to Christ? Should we speak of a man consistent in life because he pretends he is free from Unitarianism, and yet is in fellowship with them? This question is raised again in Christendom. J. N. Darby is with the Lord. Another has spoken out — I give one line, and such a line.

“To pursue union at the expense of truth is treason to the Lord.” — C. H. S. (“Sword and Trowel,” p. 558.) These are weighty words, and we thank God that the writer has taken some action in accordance with them. Not so the defender of the open school. The editor of “The Christian,” speaking of Mr. Spurgeon, remarks, “He has taken action which we deeply regret,” (Nov. 18, 1887, p. 13). To the editor it is perfectly dreadful, because it would justify Mr. Darby in withdrawing from those who held or favored abominable, unsound doctrine. He says, “It is difficult to distinguish between excommunicating the Baptist Union, and excommunicating the churches represented in it. Nor is it very easy to discern the difference between this line of action and that of the followers of Mr. Darby in excluding from fellowship George Muller and the Bethesda meeting, etc. The argument practically is that all who are faithful and true to Christ ought also to withdraw. What would follow? That the field would be left in the hands of those whose light is darkness.... Mr. Spurgeon has made his statements, which we believe in the main to be true... and he has taken action which we deeply regret.”

Thus he deeply regrets Mr. Spurgeon’s action. Yes, this is sadly true. The leaders of this open school, open to unsound doctrine, deeply regret that J. N. D. withdrew from it, and deeply regret that Mr. Spurgeon should do the same thing! It would be difficult to conceive more utter indifference to Christ.

That association with evil is not only allowed, but advocated, may be seen in a letter by Mr. Groves, re-published in “The Christian” (Sept. 23, 1887), in which the writer says, “I would INFINITELY RATHER BEAR with all their evils than SEPARATE from THEIR GOOD.” Can words be plainer?

Is it not even worse than the school open to smallpox infection? For if the bad doctrine is inside, to withdraw from it, is to take action which is deeply regretted. It is well known that the partisans of false doctrine were in Bethesda, when we were compelled by their refusing to judge it, to withdraw from it. Yes, that is what we felt then, and still feel before the Lord. With this defender of Bethesda it is no question of Christ, but of men, be it Mr. Newton, or Mr. Darby, Mr. Spurgeon or Dr. Angus, and other doctors. May the Lord open the eyes of many sincere but deceived Christians.

To talk of Mr. Darby or Mr. Spurgeon excommunicating such men as George Willer, or Dr. Angus and others, is merely to throw dust in people’s eyes. They do no such thing: but in faithfulness to Christ purge themselves from all who identify themselves with false doctrine concerning Christ.

The Scripture is clear as to the path of a Christian in these circumstances. 2 Timothy contemplates a state of corruption so sad, that the faithful Christian can no longer purge out the leaven of evil. “Nevertheless the foundation of God standeth sure, having this seal, the Lord knoweth them that are His. AND LET EVERY ONE THAT NAMETH THE NAME OF CHRIST DEPART FROM INIQUITY. But in a great house there are not only vessels of gold and silver, but also of wood and of earth; and some to honor, and some to dishonor. If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the master’s use, and prepared unto every good work” (2 Tim. 2:19-21). Not that he will be alone, or seek isolation, but will seek to be in holiness, “with them that call on the Lord out of a pure heart” (2 Tim. 2:22). Then read the inspired description of the professing church at this hour (2 Tim. 3:1-5), “Having a form of godliness, but denying the power thereof.” God says, “FROM SUCH TURN AWAY.” Read 2 John, “Whosoever transgresseth [or goeth beyond] and abideth not in the doctrine of Christ, hath not God.... If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed.” Are we to say, “Oh it will not do to obey these scriptures; think of what would follow if you did”? No, faith does not reason thus. Surely the reader will see the difference between arrogantly excommunicating others, and simply obeying the Word of God. There must be an undivided heart for Christ, that would follow Him at all cost. “Cost,” did I say? There can be no joy greater than pleasing Him. Yet true it must be at the cost of everything, to follow Christ, and obey from the heart His Word. If Mr. Spurgeon is with God, and his eye only on the glory of Christ, he will go through this hour of testing; and if he is not, he will break down. Nothing will do but uncompromising decision for Christ, and dependence on the Holy Spirit.

Surely every true lover of Christ will be deeply thankful for the action of Mr. Spurgeon. Faithfulness to Christ is not bitterness against those that are His. Can any one see bitterness in either Mr. Darby or Mr. Spurgeon in refusing fellowship with the abettors of soul-destroying false doctrine? No, but Christ was more to them than union with those who would destroy the gospel. One is gone to his rest. His most private letters are now published which he wrote during the severe trial, when the storm of persecution burst upon him, for withdrawing from false practice and false doctrine. Read them, and see whether he breathed the spirit of rancor, or tender love even to those who so deeply erred.

Our prayer is that now the same spirit of holy tender love may continue to mark all our steps, and the steps of Mr. Spurgeon, if the same storm of persecution breaks upon him.

It was that very sentiment that guided my steps forty years ago, “To pursue union at the expense of truth is treason to the Lord Jesus.” And forty years’ experience has confirmed me in its truth. “If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: For he that biddeth him God speed is partaker of his evil deeds” (2 John 10, 11).

Some Pamphlets Related to Assembly Truth: From Egypt to Shiloh

“But go ye now unto my place which was in Shiloh, where I set my name at the first” (Jer. 7:12).

“For where two or three are gathered together to my name, there am I in the midst of them” (Matt. 18:20).

Before we can understand the instruction given to us in these last days, contained in the deeply interesting subject of Shiloh, we must take a brief view of the dealings of God with His people Israel, to whom He appointed Shiloh as the only place where He set His name Their history, written for our instruction, is a type or figure of each believer’s history and salvation.

The Atoning Death of the Son of God

“Without shedding of blood is no remission.” Hebrews 9:22

We shall find this is not a mere solitary text of Holy Scripture; but the basis of all Scripture, from Genesis to Revelation. It is all-important, however, to notice the position man is in, since the fall, as recorded in Genesis 3: “Therefore the Lord God sent him forth from the garden of Eden, to till the ground from whence he was taken. So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life” (Gen. 3:23-24). Thus the head of the human race was driven out of the presence of God through sin. And the question is, What can give man liberty to enter that presence again?

The first man born of Eve, Cain, tried this principle. He tried to do his duty, tilled the land as he was commanded, and brought of the fruit of the ground an offering unto the Lord. But he entirely ignored the whole question of sin and the curse, and utterly set aside the necessity of the shedding of blood. Outwardly he seems an amiable man; and he comes to God, as some one has said, as if nothing were amiss. Just coming to Him as to a common Father, who was too kind to make any question as to sin. This is the principle of Unitarianism: God, the common Father of all mankind; and the setting aside the need of the shedding of blood. Abel, on the contrary, acknowledged the holy claims of God. He approached God through the death of a substitute. “He also brought of the firstlings of his flock, and of the fat thereof” (Gen. 4:4). God refused the one and accepted the other, thus marking the only true way of approach. And let us also remember, however outwardly amiable the character of Cain had been, he murdered his brother Abel. He might build his city, adorn the world, and his sons seek to make that world as agreeable as possible; yet he was the wandering murderer; the vagabond; his sons the sons of the murderer; the curse of sin upon them, however they might seek to forget or deny those words; the doom of the sinner. “So He drove out the man” (Gen. 3:24). Yes, these root principles in these early histories illustrate the position of every human being on earth at this day.

The way of Cain is one of the marks of the last days. “Woe unto them! for they have gone in the way of Cain” (Jude 11). Yes, God’s woe is surely pronounced upon all those who approach Him in the way of Cain; upon all who ignore man’s lost and guilty condition, and would come to God without the death of a substitute, as though He were the common Father of all mankind, and there was nothing amiss. No, man is not now as God made him, and placed him in paradise. He is fallen; he is guilty; he is driven out. However amiable, man is a murderer; we are all the sons of the murderers of the Son of God! Jews and Gentiles conspired to put Him to death. Woe to my reader if he denies his true condition and God’s remedy. There is no other.

The great truth of atonement, we shall find, does not depend on the meaning of a word. We will bring Scripture to show that it can only mean the real expiatory death of the holy substitute, the Son of God.

We propose to point out:

1. Some of the pictures, or types, of the atonement.

2. The promises of the atonement in the Psalms and the prophets.

3. The fulfillment of the fact of the atonement in the gospels.

4. The statement, and application of the atonement in the epistles. In a short pamphlet this can only be done very briefly.

First, The Pictures of the Atonement

“And Noah builded an altar unto the Lord; and took of every clean beast and of every clean fowl, and offered burnt-offerings on the altar” (Gen. 8:20). Now is it not remarkable that while the Lord fully recognized the utter evil of man, yet He accepted Noah’s offering, as He had Abel’s, before the flood? Thus blessings on this earth to man flow through the efficacy of Noah’s offering, when seen as it was, a picture of Christ. And when Abraham was tried, in the offering up his only begotten son, what a type of the great transaction on Calvary, when God gave up His beloved Son. Yes, those words of Abraham were then fulfilled: “And Abraham said, My son, God will provide Himself a lamb” (Gen. 22:8). And God did. Hear him speak: “Lo, I come to do Thy will, O God” (Heb. 10:9). Isaac was spared. The ram was killed; offered up in his stead. “Jesus must needs suffer” (see Matt. 16:21). We have another picture of the “Lamb of God” (John 1:29,36) in the paschal lamb, when God brought Israel out of Egypt. That lamb must die. “The whole assembly of the congregation of Israel shall kill it in the evening. And they shall take of the blood, and strike it on the two side posts, and on the upper door posts of the houses,” etc. (Ex. 12:6-8). Yes, the blood must be shed. “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” (Ex. 12:13). Thus we see in this picture, nothing can shelter from Divine judgment but the death of another: the blood of the substitute lamb. God says, “When I see the blood I will pass over.” Now look at Exodus more closely. What is the meaning of that tabernacle? We shall find the answer in Hebrews. But note this striking fact. Why is that altar with its grate, to receive the killed victim to be burnt for a sweet savor to God, placed at the door of the tabernacle? Is it not to teach in picture that there is no way to God but by the death of another? God has been pleased to give us a whole book describing the various offerings and service of Israel: the book of Leviticus . These are not the mere writings of Moses; but “the Lord called unto Moses and spake unto him” (Lev. 1:1). Here God gives minute descriptions and instructions. The burnt-offering, the peace-offering, the sin-offering. In all these there must be the death of the victim to make atonement. Now, if these are not pictures of Christ, what are they? For in themselves God had no pleasure (Heb. 10). There was also the meat-offering, in which case a life was not offered. This evidently set forth the living person of the Holy One of God. The more He was tried in His own person, even by the fire of judgment, the sweeter the savor to God. It would be impossible in so short a paper to point out the precious distinctions in the offerings, precious because pointing to that which is precious in Christ. Beginning with the sweet savor of His offering Himself for us, and our acceptance in the sweet savor of Christ to God, and ending with the sin offering, consumed by fire, outside the camp. Christ forsaken of God during those hours of darkness on the cross; consumed, so to speak, by the fire of Divine judgment for us. Ever bearing in mind that God’s great lesson in all these offerings is this, “For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul” (Lev. 1:11). How fully this agrees with those words, “Without shedding of blood is no remission” (Heb. 9:22). If, then, the atonement is the great picture lesson of all these offerings, it follows that in order to understand the atonement, Leviticus must be closely studied.

Once every year there was to be a great day, of atonement (Lev. 16). And don’t forget this is what Jehovah spake to Moses. Was Aaron even at liberty to come into the presence of God without blood? Far from it; the sin-offering must be killed. “He shall take of the blood of the bullock and sprinkle it with his finger upon the mercy-seat eastward; and before the mercy-seat shall he sprinkle of the blood with his finger seven times” (Lev. 16:14). Oh, read carefully the whole chapter! What a distinction between these two goats. The one is killed; its blood sprinkled on the mercy-seat for atonement. It is the propitiation that reconciles the holy place and the tabernacle. Now the tabernacle was a figure of things in the heavens, as we learn in Hebrews 9:21-23, we thus see, that through the propitiation of the death of Jesus the glory of God is maintained in reconciling all things unto Himself by the blood of the cross: whether they be things in earth or in heaven (Col. 1:20). Propitiation is not substitution; but that aspect of the death of Christ which maintains the righteousness of God in showing mercy towards all.

The other goat is substitution clearly. There it stood, the substitute of the people. “And Aaron shall lay both his hands upon the head of the live goat: and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness,” etc. (Lev. 16:21-22). Here, then, is God’s picture of Christ bearing the sins of His people as their substitute; and to deny this is to charge God with folly. For if it is not this, it is a picture, or shadow, of nothing. We shall see shortly whether these beautiful pictures are not fully borne out in the New Testament.

Is it not strange that God should have, in such loving care, given us so many types of instruction so accurate? and yet men are so blind that they see nothing in them. But the truth is, if the atoning death of Jesus is not seen in them, nothing can be seen. What do those two birds in the cleansing of the leper mean if they do not set forth the death and resurrection of Christ? It is either the matchless wisdom of God, in setting forth in picture, that death by the one bird killed over running water, and the risen Christ, by the other bird, dipped in the blood of the dead one, and sprinkled seven times on the leper, to be cleansed, and then letting the live bird loose, the priest pronouncing him clean; or it is a mere formal ceremony. Great was the joy of the poor leper when he heard the words and saw the little bird loose. Greater still the joy of the burthened sinner when he hears the word of the Lord, and knows that he is now justified from all things; for God hath raised Jesus, His sinbearer, from the dead. Yes, volumes might be written on all the pictures God hath given of the atoning death of His eternal Son.

Whether it be the cleansing of the leper, the consecration of the Levites, or the priests, the blood of atonement must flow, must be shed. What streams of blood were shed for fifteen centuries! The strict observance of these laws of the offerings was what marked obedience in the good kings of Israel; and the neglect of these marked those that did evil in the sight of the Lord. For the laws of these sacrifices read Leviticus 4-7; the consecration of Aaron and his sons, Leviticus 8; 9. “So the LORD hath commanded to do, to make an atonement for you” (Lev. 8:34). The cleansing of the leper, Leviticus 14. Nay, in one way or other the atoning offerings of the law form the chief subject of Leviticus , and a great portion of Numbers. And think of the thousands of victims offered in sacrifice by David, Solomon, Hezekiah, Josiah, and others; renewed again by the remnant when restored from captivity; and all this appointed by God. Do you say, How terrible this long story of atoning blood? Is not blood most loathsome? It is; but “without shedding of blood there is no remission.” If sins were as loathsome to us as to God, we should not then wonder at this long story of atoning blood. Now what can these vivid pictures of atoning blood point to, if not to the one atoning sacrifice of the Son of God?

We now turn to the —

Promises of the Atonement in the Psalms and the Prophets

There can be no doubt that Psalm 16 refers to the death and resurrection of Christ; for so is it applied both by Peter and Paul. Calm, precious rest in Jehovah, when, as man, the Holy One gave up His life. “For Thou wilt not leave My soul in hell; neither wilt Thou suffer thine Holy One to see corruption,” etc. (Psa. 16:10, 11). But, oh, that terrible cry, “My God, my God, why hast thou forsaken me?” (Psa. 22:1). Did not this unutterable anguish find its utterance on the cross? And up to Psa. 22:21 we hear the deep cry of the holy sin-bearer forsaken of God. (See also Psa. 35; 40; 55; 69, and many others.) The things written concerning Himself.

And in Isaiah do we not hear Jehovah, who clothes the heavens, say, “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. 1:6)?” And then read His sufferings at the hands of His own nation as the Man of sorrows, and acquainted with grief” (Isa. 53:1-3). But then note, deeper, yea, atoning, substitutionary suffering is foretold. Thus speaks the prophet more than seven hundred years before the Son of God was actually nailed to the cross by wicked hands, “But He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed.... The Lord hath laid on Him the iniquity of us all.... For the transgression of my people was He stricken.... Yet it pleased the LORD to bruise Him; He hath put Him to grief: when Thou shalt make HIS SOUL AN OFFERING FOR SIN, etc.... For He shall bear their iniquities.... He bare the sin of many” (Isa. 53:5-12). Now, it is evident from these plain declarations that all the picture instructions of the atoning victims of the law pointed to this one sacrifice, to this one atoning victim, yet to come. And is not all this expressly applied to the Lord Jesus in Acts 8:35? Yes, from this very same scripture did Philip preach Jesus unto the Eunuch. Surely there is nothing to argue about; we must either believe God or make Him a liar. Such will be the discovery of Israel in the day of their gathering, when this very Redeemer comes to Zion. They will discover that He whom they had esteemed as a mere man, and therefore an imposter, stricken and smitten of God, was in very truth their true sin-bearer and substitute on the cross. This chapter describes their astonishment, and the next their joy.

Do you believe Jesus to be the true sin-bearer, as here declared by the Word of God? All turns on this, both to Israel and to you. It was clearly foretold in the prophets that Messiah should be cut off, and received up to God, though this should in nowise interfere with His future reign on earth, at the same time His eternal Godhead is maintained. Take this out of many scriptures: “But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto Me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting (or the days of eternity)” (Mic. 5:2). Thus we have His birth at Bethlehem. But He goes to God, is to be ruler of Israel, and His eternal Godhead. You notice this would be all false if Jesus were only man. “Let God be true” (Rom. 3:4). So in that wondrous communication from God to Daniel, that within seventy weeks from the going forth of the decree to rebuild Jerusalem — or four hundred and ninety years from the twentieth of Artaxerxes — reconciliation for iniquity should be made, everlasting righteousness brought in, and Messiah cut off. All this actually came to pass. Reconciliation for iniquity was made on the cross by the atoning death of the Son of God. Everlasting righteousness was brought in by His resurrection from the dead, and yet as Messiah He was cut off, and His reign postponed until after Jerusalem’s desolations. We now pass on to

The Fulfillment of the Fact of Atonement in the Gospels

How significant His precious name at His birth, “Thou shalt call His name Jesus (Savior): for He shall save His people from their sins” (Matt. 1:21). Such was to be the name of “Emmanuel, which being interpreted is, God with us” (Matt. 1:22-23). One thing let us carefully notice — though God with us, “He humbled Himself, and became obedient unto death, even the death of the cross” (Phil. 2:8). Sin and Satan were in this world, and he would not have a bit of it, no, not so much as a foot of it, where to lay his head. Satan sought to be as God. He sought the highest place; Jesus took the lowest, even unto death, the death of the cross. Satan sought hard to make Him assert His Godhead: “If Thou be the Son of God, command that these stones be made bread” (Matt. 4:3). But Satan could not move Him from His path of devoted humiliation, and dependence on God, and adherence to His Word. Note the craft of Satan; he now points to this very path of real humanity, in deepest humiliation, and says Jesus did not teach His Godhead, and therefore He was not God. Will you believe this deceitful lie of Satan? Oh, wondrous Emmanuel, God with us! yet clothed in such humility as had never been seen before; yet even at His baptism the three distinct persons in one Godhead are present; none can deny this. “The heavens were opened unto Him, and He saw the Spirit of God descending like a dove, and lighting upon Him: and lo a voice from heaven, saying, This is My beloved Son, in whom I am well pleased” (Matt. 3:16, 17). How can we understand His humiliation unless we own that eternal glory from which He descended? Thus God speaks by the Apostle John: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him; and without Him was not anything made that was made” (John 1:1, 3). “And the Word was made flesh, and dwelt among us, (and we beheld His glory, the glory as of the only begotten of the Father,) full of grace and truth” (John 1:14). What is here said of “Jesus,” “Immanuel,” “the Word”? Self-existent was the Word, yet distinct in person with God. Still He was ever eternally God, yet, distinct in person, eternally with God. The whole universe the work of His hands. The Word of God with us. Jesus, Savior. Such was that blessed One who gave Himself to be the Atoning victim on the cross. Yes, He could say, as no mere man could possibly say, “Before Abraham was, I am” (John 8:58). On this occasion He owned His eternal divinity. If He had been only a man it was blasphemy, and the Jews would have been right in stoning Him (also John 10:30). Yes, there they again took up stones to stone Him for blasphemy, and “because that Thou, being a man, makest Thyself God” (John 10:33). Yes, on His path of humiliation, which led to the cross, His Godhead could not be hid. The dead were raised by His word, the winds and waves obeyed the One that made them all. If only a man, the cross was evidently the death of an impostor. Truly God, eternally God, became flesh; truly man, and thus as Son of God, and Son of Man, He became the devoted victim to bear our sins. In these four gospels then read the accomplishment of the atonement for sins.

Did you say the many scenes of blood that shadowed this forth were loathsome? What was it to our precious Lord? See Him fall on its face, hear the cry of His heart, “If it be possible let this cup pass from Me” (Matt. 26:39). It was not possible, if the sinner must be saved; hence entire submission to the Father’s will. But none but the Father knows what He passed through at the prospect of being made sin for us. The torture of the cross was dreadful; the tender hands and feet nailed to the tree; and when the cross was lifted up and let fall in the hole dug to receive it, oh, the anguish! yet hush, hear those words, “Father, forgive them; for they know not what they do” (Luke 23:34). It may have been just at the moment of that cruel act. Oh, what hours of anguish! but those three hours of darkness, and forsaken of God. At last the moment came: “It is finished” (John 19:30). He bowed His head and died. And even then man, yes man, must pierce His side.

What is all this? Do the inspired epistles speak with certainty? Was this the atoning expiation for sins? Must He needs thus suffer? If this is salvation, what must be its character, temporary or eternal? The redemption thus accomplished? What questions! Let us turn to the epistles and inquire, and God grant that what we find there the reader may, through grace, believe.

The Statement and Application of The Atonement in the Epistles

Let the reader well note, that in the two epistles which speak of the atonement most fully, Romans and Hebrews, Jesus is “declared to be the Son of God with power (Rom. 1:4). But unto the Son He saith, Thy throne, O God, is forever and ever” (Heb. 1:8). Surely we need not say, Such words as these could not be applied unless Jesus was essentially and eternally divine.

If we now call to mind the picture teaching of God in Leviticus on the day of atonement, we shall find in Romans both aspects of the atoning death of the Lord Jesus — the propitiation (Rom. 3) and the substitution (Rom. 4).

All the world, Jews and Gentiles, being proved guilty before God; “for all have sinned, and come short of the glory of God” (Rom. 3:23); the righteousness of God in our justification is thus revealed. “Being justified freely by His grace, through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation (or mercy-seat) through faith in His blood to declare His righteousness for the remission of sins that are passed, through the forbearance of God: to declare, I say, at this time His righteousness, that He might be just, and the justifier of him which believeth in Jesus” (Rom. 3:24-26). How has God revealed His righteousness, whether in remitting sins before Christ died, or in justifying believers since? What is the mercy-seat? “Propitiation through faith in His blood” (Rom. 3:25). God sees that blood of propitiation, and He is righteous in the free favor of our justification. What is it, then, to disbelieve the propitiatory sacrifice of Christ? It is to disbelieve God; to deny that which He hath set forth. Thus the propitiation of Christ, His blood, brought before, and on the throne of God, is the only righteous ground on which God can show mercy to a lost world. That is how God explains it. How God is righteous.

We will now look at substitution; the truth pictured forth in the other, the people’s goat. This, as we saw, became the actual substitute of the people. All the sins and transgressions of the people once a year were laid upon it; transferred from them to it; and borne away, never to be seen again. Now, do the Scriptures teach that the Son of God actually took this place, of very substitute of His people? and that our sins were thus laid on Him, the atoning sin-bearing substitute? Why, this is the foundation of our justification. It is not only written how Abraham was accounted righteous through faith, “but for us also, to whom it shall be imputed (accounted), if we believe on Him that raised up Jesus our Lord from the dead; who was delivered for our offenses, and was raised again for our justification. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 4:24-5:1). Now, is not the real atoning substitution of Christ set before us here, as distinctly as His propitiation in Romans 3? Thus He was delivered for the very purpose of bearing our offenses, as the holy substitute; and was raised from the dead for the very purpose of our being accounted righteous. Justified on believing God, who thus gave Him to bear our offenses, and raised Him from the dead; all believers are thus accounted righteous before God; and being so, on the principle of faith, we have peace with God. Oh, blessed effect, or result, of faith! but note, through Jesus Christ our Lord.

And see how this substitution is enforced, “For when we were yet without strength, in due time CHRIST DIED FOR THE UNGODLY” (Rom. 5:6). Can this mean anything but what it says? Ah, when we were not only guilty, but without strength, Christ died for the ungodly. It is no doubt a great mistake to suppose, through sin having come in, God became our enemy; and that the atoning death of the Son of God was to reconcile God to us. The following verses teach the very contrary of this:”But God commendeth His love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by His blood, we shall be saved from wrath through Him. For if, when we (not God) were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life” (Rom. 5:8-10). Thus we have the same two things in the atonement here as in the teaching of Christ (John 3). First, God’s righteousness in justifying the sinner must be maintained. The Son of Man must be lifted up; for God so loved the world. That love was thus shown in the lifting up of Jesus on the cross, as Moses lifted up the serpent of brass. So here the death of Christ for us. His atoning blood, by which we are justified from sins; His death, by which not God is reconciled to us, but we are reconciled to God. In all this, God commendeth His love toward us when we were enemies. This leads us to joy in God through our Lord Jesus Christ, by whom we have received the reconciliation. God accepted the atonement, and proved His acceptance by raising up Jesus from among the dead. We receive the effect of the atonement, that is, reconciliation. Thus the atonement is the foundation of all truth and blessing in the epistle to the Romans Take it away, and the whole fabric falls to the ground.

In like manner, when the apostle declares the gospel he had preached to the Corinthians , he distinctly says it was this: “How that Christ died for our sins, according to the Scriptures; and that He was buried, and that He rose again the third day, according to the Scriptures” (1 Cor. 15:3, 4). Christ the substitute then, bearing our sins in death, is the foundation of all he preached to the Corinthians . The distinct truth of His reconciliation is taught in 2 Corinthians 5. “And all things are of God, who hath reconciled us to Himself by Jesus Christ.... For He hath made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him” (2 Cor. 5:18-21). Oh, marvelous words of God! To the Galatians also the apostle writes of our Lord Jesus Christ, “Who gave Himself for our sins, that He might deliver us from this present evil world, according to the will of God and our Father” (Gal. 1:4). Thus to them the atoning death of the Son of God was the only true foundation.

The same is revealed to be the eternal purpose of God in Christ Jesus, “In whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace” (Eph. 1:3-7). The same atoning blood is the foundation truth in the epistle to the Colossians, “Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: who hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son” (Col. 1:12-13). But how and in whom has all this been effected? “In whom we have redemption through His blood, even the forgiveness of sins” (Col. 1:14). And what was the gospel Paul preached to the Thessalonians which produced such marked effects? Simply this: “That Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ” (Acts 17:3). Thus did the inspired apostles ever set forth the atoning death of the Son of God, “Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works” (Titus 2:14). In James there is nothing as to the atonement: that is not the subject of the epistle, but a holy life; justification before men; the fruit of faith. In Peter it is the great foundation truth again. The very sanctification of the Spirit is “unto obedience and sprinkling of the blood of Jesus” (1 Peter 1:2). “Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot” (1 Peter 1:18-19). “Who His own self bare our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed” (1 Peter 2:24). “For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God” (1 Peter 3:18). God could not have used more distinct language to teach us the substitution of His beloved Son. It is just this, Do we believe God, or make Him a liar” (1 John 5:12)?

There is one peculiar effect of this atonement however only known, and understood, in the light as God is in the light. Whatever profession, the darkness of unbelief knows nothing of it. It is this, “The blood of Jesus Christ His Son cleanseth us from all sin” (1 John 1:7). This is a statement so amazing that it has no parallel to illustrate it. No words can fully explain it; faith alone accepts it. It does not however mean that while we are here, sin is eradicated from the old nature. “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8-10). But as God said of the type, “When I see the blood” (Ex. 12:13), so here God sees the effect of that blood is to remove from His sight all our sins. It is not past, present, or future, but the infinite efficacy of that blood in the sight of God. But if a cleansed believer should sin? “My little children, these things write I unto you, that ye sin not. And if any man sin we have an advocate with the Father, Jesus Christ the righteous: and He is the propitiation for our sins: and not for ours only, but also for the whole world” (1 John 2:1-2). The relationship with the Father is thus sustained in so sad a case; our righteousness is still there, with the Father. But take away Jesus the propitiation, and then what are you — lost forever! Blessed be God, this can never be to those who can say, “He is the propitiation for our sins.” And now in the Revelation of Jesus Christ — His coming judgments and coming glories, what can all believers say? “Unto Him that loved us, and washed us from our sins in His own blood” (Rev. 1:5). Ah! with all learned twisting of words, I solemnly ask the Unitarian, can you utter these words, Has Jesus washed you in His precious blood? And when the atoning Lamb of God shall take His place in the midst of the throne, oh, will you be able in that day to say, with the church of the first-born — oh, can you join that song saying — “Thou art worthy to take the book, and to open the seals thereof: for Thou wast slain, and hast redeemed us to God by Thy blood” (Rev. 5:9)? Oh, how can the despiser and rejecter of pardon through that blood now, of peace through that blood now, ever sing then the new song of redemption glories! How can he either sit with this redeemed company, or stand with that innumerable multitude yet to come, who will be before the throne and before the Lamb, those arrayed in white robes? One of the elders asks, Who are they, and whence they came? and then answers, “These are they which came out of the great tribulation, and have washed their robes, and made them white in the blood of the Lamb” (Rev. 7:14). Oh, everlasting, fatal mistake, to reject the atoning death of the Son of God!

Having thus noticed in a general way how the atoning death of the Son of God forms the great theme of all Scripture, we would in conclusion call especial attention to the statement of that atonement, and its effect, on those who believe, in the epistle to the Hebrews. As we have already hinted, the glory of His person is first presented. God speaking in Him. The appointed Heir of all things. By whom also God made the universe. “Who being the brightness of His glory, and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down on the right hand of the Majesty on high” (Heb. 1:3). Can these words be applied to a mere man? Impossible! What man could be the self-existent brightness of the glory of God? It would be nonsense to talk of any mere man upholding this universe. Or how could a mere man have purged our sins eighteen hundred years before we were born? No; the Son of God is before us, truly God — “Thy throne, O God, is forever and ever” (Heb. 1:8); yet as truly man — “Thou hast loved righteousness and hated iniquity; therefore God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows” (Heb. 1:9); and yet as truly the Jehovah of Genesis — “And Thou, Lord, in the beginning hast laid the foundation of the earth: and the heavens are the works of Thy hands,” etc. (Heb. 1:10-12). All things shall be put under this Jehovah-Jesus. “But we see not yet all things put under Him. But we see Jesus, who was made a little lower than the angels, for (or by) the suffering of death, crowned with glory and honor; that He by the GRACE OF GOD should taste death for every man” (Heb. 2:9). Please notice, then, that it was the free favor of God, grace — by which the Eternal Son came to die for us. Surely this is enough to melt our hearts. What, then, must be the character of that redemption accomplished by the death of an infinite being like the Son of God? It must be eternal, as repeatedly stated — “And being made perfect, He became the Author of eternal salvation unto all them that obey Him” (Heb. 5:9). This will greatly help us, in studying the atonement, to see its perfect and eternal character, in contrast with the imperfect and temporary atonement under the law. At most its efficacy was yearly. Hebrews 9 contains the formal statement of the atonement of Christ. It is the question of what can bring the sinner into the holy presence of God. In the earthly tabernacle there was a veil which shut man out; and within that veil “the high priest alone entered once every year, not without blood, which he offered for himself and for the errors of the people” (Heb. 9:7). There was no entrance without blood, and then no permanent abiding entrance. “The Holy Ghost thus signifying that the way into the holiest of all was not yet made manifest, while, as the first tabernacle was yet standing” (Heb. 9:8), all those offerings, washings, etc., could not make the conscience perfect.

We must thus bear in mind, that entrance once a year into the holiest of an earthly tabernacle was a very feeble shadow of that which the Son of God came to open to the sinner, whose sins must otherwise have forever shut him out. “We have such an High Priest, who is set on the right hand of the Majesty in the heavens” (Heb. 8:1). Not a place of worship on earth: the heavens opened to Him and to us. “But Christ being come an High Priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the blood of goats and calves, BUT BY HIS OWN BLOOD, He entered in once into the holy place, having obtained eternal redemption for us” (Heb. 9:11-12). Then what the High Priest did as an imperfect shadow, for a moment, once a year, on the day of atonement, our great High Priest has done perfectly by entering heaven by His own blood, having obtained eternal redemption for us. This is an overwhelming statement. Do we believe it? “For if the blood of bulls and of goats and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, purge your conscience from dead works to serve the living God?” (Heb. 9:13-14). Here then is the statement of the atoning sacrifice of the Son of God. To deny it is simply infidelity. By His own blood He has obtained eternal redemption for us. All this through the eternal Spirit. Thus the distinct person of God the Holy Spirit is proved to be eternal, through whom the Son offered Himself; and it is also through that death, “they which are called might receive the promise of eternal inheritance (Heb. 9:15)”— all is thus eternal. He is the author of eternal salvation (Heb. 5:9); eternal redemption (Heb. 9:12); through the eternal Spirit (Heb. 9:14); eternal inheritance. (Heb. 9:15). What a study. Every verse is full of living truth, because it is Christ. If then you reject the testimony of God to the blood, is there no remission, no forgiveness of sins? Impossible. “Without shedding of blood is no remission” (Heb. 9:22). Is not this a solemn truth, not only to the rejecting Unitarian, but to anyone who puts anything whatever in the place of the shed blood of Christ? It is the very sentence of God. “For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself now to appear in the presence of God for us” (Heb. 9:24). Now does not this show that the atoning work is done, the whole thing finished eternally? not like the offerings of the law, “nor yet that He should offer Himself often, as the High Priest entereth into the holy place every year with blood of others. For then must He often have suffered since the foundation of the world” (Heb. 9:25-26). Thus to suppose another offering, or this continued or repeated, is to disbelieve the eternal efficacy of the one offering. But more, it is to suppose an impossibility; for if the offering is repeated, Christ would have to suffer again. Christ offered again to be of any value for the remission of sins, His blood must be shed again. “For then must He often have suffered since the foundation of the world.” There is now no holy place on earth. Christ has entered heaven itself, by His own blood having obtained eternal redemption for us.

Where then, pray, is the value of all the pretended offerings of Christ on the altar as a sacrifice, and expiating offering for the sins of the living and the dead? Plainly it is all not only a mistake, but a denial of the eternal efficacy of the one offering. A million masses are not worth a farthing unless the priest can assure me that he has shed the blood of the Son of God again; for without the shedding of his blood there is no remission, and unless He suffers the death of the cross again, there is no offering for sins; and this is doubly impossible. There is no more need of an offering, and death can have no more power over Him. “But now once in the end of the world hath He appeared to put away sin by the sacrifice of Himself” (Heb. 9:26). It is not thus a question of words. This was the purpose for which the Son of God appeared to put away sin by the sacrifice of Himself. Did He fail? To offer another sacrifice is to say He did fail. Why should we doubt what God declares? Woe be to him who denies what God says. Thus in the perfect rest of faith we know: “And as it is appointed unto men once to die, but after this the judgment: so Christ was once offered to bear the sins of many; and unto them that look for Him shall He appear the second time without sin unto salvation” (Heb. 9:27-28). Can you thus say, He bore my sins; God is my Justifier; when Christ comes there is no question of sins for me? Think, to see the very One who bare our sins. Don’t alter these words. They do not say that judgment is appointed to ALL men, neither does it say He bare the sins of all; never does Scripture say He bears away the SINS of the world. But this is the question, Can you say, He bare my sins? “So Christ was once offered to bear the sins of many.” For such how can there be the judgment of those sins again?

We now come to the effect of the atonement on us who believe God (Heb. 10). There is what the sacrifices of the law could not do; there is what the one sacrifice of Christ has done: the first could not take away sins, could not make the comers thereunto perfect, or complete as to the conscience. If they could they would have ceased to be offered, “because that the worshipers once purged should have had no more conscience of sins” (Heb. 10:2). This, then, is the subject before us. The worshiper once purged has no more conscience of sins; plainly the blood of bulls and goats could not thus put away sins. This is granted as impossible, and therefore, which is very precious to our souls, God had no pleasure in those sacrifices which could not put away our sins. What a God we have to do with! He says, as it were, Such is my eternal love to you, I cannot have pleasure in those sacrifices that fail to present you in holiness without conscience of sins. He entirely took away that which could not take away our sins. “He taketh away the first that He may establish the second” (Heb. 10:9). It is important now to notice that the atonement of the Son of God was according to the will of God. God so loved. “Then said He, Lo, I come (in the volume of the book it is written of Me) to do Thy will, O God” (Heb. 10:9). It is also by His will that we are sanctified or set apart to God, by the which will we are sanctified through the offering of the body of Jesus Christ once for all. This is the first effect of the atonement as applied to us. Through it, by the will of God, we are sanctified to Him. Then follows a very important verse: “And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins” (Heb. 10:11). This was true of the many Jewish priests then, for the temple was still standing, and its daily sacrifices were being offered. At that time Christian worship was entirely heavenly. Where the priest was, there was the worship; and He had entered heaven itself, as we have seen. But what of the imitation temples in this day, and the many priests of man’s appointment, and the many pretended expiatory sacrifices offered daily? Let all the priests of the Greek and Roman churches, and their imitators in this land, stand up and hear this one sentence of the Word of God. All your pretended many offerings “can never take away sins.” What! are all these crowds wrong? Yes. “But this man, after He had offered one sacrifice for sins, forever sat down on the right hand of God; from henceforth expecting till His enemies be made His footstool” (Heb. 10:12). What do these words mean? The word translated forever is not the one which means everlasting merely, but continuance. The one offering of Christ so perfect, He has never to rise up to offer another. Must it not be so if you think of the glory of His person? The I am; the first and the last; God over all blessed for evermore. To deny this is infidelity. And yet this man! The efficacy of the blood of a goat, or a bull, was temporary, and needed another. Oh, the wickedness of either denying the eternal efficacy of the blood of Christ like the Unitarian, or doubting it with the Ritualist. Truly Jesus may say again, “Ye do dishonor Me” (John 8:49). But now note the effect of this atonement. “For by one offering He hath perfected forever them that are sanctified” (Heb. 10:14). We have seen that sanctification, or separation, to God by His will was the first effect of the one offering: “Through the offering of the body of Jesus Christ once” (Heb. 10:10). But here we find the effect of His perfect work, His one offering, is equal to the cause. Is He seated in unclouded rest in continuance, after offering one sacrifice? By that one offering He hath perfected forever (the very same word) those that are sanctified. Thus as to liberty to enter the holiest, as to their acceptance through His one offering, all is perfect, in immutable continuance. Always the same. Note, there is no question here of our responsibility. That comes after, and is according to this perfect acceptance. But perfected forever is entirely the work of the Son doing the will of the Father. Now look at the redeemed, the people separated to God by this sacrifice. All their sins laid on Him, transferred to Him, borne by Him; and by one offering He hath perfected them forever, as to their sins, as true as to this now as it will be in the glory. The three persons in the Godhead engaged in this stupendous work; the will of God; the work of the Son; the witness of the Holy Spirit. Yes, “the Holy Ghost also is a witness to us.... And their sins and iniquities will I remember no more” (Heb. 10:15-17). Reader, are you a Christian, separated unto God by this sacrifice? Then do you believe God the Holy Spirit? He says, the Son of God hath perfected you forever. He says, God will remember your sins no more. Surely, if you believe this, then you can have no more conscience of sins, and no more need of a sacrifice for your sins.

Do you say, Does that mean that I shall never more be conscious of failure and sin? No, indeed not; for the nearer we are to God, the more conscious we are of failure. It means this: that all your sins having been laid on Jesus, and purged by His atoning death, God never charges one of them again to you. “Now where remission of these is, there is no more offering for sin” (Heb. 10:18). There can be no need of another offering if we believe God. It is no question of repeated offerings, or repeated sprinklings, or fresh applications. All that is Jewish, and has now vanished away. It is eternal salvation, and therefore perfect.

There will be constant, fresh applications of the water of the Word. And in the fatherly care of our God chastisements and restoration to communion if we fail; and in His governmental dealings with us confessions, repentance, and forgiveness; and, above all, the ever-loving, watchful advocateship of the Lord Jesus with the Father (Heb. 12; ¤ John 1:11), and constant diligence in holiness. (Heb. 12:14).

But all these flow from the perfect position, in which we stand forever perfected as to the conscience — always, continually perfected. This is His work, not ours. He hath forever perfected. How seldom we meet with anyone who really gives Him this glory! One says, “No, I cannot believe that; for the believer after all may be lost.” Another says, “No, I cannot believe that, because the Church says we need many continual sacrifices of Christ for the sins of the living and the dead.” Another says, “I never saw that before. I thought for every fresh sin there needed fresh blood.” If so, He would truly have to die afresh, to suffer often, since the foundation of the world. But oh, how sad, while the Unitarian pretends to be a Christian he denies the true atoning sacrifice of the Son of God altogether! “How shall we escape if we neglect so great salvation?” (Heb. 2:3). In this very epistle the Jews who had made the profession of Christianity are warned that if they gave it up, and despised the sacrifice of the Son of God by giving it up, and going back to the offerings of the law, they were assured there was no efficacy left, no possibility of restoration; there was nothing to look for but fearful judgments (Heb. 6:1-7; 10:26-30). Oh, Unitarian reader, pause before it be forever too late! Do not suppose the atoning death of the Son of God rests on a few isolated texts. It pervades all Scripture. Take it away, and there would be no foundation — no way for a poor guilty sinner like me to enter the holy presence of God. How can you be saved if you reject this eternal salvation, this eternal redemption, that forever perfects by this one offering for sins?

The peace that He has made by His blood is perfect peace. But it is astonishing how few Christians ever get hold of this divine truth. They look at themselves, and have no idea what that means — “For He hath perfected forever them that are sanctified (Heb. 10:14). He hath. They say, “Yes, I see it up to conversion; but what of sins since?” Were not all our sins future when He was offered for them, the sacrifice for sins? “So Christ was once offered to bear the sins of many (Heb. 9:28). And God says, “And their sins and iniquities will I remember no more” (Heb. 10:17). Is not this enough? Shall we not believe God? Again, remember this is no question of entrance into a place or temple of worship on earth. It is really the holiest of all, the very presence of God in heaven. Now then, reader, does the blood of Jesus give you boldness to enter? or do you need something else? No matter what it is; it would deny the eternal value of that one sacrifice. It is not that we hope to have, but “having, therefore, brethren, boldness to enter into the holiest by the blood of Jesus” (Heb. 10:19). He having perfected us forever by His one offering, it is our present, immutable continuous privilege, having boldness to enter the holiest BY THE BLOOD OF JESUS.

Purged worshipers, lift up your eyes to heaven; there is your holy place of worship; there is the great High Priest that purged your sins by His own blood. You have boldness to enter by the blood of Jesus. Dying Christian, thy spirit just departing — absent from the body, present with the Lord — thou hast boldness to enter by the blood of Jesus. Hark the assembling shout! the Lord Jesus comes quickly to receive His own to glory, raised in incorruptibility; or we who are alive and remain, changed in a moment. Enter the glory, ye myriads, for each one has boldness to enter by the blood of Jesus! Now we can say, “Unto Him that loveth us, and hath washed us from our sins in His own blood (see Rev. 1:5). And, poor, weary, heavy-laden, guilty sinner, He who gave His precious blood the propitiation for sins, has the right to say unto thee, “Come unto Me, and I will give you rest (see Matt. 11:28). “God forbid that I should glory save in the cross of our Lord Jesus Christ” (Gal. 6:14).

The Burnt Offering

In the offerings we get the purposes and provisions of God for His redeemed people — Christ revealing the heart of God, our Father, in meeting all our need. The very order of these offerings is blessed. The burnt-offering comes first; then the meat-offering; then the peace- offering; and, last, the sin and trespass offerings. Yes, the order suggests the purpose of God to have us unblameable before Him at whatever cost. We may compare these four offerings to a picture gallery. There is God’s end of that gallery, and there is man’s end afar off from God. God is revealed in what Christ is in the perfection of His Person and work, but in order that man, the sinner, may be brought to God, the Holy One must be offered a sacrifice for sin. Hence, in the application of the offerings to the sinner, or to man, the sin-offering (rather, the trespass-offering) comes first. In the Gospels we have, as it were, four distinct photographs of the Lord Jesus, and in these offerings distinct photographs or pictures of His work.

It will help us to understand the burnt-offering if we notice a few of the offerings, and the place they had from the beginning.

No sooner had our first parents sinned, than we read, “Unto Adam also, and to his wife, did the Lord God make coats of skins, and clothed them” (Gen. 3:21). What a picture in a few words of the purpose of God, namely, through death to find a clothing, even divine righteousness, for lost and naked man. Does it not point to Him whom God raised from the dead, “Who was delivered for our offenses, and was raised again for our justification”?

In the offerings of the first sons of the human race we get what is, and what is not, acceptable to God. “Cain brought of the fruit of the ground an offering unto the Lord. And Abel, he also brought of the firstlings of his flock, and of the fat thereof. And the Lord had respect unto Abel, and to his offering: but unto Cain, and to his offering he had not respect. And Cain was very wroth, and his countenance fell.” Now what was the difference between the two? The principle of Cain was to approach God by his own works, as though nothing was amiss. The principle of Abel was to approach God by faith — in the death of a substitute. “By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts,” etc. Yes, God saw in that offering of Abel a type of the atoning death of His only-begotten Son, and therefore reckoned Abel righteous. We shall see throughout Scripture how God responds to faith in the offering. It was not what Cain and Abel were in their own persons, but it was their offerings. You may be as sincere and as religious as Cain; you may bring that for which you have labored, to the true God, and yet be rejected, as he was. There is no way by which you can be accepted but through the death of Jesus.

We will take another case. “God said unto Noah, The end of all flesh is come before me.” God said this because He “saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.” Is not this assuredly the true character of man? Man in the flesh is so bad, God can have no hope in him Death and the flood must pass upon the whole race. Noah and his family alone were saved through the judgment on the world. Believing the warning of God he became the heir of the righteousness which is by faith. On what principle then did God accept him, and bless him? Was it a new trial of man, or did God deal with him through the virtue of the sacrifice? When Noah and his family went forth from the ark, “Noah builded an altar unto the Lord; and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar. And the Lord smelled a sweet savor.” Now the great question is this: Will God act according to the savor of the offerings, or will He act towards man according to what man is? If improved, will God bless him? and if not, will He curse him? What does the Lord say on this point? “And the Lord said in his heart, I will not again curse the ground any more for man’s sake; for the imagination of man’s heart is evil from his youth: neither will I again smite any more everything living, as I have done. While the earth remaineth, seed-time and harvest, and cold and heat, and summer and winter, and day and night, shall not cease. And God blessed Noah and his sons.” How precious the ways of God in grace shine out here! As to man, there is evil in his heart from his youth. But the action of God flows from what the offering is to Him. Thus all blessing flows to us through the value, and sweet savor of the offering of Christ; yes, even all the earthly blessings man constantly enjoys, seed-time, harvest, all; but how little ran knows this! It is surely most important to understand this principle of the action of God toward 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?” We shall see the force of this if we turn to the trial of Abraham’s faith (Gen. 22). We must expect every bit of faith God gives to be tried. Abraham was commanded to offer up his son. God says, “Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.” Very wonderful was the obedience of faith: he rose up early in the morning. Very touching is the narrative. Then he took Isaac, and the wood, and the fire, and the knife; and all in faith that Isaac, though he die and be consumed on the altar, yet THEY shall return. And his faith looked forward. “My son, God will provide himself a lamb for a burnt-offering so they went both of them together. And Abraham built an altar there” (probably the very place where the beloved Son of God was nailed to the cross), “and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood.” The son of Abraham was spared. God did not spare His Son! God did provide a lamb instead of Abraham’s son. “And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son.” And, as in the case of Abel and Noah, God now blesses Abraham according to the value He sees in the offering as pointing to Christ. Man is a sinner. The death of the offering opens up the way for the sinner to God, and removes the barrier betwixt God and the sinner. Only let us remember, this could never be done perfectly by the blood of bulls and goats; these were only types and shadows, all pointing forward to the precious blood of Christ. The propitiatory death of Christ is the basis, and explanation of God’s righteousness in all His past, as well as present, dealings with man.

Let us now, in this light, look at the burnt-offering in Leviticus 1. In all these types it is the Lord that speaks; it is the Lord that reveals Himself — first in these types, and then in Jesus, the fulfillment of them. He spake from out of the tabernacle: the veil was not yet rent. The offering brought to the Lord, must (as it is written) be without spot. “If any man of you bring an offering unto the Lord... if his offering be a burnt-sacrifice of the herd, let him offer a male without blemish; he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the Lord.” What a picture of Him, who became a man — one of us — who came of His own voluntary will to offer Himself. Who, of all that ever trod this sin-defiled earth, was the One, the only One, without blemish? Need we say His name was Jesus! Infinite, yet voluntary love. As one has said, “Who loved me, and gave himself for me.” Oh, the unknown depths of love, when He presented Himself at the door of the tabernacle to God in all the spotless purity and perfectness of divine love, and said, “Father, glorify Thy name.” That is the man, who presented Himself of His own voluntary will, to do the will of Him that sent Him, cost what it might. And was He not accepted for us? “And he shall put his hand upon the head of the burnt-offering; and it shall be accepted for him, to make atonement for him.” We shall understand this better when we come to the sin-offering. There we shall see how Jesus became identified with us on the cross as the sin-offering, that we might be identified with Him in all the sweet savor of the burnt-offering. Only the absolute need of atonement must be seen even here, in order that we might be thus reconciled to God, and stand identified with Christ, faith, like the hand laid on the head of the victim, linking us with Christ, in all the sweet savor of His Person and work. Yet in order for this He must die, or we could never be thus one with Him. The grain of wheat must die or remain alone” (John 12:24). Thus God acts toward us, according to the value He sees in the perfect offering of Christ. “And it shall be accepted for him, to make atonement for him,” or he shall be accepted. Have you laid your hand on this, the firm and blessed ground of faith? He, who made atonement for me, has been accepted for me.

And now, can you say, “I am identified with Him, am one with Him”? Let us contemplate, meditate, on this type of the voluntary offering of Christ for us in all the infinite perfections of His blessed Person. This will bring out, more and more, the heart of God. His purpose is to have us in the likeness of His Son, the first-born among many brethren. His purpose is to bring us into favor in the Beloved. Oh, wondrous, infinite grace.

The offerer may bring a bullock, or a sheep, or goat, or a fowl, a turtledove, or young pigeon. But in either case there must be death. Cain’s offering, without the death of the atoning victim, cannot be accepted. However great or small our apprehension of Christ, there must be the recognized fact of the absolute need of His atonement.

Verse 5. The bullock must be killed before the Lord. The blood must be shed and sprinkled. There can be no approach to God but by the blood of Jesus. Let no man forget this. The blood gives us boldness to enter the holiest. To seek to enter in by any other way will surely be to be rejected, like Cain. Now note the particulars that the Holy Spirit brings before us. The burnt-offering is prepared. “And he shall flay the burnt-offering, and cut it into his pieces.” What a night was that, the night before Jesus was led to the cross! What sufferings known, and unknown to us! How He felt the parting; how He felt the betrayal; how He felt the denying and forsaking — the brutal mockery of the soldiers, and the intense hatred of devils and men! Oh, blessed Jesus, what a night was that to Thee!

But what was all this to the fire on the altar, the searching judgment of God, and yet to find all “of a sweet savor unto the Lord”! The victim had to be washed, to be a fit type of the Holy One of God. “His inwards and his legs shall he wash in water.” The inmost thoughts of His heart, as well as every step of His outward walk, all was divinely pure. “This is My beloved Son, in whom I am well pleased.” The head with all the parts were laid in order on the wood, that is, on the fire which is upon the altar. Yes, the head, all the majesty and glory of Immanuel laid on the wood, and the fire. What a sacrifice for a sweet savor. Thus we have the preciousness of the Person of Christ offered up on the altar, a sweet savor to God.

But what is the meaning of all this? It will surely again help us to remember, that all this is not redemption from Egypt, but God’s provision for a redeemed people. When this is clearly understood, the offerings become intensely interesting and most helpful. You say, When I first believed the gospel I knew I had redemption through His blood, even the forgiveness of sins; but when I think of all my failures since, how can I continue in the favor of God?

Now the very law of the burnt-offering meets this question of continuance. “This is the law of the burnt-offering: It is the burnt-offering, because of the burning upon the altar all night unto the morning, and the fire of the altar shall be burning in it. The fire shall ever be burning upon the altar; it shall never go out” (Lev. 6:9-13). Thus is our God teaching us, that He would make a provision for us, that our acceptance should be continuous in all the sweet savor of Christ. And we must not confound this with resurrection, for it is atonement; and the resurrection of Christ is not for atonement, but our complete justification. The hand was laid on the head of the burnt-offering for acceptance. It is our identification with Christ, in the sweet savor of His offering; and this continuous.

Oh, what amazing grace! not that it reaches to our blessings in the heavenlies in Christ; but here on this earth, all through this dark night until the morning break without a cloud, here we learn how we, from our redemption until we see His face, have become identified with Him continuously, in all His sweet savor.

Now if we turn to Hebrews 10 we shall see this most clearly. We learn that these ever repeated and continuous offerings could never in themselves perfect the worshiper. For if they could, they would have ceased to be offered. The Israelites were redeemed; they had crossed the Red Sea, but still there was ever the remembrance of sins, and the conscience was never perfected. These shadows could never satisfy the heart of God, nor perfect the worshiper. They served to point forward to One who came to accomplish the will of God.

By the which will we are sanctified through the offering of the body of Jesus Christ once. This is not our redemption nor new birth, nor conversion, but our entire separation to God in all the sweet savor of the offering of Christ to God — all through that one same offering.

Now the offerings of the law could never give continued perfection. “But this man, after he had offered one sacrifice for sins, forever sat down on the right hand of God.” The sacrifices of the law are put in contrast, for nothing finite could be the image of that which is infinite. The work of the priests was never done. The work of Jesus is done: He is set down on the right hand of God. “For by one offering he hath perfected forever [or in unchanging continuity] them that are sanctified.”

Let us for the present dwell only on the burnt- offering aspect of this precious verse. Of His own voluntary will, as He says, “In burnt-offerings... 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 God.” In all the spotless purity of His Person He has made atonement, and identified us with Himself in all the sweet savor of that offering, so that we are continuously perfected, all through this dark night until the blessed morning comes, when we, raised in glory, shall see Him as He is and be like Him.

Beloved reader, do you now see that this has not to do with your conversion, but with your whole path, from that moment to the end of your journey? Perhaps you say, “But if I should sin, what then?” We shall see when we come to the sin-offering. Or you may say, “If I find sin working within me, what then?” We shall see when we come to leprosy. You may indeed be amazed to find the whole range of your needs, food, failures, and sins, met in Christ as pictured in these types. And all to the glory of God, His portion, all a sweet savor to Him.

The burnt-offering, however, is the first picture in God’s gallery. Whatever comes after, this is the first thought of God, that we, the redeemed, shall be, in unchanging continuity, perfected by that one offering. And note; the Holy Spirit is a witness that this is so, “Whereof the Holy Ghost also is a witness.”

The mistake of many is this — that they have one great thing to do to attain to this perfection. Look again, is it what you have to do, or is it what He has done? “For by one offering HE HATH perfected forever them that are sanctified.” In the offering Christ is all. He came from the highest glory, and He presented Himself without spot to God. He was the priest, and He was the spotless victim. He offered Himself wholly a sweet savor to God to make atonement. The fire of divine judgment only brought out the sweeter savor to God. And God hath sanctified us, separated us, by that one offering. And He hath, by the one offering of Himself, perfected us, as to the conscience, in continuance, for that is the well-known meaning of this word translated “forever.”

Now have you the witness of the Holy Spirit? Do you believe His testimony to Jesus? Can the sweet savor of His Person who gave Himself for you ever change? And are you not only redeemed by the blood of Christ, which is the foundation of all, but are you sustained as a worshiper in all the unchanging value and perfection of that one sacrifice? The sweet savor of that one offering shall never cease. Perhaps the most daring wickedness of which man is capable, is to deny the everlasting efficacy of that one offering, and dare to offer a counterfeit, without blood, for the living and the dead. This was borne with during the dark ages, when men had not the Scriptures; but who, that has the indwelling of the Holy Spirit can fail to see, that men now by crowds, who have the Holy Scriptures in their hands, are yet doing their utmost to setup again the counterfeit sacrifice of the Mass? This must be the prelude to the judgment of God on an apostate Christendom.

It is a solemn moment. Do you believe God whether in the typical teaching of Leviticus 1, or the Spirit’s explanation in Hebrews 10?

We may have little apprehension and weak faith; but notice, whether the man brought a bullock, a sheep, a goat, or a fowl, the same truth is presented. “It is a burnt sacrifice, an offering made by fire, of a sweet savor unto the Lord.” Yes, such is the love of God our Father; He would have the feeblest, the weakest of His blood-bought children know, that they ARE, not may hope to be, but they are identified with His beloved Son in all the sweet savor of His work and Person. Such is our acceptance; such our unchanging perfection as to the conscience, or charge of sin or evil. This was the will of God. Christ came to do His will. His will is done. He hath forever perfected them that are sanctified.

The detail of God’s thoughts in the various applications of the burnt-offering are most precious. We may see some of these further on. Enough, perhaps, has been said to show the reader the contrast between the Passover and the burnt-offering. When we were first brought to God, it was like Israel redeemed from Egypt by the blood of the Lamb. But, after that, how much we have to learn of the riches of His grace in our wilderness journey. And how much is unfolded in the types of Leviticus . Even as to the great feasts of Jehovah, the passover comes first (Lev. 23).

The perfect order of the Word of God is most wonderful; often we fail to see it from the confusion of human thoughts. Who can tell out the blessedness of seeing the efficacy of the burnt-offering upon us all through our wilderness history? Well, we can only say we joy in such a God and Father. If we take the other offerings in their order, as meeting our every and daily need, we shall have still further cause to joy in God. We will turn next to the meat-offering.

Chosen in Christ

Ephesians 1:3-7

If we look back in the depths of eternity, before the foundations of the world; God was occupied with the very thought that the Holy Spirit is speaking to our souls to-night. Yes, here we go back before our conversion; before the death of the Lord Jesus; before His incarnation; before all God’s dealings with men for four thousand years; before Satan stepped into paradise; before Eve sinned. We were chosen in Christ before the foundation of the world. What can alter the purposes of God? Before all time began, God chose us in Him, that we should be holy, and without blame before Him in love.

Yes, He purposed to bring us into this wondrous place of acceptance. “before Him in love.” Such was the love of the Father to us, in, and from, eternity. “To the praise of the glory of His grace, wherein He hath made us accepted in the beloved.” What a place to be before Him according to the love of His heart, “In love” — “accepted in the beloved.” Then “holy and without blame.” And so certain, that nothing can set aside the eternal purpose of God. Nay, it is even now accomplished, “He hath made us accepted in the beloved.” He hath thus blessed us in Christ. It is as true that we are accepted, that He hath made us so, as that He chose us in Christ in Him, before the foundations of the world.

And now let us dwell a moment on the relationship He predestined to have us in, “Unto the adoption of CHILDREN by Jesus Christ.” Oh! how far nearer to Him, than the creature place that Adam stood in, even in paradise. Far nearer than Israel stood in, as a nation. Nearer than Abraham as the friend of God. Nearer far than angels now enjoy — they stand around His throne; but Jesus is gone to prepare a place for us, where we shall sit on thrones in the unclouded light of the glory of God, so near that the angelic myriads shall stand around that place of nearness. Yes, we are predestined to enjoy that wondrous place of oneness with the Son of His love, as children (sons) — “to the praise of the glory of His grace.”

And, now, if we pass on from this to 1 John 3, what joy to our hearts that nothing could satisfy the Father’s love, nothing less perfect than our being like the holy One for whom we wait. Presented to Himself glorious, not having spot or wrinkle, or any such thing. God could have no pleasure in those sacrifices which never took away sins. But now the eternal purpose, the dearest desire of His heart, is attained in our perfect acceptance in Christ, and likeness to Him.

If we turn to Daniel 7:9, we there see the Ancient of Days, whose garment was white as snow, and the hair of His head like pure wool. So in Revelation 1, we behold the Lord Jesus, and “His head and his hairs were white like wool, as white as snow.” The same emblem of spotless purity may be observed on the mount of transfiguration. “His face did shine as the sun, and his raiment was white as the light.” But you may say, Can we, who have been such sinners, become like that: like Him, as He is? Yes, the same figures are used by the Spirit when He brings us to Christ. “Though your sins be as scarlet, they shall be white as snow; though they be red like crimson, they shall be as wool.”

It is well for our hearts to rest in the absolute purpose of God. The redemption we have is the result of those purposes. The blood of Jesus Christ His Son cleanseth us from all sin. As He is, so are we in this world. Let us then look down from on high, and see the church as God sees it, as He beholds it without spot accepted in the beloved. Our hearts cannot enter into the thought of being like Him, unless they now understand how He looks upon us. In the same whiteness, and likeness. Satan may rage.

Men may arise speaking perverse things. Unbelief may say all is going to pieces. Billows may swell mountains high. Let us never forget in spite of these things, that we were chosen in Christ before them all. May we be kept waiting for Him.

From Words of Faith, 1882, vol. 1, pp. 90, 91.

Christ the Center; Or, Why Do We Meet in His Name Alone?

This is a question often put to those who meet in the name of the Lord Jesus. Many have expressed a desire that a plain tract might be written on the subject. The following considerations are affectionately presented to all the beloved children of God

First. THE WORTHINESS OF CHRIST! It is “God who hath highly exalted Him, and given Him a name which is above every name that at the name of Jesus every knee should bow, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Phil. 2:9, 11). Thus hath our blessed God and Father delighted to honor Him, who “is the head of the body, the Church; who is the beginning, the first-born from the dead; that in all things he might have the pre-eminence” (Col. 1:18). In this name, so precious to every believer, did all Christians meet in the days of the apostles; and when the veil of the future was drawn aside, what did John, the servant of Jesus Christ, behold? When he saw Jesus Christ, he says, “His countenance was as the sun shineth in his strength. And when I saw him, I fell at His feet as dead. And He laid his right hand upon me, saying unto me, Fear not; I am the first and the last” (Rev. 1:16-17). “A door was opened in heaven.” What a sight! The vision of the future glory of the Lamb in the midst of the millions and millions of the redeemed. A Lamb as it had been slain.

“And they sung a new song.” What will it be to be there; to hear that swell of joy unspeakable — to join that song? Not one redeemed to God by His blood will refuse to sing, “Thou art worthy.” Angelic hosts cry with a loud voice, “Worthy is the Lamb that was slain, to receive power, and riches... and honor, and glory, and blessing”; yea, all redeemed creation shall be heard saying, “Blessing, and honor, and glory, and power, unto Him that sitteth on the throne, and unto the Lamb forever and ever” (Rev. 5:6, 14). Thus shall our adorable Lord be adored, and owned in heaven and throughout all creation. This is God’s estimate of the risen Christ; who once died for our sins — the just for the unjust, to bring us to God. And thus shall God’s will be done in heaven. Should an anxious, troubled soul read these lines, note well that this is the redemption-glory of Christ. And who were those worshipping millions, redeemed by His blood? Dying thieves, Mary Magdalenes; sinners of the city. And is Jesus worthy of bringing such to glory? Yes, the most holy, holy, holy God says, He is worthy! and all creation shout, Amen. Oh, do you, my reader, now give God credit? Such is the worthiness of this risen Jesus, that God says, “Be it known unto you that through this man is preached unto you the forgiveness of sins; and by Him all that believe are justified from all things; from which they could not be justified by the law of Moses (Acts 13:38). Thus salvation is wholly through Christ. Blessed are they who can say, “We have redemption through His blood, even the forgiveness of sins.”

I do not presume to be able to set forth, by pen or tongue, the glorious pre-eminence of Christ. I point to the Scriptures, that so clearly declare the worthiness of Christ. But many who read this paper will say, What true Christian doubts for a moment the worthiness of Christ, or the greatness of His exalted name? True, true, there is a chord in every Christian’s heart that responds to the name of Jesus. But the question is, how much or how great is that worthiness? There may be one thousand Christians in a town, or ten thousand in a city — I mean such as really have redemption through the blood of Christ; whose sins are forgiven. Now, if Jesus be worthy of the united praise and worship of all creation, if all the millions of the redeemed in heaven shall gather around His adorable person, then is He not worthy of the united worship of one thousand in a town, and ten thousand in a city, on earth? Surely in heaven every name and sect must fall. And why not on earth? It is a great mistake to suppose, then, that we separate from every name and sect because we think ourselves better than the dear children of God in those sects; far be the thought; no! it is because Jesus is worthy — yes, worthy the sacrifice of at once giving up every name and sect, and of gathering to His blessed name and person alone. Yes, my fellow believer, He is worthy that you, whoever you are, and to whatever sect you belong, He is worthy that you should own no other name but His. What must angels think, knowing and delighting, as they do, in the exalted name of Jesus, when they see our ways on earth? The divisions on earth must present a dark contrast to the unity of heaven. In many places all God’s redeemed people may be seen bearing various names; and not two even, or three, meet in the whole town in the name of Jesus alone. And yet, most assuredly, Jesus is worthy that every believer in the place should meet only in His name Now, if God’s will is so plainly done in heaven, by all gathering to the person of the Lamb, how can I pray, “Thy will be done on earth, as it is done in heaven,” unless I am prepared to give up every name and sect on earth, as it is done in heaven? Would it not be more consistent to say — I have been in such a sect, and all my friends are there; excuse me, therefore, from doing Thy will on earth, as I shall do it, and as it is done, in heaven? Is it narrowness to do the will of God on earth as it is done in heaven? Is it too much to own the Lordship of Christ, to the glory of God the Father, and to own no other but Christ? God sets the highest value on the name of Jesus.

Man says it is no matter what name you bear. Every Christian who owns the Lordship of Jesus, who has visited the Romish places of worship on the continent, must have been deeply pained at the reverence paid to the name of the Virgin. And is not human nature the same everywhere? Is there not the same idolatrous tendency where any name is owned as the head of a sect? As that name is exalted, the name of Jesus is disowned, until at length it is a small matter to be a Christian, but a great one to belong to the sect. Surely this is wood, hay and stubble, that will not endure the coming day. In the days of the apostles Jesus was the name exalted above every name To exalt another, though it were a Paul, or a Cephas, was denounced by the Spirit of God as carnality and schism. Even to tolerate another name, or names, was virtually to lower the glorious Christ to the level of a mere man (1 Cor. 1:12; 3:4-5).

Is it not the same now? Jesus is worthy of the united worship of the millions of the redeemed who shall be gathered in heaven; therefore He is worthy of the united praise and worship of all Christians now on earth. Whatever others may do — whether they own that name alone before the world or not, fellow-believer, if you desire to do the will of God your path is plain — give up every name and sect, and meet only in the name of Jesus, heaven’s exalted Lord. A question may now arise in the mind as to what order of church government is really according to the mind of God. This leads us to the second consideration.

THE SOVEREIGNTY OF THE SPIRIT OF GOD, as the second reason why we meet in the name of the Lord Jesus alone. Before Jesus left this world, while in the midst of His sorrowing disciples, he said, “I will pray the Father, and He shall give you another Comforter, that He may abide with you forever; even the Spirit of truth; whom the world cannot receive, because it seeth Him not, neither knoweth Him: but ye know Him; for He dwelleth with you, and shall be in you” (John 14:16-17). The Lord Jesus solemnly promised that the Comforter or Guardian should teach us all things. Jesus says, “HE SHALL TESTIFY OF ME” (John 15:26). Observe, Jesus did not promise an influence; but the real, divine person of the Holy Spirit; as real a person as Jesus. And as really as Jesus had testified of the Father, so really should the Spirit testify of Jesus. And further, that HE, the Holy Spirit, should guide us into all truth. “HE shall glorify ME” (John 16:13). This promise God has fulfilled. Jesus being glorified on high, God has sent the Holy Spirit (Acts 2:4-38). Now, from that moment, we search in vain in the New Testament for any church government except the sovereign guidance of the Holy Spirit. As really as the blessed Jesus had been present with the disciples in the gospels, exactly so is the Holy Spirit present with the church in the Acts. Pentecost was a marvelous display of the presence and power of the Holy Spirit. And again, “When they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Spirit, and they spoke the Word of God with boldness” (Acts 4:31). Yes, so real was the presence of the Holy Spirit, that Peter, in the case of Ananias, said, “Why hath Satan filled thine heart to lie to the Holy Ghost?” etc. (vs. 3). And when the Gospel was preached to the Gentiles, the Holy Spirit fell on them in like manner” (Acts 11:15). Also at Antioch (Acts 13:52). And how marked the guidance of the Spirit to the Apostle Paul and his companions, when “forbidden of the Holy Ghost to preach the Word in Asia,” and when they would have gone to Bithynia, “but the Spirit suffered them not” (Acts 16:6-7). See also Acts 19:2. If we now turn to 1 Corinthians 12, the government of the Spirit in the Church is stated with the utmost clearness: “Now there are diversities of gifts, but the same Spirit.” “But the manifestation of the Spirit is given to every man to profit withal.”

This passage is often applied to the world, in violent opposition to that scripture which saith, “The world cannot receive Him, because it seeth Him not, neither knoweth Him” (John 14:17). But whatever variety of gift in the Church, “all these worketh that one and the self-same Spirit, dividing to every man severally as he will” (1 Cor. 12:11).

Now tell me what denomination thus owns the Spirit of God in our day. Nay, the moment any assembly of Christians do thus own the Spirit of God, that moment they cease to be a sect, or denomination; because the Holy Spirit would not honor any name but the name of Jesus. Now let us compare an assembly eighteen hundred years ago with a denominational assembly now, and this will be plain. All the Christians in a neighborhood assembled together in the name of Jesus; the Spirit gave diversities of gifts; some were gifted to preach, others to teach, others to exhort, and so on with all the various manifestations of the Spirit. And He, the Spirit, was really present in their midst, dividing to every man severally as He would. They speak two or three — if anything is revealed to another that sitteth by, the first holds his peace — and this is the order of God: as we read (1 Cor. 14:29-33), “Let the prophets speak two or three, and let the others judge. If anything be revealed to another that sitteth by, let the first hold his peace. For ye may all prophesy one by one, that all may learn, and all may be comforted. And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all the churches of the saints.” When the sovereign guidance of the Spirit of God was owned, this was plainly the order.

Now let us enter an assembly belonging to any denomination of the present day. Tell me where is the Holy Spirit either expected or allowed to divide to every man severally, as He will? This may not be intentional the presidency of the Holy Spirit is forgotten. A man fills His place; and, whether led of, or happy in, the Spirit or not, he must occupy the time. This disowning of the personal presence and sovereign guidance of God the Holy Spirit is most sad every way. The diverse gifts are not exercised: the work of the ministry becomes a burthen to the one man. But more than all, God is disowned in the assembly for guidance in worship, and a human order, or, rather, every kind of human disorder, takes the place.

It may sound well to call it liberty of conscience; but where is the liberty of the Spirit of God, to use whom He will, for the edification of the Church of God? Is this a light matter? Was not the disowning the guidance and government of God by His people Israel, and the desire to have a man in God’s place, the first sad step in the downward path of that people? And what is the history of the prophets, but that of a few men (in the midst of general departure from God) still finding and holding fast this blessed reality — the presence of God? How solemn the teaching in the book of Jeremiah: he sat alone, yet called by the name of the Lord God of hosts. How sweet the words of the Lord to him: “Let them return unto thee; but return not thou unto them.” (See Jer. 15:16-21).

Such is the solemn yet blessed place of all, in these days, who have been led to own the real presence of the Holy Spirit in the assembly. The Lord’s words have indeed been found to be sweeter than man’s Oh, that all God’s dear children, in every denomination, knew the blessedness of unfeigned subjection of heart to the sovereign guidance of the Holy Spirit. Where there is this, not in mere form, but in reality, He does testify of Christ in such a manner that no human wisdom can even imitate. Often the hymns by one, the prayers by others, and the reading of the Word, as led by the Holy Spirit, so manifest the divine guidance, and give such a sense of the presence of God, as can only be enjoyed where the Spirit of God is thus owned. I cannot then go where He is not owned whom the Father has sent to guide us and guard us and abide with us unto the end. It is no matter what may be substituted — whether the Pope, or the Emperor, or the Queen, or the Conference, or the minister — God is right, and man is wrong. It is not a question of opinion, but of owning or displacing the Holy Spirit, as the sovereign guide and ruler of the assembly. I have found the reality of His very presence, and for this I must be separate from every community — Greek, Romish, or Protestant, all alike -where He is not thus owned.

I now state the third reason why we meet in the name of Christ alone — THE UNITY OF THE CHURCH; or, more correctly, the unity of the one body. I am not aware that there is such a passage of Scripture as one Church; but there is “one body” (Eph. 4:4). The word translated Church simply means assembly. It is so used to describe a crowd of heathen, in Acts 19:32, 39. The Church of God is the assembly of God: saved persons in every place, who assemble, as such, to worship God; all their sins being put away forever (Heb. 10). Such an assembly they were not to forsake. No other assembly can possibly be called a Church or Assembly of God Nor could even such an assembly be truly called the Church of God, unless that assembly truly owned God the Holy Spirit, to guide and guard them, in all things, as the assemblies of God did in the days of the apostles. Take the following illustration: Suppose the Queen of England sends out a commander-in-chief to the British army in India, and that, for a time, the army puts itself entirely under his command; it could then be properly called the Queen’s army. But if that army were to set aside the commander-in-chief, and appoint another of their own; or if the army should divide into separate parts, each division appointing its own commander, each soldier might be still a British soldier, but could that divided army be correctly called the army of the Queen? Having set aside the authority of her Majesty’s appointed commander-in-chief, would not every division be in a state of mutiny, and would it not be disloyalty to join the ranks of any such mutinous division?

Now apply this to the Church or assembly of God. For a time the authority of the Holy Spirit sent down from heaven, was owned, just as the British army, for a time, owned the authority of the Queen’s commander-in-chief. Then the sovereign authority of the Spirit of God was set aside, and the authority of the Pope of Rome was put in the place of God the Holy Spirit. Can the Church of Rome, then, be called the true Church of God? Impossible! She has mutinied against God’s Commander-in-chief, the Holy Spirit. To join her ranks is disloyalty to Christ. But if I must declare the whole counsel of God, am I not compelled to adopt the same conclusions respecting every division of the professing Church?

Take the Greek Church: has it not set aside the command of the Holy Spirit? And though it put so high a person as the Emperor of all the Russias in the place of the Holy Spirit, yet would it not be mutiny to join its ranks? Take, again, what is called the Church of England: are we not compelled to acknowledge that the sovereign command of the blessed Spirit is entirely set aside? As in Russia so in England — the head of the world’s government is made the head of the Church; and, instead of the Holy Spirit being allowed to divide severally as He will, a prime minister, whatever his principles may be, can appoint a minister over a given town or village, and, according to this system, no other person ought dare to name the name of Christ in that so-called parish.

And, as I have before proved, every other division of the professing Church fails to recognize the personal government of the Holy Spirit, and sets up a government of its own; for though the union of Church and State be renounced, a “General Assembly,” or “General Conference,” or “Convention,” is not getting nearer true subjection to the Spirit; therefore, no division of the professing Church can be called the true Assembly or Church of God any more than a division of the British army which failed to recognize the commander-in-chief, and set up a commander of its own, could be called the true army of the Queen.

I am fully aware that the personal guidance of the blessed Spirit of God has been so long forgotten, that it is most difficult to make even Christians understand what is meant. Take another illustration: A certain statesman is announced to preside over a public meeting of the inhabitants of any given town. The meeting assembles; the statesman comes; he stands on the platform, but nobody recognizes him; he speaks, but still no one knows him Message after message is sent to his house, begging him to come; they then desire his influence, and not knowing his personal presence, they appoint some one else to preside. Such is a precise picture of the divisions of the present day. However we may have grieved and disowned the Spirit, still that precious promise is fulfilled, “And He (the Father) shall give you another Comforter, that He may abide with you forever.” Yes, as the statesman was present, though not known, when the letters were sent to his house, even so in the assembly of Christians, the Holy Spirit has come, is present at the very time prayer is being offered in ignorance, for Him to come from heaven. Yea, to hear many Christians pray, one would almost think that they were praying for an influence. Would it not be shocking to speak of God the Father as an influence? Would it not be most revolting to say the life of God the Son, on earth, was only an allegory or an influence? And is not God the Holy Spirit as real a person now on earth as Jesus was when on earth, and now is in heaven? What a commander is to an army, or a president is to a meeting, such is the Holy Spirit to the assembly of God — commanding, directing, using whom He will. Where He is not thus owned, no assembly, even of Christians, can be called God’s assembly; and hence from all such assemblies I must separate, if I would be loyal to God.

But it may be objected, Has there not been failure and division amongst those who professed to own the Spirit of God? Sadly true; but nothing could more clearly prove the truth of these statements respecting the Spirit’s presence.

What has been the cause of all the sorrow and division? The setting aside the sovereign guidance of the Holy Spirit. But to say that failure is a reason why any should not own the guidance of the Spirit in the assembly, or refer to it as an excuse for remaining where He is disowned, is like a person saying because he, or any other Christian, has failed in walk, that therefore he should, as an individual, cease to walk in the Spirit. Should not our past sins and failures make it the more watchful and earnest to walk in the Spirit? He alone is the safeguard of the Christian and the Church. Blessed Guardian! The source of every failure the Church has ever had has been by disowning the guidance of the Spirit: no matter what comes, if she only trusts her blessed Guardian, all is well. So with the Christian: if walking after the flesh a straw may cause a fall; but if walking in the Spirit, no matter what temptation, all is well. Every past failure, then, in the Church, or Assembly, calls for unfeigned subjection to the Spirit of God. What would you think of a man saying, Such a person, who professed to be a Christian, has failed, and has been found drunk in the streets; therefore I may remain a drunkard with safety? Is it not the same in principle to say, Such of the children of God have failed to keep the unity of the Spirit; therefore I may now remain where the Spirit is not owned? I beg of you, judge not this weighty question by the failure of men, but by the Word of God.

What then is the “one body”? (Eph. 4:4). The Church of Rome is not even the catholic church; mach less can she be the “one body.” Catholic means universal; so that the millions of the Greek and Anglican and other churches are so many millions of living witnesses against the catholicity of the Romish church. It cannot be either the one church or the “one body,” being but a division — and the same remarks apply to every other division.

“All Mine are Thine, and Thine are Mine; and I am glorified in them; that they may be one, even as We are one” (John 17). These precious words of Jesus embrace every child of God during this dispensation. What then is the glory that the Father hath given to Jesus? He has “raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come; and hath put all things under His feet, and gave Him to be the head over all things to the Church, which is His body, the fullness of Him that filleth all in all” (Eph. 1:19-23). And again, “And he is the HEAD OF THE BODY, THE CHURCH; WHO IS THE BEGINNING, the first-born from the dead, that in all things he might have the preeminence” (Col. 1:18). The glory, then, given to Jesus is given to Him AS THE RISEN CHRIST; and, as the risen Christ, He is the beginning and head of the body. Every member, then, of the one body must be risen with Christ. And thus, if any man be in Christ, he is a new creature, or a new creation. Now, does not Jesus say, “And the glory which thou gavest me I have given them”? And this is true of all that are His. Then every Christian is one with the risen Christ, in the highest glory; as it is written, “And hath raised us up together, and made us sit together in heavenly places in Christ” (Eph. 2:6).

What a vast difference, then, there must be between a heavenly risen body and an earthly society The only earthly society that God ever had was the nation of the Jews. Even during the life-time of Christ, the little company or flock of disciples were of that nation. It was not until after His resurrection and ascension to glory, that the Holy Spirit could be given to form “the Church, which is his body.” This was the mystery kept hid from ages, that the earthly society, or nation of the Jews, should for a time be set aside; and that the Holy Spirit should gather out of all nations, Jews and Gentiles, a HEAVENLY BODY — and that this body should be joined to the head, in risen, highest glory; blessed with all spiritual blessings in heavenly places IN CHRIST” (Eph. 1:3). And note, all this is true of every child of God during this dispensation; because Christ says to the Father, “All Mine are Thine.” Wherever the child of God is, as to his body on earth, in spirit he is as really one in the risen Christ as a member of the human body is joined to the person whose it is. Yea, our oneness in Christ is not union, but perfect unity. As we could not say the union of the members of the human body, for all those members constitute one person, so also is the heavenly risen Christ. “For, as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free,” etc. “Now ye are the body of Christ, and members in particular” (1 Cor. 12:12-28). Certainly the Spirit uses the strongest possible words and the most striking figures to express this wondrous unity.

Compare the above passage with the following: “For we are members of His body, of His flesh, and of His bones” (Eph. 5:30). It does not say we were one with Him during His life in the flesh — that were impossible. Had he not died, He must have remained alone (John 12:24). Earthly oneness of sinful men with a sinless Christ could not be; no, He must die, and has died for the sins of many; and having passed through death for them, as their substitute — having, through the shedding of His precious blood, paid their ransom, He has been raised from among the dead, and, as their surety, justified (Isa. 1:8). And all this for us; “Raised again for our justification” (Rom. 4:25). And thus we are reckoned dead with Him, justified with Him, and one with Him in that risen, justified, sinless state. So that we are, not were, one with Him.

As a man is one person, though having many members, so is the risen Christ; though having many members on earth, yet all joined to, and one with, and in, Christ, the head, in heaven. “We are members of his body.” “There is one body” (Eph. 4:4; 5:30). What a wondrous new creation, new existence this is — translated into the kingdom of His dear Son — we are, not we shall be when we die. “Hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son” (Col. 1:13).

It is the forgetting of this present reality, the oneness of the whole Church of God in the risen Christ in heavenly glory, that is one sad cause of the worldly systems and earthly divisions which men call churches. I often ask, “When you are in heaven, will you tolerate sects and divisions?” “Oh, dear, no!” is the reply. Christ will then be all. But are we not now raised with Him, and made to sit with (in) Him in heavenly places?” (Eph. 2:6). And is not Christ all now? (Col. 3:11). In the new creation there is neither Jew nor Greek, Romanist or Protestant, Independent or Methodist; oh, no! Christ is all. Old things ARE passed away; behold all things ARE become new, and all things of God. And this is true of every man in Christ (2 Cor. 5:17, 18). He is a new creature (i.e., new creation).

The risen body of Christ, then, is one, composed of all true believers out of every nation; a new creation from among the dead: raised together and joined together by God the Father (Eph. 2). Can never be separated (Rom. 8:39). There are no divisions in that heavenly body, neither indeed can be; for the old things are passed away. Blessed Jesus! Thy prayer is answered — “That all maybe one” (John 17). Yes, all who believe are one with Christ in the heavenly places.

What, then, is the will of God as to believers on earth? for, while one with Christ in heaven, we are still for a very little while absent from the Lord while here in the body. I do not wish to state opinions; but what is the mind of the Lord? Solemn question! May He give grace to do His precious will.

That God condemns division none would wish to deny who bow to His inspired Word. At the very first appearance or bud of divisions, the apostle says, “Now, I beseech you, brethren, BY THE NAME OF OUR LORD JESUS CHRIST, that you all speak the same thing, and that there be no divisions among you. Every one of you saith, I am of Paul, and I of Apollos, and I of Christ. Is Christ divided?” (1 Cor. 1:10). Surely I cannot mistake the mind of the Lord in this day, when every one saith, I am of Rome, I of the Greek, I of the Anglican, I of Wesley, etc., etc. God beseeches all believers, by the glory and pre-eminence of the name of the Lord Jesus, that there be no divisions. Not one name or division can God tolerate. To allow any name but His, is to lower His blessed name to the same level — I of Paul, and I of Christ. If it is thus God’s will that there should be no divisions, how can I belong to any, or in any way countenance any sect, without positive disobedience to God’s revealed mind? Do, my reader, answer that question in the presence of God, with His Word before you.

Lest there should be any mistake, the Spirit of God again speaks on the same subject: “For ye are yet carnal; for whereas there is among you envying and strife, and divisions, are ye not carnal, and walk as men? For while one saith, 1 am of Paul, and another, I of Apollos, are ye not carnal?” If it thus grieved the Spirit to say, “I am of Paul, or Apollos,” does it now please the Spirit to say, I am of Wesley, I of the Independents? Is this carnality, or is it spirituality? — does God approve or disapprove?

Yea, God could not speak more plainly, not only as to what He condemns, but also what His will is as to what is right: “That there should be no schism (or division) in the body, but that the members should have the same care one for another” (1 Cor. 12:25). Man says there should be sects, and would have me join one or help to increase it. God says there should be none, for the body is one; shall I obey God or man? Judge ye.

What a blessed unity — one with the head above, and one with every member here below. Yes, every member — every Christian on earth. How precious the will of God: “And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it. Now ye are the body of Christ, and members in particular” (1 Cor. 12:26-27). Surely, now, we have failed to own this wondrous unity. But let us not lower the standard. Let us not call evil good. Surely division is an evil, and a bitter thing in the sight of God. He even classes it with such sins as adultery, murder, and drunkenness (Gal. 5:17-21). The word translated heresies means sects. Oh, let us then return unto the Lord, with deep humiliation. Let us confess the common sin and shame of the divided Church.

We are called to heavenly oneness with the risen Christ. It is the will of God that “ye walk worthy of the vocation wherewith ye are called, with ALL lowliness and meekness, with long-suffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace. There is one body and one Spirit,” etc. (Eph. 4:1, 4).

Would you, my fellow-believer, do the will of God? Here, then, is the blessed path: the unity of the Spirit. This must ever be to the head — Christ. The blessed Spirit gathers to the person of Christ; and where two or three are GATHERED (“together”) IN HIS NAME, there He is in the midst of them (Matt. 18:20). Man makes a meeting in what name He likes. It is division or scattering. The Spirit alone gathers to Christ. The two things are as different as the unity of heaven and the scattering of earth.

All believers are one in the risen Christ; and the will of Christ is that that unity should be manifested to the whole world. How deeply and touchingly this is seen in the present intercommunings of the Son with the Father: “That they all may be one, as Thou, Father, art in Me, and I in Thee, that they also may be one in Us: THAT THE WORLD MAY BELIEVE”; and again, “I in them, and Thou in Me, that they may be made perfect in one; and that THE WORLD MAY KNOW that Thou hast sent Me, and hast loved them as Thou hast loved Me (John 17). Thus, instead of earthly divisions and discord, the blessed Lord would have us manifest to the world our oneness with Himself in glory. However we may have failed, I am not thereby excused from faithfulness to this risen Christ, and I cannot, therefore, be identified with anything that grieves Him, or is contrary to His mind. Sects and divisions have been shown to be utterly contrary to His will; therefore, I must separate from them all, if I would walk according to God’s Word. I can own no church but the one body; no principle of church government but that of the Holy Spirit; no name but that of the Lord Jesus Christ, alone head of the risen body, the Church of God.

The path may be difficult — but when was the path of faith easy? These are perilous times. Evil is called good: good evil: indifference neutrality, “Wherefore he saith, Awake, thou that steepest, and arise from the dead, and Christ shall give thee light.” “Wherefore be ye not unwise, but understanding what the will of the Lord is” (Eph. 5:14).

The Lord is at hand, and He hath said, “Surely I come quickly.” How very soon the last sound of discord shall be heard! Oh, haste the day when the exalted Lord shall be forever owned and adored. Oh, my fellow-believers, with such a prospect shall we not, during this little while, seek to do His blessed will? He would have us separate ourselves and purge ourselves from every vessel of dishonor” (2 Tim. 2:19-21). He would have us gathered in His name (Matt. 18:20). Surely we need no argument in addition to our Lord’s revealed will.

I would add a few words, in conclusion, to those who are gathered (together unto) in the name of the Lord Jesus, desiring, in everything, to be subject to the guidance of the Holy Spirit.

Let us remember, beloved brethren, that GOD has gathered us together in (unto) the name of the Lord Jesus (Matt. 18:20). That we have not met of our own will. That we have only to seek the glory of Christ, and to win souls to Him. Let us not be ashamed of His precious name, and the blessed place in which He has set us as witnesses of Him. Yea, let us rise as one man to make known the claims of Christ. But this can only be done in unshaken faith. There may be the name and form and not the power. When gathered (together unto) in the name of the Lord Jesus, do we always expect the Spirit to testify of Him? If men go to hear an eloquent preacher, they expect to hear him. Do we thus expect the teaching of the Spirit of God by the Word? God is pleased to use gifts, but His own presence is more than all gifts.

I am not speaking of a blind impulse, or of what some call man’s inward light. No. I ask, do we really believe in the presence of the divine person of the Holy Spirit? Then let not one rise to deliver his own thought, ready prepared as it were, and let not the weakest say, I am not fit to be used of God. Let there be a real yielding of ourselves to God; to be kept silent, or used to speak the words He shall give — it may be but the reading of a verse of Scripture. Have we not often felt more of the real power of God’s presence at such a time than we can possibly describe? How blessed to feel you are in His presence; to hear His words, as though He were speaking in an audible voice. Oh, may there be much fervent prayer that the guidance of the Spirit of God may be manifest — seen and felt in every gathering. Have faith, my brethren, in God.

To my brethren who are still in the sects of men, whether Roman, Greek, English, Baptist, Methodist, or Presbyterian, of whatever name, let me earnestly entreat you to seek divine guidance in the Scriptures of truth. My confidence is in God that He will, by this feeble paper, lead many of you to own the name of the Lord Jesus, in unfeigned subjection to the Spirit of God. We may never know each other here; but when we meet around the throne, then we shall not regret having left every sect and every name, and having been gathered (together) only in (unto) the name of the Lord Jesus. Do not suppose that I imply that the name of Jesus is not dear to all the children of God in the various divisions of the professing church. No; for to you who believe He is precious. But you are not gathered (together) in His name alone, as the one body of Christ. Each sect has some other name, founded on some other principle, which hinders all the children of God being gathered (together) with them, in contrast to the true ground of being gathered by the Spirit of God to the Name and Person of Christ. In thus gathering there is no barrier to any or all the children of God walking in subjection to the Holy Spirit.

Nor can such a gathering or Assembly of God be truly called a sect, any more than the Assembly of God in the days of the apostles could. Nor would I for a moment imply that my brethren in the various divisions deny the existence of the Holy Spirit. What I say is, that when you meet for worship or teaching you do not submit to the Holy Spirit, and allow Him to preside over the meeting, using whom He will, as in 1 Corinthians 12:14. You have departed from the Spirit’s rule, and have set up human order; and thus one member is burdened, and the others become mere listeners. There is work for every member, according to the measure of grace. All cannot speak in public; but cannot God use the feeblest attempts — a word by the way? Yea, often the prayer of a poor man, filled with the Spirit, is more blest to the saints of God than the eloquence of an Apollos.

May the Lord Himself lead you into unfeigned subjection to the Holy Spirit, according to His blessed Word.

Christianity Begun

“Go to my brethren, and say unto them, I ascend unto my Father and your Father, and to my God and your God”.

He had wrought redemption. They were no longer merely Jewish disciples, but for the first time He calls them His brethren. They were in the same relation to His Father and God in which He stood Himself one with Him in resurrection. These were their true Christian privileges, the true standing now of every believer, whether he knows it or not, for they knew it not. At that moment they had very sad hearts. Mary came and told the glad news. They were gathered together the same day at evening. They did not yet form the church, but they were the persons, and were together a striking figure of the church, as we shall soon see.

Being together, the doors being shut for fear of the Jews, “came Jesus, and stood in the midst, and saith unto them, Peace be unto you.” What a picture of the assembly, as Jesus had said, “For where two or three are gathered together to My name, there am I in the midst of them” (Matt. 18:20).

He had made peace by the blood of the cross — peace now flowed to them from the heart of God, from the lips of Jesus. Let us not forget this, the first word of resurrection, “Peace.” This characterizes Christianity peace with God, through the finished work of Christ. “He showed unto them His hands and His side. “It is finished,” He had said, and died. “Peace unto you.” He is risen from the dead.” Then were the disciples glad when they saw the Lord.” There could be no question as to whether it was the same Jesus. His hands and His side proved that. If we know how much was involved in His resurrection, surely we may well be glad also. Oh blessed beginning of Christianity! First words of the risen Savior, “Peace be unto you.” Still He speaks. Do you hear Him? Do you believe Him? Are you glad?

But note, He speaks again. “Then said Jesus to them again, Peace be unto you: as My Father hath sent me, even so send I you.” As His missionaries, His servants sent forth, the very first qualification is “Peace.” This is a true mark of one sent of Christ, “Peace” — the peace of God, even as Jesus served and suffered in perfect peace, peace with God, and the peace of God. Thousands of ministers made by men are strangers to “peace”; but no man is a true minister of Christ without it. And as the new creation (see Rev. 3:14) had now begun, “He breathed on (into) them, and saith unto them, Receive ye the Holy Ghost” (John 20:22). Another qualification in order to go and proclaim the forgiveness of sins.

Luke continues the inspired narrative in the Acts. Forty days did Jesus remain, showing Himself to His chosen apostles, and speaking of the things pertaining to the kingdom of God, commanding them not to depart from Jerusalem, but wait for the promise of the Father, which, saith He, ye have heard from Me. They were to be baptized with the Holy Spirit not many days hence. At that time they had no idea of the church, or this present period of grace to the Gentiles, but were looking for the restoration of the kingdom to Israel. He opens up quite another work for them — a work that they never fully understood or performed.

After the Holy Spirit should have come, He says, “Ye shall be witnesses unto Me, both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.” How little they, how little we, respond to the heart of Christ! And now instead of setting up the kingdom in Israel, “While they beheld, He was taken up; and a cloud received dim out of their sight.” There was the cloud, emblem of the divine presence, and He was taken from them. And while they gazed up into heaven, two heavenly witnesses assured them that, “This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven.” Thus, if we think of Christianity (Christendom) as a kingdom, it is the kingdom in mystery, for the King is in heaven; hence, Matthew calls it the kingdom of heaven.

As a kingdom, while the King is in heaven, there are in it both wheat and tares; the children of God, and the children of the devil. In the kingdom is seen the work of man, and the work of Satan. But the church, the body of Christ, is quite another thing. What He builds shall stand forever. Jesus says, “I will build MY church; and the gates of hell shall not prevail against it” (Matt. 16:18). Let us keep these two things distinct, as we now enter more fully on “That which was from the beginning.” The greatest possible mistake is to presume that, that which man builds, is the same as that which Christ builds.

“And when the day of Pentecost was fully come, they were all with one accord in one place” (Acts 2:1). Everything was now ready for the descent of the Holy. Spirit, that the church might be formed. He could not be thus given until Jesus was glorified. If the church had been an earthly society, seeking salvation, it might have been formed while Jesus was here. But redemption must be accomplished. Jesus must be raised from the dead and received up to glory, before He, the Spirit, could be sent to form the church. People have no idea what an entirely unknown and new thing the church was. There had been for centuries Jews and Gentiles, but now a third company is formed. The disciples then were all together in one place, when a mighty rushing sound from heaven was heard in Jerusalem, and it filled the house where they were sitting. And they were all, not merely the apostles, but they were all filled with the Holy Spirit, and a marvelous miracle bore witness to the presence of the Holy Spirit. They began to speak with other tongues, as the Spirit gave them utterance. The Jews who came together, who were present in Jerusalem from various nations and heard them speak in their own tongues the wonderful works of God. There was great wonder.

Peter, an unlettered fisherman, then stood up, and preached such a discourse as had never been heard on this earth. Fifty days before, this very Peter knew not the Scriptures that Jesus must rise from the dead. He now opens the Scriptures, and preaches Jesus of Nazareth, the risen and exalted Lord, and Christ of God. “This Jesus hath God raised up, whereof we are all witnesses. Therefore, being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, He hath shed forth this, which ye now see and hear... Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.” This, then, is the first great truth, according to the promise of Jesus: the Holy Spirit is now come and convicts of this dreadful sin. They believed not on Him, but crucified and killed Him, whom God had sent from heaven. He whom this world has murdered, God has raised from the dead, and made both Lord and Christ. Conviction of this terrible sin seizes their hearts, and makes them cry out, “What shall we do?”

Is the reader unconverted? Do you know that you also belong to the world which has killed and rejected the Lord Jesus, now seated at the right hand of God? And what must they do? “Peter said unto them, Repent, and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost”.

The very enemies, and murderers, must become the very disciples of Jesus, and they must fully confess this discipleship in baptism. What a complete and confessed change of mind, what self-judgment, for that is what the word translated ‘repent’ implies. “Then they that gladly received His word were baptized; and the same day there were added about three thousand souls.” They were deeply convicted of sin, they believed, were completely changed in mind, and showed it by being gladly baptized as the disciples of the crucified and risen Jesus, whom they had so lately rejected and murdered. All this was real matter of fact, confessed, and seen of all men. They were not ashamed to own Him Lord and Christ. Their sins were forgiven. They were gathered, and by the Holy Spirit added to, and formed the assembly of God. “And they continued steadfastly in the apostles’ doctrine, and fellowship, and in breaking of bread, and in prayers... And all that believed were together, and had all things common; and sold their possessions and goods, and parted them to all men, as every man had need. And they, continuing daily with one accord in the temple, and breaking bread from house to house [or at home], 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 church daily such as should be saved”, or were being saved — that is, from day to day. All were added, but to what? evidently to that which the Holy Spirit was forming, not to different bodies or churches of men, but to the one only church of God.

It is important to notice the connection there was between repentance and baptism: so the Jews must have understood it. John preached, saying, “Repent ye, for the kingdom of heaven is at hand.” And great multitudes went out to him, “and were baptized of him in Jordan, confessing their sins” (Matt. 3:1-6).

“John did baptize in the wilderness, and preach the baptism of repentance for [or unto] the remission of sins” and so forth. (Mark 1:4-5). Confession of sins was the Scripture ground of forgiveness from the days of ancient Job. “He looketh upon men; and if any say, I have sinned, and perverted that which was right, and it profited me not; He will deliver his soul from going into the pit, and his life shall see the light. “We see how this was in the end produced in Job. He says, “I have heard of thee by the hearing of the ear: but now mine eye seeth thee. Wherefore, I abhor myself, and repent in dust and ashes. And it was so.” When Job was brought to that point, instead of seeking to maintain his own righteousness, he now counted himself vile, completely changed his mind, in dust and ashes. There God met him in unhindered blessing (Job 33 and 42).

Was not baptism the outward profession of this entire change of mind? On the day of Pentecost there was a vast multitude of Jobs, so far as seeking to maintain their own religiousness, or righteousness. With astonishment they were convicted of the greatest sin a creature is capable of. They had rejected and murdered the Holy and the Just One. See how Peter, or rather the Holy Spirit, pressed this. In Acts 3 he says, “But ye denied the Holy One and the just, and desired a murderer to be granted unto you: and killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses”.

And then, after showing them that all this was what God had made known by the mouth of all His prophets, that Christ should suffer, He calls upon them to repent, to entirely change their minds from the mad course they were pursuing; and as many as believed and did thus change their minds were baptized, and this was the evidence, or proof, of confession of sins. In the preaching then of Peter to the Jews, repentance, baptism, and forgiveness were most intimately connected in the name of Jesus. And they thus became the disciples of the crucified and risen Christ.

And when preaching the gospel to Jews, Mahomedans (Muslims), or heathens now, these things would be the same. We could not admit the repentance of a Jew to be genuine if he refused to be baptized.

It is somewhat different in an already baptized country. There is little or no connection there between repentance and baptism. Unconverted parents, who never have repented, bring their children to be baptized, but this is confusion. They are in the nominal profession of Christendom, and as such they must be dealt with in preaching. Practically they are much like circumcised Jews. But repentance there must be, and a repentance so deep as to set aside all hopes of improvement in self. Self must be counted vile, abhorred. But then this true repentance is scarcely known. It is most probable, from the subsequent history of Peter himself, that he may not have fully understood the repentance of a Jew, and his baptism unto a DEAD and risen Christ.

The death of Christ was the complete end of Judaism. Christ had been a Jew in the flesh. But now dead and risen He was a Jew in the flesh no more. Paul shows that we know Him no more as such. But then Judaism was God’s trial of man. Just so, but that trial was over in the rejection and murder of Jesus. The whole administration of that system of law, and trial of man. was over, abolished, and in every way a new thing had come in. Yes, so new that it is spoken of as new creation. If we only understood this, we should see how strikingly the figure of baptism shows the end of man, the first man in the death of Christ.

It was most important to show this first in Jerusalem, the center of Judaism, and to man under law. God in grace bore with the disciples, still clinging to the temple and its service. But now the great High Priest had passed into the heavens, of what value was the temple priesthood? And now, the one sacrifice, offered once, in continuance perfected the worshiper, what was the value of all the blood shed in the offerings of the law? Jesus was dead. There was the end of the ages of trial of man. The first man, under the most favorable circumstances at Jerusalem, is set aside forever. A new order has begun — a new creation, that which had been hid in God. The one purpose of His heart was now an accomplished fact.

These were the first days of the church. What a wonderful description we have of it in Acts 4:23-34, “And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Spirit, and they spake the Word of God with boldness. And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own: but they had all things common. And with great power gave the apostles witness of the resurrection of the Lord Jesus; and great grace was upon them all.”

The Church, Its Ministry, and the Doctrines Taught

We have seen in the Acts that the church, or assembly of God, as distinct from the Jew and the Gentile, and yet composed of both, began on the day of Pentecost by the descent of the Holy Spirit; and that all through the Acts, all that were converted were added to that one and only church. Every local assembly, as Jerusalem, Antioch, Thessalonica, etc., formed the one assembly of God. These were gathered out of the world from Judaism — or heathenism — they were not of the world, but formed a new company, by the Holy Spirit. And there never had been such a company before. There had been individual believers, as Noah, Abraham, etc. There had been a nation, in a certain relation to Jehovah, as Israel. But the church was not a nation, but all the saved ones out of the nations.

What, then, is this new company thus formed by the Holy Spirit? In the Romans there is very little said on this: the church is not its theme, but the righteousness of God is the great subject of that epistle; man before God, and how God is righteous in justifying them that believe. We do however learn this, that “as we have many members in one body, and all members have not the same office: so we, being many, are one body in Christ, and every one members one of another” (Rom. 12:4-5). And then all gifts, service, and work, is in accord with this entirely new position. This “one body” is IN Christ — every member of the one body is in Christ.

Now this could not be, as He tells us, until the grain of wheat had died. Until His death and resurrection He must remain alone (John 12:24). The believer is in Christ, who has died and forever put away his sins, and condemned his sin; and is now risen from the dead, and ascended on high. The ONE BODY of Christ is in Christ as risen from the dead. We are to minister to one another as members of the glorified Christ in heaven. We are to walk on earth as those who are risen with, and now in Christ, on high. We shall see more of this ONE BODY in other epistles. What a subject! And yet men can despise, and even deride it. Such seem to be given up to judicial blindness

We are also told that the mystery was kept secret since the world began (Rom. 16:25). And this is a fact, that there is not one word in the Old Testament about this “one body in Christ.” Now it is revealed in the New Testament scriptures, we may see figures of it in the Old, as Eve was the one wife of Adam. And it would seem that since the first days of the church until these last days, the mystery of the “one Body in Christ” has been almost lost. And many believers even now have no idea what the church, the one body, is.

Many, have a strange thought, that all sects form the one true church. But are all sects in Christ? Are all the millions of the Greek, Roman, and Protestant sects in Christ, risen from the dead and glorified? Are all these without condemnation, in Christ? No man would venture to say so.

But may there not be some individuals in all sects, or divisions, of Christendom in Christ? Surely this may be so. Then are not those individuals, if in Christ, justified from all things? Do not they form the one Body in Christ? They do; that is the very thing I want to show clearer. Thus, if the reader is in Christ, risen from the dead, he is a member of the one body, in Christ. But though he may be a pope, cardinal, archbishop, clergyman, or minister of any so-called church, yet if he is not in Christ risen, he has no more to say to the one body of Christ, or the true church of God, than a Mahomedan (Muslim). But if that be so, it is of very little value to belong to any of the so-called churches — Greek, Roman, etc. Just so. The question is this, not are you in the Church of Rome, or the Church of England, but are you in Christ?

And it does seem to me an important question, Does the Lord approve of my belonging to any division of Christendom? We shall find an answer to that question in 1 Corinthians 1-3. You will notice this epistle is addressed to the true church of God, and also shows the responsibility of all who profess the name of Christ. And do not forget the test, the only test, — in Christ. “Unto the church of God which is at Corinth, to them that are sanctified IN Christ Jesus, called to be saints [or, saints by calling], with all, that in every place call upon the name of Jesus Christ, our Lord, both theirs and ours” (1 Cor. 1:2). The church of God is composed, then, of those who are separated from the world, sanctified IN CHRIST JESUS; and all who call upon the name of the Lord Jesus are responsible to hear. If, then, you are not sanctified in Christ Jesus, if you are not holy as in Him by calling, you have no part in the church of God, the one body, in Christ.

God permitted sectarianism to begin in those first years, so that He might speak His mind by the Holy Spirit on the subject. Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions [or schisms] among you; but that ye be perfectly joined together in the same mind, and in the same judgment... And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ... for ye are yet carnal: for whereas there is among you envying, and strife and divisions, are ye not carnal, and walk as men?” (1 Cor. 1:10; 3:1, 3. See the whole context).

Thus we may even boast that we do the very thing that God in His word condemns Did you never meet a man that boasted that he belonged to the Church of Rome, or of England, or some other division? God says, I beseech you that you do not.

If we really know what the One Body of Christ is, and that we are in Christ, in the One Body, we really could not belong to any other body, be it Roman, or Protestant. The Lord restore this great truth to our souls more clearly. If the fact of divisions proves even Christians to be in a carnal or natural state, acting as men of the world, and forming schools of philosophy; and, as we have seen, all this is thoroughly disapproved of by the Holy Spirit, then, for the comfort of every believer in Christ, does the same word of God settle the question — that each and all believers in Christ form the one body in Christ. To put it still a little plainer, as God disapproves of all divisions, they cannot, as supposed, form the true church, or One Body in Christ. Can I then, if I am in the risen Christ, be assured that I am a member of the one only true body of Christ?

Let us hear the answer. “For as the body is one, and hath many members, and all the members of that one body, being many, are one body, so also is Christ. 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 been all made to drink into one Spirit,” etc. (1 Cor. 12:12 to end). If, then, you are in Christ risen and glorified, you are baptized by the Holy Spirit into the one body of Christ. This is a stupendous truth, and if known, error will drop off like autumn leaves.

Let us, now pass on to the epistle to the Ephesians. In Ephesians 1:1-18 we have the purpose of God; ch.1:19 to end, and chapter 2, — how that purpose has been accomplished. In chapter 3 the administration of that mystery committed to Paul; chapter 4, the church, the body of Christ chapter 5, the church as the bride of Christ.

But note again how all this is limited to those only in Christ, to the faithful in Christ (Eph. 1:1). They are blest with every spiritual blessing in Christ. They were chosen in Him before the foundation of the world (vs. 4). God predestinated them unto the adoption of children unto Himself. It was His good pleasure, His delight, to have them to Himself. In Christ, the beloved, they are brought into favor. God said, as it were, I will have them in the same favor as my beloved Son. In Him they have redemption, the forgiveness of sins, according to the riches of His grace. Yes, this was our God’s eternal purpose, and such is every saint in Christ. God accomplished this purpose by raising up His beloved Son from among the dead, and set Him, as Son of man, the new risen Man, at His own right hand in the heavenlies. Not now as Messiah on earth, but far above all principality and power. And all this as Head over all things to the church, which is His body: “the fullness of Him that filleth all in all” (Eph. 1:18-23).

Then is revealed to us the riches of His grace in taking us poor sinners, dead in trespasses and sins, and, in pure love, grace, free favor, giving to us, whether Jews or Gentiles, the very same place as His beloved Son, “And hath raised us up together, and made us sit together in heavenly places in Christ Jesus.” All this is far beyond anything ever made known or promised before. Thus in the church, all distinction between Jew and Gentile was broken down; peace was made by the blood of the cross, and peace preached to all both far and near. Oh, the depths of His mercy, the riches of His grace!

The assembly — all who are in Christ — are the true saints of God, “And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone; in whom all the building, fitly framed together, groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.” Have we been raised from the dead with Christ? If not, we are not stones in this heavenly building. Thus it is nothing to be members of man’s churches, but everything to be in Christ.

Now the administration and revelation of this mystery was given to Paul (Eph. 3). It was hid from ages (Col. 1:26), and never made known: “That the Gentiles should be fellow heirs and of the joint body, and partakers of his promise in Christ by the gospel.”

This did sorely perplex the Jews, and fill them with hatred to Paul. It perplexed them, because every promise in the Old Testament, the Word of God, gave them a distinct place in the time of the kingdom; the coming time of this earth’s blessedness. They knew not of this period of mystery while their Messiah is cut off and has nothing.

Every word to them, as a nation, shall surely be fulfilled, but in its time, not now. It wounded their pride to hear that there was no distinction — that in the boundless grace of God, beyond all thought, Jew and Gentile formed the one new joint body of Christ. “To the intent that now unto the principalities and powers in heavenly places might be known by the assembly the manifold wisdom of God. According to the eternal purpose which he purposed in Christ Jesus our Lord”.

What must the church be in the sight of God, and in the sight of all angelic hosts! Is there any wonder that Satan should seek to deface it with all the divisions of Christendom?

Now Paul had very fully put before them what it is to be in Christ risen from the dead. Without this no soul is a member of “the one body in Christ.” But there is another thing equally important, and without which we cannot comprehend this wondrous purpose of God. For this he prays.

Our being in Christ is evidently all of God. And it is to the God of our Lord Jesus Christ that Paul prays in Ephesians 1:17. Now he bows his knees unto the Father of our Lord Jesus Christ. He longs that we may comprehend the subject before us: therefore he prays unto the Father, knowing the delight that the Father has in Christ and in us. He prays “That he would grant you, according to the riches of his glory.” The glory given unto His Son, and unto us. (See John 17:22.) According to this glory, that we might be

“strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye being rooted and grounded in love, may be able to comprehend with all saints, what is the breadth, and length, and depth, and height”.

So great is this mystery, this eternal purpose of God as to the church, that it is not enough to know what Christ has done for us, and what it is to be in Him risen from the dead, we need also to be strengthened with the Spirit, that Christ may dwell in our hearts by faith. We are lost in the infinity of the purpose of God. And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fullness of God.”

Oh think of this amazing place of privilege the risen Man in the glory of God. “He is the head of the body the church: who is the beginning, the first-born from the dead, that in all things he might have the pre-eminence.” It pleased the fullness to dwell in Him. “For in Him dwelleth all the fullness of the Godhead bodily. And ye are complete in Him, which is the head of all principality and power.” And we are in Him, and He dwells in our hearts by faith. And all is grounded in love, the love of Christ unclouded and unchanging, filled with all the fullness of God. Well might the apostle bend the knee to the Father of our Lord Jesus Christ that we might comprehend all this. “Unto Him be glory in the church by Christ Jesus, throughout all ages” — to the ages of ages.

Such was and is the church. “So we, being many, are one body in Christ, and every one members one of another.” Yes, every believer in Christ, in every land. He may be down in some dark mine, or in some ship far away at sea, on a distant island, or in the center of a continent: he may know it or not, yet it is true. “So we, being many, are one body in Christ.” And just as with the human body, if members of the body joined to the head, we are members one of another. What a strange mistake to suppose that all sects compose this one body. We must see that it is only those who are in Christ. And note, Christ is in heaven; the church, then, His body, is not an earthly society, but joined to Him in heaven, though as to our persons we are on earth: A heavenly people on earth, but our politics are in heaven, and we are waiting for Him to come and take us there. Paul was a prisoner of the Lord for this very truth; had he circumcised the heathens who believed, and thus incorporated them with the national system of Israel, the offense of the cross would have ceased — the high priest might have become the pope.

But according to the eternal purpose of God, the church is separated from every worldly thing unto Himself. It is one, and its absolute unity excludes every imitation or competition. Is it a light matter to be treated with indifference? Paul says: “I... beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love.” Note, it is not a question of mere agreement in opinion; but the entire state of soul: lowliness, meekness, long- suffering, forbearance. Lord, give us more of this. It is not a human organization, but “endeavoring to keep the unity of the Spirit in the bond of peace.” How important, then, to be quite sure that the unity we are seeking to keep is the unity of the Spirit. How am I to know this? What are the marks, the facts? These are the facts, the marks, the circles of unity:

“There is one body, and one Spirit, even as ye are called in one hope of your calling.” One body excludes the idea of many Christian bodies, just as one Spirit excludes the idea of many Holy Spirits. The idea is repugnant in either case to Scripture. There is one body; we have not to make it, it is formed, it exists. How this has been forgotten. This one body is the first circle. “One body in Christ,” as we have seen. Then “One Lord, one faith, one baptism.” “One Lord” excludes the many lords of the heathens. “One faith” excludes all schools of mere human thought. “One baptism” excludes the many baptisms of the law. The believer professed discipleship to the one Lord, by one baptism.

“One God and Father of all, who is above all, and through all, and in you all.” The unity of the Godhead excludes all idolatry. One Father excludes all so-called holy fathers: and what need of them? How Satan has sought, by the help of men, to deface and to deny the unity during the dark ages of departure from the truth, as held in the first years of the church. But does not the truth remain the same? Do not the facts remain the same? We must remember that these three circles of unity refer to the true church of God as seen in the beginning.

Can the eternal purpose of God fail or change, as to the church? Can the love of Christ cease to His church? “Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish” (Eph. 5:25-27).

If you are in Christ all this is certain to you as a member of His body, the church. Is it not most blessed? Though all unworthy in yourself, yet in Christ you are the object of the Father’s love, even as Christ — the unchanging object also of the love of Christ.

Just think, you are part of Himself, member of His body, the church for which He gave Himself to die, ever applying the water of the Word. He says “I come quickly.” As Eve was presented to Adam, the figure of Him that was to come, so surely shall the church, the heavenly Eve, be presented to Christ.

We will now inquire a little more fully as to what was the Christian ministry in the first years of the church. We know how men are educated and ordained by men now for the various churches of man. Was it so in the beginning? Assuredly not, for there were no such churches then. There was the one body of Christ, the church. And we may now look at Ephesians 4 as to the ministry Christ gave for His church. Verse 8 is a quotation from Psalm 68:18. And this is the ascension of Christ as man, victorious over the enemy. Hence, in the Psalm it is, “Thou hast received gifts in the man” (margin). That is, Christ has received gifts as man, having accomplished redemption and ascended up on high; so that true Christian ministry dates from the ascension of Christ. That poor rebellious sinners can thus be used of Christ, is a proof of the complete efficacy of His redemption work. As man on this earth, He descended into death and the grave for us; and now, as ascended in victory over Satan and sin and death, He gave gifts in men.

Individuals are His gifts. “And He gave some apostles; and some, prophets and some evangelists; and some pastors and teachers: for the perfecting of the saints, for the, work of the ministry, for the edifying of the body of Christ” (Eph. 4).

These are not the sign-gifts of the Holy Spirit; but permanent gifts for the growth and edification of the body, the church. The apostles and prophets remain in their inspired writings, and, revelation being completed, we need no more.

There are two distinct gifts which remain, and are needed: the evangelist for the conversion of sinners, and adding to the building; and the pastor and teacher, which would mostly be the same gift, for building up, feeding,— and nurturing the body of Christ as here below. These are the abiding gifts of Christ; but not for any denomination or national organization, but “for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.” And not only this ministry, but that ministry was so exercised that we “speaking the truth in love, may grow up into him in all things, which is the head even Christ: from whom the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.” Such then was ministry in the beginning. If a man was a gift from the ascended Christ, he was a gift for the body of Christ wherever he was. This did not hinder, but help and give opportunity for the manifestation of the Spirit, to be given to every man in the assembly used by Him. “Dividing to every man severally as He will.” (Read 1 Cor. 12.) The Spirit does not now work by the gifts of healing and miracles, which were for signs and witness in the beginning; but all that is needed for the increase and edifying of the Body of Christ remains We have seen the specimen of Church order and ministry in Acts 13. Let us then remember that the same Holy Spirit still remains to the end. He is as really present now as then, but we do not own Him — imperceptibly man takes His place, and some Christians are not ashamed to elect a president to take the very place of the Lord and of the Holy Spirit. Who can conceive the loss this is to modern Christendom. Some are so ignorant of His real presence on earth, that they pray for Him to come; others regard Him only as an influence. But who owns Him as acting here for the Lord, who is as truly present and acting by the Spirit, as if we saw Him?

It may be asked, but if confusion comes in, and many are found to speak to no profit must we not have order, and appoint a minister over the local Assembly, so as to avoid confusion? Is not all this fully anticipated? What will not man abuse? Very early in the first years this very confusion did actually come in at Corinth. Did the Holy Spirit appoint a minister over that assembly to correct the confusion? Never. No, the same order that we see in Acts 13:1-4 is directed to be carried out; “Let the prophets [such as speak to edification] speak two or three, and let the other judge... For ye may all prophecy one by one that all may learn, and all may be comforted, etc.” And Paul regards these things which he thus writes, as “the commandments of the Lord.” Now if this was the order of ministry and worship alone pleasing to the Lord, the very order He set up by the Holy Spirit in the first years, has He ever altered His mind for the Church?

We must admit that episcopacy, or a man-elected minister over an assembly, is the very opposite of the order of ministry here described in the beginning. Then when afterward did Christ set up that episcopacy, or one-man ministry? Can a single text be found for it in the New Testament? Is it not a great mistake? Is there any wonder, then, that what men call the Christian ministry is leading the Church to idolatry and infidelity? Can that be Christian ministry which is not of Christ? The Lord lead us back to His Word.

The Church of God as Found in the Scriptures: What Is the Church? What Is Its Ministry? What Is Its Destiny?

The first distinct intimation of the church we find in scripture is Matthew 16:18. Peter having confessed, “Thou art the Christ, the son of the living God” (Matt. 16:16), and Jesus having owned this as the revelation of the Father to him, He further said, “And I say unto thee, that thou art Peter [a stone]; and upon this rock I will build my church; and the gates of hell shall not prevail against it” (Matt. 16:18).

Christ the Son of God, revealed of the Father, was the Rock, on which the church was to be built. Peter should be a stone in that then future building. That this is the clear meaning many other scriptures prove.

“For other foundation can no man lay than that is laid, which is Jesus Christ” (1 Cor. 3:11). “Jesus Christ himself being the chief corner” (Eph. 2:20). Is it not also quite clear that the church was then a future thing? “I will build my church”— Jesus did not say, “I have built,” or “I am building”; but I will build.

The next reference to the church is in Matthew 18:17. This also is evidently future; otherwise surely while the Lord was with His disciples, the case of an offending brother would have been laid before Himself.

“And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican” (Matt. 18:17).

There are no other scriptures whatever that speak of the church until we come to the church’s birthday — Pentecost.

We may have to point out many types of the church, as the body and bride of Christ, in the Old Testament, but these could not be understood until it pleased God to reveal the joint body by the apostles and prophets of the New Testament (Eph. 3). No doubt my reader would like to ask many questions as we go through the Scriptures on this deeply interesting subject: I will anticipate those questions.

What then is the meaning of the word ἐκκλησία (ekkleesia), which we translate church?

By carefully examining every place in scripture where this word occurs, its plain meaning is ‘assembly.’ I will point out one or two instances in which it is even so translated, and cannot mean anything else. Turn to Acts 19:32, 39, 41. In each of these verses, the word translated ‘assembly’ is ekkleesia, and evidently means, a gathering of people together.

In Acts 19:37, “neither robbers of churches”.

This word “churches” evidently means heathen temples, or buildings. Is it the same word?

Oh no, this is quite another word altogether. There is no authority in scripture for calling a building a church. We should therefore never do so.

You said Pentecost was the church’s birthday. Is this clear in scripture?

This is a point of such importance that nothing could be made more clear in scripture. The disciples were to remain in Jerusalem, until they were baptized with the Holy Spirit (Luke 24:49; Acts 1:5). It was on the day of Pentecost: They were all with one accord in one place. “And suddenly there came a sound from heaven, as of a rushing mighty wind... and they were all filled with the Holy Ghost” (Acts 2:1-4).

Acts 2 gives a full account of the first day of the church of God. It was the first announcement of the gospel of the crucified and risen Christ ascended up to God’s right hand. And God used this day’s preaching in the conversion of three thousand souls. These were all added: “and they continued steadfastly in the apostles’ doctrine, and fellowship, and in breaking of bread, and in prayers. And fear came upon every soul: and many wonders and signs were done by the apostles. And all that believed were together, and had all things common,” etc. (Acts 2:42-47).

What a wondrous new thing this was, the like of which had never taken place before. “And the Lord added to the church [or assembly] daily, such as should be saved.” All this was entirely of God. The Holy Spirit came down from heaven. The Lord added together. Thus this assembly on the very first day of its existence, was God’s assembly. It could not be thus baptized by the Holy Spirit until the Holy Spirit was given; and He could not be given until Jesus was glorified (John 7:39). And Jesus could not as our Substitute and representative be glorified until He had glorified God on the cross; then the Father must straightway glorify Him, by raising Him not only from the dead but by receiving Him to glory. When all this was done, the church was built. We shall see shortly in the Epistles, how the church is linked with the glory of God.

But were none saved, then, before Christ arose from the dead, and the Holy Spirit was thus sent down? And if they did not belong to the church of God, what were they then? Certainly, all who believed the promise of God were saved, or justified by faith, but they were and remained, saved individuals; saved Jews, or saved Gentiles. But now “There is neither Jew nor Greek... for ye are all one in Christ Jesus” (Gal. 3:18). Then if Pentecost was the first day of the church, and it was formed by the Holy Spirit sent down from heaven, what is the subsequent history of the Acts of the Apostles?

The Acts are really the acts of the Holy Spirit, how He acted in gathering the predestined church out of the world. He used a variety of instruments; but you will find, as you read the history of this wondrous assembly that wherever the Holy Spirit acted, it was to form the one assembly of God. Power, the power of God, not of man, is seen everywhere. In Acts 3 there is a man who could say, “Silver and gold have I none” (Acts 3:7); but such was the power displayed in the name of Jesus, that all Jerusalem is stirred to its center. And though all combined against the holy One of God, yet none could deny the power of God.

The church was the display of the power of God. Let us listen to the voice of prayer, at the church’s first prayer meeting recorded in the Acts:

“... And now, Lord, behold their threatenings: and grant unto Thy servants, that with all boldness they may speak thy word, by stretching forth thy hand to heal; and that signs and wonders may be done by the name of thy holy child [or servant] Jesus. And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Spirit, and they spake the Word of God with boldness. And the multitudes of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common. And with great power gave the apostles witness of the resurrection of the Lord Jesus; and great grace was upon them all” (Acts 7:24-13).

What a scene this was! one assembly, one heart, one purpose, the glory of Jesus! The Holy Spirit present. Surely it makes one sigh to compare this with the present state of Christendom. How could this assembly withstand the hatred and opposition of the whole world? God was with them — the divine person of the Holy Spirit.

It is of all importance to notice this in the history of the assembly of God in the Acts. The Holy Spirit is always present to guide the assembly — this fact is the foundation of the church’s constitution as seen on earth.

Peter said to Ananias, “Why hath Satan filled thine heart to lie to the Holy Ghost?” (Acts 2:3). Stephen said, “Ye do always resist the Holy Ghost” (Acts 7:51). The Spirit said unto Peter, “Behold three men seek thee, arise therefore, and get thee down and go with them, doubting nothing: for I have sent them” (Acts 10:19).

And after the conversion of the Gentiles, and the pouring out of the gift of the Holy Spirit on them, Peter says, “And the Spirit bade me go with them, nothing doubting” (Acts 11:12). In Acts 11 The believing Gentiles were baptized by the Holy Spirit into the assembly of God at Antioch. In Acts 13 the Holy Spirit takes the same place of divine guidance in the assembly at Antioch. “As they ministered to the Lord, and fasted, the Holy Spirit said, Separate me Barnabas and Saul for the work whereunto I have called them” (Acts 13:2). “So they being sent forth by the Holy Ghost, departed” (Acts 13:4).

When a question of great moment had to be settled by the assembly at Jerusalem, the presence of the Holy Spirit was again distinctly recognized — “for it seemed good to the Holy Ghost and to us, etc.” (Acts 15:28). Even the apostles were guided by this divine person, “Now when they had gone throughout Phrygia, and the region of Galatia, and were forbidden of the Holy Spirit to preach the word in Asia, after they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not” (Acts 16:6, 7).

Thus we see the assembly of God, throughout its history in the Acts, under the sovereign guidance of the Holy Spirit. Sad failure as to this was distinctly foretold (Acts 20:28-30). Yea, the apostle himself failed (Acts 21:4). But the failure of man does not alter the truth of God. Christ is glorified; the Holy Spirit is sent down; and He remains with the church. Oh, how has Christendom utterly failed to own the divine presence and guidance of the Holy Spirit! I beg of you, my reader, to compare your own condition and associations with the Acts as to this. The church, or assembly, of God is one, as gathered together by the Lord. Sects or divisions are not of God, but carnal and of man. Is that clearly revealed in the Word of God? Nothing can be more so; read 1 Corinthians 1:10-13; 3:1-5: “For ye are yet carnal: for whereas there is among you envying, and strife, and divisions [or sects], are ye not carnal, and walk as men?” (1 Cor. 3:3).

Oh let us own the exceeding wickedness of sectarianism; and let us return unto our God with confession and humiliation. How fearfully has Christendom departed from that beautiful scene when “the multitude of them that believed were of one heart and one soul” (Acts 4:32)!

One object — the glory of Christ; and all filled with the Holy Spirit. Compare this, say, with a so-called Liberation meeting!! But enough — can God approve of this wicked strife? What do the Epistles teach as to the church? They address the children of God now, as the one assembly of God: “Unto the church [or assembly] of God which is at Corinth,” etc. (1 Cor. 1:2). “Unto the church of the Thessalonians which is in God the Father, etc.” (1 Thess. 1:1).

This wondrous assembly we find was chosen of God in Christ before the foundation of the world, and blest of God with all spiritual blessings in Christ Jesus.

“To the praise of the glory of his grace, wherein he hath made us accepted in the beloved: in whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace” (Eph. 1:6-7).

All this is more fully unfolded, the eye being fixed on Christ, in Ephesians 1. There we see Him raised from among the dead, and placed as the risen man, “Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come; and hath put all things under his feet, and gave him to be the head over all things, to the church, which is his body, the fullness of him that filleth all in all” (Eph. 1:21-23).

But had He not always this glory? Doubtless He had in His own eternal Godhead. As the eternal Son He had glory with the Father before the world began. But now as man, the second Adam — the man who died for our sins, according to the scriptures — the Substitute forsaken of God on the cross — having glorified God there, having finished the work given Him to do; God has given Him, as man, this highest place above all things. The universe under His feet. But all this “to us-ward who believe” (Eph. 1:19); all this as head of the church, His body.

We have seen the person of the Holy Spirit in the Acts, in His own divine sovereignty, as the foundation of all church constitution on earth, we now look up and see the Lord of glory, the head of the church, far above all, in heaven. Surely, then, the most worthy of mankind alone can form the church of God? If you read Ephesians 2 you will be amazed to find the opposite of this to be the case. “And you who were dead in trespasses and sins” (Eph. 2:1), “children of wrath, even as others” (Eph. 2:3).

These are the very persons whom God has quickened together with Christ; and has given to them the wondrous place of oneness with Him, in all that exalted glory. This is altogether of God — God’s new creation. Yes, the assembly of God is God’s new creation. And the once rejected Jesus, now Lord of all glory, “He is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things He might have the preeminence” (Col. 1:18).

Note, He is head of the body, not the different bodies, not the different regiments of Christendom, nor religious bodies of the so-called church. No, all this is not in Scripture, not of God; it is entirely of man, or Satan, who never ceases to deface the assembly of God, the one body of Christ. Do not help him a bit in this work.

This wondrous display of richest grace is far beyond all human thought. Just think of these words, if you have the discernment of the Spirit, “For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ” (1 Cor. 12:12).

Is not this wondrous? Just as all the members of the human body are joined to the head, and form one man, or one body; so also all who believe are joined to Christ, raised from the dead far above all, and form the one Christ! But do you say that all who are saved now on earth, form the one body of Christ, and every case of true conversion to God — is it possible that all the saved belong to this one body? What, we all? Let Scripture speak: “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 been all made to drink into one Spirit” (1 Cor. 12:13).

This is the church of God as found in Scripture. And this is the church of God, because it is entirely of God. Read the next verses, “God hath set the members every one in the body, as it hath pleased Him” (1 Cor. 12:14-27). “That there should be no schism in the body” (1 Cor. 12:25). “God hath tempered the body together” (1 Cor. 12:24). “Now ye are the body of Christ, and members in particular” (1 Cor. 12:27).

“Let us with all lowliness of mind own all this. There is ONE BODY and ONE SPIRIT” (Eph. 4:4), “ONE LORD” (Eph. 4:5), “one faith, one baptism: one God and Father of all” (Eph. 4:6). Carefully study the context of these words, Ephesians 4:1-6. The effect is marvelous when the soul gets hold of this great fact (long lost, but true), that there is one body, even as there is one Lord and one God; and that in scripture two or more bodies cannot be found. And above all that, this one body is of God; God’s workmanship. Then it is found, that all sectarianism is direct opposition to God.

I grant this is a tremendous discovery; that so much that we have been proud of, is sin and rebellion against God. But evidently it is so. In deep humiliation let us own it. The one assembly of God is also presented in scripture as the bride of Christ, the wife of the Lamb. Grace beyond all human thought. Here we find the outflow of the affections of Christ as man. And though this mystery of divine love was kept hid until revealed to the apostles and prophets of the church, it is fully stated in Ephesians 3, yet many were the precious figures of this that went before.

So early as in paradise, God said, “It is not good that the man should be alone; I will make him an help meet for him” (Gen. 2:18).

God in His own love would give Adam an object on which his love might be placed. And thus, in this figure of Him that was to come, God sets forth His own eternal purpose; to build the church, the one body, the bride; that the Man up there in the glory shall not be alone but shall have an object in which the infinite love of His own heart shall have its eternal delight. And was not the way in which God formed the woman most significant? Adam was laid in deep sleep — type of the depths of death to which Jesus must descend to redeem His bride. Of that dead rib, in figure, the living woman was built. It was to that awakened or risen Adam, the woman, one with himself, was presented. “And Adam said, This is now bone of my bone, and flesh of my flesh” (Gen. 2:23).

There were many beautiful creatures in paradise; but only one made meet for the affections of Adam. God only built one Eve, God only builds one bride for Christ. Oh what a thought, what a fact, that “Christ also loved the church, and gave Himself for it; that He might sanctify and cleanse it with the washing of the word; that He might present it to Himself a glorious church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish” (Eph. 5:25-27). “Christ is the head of the church” (Eph. 5:23). “For we are members of His body, of His flesh, and of His bones” (Eph. 5:30).

It is blessed to gaze on Christ, the object of the believer’s love, but that is not the thought here. The assembly of God, the bride of Christ, is the object of His love, of His delight. Have you passed from death unto life? then you form part of that one body, one assembly of God, bride of Christ, object of His love. Think; object of the love of Christ!

In the call of Rebecca also we have a striking illustration of the bride of Christ. Isaac must first be offered up, and received in figure from the dead; Sarah, the Jewish economy, be set aside. Then the father Abraham, sends Eliezer from Canaan to the far country to fetch a bride for Isaac, the risen son from the dead, in figure. Jewels first are given to Rebecca, and raiment, then she gladly leaves all to go to meet the bridegroom whom not having seen she loves. Then the meeting. And then is she the possessed object of Isaac’s love. Again there is one bride. Just so when God had actually received His beloved Son from the dead; offered up for us, and could not be spared; then received to the heavenly Canaan; then God the Father sent the Holy Spirit, to this far country, to fetch a bride for Christ. Jewels first, the righteousness of God established by the death of the cross; and then raiment — Christ raised from the dead our righteousness; and all given to, and put upon the believer: and then farewell; separation from all below. And, like Eliezer, the Holy Spirit leads the bride along to meet the heavenly Bridegroom. The church of the scriptures is found waiting and looking for Christ, the second time unto salvation. And, oh, the meeting! As Isaac lifted up his eyes, so the loving eyes of Jesus are looking for us, His bride. And we shall soon, like Rebecca, lift up our eyes. We shall see Him as He is and be like Him. This joyful theme I leave until we arrive at the third part of our subject — the destiny of the church.

One more interesting figure in the Old Testament — Ruth. God is pleased by these His own figures, to give us understanding of this great reality, the church, the bride of Christ. Here is one who by nature was a stranger to the covenant and promise; death also was written upon her house. A Moabitess, and her own husband dead. Most touchingly does her history illustrate the grace of Christ in bringing a soul to Himself. She is brought by Naomi in bitterness of soul to the fields of Boaz. My reader may remember the bitterness of those days in which he was led by the Spirit to Christ. But oh, how welcome in the fields of Boaz! Is she thirsty? let her drink. Is she hungry? let her eat. Does she glean? let fall handfuls on purpose for her. Such is the grace of our precious Jesus. Are you but a gleaner lately bowed in bitterness at the sense of your own lost condition? Ah, how welcome to Christ! Are you thirsty? welcome to the water of life. Are you hungry? welcome to the bread of life. Has He not let handfuls fall on your path on purpose? But far more than this was to follow, “My daughter shall I not seek rest for thee?” (Ruth 3:1).

And now she is identified with Boaz in the figure of death — she lay at his feet; and what the other kinsman could not do, Boaz did. He redeemed her to be his bride. And all the elders bare witness. Once the object of the gleaning kindness of Boaz, now the object of his bridal love. A welcome stranger, now the most honored place on earth, the loved bride of Boaz, and the (great grand) mother of David.

Has not God thus dealt with us? He would not have us be merely welcome gleaners in the fields of Christ; but one with Him, bride of the Lamb. There was but one Ruth; there is but one church, one body, one bride. May I ask, then, have all Christians to leave the different churches of men; such as Romanism, Anglicanism, Wesleyanism, etc., and to form one church, and so make one body, one assembly?

Many have thought so, but it is a most unscriptural mistake. As we have already seen, the church of God is not a thing of man’s making. It is wholly of God. Eve did not make herself. It is remarkable that at Corinth, where there was most failure and division, in that very epistle we learn that all believers are baptized into one body. Let this great truth be only received in faith that all believers now are baptized into one body; and that this is of God; and the effect is sure to be that instead of fleshly boasting we shall be deeply ashamed of sectarianism. And the believer who receives this truth can no longer belong to a sect, cost what it may. Only let the Word of God have its authority, then how can I deliberately do that which is in direct opposition to God?

In the Acts of the Holy Spirit then, we have the history, how God set up the church in the beginning of its days. Then in the Epistles we have the wondrous revelation what the church is.

Before we look at its ministry. There are two things found in Scripture I desire to call your attention to — the Lord’s supper is one of them. “The cup of blessing which we bless, is it not the communion of the blood 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.” (1 Cor. 10:16-17). Is not this the perfect communion of the one body of Christ — each believer introduced into the same fellowship of divine blessing? And does not this separate us from the world? “Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord’s table and of the table of devils” (1 Cor. 10:21). This communion is further explained, as received from the Lord by Paul, in 1 Corinthians 11. What impresses me in this distinct full explanation of remembering Jesus, and showing forth His death until He comes is this; that it is the act of the whole one assembly of God. There is neither a priest with his mass, nor a minister with his sacrament. Either the one or the other would entirely set aside the very act of communion. The Romish priest, the ritualist, with all his imitations of Rome, or the presiding minister at his sacrament; all this is not in scripture, and we must admit that it is all of human origin. Not one bit of scripture can I find for a shred of it. Oh what sad human interference; yea, what assumption for any man thus to act without the word of the Lord!

The second thing I would notice is this — Does the Scripture foretell the failure of the Church of God on earth in outward testimony? There are sad and abundant proofs that failure did set in even during the lives of the apostles. (See 1 Cor. 11:18-21.) Shameful evils, divisions, and drunkenness, and the Lord’s hand in judgments, because they had not humbled themselves. In Titus, unruly vain talkers, etc., are found and rebuked. Terrible failures in 2 Peter 2, and in Jude, are spoken of. But this is not all; the Spirit accurately describes the fearful apostasy of the last days of this church-time or period (2 Tim. 3). “This know also, that in the last days perilous times shall come (2 Tim. 3:1). Read the description of these days. We may say those days unto the end of the chapter.

It may be asked, If God set up the one assembly of God, one church, one body, then is not the church of Rome that one church, and ought we not all to belong to her? If the church of Rome is the church of God as found in the scriptures, then undoubtedly we ought to belong to her. But is this the case? I am not aware of one single particular in which the church of Rome is the same, or like the church of God as found in Scripture. At a future time, if the Lord will, I may compare the church of God with the church of Rome. Professing Christendom, as was foretold by the Lord, has become a great tree, and evil men lodge in its branches. It has become the great house of 2 Timothy 2.

If this is so, what instructions has the child of God for his path in these last days? Is he to remain in fellowship with all this evil, or is he to separate himself from the evil?

Hear the answer of God: “The Lord knoweth them that are His. And, Let every one that nameth the name of Christ, depart from iniquity. But in a great house there are not only vessels of gold, and of silver, but also of wood and of earth; and some to honor, and some to dishonor. If a man therefore purge [or separate] himself from these, he shall a vessel unto honor, sanctified, and meet for the master’s use,” etc. (2 Tim. 2:19-21). And again, “From such turn away” (2 Tim. 3:1-5). The path of the obedient Christian need not be more plain. Hatred and persecution it must bring (2 Tim. 3:12), as all have found it who have obeyed these divine instructions for our days.

I now return to the church of God as found in the Scriptures.

What is its Ministry?

I just remind my reader that in looking carefully at the history of the church in the Acts, we found one all-important fact as to Ministry — the divine presence of the person of the Holy Spirit. Bearing that fact well in mind I ask your attention to the three chapters on ministry, that God has been pleased to give us, with other scriptures (1 Cor. 12; 13; 14). Will you read these chapters, before we proceed? Observe this is the very subject. 1 Corinthians 12 Contains the great principles of the christian ministry; 1 Corinthians 13, the spirit in which that ministry should be exercised; and 1 Corinthians 14, those ministries in exercise. The Spirit of God will not lower or degrade the person of Jesus — a most important test in these days. And again, no one can truly maintain the Lordship of Jesus but by the Holy Spirit. Great care is then taken to show that the various gifts of ministry are not held by one man! There are diversities of gifts, but the same Spirit; different ministries, but the same Lord; diversities of operations, but it is the same God that worketh all in all. And then, after enumerating different gifts, the divine sovereignty and guidance of the Holy Spirit is maintained. “But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will” (1 Cor. 12:11). Thus we have the constitution of the church as to ministry — Jesus, Lord on high; the Holy Spirit using the gifts as He will on earth. It may be said, Some of those gifts are no longer manifested now. True; He divideth severally as He will, then and now.

This then is the principle of ministry as set up of God, the ministry that is of God. “And God hath set some in the church; first, apostles; secondarily, prophets; thirdly, teachers,” etc., etc. (1 Cor. 12:28). I do not however find such a thought, that God set up one man to be the minister or priest of the assembly.

Now that is important, as we wish to learn all that scripture brings before us on this subject.

Then we have the place that love, charity, has in christian ministry (1 Cor. 13). May it have its place in every line of this paper!

The principle then before us is plainly this, that the Holy Spirit is in the church, using the different gifts severally as He will. All of God, but on earth the order of the Holy Spirit. There was confusion: alas, what will man not spoil? (See 1 Cor. 14:26.) But still the same order of God by the Holy Spirit is enforced. God did not say, My order has failed, now set one man to be the minister. No; but, “Let the prophets speak, two or three, and let the others judge. If anything be revealed to another that sitteth by, let the first hold his peace. For ye may all prophesy one by one, that all may learn, and all may be comforted,” etc. (1 Cor. 14:29-35). “And these are the commandments of the Lord” (1 Cor. 14:37).

Now this is God’s only order of ministry, and He is not the author of confusion; compare this with Ephesians 4:7-16. Here the ascended Christ, far above all heavens, “gave some apostles, and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ” (Eph. 4:11-12). And these were to continue. These are the gifts of Christ, and the Holy Spirit divideth severally to every man as He will. Do not forget the personal presence of the Holy Spirit.

But do we not read in the Acts that Paul and Barnabas ordained elders in every city (Acts 14:23)? And that Titus was to do the same; was in fact delegated to do so (Titus 1:5). I have read all this, but I have never read of Paul, Barnabas, or Titus, ordaining a pastor, or an evangelist, or a teacher. These are the gifts of the ascended Christ. And even when the apostles were here, we have not the slightest hint of the ordination of any of these. The only thing at all like it was when Paul and Barnabas themselves, who had long been most eminent gifts of Christ, were commended to a special evangelical tour, separated and sent by the Holy Spirit (Acts 13:2).

But do you mean that there is no authority in the Scriptures for the ordination of a pastor over a church?

Most certainly. There is not such a thought in Scripture. It is entirely human invention. Elders, or bishops, were ordained. For an elder and a bishop is the same thing, that is clear from Titus 1:5-7. The same person is an elder in verse 5 and bishop in verse 7.

Eldership was an office; pastors, and teachers, evangelists, are gifts. I speak of Scripture — I know nothing else. Again, in scripture an elder is never the same as teacher, pastor, or evangelist. The elders of the church at Ephesus were bishops (episkopos), and as such, overseers, and were to feed the church of God.

But does not the word “feed” imply that they were teachers?

This word poimaino, translated feed, is used by the Spirit eleven times in the New Testament: Matthew 2:6; Luke 17:7; John 21:16; Acts 20:28 Cor. 9:7; 1 Peter 5:2; Jude 12; Rev. 2:27; 7:17; 12:5; 19:15. A careful examination of these and their contexts will show that it is not the imparting of spiritual food so much, if at all, that is meant, but shepherding, more in the sense of ruling.

Elders, then, were brethren gifted with wisdom to shepherd or rule the church of God. An elder thus gifted and qualified to rule, must rule well his own house. And one thing they were needed for, was to stop the mouths of vain talkers. This being the sense of the word, then in Jude 12 “feeding themselves” would rather be ruling themselves — democracy. One of the dark signs of the last days. The very opposite of knowing or discerning them that labor among you, and are over you in the Lord, and admonish you. In short, the “unruly” (Titus 1:10-13) are to be rebuked.

And might not the same person be an elder and also a teacher?

Certainly, just as the same person may be a draper and a grocer. But that does not prove, that a grocer is a draper. Peter was both elder and teacher (1 Peter 5:1). Thus while qualified persons were ordained or appointed to shepherd or rule the assembly in every city by the apostles or their delegates (Titus 1:5) (and it is true that such persons might or might not be also gifted of Christ to evangelize or teach) yet in scripture we never find the shadow of an interference either to ordain or to hinder any such gifts of the ascended Christ; as teachers, evangelists, pastors, etc.

Is there such an instance to be found?

Not one. To do so, two things must be interfered with; the administration of the Lord in glory, and the presence of the Holy Spirit in the assembly.

Well, this is very solemn; are you quite sure there is no Scripture authority for the modern ordination of a priest, clergyman, or minister?

Not a single text.

Does not Acts 6 give such authority?

No, not the least. These men of honest report, full of the Holy Spirit and wisdom, were simply appointed to serve tables, or take care of the poor. Not a thought of ordaining them as modern pastors over churches. As with the elders, these servants of the assembly might be also gifted of Christ to preach the word. Some were so, but these were never ordained to preach; not such a thought. The thing is monstrous; if we see a teacher, pastor or evangelist gifted of Christ, empowered by the Holy Spirit to preach and teach Christ, for the church or any man to ordain or appoint such a person, would be to set aside as insufficient the act of Christ. Surely to recognize, becomes the whole church of God. For recognition of Christ’s gifts to His church is obedience to Him. And not to recognize a gift of Christ is disobedience to Christ.

But does not Acts 13 afford some authority for ordaining a minister or pastor over a church? Is it not often quoted for that purpose?

Read the whole passage: now is there such a thought in it as ordaining a clergyman or minister over a church, or parish? These dear devoted men were already fully recognized teachers — Barnabas and Saul. And these were appointed by the Holy Spirit to a special work, or journey; and, as such, solemnly commended by the church at Antioch. It is very strange that so many take this matter for granted, without ever searching the Word of God.

Is there no other scripture that seems to favor the practice of ordaining one person, to be the minister over a church?

There cannot be one. It is impossible for God to contradict Himself, and if we own the constitution of the church which is of God; that is, the Lordship of Jesus (Christ) and guidance of the Holy Spirit, as we have seen, and the distributing severally as He will; those gifted to speak to the edification of the assembly, to speak two or three, the rest to judge, etc.; the moment you introduce the clergyman, or a minister, having the Reverend pre-eminence over the assembly, you immediately set aside both the presence of the Holy Spirit and the godly liberty of the gifts of Christ to speak two or three. In fact it is utterly impossible for God’s order, according to His Word, and man’s order set up since; to stand together. One man cannot have the pre-eminence, and the Holy Spirit be free to use whom He will.

Well, all this is amazing; but do the upholders of the clerical or episcopal system really know that it has no authority in the Word of God?

Strange to say, they do; and the best and latest writer on episcopacy fully admits that it is nowhere found in Scripture.

Then where is it found?

In tradition; the traditional history. Some say it must have begun just at the close of apostolic times; some, later.

But if there be no evidence of it in apostolic times, then what of apostolic episcopal succession?

All vanishes. How can there be a succession of what did not begin?

But some say it began before the death of the Apostle John, in Asia Minor; and that he must have approved of it.

But does the Scripture say this system of one man having the pre-eminence over the assembly began in the days of John? that is the question.

It does, it does. John wrote an inspired epistle, on account of this, and on the very subject. We shall therefore soon see whether he approved or not of the first person that assumed the position taken by the clergyman or minister over a church, (3 John). Truly John approves of the well-beloved Gaius, found walking in the truth. He has no greater joy than that the children of God should walk in the truth. He says, “Beloved, thou doest faithfully whatsoever thou doest to the brethren (3 John 1, 5). These brethren were such as went forth FOR CHRIST’S NAME SAKE, taking nothing of the Gentiles, and they had borne witness of the charity of Gaius before the assembly or church. Now if you bear in mind the truth, and the constitution of the church, the sovereign guidance of the Holy Spirit in sending those brethren, gifts of Christ, in His name, in keeping with the truth as to this, Gaius had gladly received the visit of these ministering brethren, in the charity inculcated, as to this very thing in 1 Corinthians 13. Walking in the truth, he owned the order of God. And John says, “We therefore ought to receive such that we might be fellowhelpers to the truth (3 John 1, 8). Oh, how sweet is this fellowship in the ministry of the truth! “Let the prophets speak two or three (1 Cor. 14:29)” had long been the command of Christ, and so we ought to receive these dear gifted brethren who come in the name of Christ, and have fellowship in the truth. This was christian ministry as instituted of God: “We therefore ought to receive such.” Now we have another character, and John says, “I wrote unto the assembly: but Diotrephes, who loveth to have the pre-eminence among them receiveth us not” (3 John 1, 9). Now study these words; here is a man who takes the place of pre-eminence over the church, or assembly. But to do this, he must resist the Holy Spirit; he must refuse liberty of ministry, yes, even if it be the aged and beloved Apostle John, and brethren with him The very first development of clericalism proves, unanswerably, that it must resist and set aside the order of God. Did the inspired John approve of this first appearance of clericalism? He says, “Wherefore, if I come, I will remember his deeds which he doeth, prating against us, with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the assembly” (3 John 1, 10). Thank God we have the strongest possible disapproval of clericalism in these inspired words. And I ask, Do not these words faithfully describe the proud spirit of clerical pretensions to this very day?

It is too true; but surely you would not say that every ordained minister over a church has the spirit of Diotrephes, the first to assume this place?

Far from it; many a dear humble servant of the Lord groans in that false position. But what we learn from this scripture is, that every one that takes this position of ministerial pre-eminence is in direct opposition to the mind and Word of God. Diotrephes could not maintain that position and receive the brethren, neither can any clergyman of minister maintain his position and receive the brethren as the gifts of Christ, to be used by the Holy Spirit in the church.

But are not clergymen and ministers receiving eminent evangelists? and is not God using these in conversions?

That is so, and God is using them in proportion as they lay aside the sectarian and clerical position. Nay, is not the Lord even by all this rebuking clerical assumption? A noticeable fact must here be named- God has been pleased to restore to the church the knowledge of His own order of church constitution and ministry — the personal presence of the Holy Spirit, and the liberty of christian ministry, to serve alone the Lord Christ. And though like the remnant in the days of Nehemiah, this feeble remnant whom the Lord has been pleased thus to bless, are conscious of much failure, yet God has been pleased to be with them. And this feeble remnant have proved the all sufficiency of God; and to this feeble and unworthy little flock God has restored the full gospel of His grace. And what is the result, at this present moment? The whole mass of the clergy of every sect under the sun are arrayed in determined hostility.

Pamphlet, and book, and tract, teems from the press! full of gross misrepresentation. Yes, and nothing more common than for the clergy to be preaching the very truth God has restored by these weak dependent brethren, while they denounce with prating words, like Diotrephes, the brethren whom they cannot receive, and maintain their clerical position. The third epistle of John exactly describes the whole struggle of to-day. On the one side, there are a few like Gaius, who have learned to obey the commands of Christ as to ministry; on the other hand, there is the whole body of the clergy determined to resist the order of God’s Word and maintain that human order of ministry begun by Diotrephes: in many cases, doubtless, ignorantly. The Word of God calls one of these principles good; the other He calls evil. Surely it must be good to obey God, and no less certain is it evil to follow man.

But you allow elders were ordained, if pastors, teachers or evangelists never were?

Yes, just so.

Then why does not the assembly ordain them now?

Simply because the assembly did not do so then, but the apostles or those they delegated to do so (Titus 1:5). We nowhere read that the church ordained elders. How plain would be our path it we really were subject to the Word of God! Never were human pretensions found more utterly wanting, when weighed in the balances of the sanctuary, than the claims of the ordained ministry when thus tested by the Word of God. And equally so as to this, whether we apply the word to Romanism, or Protestantism — what utter departure from the order of God!

Not only so, but men have the audacity to ridicule God’s order, nay, to call it confusion and discord; and to pride themselves with this humanly ordained ministry as if it were the church itself; and to talk of it just as though it could be traced in succession from the apostles; when not only did the apostles not practice it, but the very last of them, the beloved John, we have heard denouncing it in the strongest possible terms.

But if the episcopal establishment (i.e., the Church of England) has no authority in the Word of God for the ordination of their clergy, and it is clear they have not the least, then where do they get their authority from?

Clearly not from God; but from the world — from the State — indeed it is the world. And to call it the church is to use words calculated to deceive. It is the world divided into parishes, over which a clergyman is ordained. Is this the church of God? Compare it with the church of God as found in the scriptures; and compare its ministry, with the sovereign guidance of the Holy Spirit. I ask, is there any safety in such a system of the world, unfairly called the church? Oh, is there any wonder that its members are going so fast to Rome, having never known the presence of the Holy Spirit? and never allowed Christ to give, and the Spirit to use, His gifts, as He will? But having adopted the Diotrephes ministry, as handed down from Rome, there is no remedy, there is no hope, but to withdraw yourselves from that form of godliness without the power.

The clerical order has been, from its first development, the greatest lever of Satan for evil in Christendom. Oh, my brethren in Christ, come out of her. Let us return to the Lord. It is yet true that wherever two or three are gathered together in His name, there He is present. We can testify to the truth of this promise. We have been now, some of us, gathered together in His blessed name some thirty, some forty, and some, more years; and, blessed be the name of the Lord, we have found His presence more than all the ordained ministry in the world. He is enough, the mind and heart to fill. Ebenezer, Hallelujah. Oh how we long that you should share the deep joy of His presence with us. We assure you one hour in His dear presence makes more than up for all the misrepresentations heaped upon us.

If you return to the truth of the scriptures no doubt you will suffer persecution, but no pen can tell the blessedness, and deliverance, and deep enjoyment, of communion with Christ that is the portion of every child of God gathered together truly to Christ, in (unto) His precious name (Matt. 18:20).

Do you think it is a light matter to refuse the gifts of Christ and the guidance of the Spirit in the assembly; and to set up in its place an ordained man — be that man who he may! Can you thus grieve and quench the Spirit, and not suffer in soul? Impossible.

Oh, fellow Christians, awake, awake, to these solemn truths. Search the scriptures. Will you? Will you obey them? Do you own their authority? God give you decision and purpose of heart. I write to you thus in the love of Christ. I long for your deliverance, and am not ignorant of Satan’s devices to keep you where you are. I write strongly, but there is power in truth to the children of God.

Just think, if all the believers in your town were gathered together in (unto) the name of the Lord Jesus, truly owning Him as Lord, and all filled with the Holy Spirit, all of one mind and soul, each having one object -the glory of Christ — no clerical hindrance to the gifts of Christ, the Spirit using all the gifts in divine power, sectarianism not received — abhorred; tell me now, what would be the effect on the world of all this? The gifts are so rejected and disallowed, that we can form no idea how many are laid aside now. I heard of one minister in Ireland saying lately, he had found forty evangelists in what he called his church! All these had been dormant. Oh, can you conceive anything so dreadful, so hindering, as this ordained ministry received from Rome?

One question more, Is it not said that Timothy was ordained the first bishop of the church of the Ephesians?

Certainly not in scripture, but in a note which has been added to the end of 2 Timothy. It is impossible that this could be true. It would not only have entirely set aside the order of God; but when the apostles sent for the elders (Acts 20), there is not the slightest allusion to such a person as the bishop of Ephesus; and there must have been, had such been the case.

Well, but he might have been after this time?

Then he could not have been the first, for the elders are called bishops as we have seen. It was evidently another name for the office of elder. We must conclude then, the more we search the scriptures, the more evident it becomes that the whole pretensions of episcopacy have no foundation in the Word of God.

Only once more. Is it not true, that the episcopacy is found in the most early church history?

It is. And what does this prove? That the most early so-called church history, is the history of that ecclesiastical system which so soon entirely set aside the order of ministry we find in scripture. The one is of God, and found in His Word; the other of man, and found in his history. Which shall we follow?

Many of these remarks apply to the episcopacy, falsely called the church — whether of Rome, or England. But what of all the various bodies of Dissenters?

I am not aware that any of them has returned to the scriptural order and constitution of the assembly of God and its ministry. Is the presence of the Holy Spirit, dividing to every man severally as He will, owned in any denomination?

Well, but the church elects its own pastor or minister. Is this anywhere found in scripture?

Nowhere. The ministers are Christ’s gifts to the assembly; and is the assembly to elect whether they shall have a gift from Christ? The glory of Christ and the heavenly dignity of the christian ministry is lost in such a carnal system. I do not mean the painful scenes that occur at such elections — rejections and splits — but merely to the principle of daring to call in question the prerogative of Christ and the guidance of the Holy Spirit; failure there is everywhere, but man’s failure does not alter God’s principles. It is, too, in vain to try to find the order of God, as found in Scripture, in Wesleyan organization. Do we find a conference in scripture daring to dictate where the gifts of Christ shall be placed? God may be working by one of His servants in such a town, the conference says, No you must obey us, not God, you must leave that town and go to such a place. Can you show me anything like this in the word? Impossible. Not even an apostle ever dare so set aside the administration of Christ.

But do not these people pray to be guided by the Holy Spirit in appointing the ministers?

Yes, indeed, they do; and what must such prayer be to God? Asking God to guide them in acting in direct opposition to His Word.

I ask, now, is there any wonder that the most spiritual in all these human systems, are leaving them; and are being gathered together, in (unto) the name of the Lord Jesus; a feeble despised remnant making no pretensions to be the church of God? But this they are; they are gathered together, as at the beginning, and owning nothing, but what they find in the Word of God. Do you say, I own I see the truth of all this thus brought before me, and I admit how utterly wrong my position is, but I have been trained

to it; I am in it? What can I do? There is my family, my needs; and all my friends would turn against me if I walked according to the Word of God. I know all that, but Satan will try to magnify these difficulties. Is not God for us, greater than all these difficulties? I feel for you; I pray for you; God will be with you in His own path. (See Psa. 119:59-60.)

All are moving; either to infidelity, entirely setting aside the authority of God’s Word; to Rome, and dark superstition; or to the path of Christ as at the beginning. We now turn to our third inquiry:

What Is the Church’s Destiny?

We must be most careful not to confound this with Israel’s future destiny, as foretold by the prophets of the Old Testament. No doubt every promise to Israel shall be strictly fulfilled, although they are for the present set aside, as we learn in Romans 11. I name this because of the common mistake of placing the church in the position of Israel.

All the promises to the church are heavenly, while the promises to Israel are earthly. The confounding these two destinies has led to the mistaken expectation that it is the church that is to be the means of the world’s conversion to Christ. The gathering or forming the church is a special work, occupying a special period of time, a parenthesis in Israel’s history: known unto our God is that moment, when the church will be complete. Then will be fulfilled that promise of Christ, “In My Father’s house are many mansions: if it were not so I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also” (John 14:2, 3). This is in blessed keeping with the first type of the church, when paradise was prepared, and Adam was there, and God brought Eve unto the man Has not our adorable Jesus gone up on high to prepare a place that the desire of His heart may be fulfilled? as He says, “Father, I will that they also, whom Thou hast given Me, be with Me where I am; that they may behold My glory, which thou hast given Me” (John 17:24). What a destiny! with Him; where He is. The second Adam, the second Eve. We are assured by revelation from our dear Lord, that He will come Himself. He will not send His angels for us — this He will do for the elect Jews, for the earthly kingdom — but the Lord Himself shall come for us from heaven, whether we are alive and remain to that moment, or whether we are asleep. Yes, He who came down to Calvary’s cross will also come in the clouds for us. He died for us; He comes for us; oh, what love is this! No judgment for our sins; no, He has borne the utmost due to us, and now He is coming without sin unto salvation.

One more precious fact, “We know that when He shall appear, we shall be LIKE HIM; for we shall see Him as he is” (1 John 3:2). What a destiny! to be like Him. In the full image of the heavenly man in glory — holy, pure, incorruptible! We are now accepted in the Beloved; the whole value of His person and work reckoned to us; reckoned dead with Him, and risen in Him, one with Him. But actually, and everlastingly, to be like Him! Do not our souls long for this? and can we not say, “As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness” (Psa. 17:15)? But, oh, most wondrous fact, is not this the language of Christ Himself? So really we are one with Him, that His own resurrection was but the first-fruits. And it will be when His body, the church, raised from the dust, or changed in a moment, and the millions of the redeemed meet Him in His own likeness; then shall He see of the travail of His soul, and be satisfied; sweetly shall we share His joy. From eternity has He looked forward to that moment, now so near, when the bride shall be presented to Himself: and when it comes, do we not hear Him up there in the heavens saying, “Rise up, my love, my fair one, and come away. For, lo, the winter is past, the rain is over and gone,” etc. (Song of Sol. 2:10-13). “Arise, my love, my fair one, and come away” (Song of Sol. 2:13). And again, “Thou art all fair, my love; there is no spot in thee” (Song of Sol. 4:7). The Holy Spirit must use sweetest poetry to express the heart of Christ.

Such is the joy and love of that Man in the glory. Is it not wondrous that the glorified One should thus be waiting and longing for us? He has not only loved the church, and given Himself for it, that He might sanctify and cleanse it with the washing of water by the word, but there is yet the presentation so dear to His own heart, “that He might present it to Himself a glorious church, not having spot, or wrinkle, or any such thing: but that it should be holy and without blemish (Eph. 5:27). This is the sure destiny of the church of God; the certain result of His work on the cross. “In the body of his flesh through death, to present you holy, and unblameable, and unreprovable in His sight” (Col. 1:22). “Who shall also confirm you unto the end,... blameless in the day of our Lord Jesus” (1 Cor. 1:8). “To the end He may establish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all His saints” (1 Thess. 3:13). Thus we learn the settled purpose of God to fulfill the desire of Christ. We shall see Him as He is: we shall be like Him. We shall be unblameable in holiness, in spotless purity. Then shall the heart of our eternal lover be satisfied. Oh, think of Him thus! Do not merely read these burning words of scripture, but in them see your Lord; He who will come quickly to call you away. Ah, this world’s cold wintry blast will be over and gone. No more groaning over inbred sin, no more conflict, no more sins and failure, no more sorrows; all, all gone. And if the church is thus the object fitted to be the delight of Christ through eternal days, as Eve was the object of the love of Adam, and one with himself, bone of his bone, and flesh of his flesh, ought not then Christ to be the one object of His church now? He is the same yesterday, to-day, and forever. The same love that we shall enjoy in that unsullied and eternal brightness, is the love wherewith He loves us now in this world’s night of darkness. Oh, let our hearts rest in His precious love. Oh, the riches of His grace, to give such vile worms a destiny so glorious. The new creation of God, pure and holy. Members of His body, of His bone, and of His flesh. I gaze on that risen Man in the glory, and can say, I shall be like Him. What can I desire more?

Does scripture unfold anything further as to the church’s destiny, after it is caught up to meet and be with the Lord as described in 1 Thessalonians 4? Where will the church be in that hour of temptation, coming on the earth? And in that time of tribulation such as never was, and never shall be after? and when Christendom or Babylon is destroyed? and during the millennial kingdom of Israel on earth? Through all this, what is the church’s destiny? Is it made known?

It is. After the close of its history on earth, and the outward testimony of the professing church is set aside, spued out of his mouth, the veil is thrown aside. Heaven is opened to our view. The redeemed are represented, by four-and-twenty elders. God rests — sat on the throne. The saints rest — they sit on thrones around the throne of God. When seraphim and cherubim, the four living ones, give glory to Him that sat on the throne, the redeemed reply with worship to God, as the Creator of all things (Rev. 4).

The Man in the glory has waited until His redeemed ones, gathered up at His coming, are there with Him, then He will be known to be worthy to take the book of counsels and judgments out of the right hand of God — emblem of divine power. What a sight is that! look at it. The Man, the Lamb as it had been slain, worthy to go up to God — Himself God — and take from His right hand the book. The glorified Man thus becomes the executor of divine power and judgments. Up to this point, He sat on the Father’s throne; now He is seen in the center of the throne — the first preparatory act, for subduing of all things to Himself. This calls out the new song of the redeemed; and the loud saying of the angelic myriads. The redeemed become deeply interested in the future circles of redemption — as the corrected translation of Revelations 5:9-10 — not ‘us,’ but ‘them’.

Wondrous chapter, revealing the association of the saints with Christ, during the period of woes, on this earth afterward described. There they remain during the opening of the seals, the blast of the trumpets, the pouring out of the vials of God’s wrath on the earth, the sudden resurrection of the Roman Empire, the utter apostasy of Babylon the Great, the full ripened wickedness of Christendom, and its fearful overthrow and destruction. Then the marriage of the Lamb is come, and His wife hath made herself ready (Rev. 19). This glorious event having taken place, the Lord Jesus will come in judgment on the living nations. All that have been beheaded for the Word of God during this time of dreadful infidel wickedness will now be raised from among the dead, and form part of the first resurrection, its full complement.

Then the millennium, the one thousand years of blessedness, begins. After which the judgment of the dead, and then the eternal state.

The church is found in intelligent worship, during all these events, from the beginning of the judgments or before, until the marriage of the Lamb. What a destiny! all clearly revealed in the Word of God. But all heavenly, and of God. Nothing earthly or of man This is very marked, even during the millennial reign. I invite close attention to this important fact very fully explained in Revelation 21:9 to 22:6. “Come hither,” says one of the seven angels, “I will show thee the bride, the Lamb’s wife” (Rev. 21:9). And what did he show John? “That great city, the holy Jerusalem, descending out of heaven from God” (Rev. 21:10). What a contrast this will be to what is now seen on earth! Holy Jerusalem descending out of heaven— what purity! “from God.” Do you, my reader, belong to this heavenly bride that will be from God, and “having the glory of God” (Rev. 21:11)? This language could not be applied to angel or archangel, principalities or powers “Having the glory of God!” oh, wondrous grace! And her light like unto a stone most precious, even like a jasper stone, clear as crystal. What a change from this sinful state, to unclouded purity, in all its unsullied clearness! The wall, great and high, speaks of the perfect security of the bride during this time of reign, and putting all things under His feet.

The gates of the city — place of administration — show the wondrous part the church will have in the administration of the world to come; and this though in connection with the earthly people of restored Israel. Every precious stone is named to show forth the glory of this building of God: it is a perfect vast cube, heavenly perfection: also a perfect square (Rev. 21:16). Divinely perfect whether viewed in the heavens or from the earth. The city pure gold, like unto clear glass. And the street of the city pure gold, as it were transparent glass. Inherent, absolute, stainless, purity, and divine righteousness. Constituted the righteousness of God and nothing without to defile. All transparent purity, within and without — thus shall we be the righteousness of God. What a destiny! No temple there. The Lord God and the Lamb shall be there. Still the Lamb — forever the Lamb All, all, we owe to the once bleeding Lamb. No need now of sun or moon, or creation-comforts: “For the glory of God did lighten it, and the Lamb is the light thereof” (Rev. 21:23). What a home above, and all is as certain, nay, more certain, than that the morrow’s sun shall light the eastern hills. Every moment bringing us, yea, bringing the whole church of God, nearer this place prepared, this home above of peace and love.

Students of the book are aware that the eternal state is described in Revelation 21:1-8. Is the destiny of the bride revealed there? Her destiny in the eternal state!

Oh yes, when the first heaven and the first earth were passed away, and there was no more sea, she is described as the same holy city, new Jerusalem, entirely of God, coming down from God out of heaven, prepared as a bride adorned for her husband — forever the bride of the Lamb. What an eternity awaits us! Evil having been put down, all is happy subjection to God! There is now no wall, no gates. The administration is over, all is now eternal rest with God. The eternal destiny of the church is to be the tabernacle of God. Behold the tabernacle of God is with men. Such is a very brief outline of the destiny of the church of God, the bride of the Lamb. May our blessed Lord use these few thoughts to lead His children to search the scriptures in the presence of God; in wholehearted dependence on the teaching of the Holy Spirit.

Thus we have found the church of the scriptures to be the church of God, composed of every believer born of God since God began the church at Pentecost. And that all believers are now baptized into the one body of Christ. And that to use the word church, as meaning any worldly system, as that of Rome, or England, is not only unscriptural, but calculated to deceive souls.

We have found that true Christian ministry is direct from Christ, the ascended head of the church; that these gifts of Christ were never ordained, even by the apostles, and never should be ordained by men. To do so is to set aside the high privilege and administration of Christ. We have found no authority in the Word of God for such a person as a clergyman or minister, over either a parish or a church.

We have found that the constitution of the church was, first, the personal presence of the Holy Spirit. Secondly, He using whom He will of the gifts in the assembly. And though all Christendom has set aside the church constitution as found in Scripture, yet we find no reason why we should give up the Word of God to follow the traditions of men.

We have found the first man who did refuse the order of God in the fellowship and ministry of his brethren, in order to establish his own clerical pre-eminence, was strongly condemned by the inspired Apostle John. We have found that the dreams of men, as to the church being an improver of this present evil world, to be all false. That the destiny of the church is entirely heavenly. And it will soon be taken away from this dark night of sin and sorrow. The home above is prepared; the Man in the glory is waiting the moment when He shall rise and call us up to the skies. As Isaac waited for his Rebecca, so waits our precious Lord. Soon we shall meet, to part no more. Forever with the Lord.

Cleansed by Blood, and Washed by Water

In Psalm 51 you will find the deep need of a soul that has found itself ruined and vile, utterly without power in the hour of temptation. How deep the sense of guilt and sin; and yet the cry for mercy according to what God is!

“Have mercy upon me, O God, according to Thy lovingkindness according unto the multitude of Thy tender mercies blot out my transgressions. Wash me throughly from mine iniquities, and cleanse me from my sin. For I acknowledge my transgressions: and my sin is ever before me. Against Thee, Thee only, have I sinned, and done this evil in Thy sight: that Thou mightest be justified when Thou speakest, and be clear when Thou judgest. Behold, I was shapen in iniquity; and in sin did my mother conceive me. Behold, Thou desirest truth in the inward parts: and in the hidden part Thou shalt make me to know wisdom. Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow. Make one to hear joy and gladness; that the bones which Thou hast broken may rejoice. Hide Thy face from my sins, and blot out all mine iniquities. Create in me a clean heart, O God; and renew a right spirit within me. Cast me not away from Thy presence; and take not Thy Holy Spirit from me. Restore unto me the joy of thy salvation; and uphold me with Thy free Spirit.”

These are the earnest desires of a sin-burdened soul — the groans of a broken heart that longs for holiness and purity. For cleansing and purging: “Wash me, and I shall be whiter than snow.” And much more: “Create in me a clean heart, O God.” Guilty, guilty, oh, wash me whiter than snow! Here is full unreserved confession to God, and faith looks only to Him. Here is man’s need — your need and mine, as God sees it — our very condition by nature.

Now if we turn to that day when God shall gather His ancient people from all countries, we find an answer to every cry and desire in this psalm.

“And I will sanctify My great name which was profaned among the heathen, which ye have profaned in the midst of them; and the heathen shall know that I am the Lord, saith the Lord God, when I shall be sanctified in you before their eyes. For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols will I cleanse you. A new heart also will I give you; and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put My Spirit within you, and cause you to walk in My statutes, and ye shall keep My judgments, and do them. And ye shall dwell in the land that I gave to your fathers, and ye shall be My people, and I will be your God. I will also save you from all your uncleannesses and I will call for the corn, and will increase it, and lay no famine upon you. And I will multiply the fruit of the tree, and the increase of the field, that ye shall receive no more reproach of famine among the heathen. Then shall ye remember your own evil ways, and your doings that were not good, and shall loathe yourselves in your own sight for your iniquities and for your abominations. Not for your sakes do I this, saith the Lord God, be it known unto you: be ashamed and confounded for your own ways, O house of Israel. Thus saith the Lord God: In the day that I shall have cleansed you from all your iniquities I will also cause you to dwell in the cities, and the wastes shall be builded” (Ezek. 36:23-33).

“Then I will sprinkle clean water upon you.”

All help comes from God: cleansing, a new heart, and the Holy Spirit. This is the purpose of God for His name’s sake. How precious the “I wills” of God! “I will take you.” Yes, from His own heart’s free grace He will do all this for Israel. And is He not the same blessed God now? Poor helpless, sin-burdened soul, He says, I will cleanse thee, and thou shalt be clean. How very striking are the words of Jesus to Nicodemus “Verily, verily, I say unto thee, Except a man be born again [or wholly afresh] he cannot see the kingdom of God.” And again, “Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” There must be a pure and holy new creation.

And this is the work of God, entirely of God. “I will cleanse,” “I will give a new heart.” There must be a holy new nature. Only, note, this does not alter the flesh. “That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.” This solemn distinction of the two natures is our blessed Lord’s first elementary lesson. If this lesson is not learned, nothing can be clearly known. Truly the new quickening birth is by the Holy Spirit — “born of the Spirit.” And the thing signified by water is the word: “Being born again, not of corruptible seed, but of incorruptible, by the Word of God, which liveth and abideth forever” (1 Peter 1:23).

But it is important to inquire why our blessed Lord used the term water. “Except a man be born of water.” Does it not express the holy requirements of God? There must be a nature suited to Himself.

Now let us look at a few of the types, where water was used for cleansing: indeed, let us notice the relative place in these figures of water, the blood, and oil. Suppose we look at Christ and believers, in the figures of Aaron and his sons in the day of their consecration. In Leviticus 8:6: “Moses brought Aaron and his sons and washed them with water.” Then from vss. 7-12 it is all Aaron alone. And he put upon HIM the coat and girded HIM... And he poured of the anointing oil upon Aaron’s head, and anointed him to sanctify him. Thus, if we look at Jesus alone in this type, it is the water and the oil; the washing in water, then the anointing of the Holy Spirit. He was the sinless One, the washing with water marked His intrinsic purity. He needed no atoning blood. It was this that so surprised John — that the Holy One should come to be baptized. “Then cometh Jesus from Galilee to Jordan unto John to be baptized of him. And John forbad him, saying, I have need to be baptized of Thee, and comest thou to Me? And Jesus answering, said unto him, Suffer it to be so now: for thus it becometh us to fulfill all righteousness. Then He suffered him. And Jesus, when He was baptized, went up straightway out of the water, and lo, the heavens were opened unto Him, and He saw the Spirit of God descending like a dove, and lighting upon him: and lo, a voice from heaven, saying, This is My beloved Son in whom I am well pleased” (Matt. 3:13-17). He fulfilled this beautiful type of the law. He was baptized with water: and at this John might well marvel. But immediately he was anointed with the Holy Spirit. And God bore witness that He was the Holy One: “my beloved Son in whom I am well pleased.” From His pierced side there flowed blood and water — blood to atone, and water to cleanse. But you notice He was in His own essential being all that God could require — the Beloved Son. This gives great force to the expression, “Except a man be born of water.” He must have a wholly new nature — the very nature of the Beloved Son, the second Adam.

Turn back to Leviticus 8. If Aaron typifies the holy, holy One, who needed no sin-offering, the One on whom the Father could look with perfect delight, and on whom the Holy Spirit could descend; then when Aaron and his sons present Christ and believers, a sin-offering must be offered. Until the cross He, the corn of wheat, remained alone. Then He became sin for us. The holy, holy One, who knew no sin, was made sin the us, that we might be made the righteousness of God in Him. Look at Jesus in that figure; Aaron and his sons lai d their hands on the sin-offering; and all this bearing the wrath due to our sins, in order that we might be one with Him in all the sweet savor to God of the burnt offering.

For again, in the next place, the ram of burnt offering is brought; and Aaron and his sons all lay their hands upon its head. Now look at Jesus the accepted of God; and then meditate on the wondrous fact, that all believers are perfectly identified with Him in all His acceptance before God. Nay, still more, the Lamb of consecration is now brought, and Aaron and his sons lay their hands on the head of it also. Oh, look again at Jesus consecrated to the Father: and are we perfectly identified with Him in His consecration? It is even so. By what power, or value, or merit can we possibly be thus identified with Him in His consecration to God? By the power, the value, the merit of His blood. The blood of consecration was first put upon Aaron’s right ear, thumb, and great toe; and then put upon his sons. To have His eternally — loved many brethren He must pass through death. And the power, the value, the merit of His blood must be upon them; yes, is upon us. As the blood was put — upon ALL the sons of Aaron, so the value of the blood is reckoned to all believers.

Now, note, this consecration was never repeated; and if the infinite value of the blood of Christ be upon us, our consecration can never cease and can never therefore be repeated. Then follows the anointing oil, or rather the oil and the blood, sprinkled upon Aaron and his sons. Thus all believers are anointed with the Holy Spirit, the distinguishing mark of Christianity. Blessed abiding witness of the value of the blood of Jesus! Thus we have the divine order: the water, the blood, the oil. It is our complete consecration. Born of water and Spirit, the Holy Spirit using the word to quicken us — to give us an entirely new nature, and to wash the from all defilement by the washing of water by the finite value of the precious death, the blood, of Jesus put upon us once and forever. Then the anointing with the Holy Spirit.

In the cleansing of the leper in Leviticus 14 the divine order is very striking. There is first the ground on which the leper can be cleansed. There are two birds; the one is killed over running water, the other is dipped in the blood of the dead bird, and that blood sprinkled on the leper. Precious figure! Jesus must die, and must rise again, and His resurrection applies the value of His blood, as the only basis on which the Sinner can be cleansed. But now note the order of the cleansing. Read Leviticus 14:8-20. Again we find, first the water, then the blood, then the oil. Twice is he to be washed with water. The holy pure requirements of God are thus confirmed in the type. Then the precious offerings that set forth the perfections of Christ are taken, and he is presented with the whole value of these before the Lord. How far have we got? The believer thus typified, is to be washed with water; he must be cleansed from all defilement. He must be presented to God with all the perfections of the work and person of Christ. Yea, we are thus presented.

Then the blood is to be put upon his right ear, thumb, and toe. The value of the atoning blood of Jesus put upon him. And then the oil is to be put upon the blood. Thus again the type sets before us the water, the blood, and the Holy Spirit. Oh, meditate on the completeness of this wondrous type!

And now look through this Book of Leviticus , and you will find every possible defilement must be washed by water. Even so every possible defilement to the believer, must be met by the washing of water by the Word.

Read also in NumBERS 19, the water of purification. What a lesson of washing by water! Blessed fact, that water derives all its virtue from death. So the water of the word derives all its value from the death of Christ. “In the body of his flesh, through death, to present you holy and unblameable and unreproveable in his sight” (Col. 1:22). We now turn to another scripture of great moment — Leviticus 16 — the great day of atonement.

Even here the priest that brings the blood within the veil must first wash in water. Nay, more, “He shall take a censer full of burning coals of fire from off the altar before the Lord, and his hands full of sweet incense beaten small, and bring it within the veil, and he shall put the incense upon the fire before the Lord, that the cloud of the incense may cover the mercy-seat that is upon the testimony, that he die not.”

Yes; such must he be who should come and offer himself without spot to God. He must be pure and holy. Yea, from the fire of the altar he must be the sweet savor unto God. The cloud — emblem of the divine presence — must cover the mercy-seat. Oh, what wondrous shadows of Christ!

I want my reader to fix his thoughts on two things specially in this chapter. The value of the blood before God, or propitiation, and the transfer of the believer’s sins to Christ, or substitution. There are two goats to set forth these two things. One is offered as a sin-offering, and its blood is sprinkled on the golden mercy-seat before the eye of God.

We have seen, and fully admit as proved, that there are repeated washings of water. Now our solemn inquiry: is, Are there, or can there be, repeated applications of the blood? How long does that blood sprinkled on the mercy-seat remain’? The last verse of this chapter answers the question “An atonement for the children of Israel, for all their sins, once a year.” Then there required a fresh application of the blood of the goat once every year? Certainly.

Note, there is no transfer of sins to the sin-offering of propitiation here. No hand of identification was laid upon its head. In propitiation it is what the blood is to God, turning the throne of righteous judgment into the mercy-seat. God meets a world in righteous mercy. Jesus is a propitiation for our sins, and not only so, but for the whole world.

Now look at the other goat — the azazel — the live goat. “And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness. And the goat shall bear upon him all their iniquities unto a land not inhabited.” Nothing could more distinctly set before us the transfer of all our sins to Christ, the Substitute. This is substitution. There is perhaps not a more fatal mistake in modern theology than the confounding of these two truths together. It deceives those who have not faith, and it robs the true believer of the overwhelming comfort this fact gives, namely, that all his sins and guilt were transferred to Christ and borne away, never to be remembered against him forever. But to say that Christ bore the sins of the world — that the sins of all men were transferred to Christ — is to imply that all men therefore must be saved; or that His death has been in vain. I need not say that Scripture never makes such a mistake. Scripture presents Christ as the propitiation of the whole world, so that God in divine righteousness proclaims mercy and forgiveness to every man. But the transfer of sins is never applied in Scripture except to those who believe, where, so to speak, the hand of faith is laid on His precious head, as the hand was laid upon the goat I make these remarks, so that shortly we may have the full unhindered testimony of God’s Word to our souls.

One word more. Had this transfer of all the sins of Israel to be repeated? It had to be repeated once every year. And in cases of individual sins, had thereto be a fresh sin-offering? Undoubtedly, as Leviticus 5 fully states.

Then would not all this prove, one may ask, that the modern thought of constant fresh applications of the blood of Christ is correct and scriptural?

Let us turn to the New Testament and inquire. Will you read Hebrews 9 and 10? First, it is fully admitted that under the law there was this constant repetition, a remembrance of sins once every year; and the reason why is given: “For it is not possible that the blood of bulls and goats should take away sins.” Now, do these chapters present the sacrifice of Christ in comparison, or in contrast, with the offerings of the law? If in comparison, then clearly there must be frequent applications of the blood of Christ to the believer, and for precisely the same reason. It is like saying, For it is impossible that the blood of Christ should take away sins! Indeed, this is exactly what Satan and unbelief are saying.

But nothing can be more clear than that these chapters present the one sacrifice of Christ in direct contrast with the often repeated sacrifices of the law. The offerings of old could never bring man into the presence of God. The veil shut him out; the Holy Spirit signifying that the way into the holiest of all was not yet made manifest. Now the veil is rent, and we have boldness to enter the holiest by the blood of Jesus. Then the sacrifices of the law could not really take away sins even for a year. Now the one offering of Christ hath forever perfected them that are sanctified.

Look at the sprinkled blood on the mercy-seat of old. Twelve months pass over, and it loses its value; there must be a fresh application of blood. But let faith look at the blood of Jesus before God; now say, twelve months pass over, has it lost its value? Twelve years, twelve thousand, twelve millions, eternity — has it lost its value? Must there be a fresh application of blood before God? Oh, my soul, wilt thou give up the everlasting efficacy of that precious blood? I may need to come boldly again and again to that throne of grace, but to say there needs or can be a fresh application of the blood of Christ is to overthrow the very foundation of Christianity. No! the one offering perfects in perpetuity all that are sanctified.

Let us now look at Jesus as the believer’s substitute. As all the sins of Israel were confessed over and laid upon the azazel — the scape-goat, we now see Christ once offered to bear the sins of many What a wondrous reality this is! All my sins and iniquities transferred to Christ, borne away by Him, never to be remembered against me! All this is made true to my soul the moment by faith I layer my hand on that dear head of Thine. Is this true for twelve months? Does this work of my Jesus-substitute then fail? and then require a fresh work, a fresh application? Oh! my reader; would you thus deny the everlasting value of the blood of Jesus? A fresh application of the substitution of Christ bearing all or any of our sins transferred to him! The thing is impossible. It would make His death of no more value than the blood of a goat! Again and again may the word be applied to my heart and conscience, revealing to my soul the all-stupendous fact that all my sins were transferred to my holy Substitute on the cross. Oh, soul-sustaining truth!

We have then two things certain and everlasting: the blood of Jesus before God, never, never losing its efficacy-never, never needing repetition; and the sins of believers once transferred to Him put away forever.

In all the believer’s sins being transferred to Christ the Substitute, the blood must be as perfect and everlasting in its efficacy for us as it is before God; and if all our sins have thus been transferred, there remains none for which there can be a fresh death or application.

And now, whether in the cleansing; of the leper, or the consecration of the priest, where the blood was put upon the person, there was not repetition. The oil was put upon the blood. This is a third important aspect of the blood of Jesus. In the first, it was before God; in the second, it is for us, in our stead; in the third, it is upon us, the whole value of the blood is put upon us: placed to our account. Now if the blood of Jesus never can lose its value before God, nor for us in our stead; neither can it lose its value upon us. And if it can never lose its value, there need be, there can be, no fresh application of it. A fresh application implies it has lost its value. To doubt this is to doubt the infinite perfections of the person and value of the work of Christ.

This is very wonderful; yes, so wonderful that it must be entirely of God. The believer, then, must be clean every whit in God’s sight. That is just what he is, and he need not wash, save his feet. The blood is ever before God: therefore we can come boldly to the mercy-seat. All our sins have been transferred, laid on Christ, borne away. God has put the same blood upon us, the infinite value of the sacrifice of Christ upon us. As to the believer who sees this, and understands these three aspects of the death of Christ, he must know that, though an unworthy sinner in himself, yet cleansed by the blood of Christ, he is whiter than snow in God’s sight-without spot, made meet for the inheritance of the saints in light. No doubt this was the faith once delivered to the saints a long time ago. Oh, if believers were but in that light now, clear and bright! A change now from Christendom to Christianity, is almost as great as it was of old from Judaism to Christ.

In the blessed Lord’s commission to Paul we read — “He was sent to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive the forgiveness of sins, and inheritance among them that are sanctified, by faith that is in Me” (Acts 26:18). Oh, how much of that light, the true knowledge of God, has been obscured by the traditions of men! There was then the complete turning from ignorance to God, to the full knowledge of God in Christ, and of the believer’s standing in Him. Thus one can give “thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son,” etc. (Col. 1:12). All this could not possibly be, if we were imperfectly cleansed from sins, and needed further applications of the blood of Christ. And that this is a present thing is evident: “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises [or virtues] of Him who hath called you out of darkness into His marvelous light” (1 Peter 2:9).

Much depends on whether my reader enjoys that marvelous light, in all its clear brightness, or not. If you do, if You have God’s thoughts as to the blood of Christ before Him on the mercy-seat, and His thought of that sacrifice as the Substitute for you, you must see all your sins have been transferred to Christ, and forever gone; and more, His thought about the whole value of that precious blood upon you forever. Then you must see in this wondrous light that all your sins are gone as to their guilt, and that that blood thus cleanses you from all sin. And if so, there can be no repetition, or fresh application, of the blood of Christ.

And to this agree the words of the Spirit through John: “But 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” (John 1:7). Must it not be so? The blood before God; the blood for us; the blood on us; the blood of Jesus Christ His Son. God sees the blood, and sins cannot be reckoned to us they have been borne by Jesus. That blood — ever the same in infinite value; ever on us; ever before God -cleanseth us from all sin.” It cleanseth, in the sense that we are perfected forever, in perpetuity, by that one offering. To make this a matter of work or attainment on our part would be to deny the work of Christ. He hath perfected in perpetuity. It is the abstract statement of the value of His blood, in the light. And if we are there, in the light, walking in it, we shall have this blessed certainty.

But perhaps my reader will say, I have been told that verse means this — that if “a believer sins, he must come to God again, as he came at first, for a fresh application of the blood of Christ; and it will cleanse him again from his sins.”

Now read the verse carefully. There is no question here of “if we sin,” that is, if we do not walk in the light”; but “if we walk in the light.” We will look at that question, “if we sin,” shortly. It is of all moment rightly to divide the Word of God.

If I said, “The gas lights this room,” this would not mean it is gone out, and needs a fresh application, needs lighting again. If I said, “The sun shines in the heavens, dispelling all darkness,” this would not mean there needs a fresh application of the sun’s light to do so. Nay, such has been the misuse of this precious verse that some have fallen into the fatal error, that if a believer sins he is no longer a child of God. But more of this presently.

A blind man could not see that the gas lit the room, or that the sun lights the heavens. If a man is in darkness, he cannot see this wondrous truth, that the blood of Jesus puts away sins, cleanses from all sin. As “Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat... And the goat shall bear upon him all their iniquities unto a land not inhabited.” Even so have all our sins been transferred to Jesus. “The Lord hath laid on Him the iniquity of us all (Isa. 53:5-11). “So Christ was ONCE offered to bear the sins of many.” “But this man, after He had offered ONE sacrifice for sins, forever sat down on the right hand of God.” Oh, if in the light we see Him there by faith; His work done, never to be repeated. “For by one offering He hath perfected forever them that are sanctified.” In this full, complete, everlasting sense, if we are in the light, if we walk in the light, we have fellowship in this one with another; and the blood of Jesus cleanseth us from all sin.

But my reader may say, This wondrous work was accomplished before we were born.

Yes. Then all our iniquities, from our birth to our departure from this sinful world, were transferred to Jesus on the cross. To the believer this is surely true, or who can be saved? And when is all this made true to the believer? As the hand of Aaron was laid, in identification, on the head of the goat, so the moment the Holy Spirit imparts faith to the soul, there is complete identification with Christ. Then we receive, in living power in our souls, the blessed fact that all our sins have been transferred to Christ, never, never again to be laid to our charge. Nay, much more than this, we are reckoned dead with Christ, and risen with Him. And as all our iniquities have been transferred to Him on the cross, so now we are accepted in Him, identified with Him in all that He is, risen Christ, at God’s right hand.

The doctrine of a fresh application of the blood — a doctrine nowhere taught in Scripture, but taught by men — sets all this aside, and reduces ancient Christianity into modern Judaism.

Neither must we read “cleanseth from all sin” as if it meant an unfinished continuous process, like a woman washing a garment, or a man scouring a pack of wool. This is the Romish view of the work of Christ. If that woman is still washing the spots of dirt out of the garment, then she has not really perfected it. This error robs Christ of the glory of His finished work, and needs for the Romanist a purgatory hereafter, and for others a purgatory here. An anxious soul, that cannot say, “Unto Him that loved us, and washed us from our sins in His own blood,” if he cannot say this, in the light, then he must be in purgatory, in the dark. Oh, my reader, if in the dark, you are tormented with uncertainty as to your sins. If in the light, you know the blood of Jesus Christ has washed them all away; they are all gone. Which is it? This is the true standing of every believer in the light before God, washed in the blood whiter than snow.

Perhaps my reader will say, I had thought these verses in 1 John very difficult.

Indeed, tell me your difficulties.

Well, am I to understand by the blood of Jesus cleansing us from all sin, that therefore we have no longer a sinful nature? That we have here be low a pure sinless nature, our old sinful nature changed, or sin eradicated?

How could you have had such a thought? Do you not see verse 8 expressly corrects that mistake? “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” Do you not find these words to be truth? “That which is born of the flesh is flesh”: and again, “The flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other (John 3:6; Gal. 5:7).

But how can we be forever perfected, if there is still a sinful nature?

Because that sinful nature has been fully judged: “God, sending his own Son in the likeness of sinful flesh, and for sin [or by a sacrifice for sin], condemned sin in the flesh” (Rom. 8:3).

Then we may fully own the truth, as to the unchanged old nature, sin in the flesh; knowing that all this has been judged on the cross?

Certainly, and instead of difficulty, this gives blessed relief to the soul.

Well, one more, indeed the great difficulty to many. If the Christian should sin, does he then lose all this wondrous value of the blood of Christ? is he no longer a child of God? has the blood of Christ to be applied afresh?

Why these very verses answer with the utmost clearness each of these questions. And note, these truths are not given that we may sin; and God forbid that I should write one line that we may be careless in our walk: “My children, these things write I unto you, that ye sin not. And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous: and He is the propitiation for our sins: and not for ours only, but also for the whole world.” Even in this extreme case there is no thought of a fresh application of the blood. If the believer sins, does he lose the value of the blood? Oh no, He who died for our sins is our advocate, patron, solicitor — the One who undertakes the whole case of our restoration; as we see in that beautiful figure, when He took the basin and poured water, and washed His disciples’ feet. But it does not say Advocate with God, but with the FATHER. Oh, what this speaks! The relationship is still there. Not a sinner before God, to be saved again; but a fallen child, to be restored to the Father; and by Jesus Christ the righteous? Yes, He is still thy subsisting righteousness with the Father, and He is — not He must die again to be — He is the propitiation for our sins. This forever decides the question of a fresh application of the blood. He is the propitiation. With the Jew the blood of the goat was needed once a year to be repeated on the propitiatory mercy-seat. Not so the blood of His Son; once shed, it is forever before God. Have you sinned? Come boldly to that propitiatory, that throne of grace. Oh, the claims of that blood for us before God! Fearful is the error of admitting for a moment the thought that there needs a fresh application of blood.

What! was that sin, which breaks your heart in sorrow and contrition, transferred to Christ on the cross? Is that precious blood on the mercy-seat before the eye of God? Is that blood also on you, as we saw in the cleansing of the leper? Need you more? Need you a fresh application of blood? Does God need more than the death of His Son? Will He deny the claims of that precious blood? “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.”

Yes, whatever dishonoring thoughts we may have had of the blood of Christ, God is faithful to its infinite value and unchanging claims. Therefore sins confessed are sins forgiven. Thus, through confession, the believer is restore to communion; not through a fresh application of the blood, but because the blood is ever before God. And surely God is faithful to forgive the sins which have been once transferred to Christ, and borne by Him. Oh, my soul, what a provision God has made in His own Son.

Well, my reader may say, all this is very different from what I have been taught. I have been told that to walk in the light was a very great attainment, in fact only attained by very few; and that those few were so cleansed by the blood of Jesus that they were sinless, sin in some way being eradicated. Now I see that to walk in the light is the normal or true place of every child of God; and that the blood of Jesus presents him before God whiter than snow. Though in himself he still finds sin, yea, needs one in the presence of God to be his patron or advocate when he sins, the righteous One, the propitiation; and all he needs he has in Christ. Well, the fact is I am amazed and filled with comfort. Christ is the rock; and the soul built on Him, evidently, never can be moved.

But I should like to name some other difficulties that have been presented to me. I would now briefly refer to the Romanist’s view of salvation through Christ. The way to heaven is thus described: “Suppose a traveler, going towards a magnificent city where his family and a brilliant fortune await him, between him and the city there is a fathomless abyss, and impervious darkness covers his way. This traveler has neither guide nor light; over this abyss there is only a small plank, narrow and very unsteady, and there is no other way by which he can reach the city.” Then follows the use of the Decalogue (that is, the 10 commandments) to help the poor souls across.

What a picture! Is it true? Is the Romanist in impervious darkness, without a guide, without light, and to him Christ a narrow unsteady plank across the bottomless abyss? Well, you say, I have not been brought up exactly in that impervious darkness. But really, I must say, not much better. The sum of the preaching I have heard is this: salvation by Christ is a sand-bank; to-day it is high above water mark, and all is safe; to-morrow the waves of temptation and dark billows of sin may have swept it away, and I, poor soul, may sink in the unfathomable depths of perdition. And I have been taught to regard as the most dangerous error the doctrine of the believer as a stone built on Christ the immovable rock. Now for the strengthening of my faith. in Christ, and the value of His precious blood, I will put out some of my old difficulties, and, I may say, the present difficulties of thousands I live and believe to be Christians. This is one. I have known many most zealous members of the professing church, who appeared, so far as one could see, to be sincere Christians; yet at last they have been found to be practicing sin, have fallen away, given up all profession, and have never, to their dying day, been restored. Does not this look like the Roman Catholic unsteady plank, or with some Protestants the shifting sand-bank? How is this?

Let the same epistle answer: “They went out from us, but they were not of us; if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us” (1 John 2:19). The parable of the sower also shows the same thing. Out of four parts that appear to receive the truth, only one receives it in the prepared heart; and, understanding it, brings forth fruit. It is not the assent of the intellect, but the reception of Christ in the heart by faith. Have you thus received Christ? If you have, you will no doubt continue; if you have not, you will sooner or later fall away. How plain the truth of God!

Will you now turn to 1 John 3? In chapter 2 we have seen the remedy and provision if any man sin. Most comforting to my soul! Now we read: “Whosoever abideth in him sinneth not... He that committed, sin is of the devil... Whosoever is born of God sinneth not.” Now these passages not only take away the comfort of the former, but they terribly affright many a sincere soul. I have sinned, therefore I am not a Christian at all, I am of the devil. This terror of soul arises from two mistakes; the not seeing the two natures. The new nature, that which is born of God, surely sinneth not. And again, a mistranslation in these verses. It should be, “He that practiceth sin is of the devil.” In each case it is “practiceth sin.” And there were those Nicolaitanes, who were openly practicing sin, and yet pretending to be Christians. In the very twelve, we have a notable instance of the difference. Judas practiced sin; he sought opportunity to betray Christ; and. he was of the devil. When Peter sinned, sad as it was, yet did that look of Jesus say, There Peter, you have denied Me; you may go; you are of the devil now? What a contrast! Just such a contrast is there betwixt the believer if he sins in chapter 2, and the practicer of sin in chapter 3. It is not a difficulty, but a solemn heart-searching truth.

Will you now turn to 1 Corinthians 9:24-27? Does this not look like the unsteady plank, or the moving sand-bank? What! a man may be a preacher to others, and yet himself a castaway.

Terrible as this is, doubtless there are instances all around. But notice this chapter, and this epistle, is not so much about salvation, but service, ministry, and church order. And surely the Holy Spirit well knew what the future clergy would be. One of the most godly of the reformers said of the clergy in his day, “Whose god was their belly, and whose religion was the kitchen.” I trust there is much change for the better. Perhaps no class of men have pampered the body more than the clergy; so that there is not a solemn warning of Scripture more needed than this. But because the Holy Spirit foresaw the worldliness of a hired clergy, and forewarned the godly minister of Christ of the need of keeping the body under, I cannot see for a moment that this touches the security of the true Christian, having eternal redemption through the blood of Christ. It does prove this, that preaching to others is no security. Judas again may be cited in proof. He was of the devil, and became reprobate.

Well, I confess I do not see anything here to shake the confidence of the believer in the blood ever before God for him; and the certainty that all his sins were transferred to Christ; and that the blood is upon him; and the Holy Spirit bearing witness, not to his feelings, but to the efficacy of that blood, in putting away all sins; and more, that if he sins, Jesus the righteous One is his Advocate on high; and that, he having eternal life, God is still his Father.

Will you now turn to Hebrews 6:1-6? “Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. And this will we do, if God permit. For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Spirit, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.” Oh, the darkness and difficulty many have through misuse of these verses! Surely then they must misunderstand them altogether.

Now, clearly, if these verses mean that a believer, who has eternal life, and is forever perfected by the one offering of Christ, may nevertheless fall away; then they also prove the impossibility of such an one ever being restored to repentance. Now this would prove too much, both for the men of the unsteady plank, and the men of the moving sand-bank; but what do they mean? If you look at the context you learn in the end of Hebrews 5 that the believing Hebrews had not gone on to perfection, or full mature Christian truth. They were still occupied with truths known by them as Jews, such as repeatedly laying again the foundation of repentance, like the yearly day of atonement; of the doctrine of baptisms or frequent washings of water, as the priests, and believing priests, were still practicing; the laying on of hands on the head of goats and bullocks, etc. Remember, the temple was still standing, and the multitude of them that believed more or less were practicing its rites and occupied with its doctrines. As for resurrection of the dead and eternal judgment, all these had had their place; but now believers were to go onto perfection, to the full developed Christian truth. And this the apostle does in this Epistle, showing that Christian truth is in direct contrast with the old shadows of the law. And in these very verses the contrast is sharp and striking. The very plan of Judaism, or the law, was constant renewals. If a man sinned, he must bring a fresh victim. His hand must be laid upon it; it must be killed. There must be a fresh application of blood, and his relationship with God (such as it was) is renewed or restored. For a man to leave the one infinite sacrifice of Christ, and go back to the offerings of the law for restoration in case of sin or defilement, nothing could be more certain than that such restoration was now impossible. There was great temptation to do so while the temple was standing. No doubt some who had been brought into all the outward privileges of the ministry of the Holy Spirit in the Christian church did so go back. Repetition was quite right before the one sacrifice had been offered; but now, to give up Christ — and not only give Him up but to go back to the very murderers of Jesus, to account Him an impostor as they did — and again to seek renewals by the offerings and rites of the law, renewals to crucify to themselves afresh the Son of God, and to put Him to an open shame. I fail to see the trace of a contradiction here to the precious truths we have been considering in 1 John.

You say you have been greatly troubled about this scripture: tell me, Does it apply to you? Have you given up the one offering of Christ and gone back to the offerings of the law? Have you laid your hand on the head of a goat or a bullock? True, you may have had all the advantages of a Christian education; yes, some eye may rest on this paper, who has willfully given up the one sacrifice of Christ, and gone to infidelity or ritualism. Oh! have you thus closed your eyes and refused the truth as it is in Jesus? If this is the case, no words can describe your dreadful condition. I think I hear you say, I never understood it a bit; I have been totally misled about it.

The apostle now goes on to contrast fully developed Christian truth with Judaism; imperfect priesthood with the perfect priesthood of Christ; the imperfect offerings of the law, which could never take away sins, with the one offering of Jesus, which forever perfects all that are sanctified by it.

Oh! stay; this brings us to that other scripture, such a terror to many. “If we sin willfully” (Heb. 10:26-31).

Now, what is this willful sin? Is it not this: As he that despised Moses’ law died without mercy, of how much sorer punishment is ne worthy, who hath trodden underfoot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing? Is not this again the Hebrew who, by professed faith in the blood of the Son of God, had been outwardly separated from the Jewish sacrifices to Christ, and who now willfully despises the sacrifice of the Son of God, and by going back to open sin tramples Him under foot? Can there be anything but vengeance for such an one? Have you done this? Have you gone from Christ? Do you despise and trample under-foot the Son of God? Undoubtedly, to give up Christ and go after flesh, and the world, is the same thing in principle now.

I grant that the ritualist, in going to the Mass, is doing as much so as he can. But the sin of apostasy, willfully rejecting and despising Christ, cannot be the sin of a believer, who clings to Him as his Advocate with the Father. Therefore this sin of the apostate Jew, or the modern despiser of Christ, has nothing to say to the security of the believer, as a stone built on the immovable Rock, and that rock is Christ.

Where have been my eyes, my reader may say? I fear in the dark; and darkness and light make all the difference in reading the Word of God.

I will only bring one more scripture — 2 Peter 2:20, 22. Now here it seems evident that there are some who had escaped the pollutions of the world, through the knowledge of the Lord and Savior Jesus Christ. And they have known the way of righteousness, yet the latter end with them is worse than the beginning.

This is a very solemn chapter. But “there were false prophets also among the people, even as there shall be false teachers among you,” etc. Their character is described at full length. For a time these false teachers had escaped the corruptions of the world, as we have seen. This must be so. They would not have been received into the professing church if they had not been outwardly moral. “But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire.” Now is it not sad to use this scripture which thus so solemnly describes false teachers as dogs and swine, who thus return to their own evil ways, as if it described true Christians, the sheep of Christ? This wresting of Scripture, however, will not shake the foundation of the believer, and that foundation is Christ the rock. Surely no person who thus misuses this scripture can have read the first and last verses of the chapter. Nay; read the whole chapter. Oh! poor soul, tossed by false teaching, look up! the blood of Jesus Christ, His Son, cleanseth from all sin. Your sins have all been transferred to Him. God is your justifier. Nothing shall separate you from the love of Christ.

But, to return, What is the meaning of “to cleanse us from all unrighteousness?” This brings us to the washing of water by the word. “Christ also loved the church, and gave Himself for it; that He might sanctify and cleanse it with the washing of water by the word” (Eph. 5:25). “Sanctify them through Thy truth: Thy word is truth.” Is it not remarkable that we rarely hear a single reference to this washing of water by the word? If we remember how the types abound with the washing of water, surely there must be truth of great practical importance signified in them. Let us then inquire what is the meaning of the washing of water that preceded the blood, as in the consecration of the priest; and the frequent washings after the blood was put upon him God had no purpose of restoring man’s fallen sinful nature, as we have seen, but giving him a wholly new nature, pure and holy. The Lord announced this fact to Nicodemus, that man must be born wholly anew. And hence water is used as the express figure of this needed purity of the new birth, or new nature. Only the Lord carefully excludes the idea that water imparts this new life: “That which is born of the Spirit is spirit.” You could not say, That which is born of water is water.

There is no ground in the Scriptures for the modern error, that (literal) water is the instrument used by the Spirit to effect this new life. The Word of God leaves no possibility of mistake as to this. “Being born again, not of corruptible seed, but of incorruptible, by the Word of God, which liveth and abideth forever” (1 Peter 1:23). Are we born by the water of baptism? No! By what then? By the Word of God. Even as Jesus said, “Verily, verily, I say unto you, he that heareth My word, and believeth on Him that sent Me HATH EVERLASTING LIFE, and shall not come into judgment, but is passed from death unto life” (John 5:24). Could words be more plain, or more certain? Study this verse well, and then tell me, is it not sad for men to alter all this, and to say baptism and water do all that? I will not copy the dreadful words that even Christian men try to justify in their catechisms. Oh, let us return to the Word of God. A careful examination of John 3 will convince you that there is no direct reference to baptism in the words, “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” Nicodemus had not the remotest idea of Christian baptism, or its meaning; and yet, if he had only remembered Ezekiel 36:22-36, he would have well understood that, when God shall bring his nation into the kingdom or reign of God, the very things that Jesus had now said to him were distinctly foretold there. “Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you,” and so forth. It is quite true that baptism, as a figure, gives a deeper and fuller meaning to the wondrous truth of salvation by Christ’s death. As Jesus said, “Even so must the Son of man be lifted up.” He must die. We must be identified with Him in that death; that the new life must be wholly new to us, even the life of the risen Christ. This is beautifully set forth in baptism; see Romans 6 and Colossians 2.

Have you ever felt the joy of knowing that the eternal life given to you is the eternal life of that risen Man in the glory of God? Oh, how safe your life, hid with Christ in God! and because He lives, we live also. Can He die gain? Once He died to put away our sins; but, now He lives evermore.

We will now consider the washing with water after the blood. We have seen the washing of water before the blood was put upon the leper or the priest, showing the absolute need of purification from all defilement. But after this, and the blood was put upon the priest, and the holy anointing oil was put upon the blood, then, even after this holy consecration, the sanctified priest, or priests, must wash their hands and feet whenever they go into the tabernacle or near the altar; they shall wash their hands and their feet, that they die not” (Ex. 30:17-20). The purification must be maintained or continued; and is not this the washing of the feet in John 13?

And if we read through Leviticus , we find that for every possible defilement there must be washing with water. Most profitable would it be to examine all this in detail, but this would require a volume instead of a tract.

Now what is the voice of the Spirit to us in this washing by water after the precious blood of Christ has forever perfected us; our sins transferred to Him; and the infinite value of His blood transferred to us, put upon us; and we sealed, anointed by the Holy Spirit?

You will find, that just as there was the appointed washing, from every variety of uncleanness, to Israel; there is a precept for every possible failure or defilement of the Christian What water is to the body, the word is to our spiritual walk. Israel were called to this ceremonial cleansing and holiness, as the redeemed of Jehovah, from Egypt, because he was Holy (Lev. 11:44, 45). So speaketh the word to us, “But as He which has called you is holy, so be ye holy in all manner of conversation: because it is written, Be ye holy, for I am holy” (1 Peter 1:5); quoting this very text from Leviticus 11.

Thus sanctification by the Word, washing of water by the Word, is to be to us what literal water was to them. What simple figures our God has been pleased to give us! What a marked difference the use of water makes! You see a poor neglected child, washed, perhaps, once a month, and poorly fed. See another one clean, and well nourished with food. What a difference frequent washing and nutritious food make! Have you seen the photograph of a lost child, taken from the streets, before and after a couple of years’ washing and feeding? It scarcely looks like the same. Are you aware there would be as striking a difference in many a Christian if he were brought to the constant application of the water of the Word, at the same time the soul feeding on Christ in the Word?

You see a Christian plunged in business, worldliness, and politics — perhaps once a month a little washing for a sacrament — so full of the world, that there is little room for Christ. He gets more and more wretched, scarce knows whether he is saved or not. Suppose the word of Christ comes with power to his soul. He does not doubt the atonement. He does rest in Christ. But all spiritual life is stunted and drooping. Let the Spirit of Christ apply such a word as this — “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world” (1 John 2:15). He awakes to the fact that he is loving the world, and linking himself with it: and all the while that world hates Christ! Ah, never did a London Arab need water more than he finds he needs the Word. Thus the water of the word sanctifies him, cleanses him, from the inconsistent associations and spirit of this world. “He that saith he abideth in Him ought himself also so to walk, even as He walked.” Oh, how we all need this long-forgotten washing of water by the Word! To be clean every wit, may we now yield our feet to be washed with water by the precious Lord. The blood can never lose its efficacy, can never be repeated, or freshly applied. Such a thought is Judaism. But for practical righteousness, for consistency of walk, we need the water of the Word at every step. There is no holiness of walk without it. And yet many who teach a kind of holiness seem to know nothing of the washing of water; yea, even put the blood in the place of the water of the Word, and so deny the finished work of Christ, the full value of that one offering by which He hath forever perfected them that are sanctified. It is because we are forever perfected by that one offering, that we are now called to walk as He walked.

The priest had to wash his own feet; the Lord of glory is girded to wash ours. Shall we refuse Him? Lord, apply Thy Word to our walk and ways. When we read that Word in His presence, every verse is as water to cleanse us from the defilements by the way.

I thank God our Father that many are yearning more after holiness; but let them seek to be sanctified by the word of truth. Satan will take care to bring false teachers into that holiness-movement, teachers that will call sin holiness. Mark ye, much that is highly esteemed is condemned by the word. I would note sectarianism. (See 1 Cor. 3:1-3). Yet it is not long since a teacher of holiness rejoiced that his teaching had never led a single soul to give up this carnality — the sin of sectarianism. Not one through his teaching had given up the sin or his sect. Yea, at a large “holiness” convention an anti-Holy Spirit meeting was to be held each night; a committee was to take care that the Holy Spirit should not have liberty to use whom He would in the assembly, according to the word or God (2 Cor. 12). None were to speak but those permitted by the anti-Holy Spirit committee. Oh, beware of such holiness as this! No one can conceive the rubbish and defilement that needs washing away by the water of the Word. The blood is still before God; the believer is accepted in Christ. Nothing can touch that. But oh, our ways! Fellow Christians, awake! awake! Let everything be tried and cleansed by the water of the Word. Remember the yearning claim of Christ, “Sanctify them by thy word; thy word is truth.” Is anything more needed at this moment than the washing of water by the Word?

I press this on my own soul, I press it on my brethren in Christ. while rejoicing in the one offering by which we are forever perfected, are we not in danger of neglecting the precepts of the Word? The Lord bring every line with power to our souls, and to Him be all praise!

The Consecration of the Sons of Aaron

That there is much precious teaching, real food for the soul, in the typical teaching of the offerings, no Christian can doubt, yet in no part of Scripture do we need more humble dependence on the Holy Spirit. Serious mistakes may be made by pressing one aspect of their teaching; mistakes that may tend to destroy the very characteristics of Christianity, instead of helping us to understand the varied perfections of Christ, and our peculiar identification with Him. Now while the atonement of Christ is the alone ground of reconciliation to God, whether of Israel or the Church; yet it would be a grave mistake to seek to deduce from this, or any other type, that the standing of an Israelite before the death and resurrection of Christ, and the standing of a Christian since, is the same.

We shall understand the teaching of the lessons of the day of atonement better, if we first meditate on the consecration of “Aaron and his sons” (Ex. 39). If we read Hebrews 2:10-13, we need have no question that Aaron and his sons then, typify Christ and His brethren now. We see Him crowned with glory, and bringing many sons to glory. “For both He that sanctifieth and they who are sanctified, are all of one: for which cause He is not ashamed to call them brethren,” and so forth. This was the substance of the glad tidings sent by Mary to His disciples, on the very morn of His resurrection. Now with the New Testament certainty, that we are brought by His resurrection into the same standing and relationship to the God and Father of our Lord Jesus Christ, let us now seek to drink in the teaching of the type of consecration.

Now notice at the end of Exodus 28:40, that garments for glory and beauty, were to be made for both Aaron and his sons. In verse 41 They were to be put on both Aaron and his sons: “And thou shalt put them upon Aaron thy brother... and his sons WITH HIM.” Now, as we shall find throughout the types, Aaron and his sons typify Christ and His brethren, or the church. And the people typify the nation of Israel, whether before the church or after. Is there not wonderful grace shown to the church? May our hearts bow in worship. Is this how God sees us, one with His Son, clothed in the same glory and beauty? Note, this is peculiar to Aaron and his sons. These garments were not put upon the people. “And thou shalt anoint them.” Thus we are anointed with Christ. The same Holy Spirit that was upon Him, the holy One, is now on us as one with Him. “All of one.” Thus these sons were consecrated and sanctified with Aaron, and thus are we consecrated with Christ.

They were brought into the same standing as Aaron; we are brought into the same standing as Christ. Oh, how precious the lessons of the offerings. Never do we find the people brought into the same standing. What distinct pictures of the Christian’s peculiar privileges. Not one of the people share these privileges. No doubt many things are common to both Christians and to Israel. In each case there must be the new birth, there must be the same one offering of Christ fulfilling all the types of the law. Still there is throughout this chapter, Exodus 29, identification between Aaron and his sons. In verse 4 Aaron and his sons are brought to the door of the tabernacle. “And shalt wash them with water.” It is a wonderful thing for us to be, as to the new nature, pure and holy. To have a nature that delights in God, and to do His will, even as Christ the holy One, delighted to do His will. “Which thing is true in him and in you” (1 John 2:8). This is wonderful association with Christ. Aaron is then to be clothed first (vss. 5-6). Then he is anointed. And afterward his sons were to be clothed and consecrated. It was not until Christ arose from the dead that the disciples could be in the new creation, and the Holy Spirit descend on them, consequent on His ascension and glory. Gladly our hearts soar to Thee, Thou pre-eminent, blessed Lord. But oh, let us not doubt the place of glory into which we are brought, one with our Aaron, the risen Christ.

“Thou shalt consecrate Aaron and his sons.” And thus Christ and we are consecrated worshipping priests. Oh, wondrous grace, one with our Aaron passed into the heavens.

By what means then are we brought into this identification with Christ — one with Him, clothed with glory and beauty? The offerings will help as to that all important question.

First, the sin-offering of Exodus 29:10-14. “And Aaron and his sons shall put their hands upon the head of the bullock.” No doubt it is the same sin-offering that will be the ground or means by which Israel will be brought into their standing (Isa. 53; 54). It is the same sin-offering by which we are brought to God, in our standing. But this is far from saying the standing of Israel and the church is the same. The solemn lesson here is this, that as Aaron and his sons were perfectly identified by the laying on of hands, so the holy One had to become perfectly identified with us, made sin for us. He must on the cross become one with us, bearing our sin, in order that we might be one with Him in all the sweet savor of His Person and offering to God. Note well now in this lesson of consecration, the identification is complete in both, in all the cases. The hands of Aaron and his sons were laid on the bullock, the sin-offering. “And Aaron and his sons shall put their hands upon the head of the ram (vs.15). This is the burnt-offering, “And thou shalt burn the whole ram upon the altar: it is a burnt-offering unto the Lord: it is a sweet savor, an offering made by fire unto the Lord.” The atoning work was His alone. He alone endured the wrath of God due to us: but then it was that we might be taken into favor in Himself, the Beloved. Is it not wonderful! In this picture we see the purpose of God. He says, as it were, as Aaron and his sons were identified in the laying on of hands, with the sweet savor of the burnt-offering, so all typified by the sons of Aaron, that is Christians, are identified, made one with Christ in all the sweet savor of His Person and work before God. This goes far beyond standing before the throne of God. It is as He is, so are we in this world. Yes, God says, so to speak, I will have My delight in you, though it cost Me the death of My Son. Oh, think, what the Son is to the Father: such are we — one with Him, identified with Him, in all the ineffable delight of the Father. Who but God could have such thoughts, and who but He could give such pictures?

Again, there is another ram; the ram of consecration. Here is also the same identification, “And Aaron and his sons shall put their hands upon the head of the ram (vs.19). The blood of this ram is put alike on the right ear of Aaron and his sons. “Then shalt thou kill the ram, and take of his blood, and put it upon the tip of the right ear of Aaron, and upon the tip of the right ear of his sons, and upon the thumb of their right hand, and upon the great toe of their right foot, and sprinkle the blood upon the altar round about.” What perfect association with Christ. The ear as an emblem of hearing and obedience; the thumb of the right hand, service and action; and the right foot, the emblem of walk. All connected with Him. After the blood, the oil is sprinkled We are anointed with Him according to the value of His blood. The very garments of Aaron’s sons were sprinkled with him. Thus are we identified with Christ; in all our obedience, service, walk, that is, as seen of God, and we should be seen in this world by men, as one with Christ.

This offering also partakes of the character of the peace-offering, and Aaron and all his sons feed in communion. “And Aaron and his sons shall eat the flesh of the ram, and the bread that is in the basket, by the door of the tabernacle of the congregation.” What a picture this is of the identification, the oneness of Christ and His brethren now. “For both He that sanctifieth and they who are sanctified, are all of one: for which cause He is not ashamed to call them brethren.”

No doubt the privileges of the congregation of Israel were great, and will yet be greater. They might see the sons of Aaron associated with him, and here was a standing, a peculiar place of oneness; but it was a place the people could never take, a feast of which they could never partake. Of Aaron identified with his sons, it was said, “And they shall eat those things wherewith the atonement was made, to consecrate and to sanctify them: but a stranger shall not eat thereof, because they are holy (vs.33). Thus however great the privileges of Israel as a nation, they never come into the standing of the sons of Aaron. The Scripture everywhere guards against such a thought, as that the standing of the church and that of Israel is the same.

They will be born again. They will be saved by the same atoning death of Jesus. But have we at all understood our peculiar standing and privileges? We are brought into favor in, and with Him, the Beloved; clothed in glory and beauty with Him; anointed with Him; separated, consecrated, eating with Him. And, precious grace, He is not ashamed to call us brethren. We shall, by the teaching of the Holy Spirit, understand these pictures of God better if we look at each of the offerings separately. We will, if it please God, next look at the day of atonement. The Lord give us grace to walk according to our consecration.

Continue Thou

2 Timothy 3:14, and 2 Timothy 4:1-5

How wonderful is the word of the Lord, when we hear Him speaking to us! In these verses He speaks, then, two things. Let us hearken to Him. They are His words by the Spirit in the midst of the circumstances of these last days. The evil is fully described, then the word is, “But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them.” Yes, the Lord says, “Continue thou.” Satan would say continuance is all over now, evil so abounds there is nothing left, and thus fill our hearts with gloom and unbelief. The Lord speaks at such a time, at this time, “Continue thou.”

If Timothy had learned the things in which he was to continue by the Spirit’s teaching from Paul, have we not learned the same truths by the same Spirit in the Word? Are they the theories of men, or have we not been gathered to the Person of the Lord Jesus, by the Holy Spirit? Have we not been separated from every organization of men to own the authority and presence of the Lord Jesus in the assembly? Have we not been assured of this? Do we not know who has taught us what the church, His body, is to Him?

Well do I remember the morning when the Lord opened my eyes to see by faith, and own HIMSELF in the midst of the few gathered to His name. And as so many years have passed on, years of failure on my part, since that day, yet I can say His presence in the midst of His saints has been more and more precious to my soul. And are we to give all this up, all the precious things we have learned and enjoyed for forty or fifty years? No! No! Sweet to our souls are the words, “Continue thou in the things which thou hast learned.” Yes, the word from our Lord is, “Continue.” And that word is spoken to us in the midst of all the evil of these last days. That word from the Lord is enough for us. Nothing must be given up that we have learned from Him. He says, “Hold that fast which thou hast, that no man take thy crown.” Let us remember that long after these last days evils had been described, and told in these two Epistles of Timothy, the Holy Spirit left on record that wonderful chapter, John 17. Words spoken before He departed, but how they do reveal the desires of the Lord for those the Father hath given to Him! Surely the tender desires of Christ for us repeat the word “Continue.” Yes, the more we know the changeless love of His dear heart, the more shall we also desire to “continue in the things which thou hast learned.” Do these desires of Christ give us the thought, now that evil and failure have come in, that we should sink into individuality, and cease to manifest to the world even our oneness with Him, and with each other? Individual faithfulness there must be: and also individual responsibility there is in the very midst of the evil to “continue in the things which we have learned.”

Now let us note the beautiful order of these verses in 2 Timothy. First, the instruction to “continue,” and then, secondly, the charge to do the work of the evangelist — to preach the word, and so forth. We must not reverse this order. Poor and feeble though we be, the Lord has given us a great responsibility to the whole church of God. What a time for faith. Oh, to rise above all the present efforts of Satan! Yes, to rise up to the gulf-stream of the love of Christ to the whole church. And the love of God to flow through us also in the gospel to the whole world.

Continuance in the things that we have learned: not a Jot of the precious testimony given up; and then, dear brethren, a wider range of preaching the word, and the work of an evangelist. Should we not in principle go into a town or village as Timothy? What is there in that town for us? The church of God, and the world. How little we rise up to this. We have seen in John 17 how the Lord’s heart takes in all the Father hath given to Him! And this after all the evil had come in to the professing church. Should not we also then in the love of Christ take in all that are His? He will show us how, while purging ourselves from vessels of dishonor, at the same time to serve all in love that are His. But the one word I heard the Lord as it were speaking to us all, in the midst of the present confusion and effort of the enemy, is “Continue.” May that word long — yea, ever — abide in our hearts.

From Words of Faith, 1882, vol. 1, pp. 45-47. m

A Few Remarks on a Review of the C.S. Tracts

Whatever may be the merits of this Review, there is no disguise as to its object. The aim is avowedly to stop the circulation of the “C. S.” Tracts. We seek to put them down,” is the emphatic protest of the writer, and a perusal of the Review will convince every candid mind that he is in earnest. The whole weight of the authority of the “Record” is brought to bear against the Tracts; but is the authority of the Word of God used with the same power and effect?

I shall not allude at length to the sectarian strictures contained in the Review. It might assuredly be urged that the writer makes a very humbling confession in stating that those to whom he alludes “have weakened most of the existing churches by enticing away many of their best members.” If the position held by some Christians “without the camp” be so untenable from Scripture, how is it that the best members of the existing churches have thus been convinced and enticed?

But that is not the question. Such names as “Plymouth Brethren,” “Sects,” “our own Church,” are not in Scripture. I, as a Christian, can never acknowledge them. Their use is condemned in the First Epistle to the Corinthians . “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? (1 Cor. 1:10-13). “For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? (1 Cor. 3:3-5).

May the Lord grant to his children, everywhere, to understand that word, “There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all (Eph. 4:5, 6).

Again, with the writer’s personal remarks on the author of the Tracts, I have still less to do. It is of very little consequence whether he be approved or not of men. “To his own master he standeth or falleth.” “They that turn many to righteousness shall shine as the stars forever and ever.”

Again, it is of very little consequence whether the Tracts themselves be deemed “exceeding poor, dogmatic, and self-assertive in the extreme,” or altogether deficient as literary productions. But it is of the utmost consequence — when millions of such tracts are circulated, with the professed object of declaring to poor sinners “the unsearchable riches of Christ” — that it should be a settled point whether they are sound in doctrine, whether able to bear the light of the inspired Word of God. The criticism of man is worthless. Let that light shine upon them; if they reflect it not, then let them be at once destroyed. In a day like the present, when many thousands are exhibiting great anxiety to hear the Gospel, it is of the highest importance that the seed sown broadcast should be “incorruptible seed, by the Word of God”; and that the doctrine and practice taught should be in accordance with the mind of the Spirit. The sinner needs the “gospel of the grace of God” (Acts 20:24); young believers, “the sincere milk of the word” (1 Peter 2:2); confirmed Christians, “the Spirit of wisdom and revelation in the knowledge of Him” (Eph. 1:17) whom to know is life eternal.

Leaving aside, therefore, any personal questions as to “sects” and individuals, let us examine a few of the arguments which are brought forward in the Review to confirm the protest of the writer.

The first objection raised is, that the Tracts contain another gospel. And why? Because they emphatically declare the truth that God is for us, that it is God that justifieth? But these are the very words of the Spirit: “What shall we say to these things? If God be for us, who can be against 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? Who shall lay anything to the charge of God’s elect? It is God that justifieth (Rom. 8:31-33). And these words undoubtedly contain the sum of the whole teaching given us in this wonderful chapter — itself a comprehensive summary of the preceding seven chapters, a conclusive settlement of the whole question of justification. True, these words of our God, so full, so free, so glorious, are in some cases set before the poor anxious soul without much comment or theological discussion. True, they assure the sinner of the free pardon which God has bestowed for Christ’s sake. “In whom we have redemption through His blood, the forgiveness of sins.” And because of this simple declaration of the “exceeding riches of the grace of God,” it is alleged that pardon is taught in the Tracts as the whole truth of the Gospel.

“Mere pardon,” says the writer, “is not justification.” Assuredly, it is not; but do the Tracts assert that it is? Emphatically, no; they prove the very contrary. On reference to one of them it will be found that the reviewer’s statement is without foundation.

In the tract entitled “Imputed Righteousness,” the subject of pardon and justification is fully treated. It is positively stated what are the grounds of pardon, and what of justification — pages 8-9, and passim. The scriptural character of the definitions and arguments there used will at once commend itself to the student of the Word. What, then, becomes of the assertion that the other half of the Gospel is concealed or denied?

The fact is, the other half of the Gospel — justification — is proclaimed in the Tracts, and it is the real point at issue. This point, then, should be tested by Scripture. The reviewer complains that “the righteousness of Christ is shut out altogether as an element of justification.” Advisedly it is, for the very term, “righteousness of Christ,” is nowhere to be found in the Scripture, nor is even the thought expressed by such words found in connection with justification.

We find “justified by His blood,” “justified freely by his grace” (the grace of God) “justified by faith,” “justified in the name of the Lord Jesus,” but nowhere, justified by the “righteousness of Christ.” Hence, before receiving such a term, we should inquire what is the thought conveyed in it? What is it connected with? Whence does it spring? The Word of God giving us no clue to it, we are reduced to search into the thoughts of men; and alas! what a labyrinth of darkness, falsehood, conceit, and self-righteousness are we at once involved in!

The very teaching so fully laid down in the Epistle to the Galatians as to the question of Law and Gospel, is at once ignored by the thoughts of men here introduced. It is the old story of going back to the Law and mixing it up with the precious Gospel; the very thing which the Spirit expressly condemns: “Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. For I testify again to every man that is circumcised, that he is a debtor to do the whole law. Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace (Gal. 5:1-4). Here lies the whole root of the matter, and here it is that the fallacy of the writer’s argument is so forcibly brought out. He says: “It is no part of his (“C. S.’s”) Gospel that the law has a precept as well as a penalty. He does not teach that after I have been punished (in my Surety) for all the breaches I have made in the law, and thus so far stand clear with it, the law still has a demand upon me, and that for a perfect obedience. I was bound not only not to break, but perfectly to keep the law, the whole law.” But where is it stated in Scripture, that I, a sinner of the Gentiles, was bound to keep the law? This is a mere assumption, and one of the most subtle ever devised by Satan to enslave the minds of believers, and bring them into the bondage of a “ministration of condemnation and death.”

Assuming, however, for a moment, this, the writer’s own position, let his words speak for themselves. “After I have been punished (in my Surety) etc., the law has still a demand on me, and that for a perfect obedience.” But if I have been thus punished, what further demand can the law have upon me? In accordance with the writer’s words, what is punished in my Surety is disobedience to law. That punishment once borne, what hath law to do with me? To say that, after the punishment has been borne, something else is still required, is a perfect contradiction of words. The only possible relationship which law can have to me is that of condemnation. This condemnation once removed, I am freed from bondage. To analyze the Reviewer’s principle, is at once to show its absurdity. He speaks of the law having “a precept as well as a penalty.” This is quite true, but the penalty is only the consequence of the broken precept. The two cannot go together. I cannot have to do at the same time with both precept and penalty; that is, I cannot have to obey the precept and to suffer the penalty. If I have kept the precept, the penalty cannot touch me; if I break the precept the penalty alone remains, and it must be borne. Once borne, I, assuredly, stand in the same relation to the precept as though I had never transgressed against it. A SUBSTITUTE can take up both positions. He can obey the precept and He can suffer the penalty for my disobedience; but if he thus act, then my disobedience is blotted out. It would be a violation of the principles of righteousness to require me then to keep the precept.

The law was given to Israel, as in the 20th of Exodus, but not until after they had undertaken, as in the 19th chapter, to keep it. It was never given to the Gentile at all; for the Gentile was never placed in the position to say, as Israel did, “All that the Lord hath spoken we will do” (Exodus 19:8). And it is here that we should learn “rightly to divide the word of truth.” That Word always treats man as responsible for the measure of light given to him; but it never carries him beyond that measure. This is forcibly shown in the first three chapters of the Epistle to the Romans. There the Gentile responsibility is declared, and also that of the Jew. They both end in guilt before God, but the measure of responsibility is not altered. “For as many as have sinned without law shall also perish without law; and as many as have sinned in the law shall be judged by the law (Rom. 2:12). “Wherefore then serveth the law? It was added because of transgressions till the seed should come to whom the promise was made” (Gal. 3:19). This was dealing with Israel, the chosen people. The law was added “because of transgression,” not that Israel should keep it, for God knew he could not keep it; and, accordingly, provision was immediately made for atonement in the typical sacrifices of the Levitical priesthood. But sin, by the commandment, became exceeding sinful; and God in His grace — in order to clear the consciences of His believing children — showed forth, through the types, the one sacrifice by which sin was to be put away.

There is not a word in Scripture which can be brought to support the assumption that I, a sinner of the Gentiles, “am bound to keep the law.” In order, accordingly, to give it weight, recourse is had to the expedient of misquoting Scripture in the most extraordinary way. Is this ignorance? or is it willful, unblushing denial of the Word of God? The whole argument is based upon this statement, “I am bound to keep the law,” and this statement is confirmed by the following words: “We must continue to do all things that are written in the book of the law.” But whence this quotation? And what saith the Scripture? “CURSED is every one that continueth not in all things which are written in the book of the law to do them.” Here is the true nature of the sinner’s relationship to law. It does not speak of binding him; it sets a curse before him — nothing but a curse; because the law never can appear otherwise in connection with the sinner. Not that the law itself is made death unto me. That is clearly taught in the 3rd of Romans. But while the law is holy, just, and good, I am a sinner; and every thought, every word, every deed is lawlessness (ἀνομία). As a sinner, I can’t be bound to keep it; it is an impossibility, and God does not require of me an impossibility. He sets his law before me that I may see the immeasurable distance which separates one from the fulfillment of His will towards me as a creature. “Moreover, the law entered, that the offense might abound. But where sin abounded, grace did much more abound; that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord (Rom. 5:20, 21). But does this make void the law of God? Nay, it establishes the law. It proves it to be “holy, just, and good”; it utterly condemns the sinner; his very righteousnesses are as filthy rags; it puts him at once under the curse, and thus its holiness is more than ever revealed. Hence it becomes requisite that it should be hidden in Christ, who alone can fulfill it; and this is the true meaning of the type referred to by the writer. Here we have the Lord Jesus, the Savior, taking up the double position which the writer endeavors to thrust upon the sinner. He is both the lawkeeper and the sin-bearer; but in quite a different sense to that assumed in the Review. In 2 Corinthians 3, the subject is explained. The tables of stone are alluded to as part of the “ministration of death.” It was glorious, but it was to be done away by that which excelleth in glory, “the ministration of the Spirit.” Accordingly, when the second tables of stone are given, the Lord proclaims his mercy, grace, and longsuffering (Ex. 34). The tables are hidden in the ark, the type of the Lord Jesus, in whom the law is magnified indeed and made honorable. But this is not all; He takes “the ministration of death written and engraven on stones,” and buries it in his own death (Eph. 2:15), and thus “brings life and immortality to light through the gospel.” Not only does He fulfill all righteousness, but He, the just One, bears the penalty of the unjust, and thus becomes “the end of law for righteousness to every one that believeth.”

It is never said in Scripture that “the righteousness of Christ” is imputed to me instead of my unrighteousness; but faith is imputed for righteousness (Rom. 4). The Review states that God proves He is a justifier as well as a just God. This would reverse the order in Scripture, where it is stated that God is just while He justifies. The Gospel proclaims God to be a justifier (Rom. 1:16; Acts 13:38, 39). What is proved in Roman 3 is God’s righteousness in justifying the sinner. His righteousness in having shown forbearance, forgiven (passed over) the sins that are past, is now declared by the fact that His Son is “set forth to be a propitiation through faith in His blood.” The death of Christ proves that God is “just, and the justifier of him that believeth in Jesus.” Thus believers exhibit, they are “made, the righteousness of God.”

Having misquoted Scripture to establish a false position, the writer brings the believing child of God under law, even after admitting that the curse has been removed. Having, against Scripture, placed him there, the term “righteousness of Christ” is imagined to save the poor soul from the fearful bondage into which it has been brought. It is quite admitted by him that the death of Christ cleanseth the soul from guilt, but once delivered from guilt, is that soul to be put under law? The Scripture saith, No: “Ye are not under law, but under grace.” I am quite aware that, in reply to this, a long statement would be made as to the difference between the moral law, the ceremonial law, and (some would add) the ten commandments, as distinct from moral law. But where are such distinctions alluded to in Scripture? They are the inventions of human theology. The fact is, what is generally understood by moral law, or the ten commandments, is that which bringeth the curse by making sin exceeding sinful; what is included under the idea of the ceremonial law, is only a type of the perfect deliverance from that very curse — the deliverance which is in Christ Jesus, the Savior. To separate the two ideas is to annul the teaching of Scripture. The ceremonial law, so called, would never have been given, but for the impossibility of a sinner’s keeping the moral law. This is forcibly shown throughout the Epistles.

Doubtless, it is the want of understanding what law really is, which is at the root of half the false teaching and perversion of the Scriptures, which now so widely prevail.

It is quite a mistake to think that a sense of true deliverance from the curse and bondage of the law tends to bring dishonor upon it. The very contrary is the fact. The more I value the wondrous work of Christ, and understand from what terrible depths He hath delivered me, the more do I honor the law which in Him alone was magnified and made honorable. Again, in proportion as I realize that I am delivered from the curse of the law, shall I glorify the Lord Jesus, who was “made of a woman, made under law, to redeem them that were under law, that we might receive the adoption of sons.”

Such are the plain statements of Scripture as to law, and when some of the early Christians are led away by the subtlety of false teachers to return to the bondage of that which pronounces a curse, they are warned by the apostle: “O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?” (Gal. 3:1-3). Returning to the law, after having been redeemed by Christ, is merely the result of the subtle workings of self-righteousness in the flesh. It is an attempt to patch up the old garment with new materials, vainly imagining that I can “keep the law” to a certain extent, and that where I fail, Christ kept it for me! But this feeling takes no account of the word of Scripture: “For whosoever shall keep the whole law, and yet offend in one point, is guilty of all” (James 2:10). This is a fearful self-deception as to the real nature of sin, and of its complete dominion over the old Adam; a proportionate ignorance of grace, and an entire denial of the resurrection life described Romans 6, Galatians 5, and Ephesians 2 — that resurrection life which is the fruit of the glorious resurrection of Christ, and through which power is given to bring forth the fruits of the Spirit. “Therefore if any man be in Christ Jesus, he is a new creature: old things are passed away; behold, all things are become new. And all things are of God, who hath reconciled us to Himself by Jesus Christ” (2 Cor. 5:17, 18). And this brings us to the true point of justification. Speaking of the law the apostle says, “That which was ordained to life I found to be unto death.” That is, sin, that it may appear exceeding sinful, worketh death in me by that which is good. What then? am I to put myself under that by which sin works unto death, that I may hear those fearful words: “Cursed is every one that continueth not in all things which are written in the book of the law to do them?” No. The ministration of death (or the dispensation of the law — that which proves death to be the righteous wages of sin) is done away, and a new principle brought out in the resurrection of the Lord Jesus Christ, “who hath abolished death, and hath brought life and immortality to light through the gospel.” The Apostle John, who is especially used by the Spirit to convey to us that the Son of God brings life down from heaven to man, is inspired with these words; “For the law was given by Moses, but grace and truth came by Jesus Christ.”

What a comprehensive contrast between law and grace! The believer is taken out of sin, out of law, out of self, and by grace “chosen in Christ Jesus before the foundation of the world — that he should be holy and without blame before God in love.”

What are we by nature? “Children of wrath even as others.” But the Lord takes my place in that wrath: “He was made sin for us who knew no sin, that we might be made the righteousness of God in Him” (2 Cor. 5:21). The Scripture never says, “He was made to keep the law, for me,” but, “He was made sin.” He entered into my very condition — He took my place as a sinner — He, the spotless Lamb of God, “He bare our sins in His own body on the tree”; He descended into the deep billows of wrath which should have overwhelmed me, and thus He paid the wages of sin. But is this all? No! From those fearful depths He is raised by the glory of the Father, and I, once dead in trespasses and sins, am quickened together with Him in resurrection life. “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” (Eph. 2:8, 9).

This is the true position of the believer; not a future possibility, but a present fact. “In whom though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory, receiving the end of your faith, the salvation of your souls” (1 Peter 1:8, 9).

I am justified by the blood of Christ; but this is not sufficient for the grace and love of God. He is not content with mere pardon and justification from sin. He wants me in His own presence; not at some future time, when this body of sin and death has crumbled to dust; but now, in this present wilderness, even now He wants me in His blessed; presence by faith, and therefore He saith: “Even when we were dead in sins He HATH quickened us together with Christ, and HATH raised us up together, and made us sit together in heavenly places in Christ” (Eph. 2:5, 6). And therefore I have life given to me; quite a distinct thing from pardon — life eternal in Christ. “He that believeth in me hath everlasting life” — not a life subject to law, but life in Christ — a justified life — that is, a life taken out of the grave, the sure wages of sin — a life henceforth which is sinless in the sight of God; nay, more: a life bringing forth the fruits of the Spirit. “Except a corn of wheat fall into the ground and die, it abideth alone, but if it die it bringeth forth much fruit” (John 12:24). “Therefore doth My Father love Me, because I lay down My life that I might take it again.” Henceforth, then, “because I live, ye shall live also.” Again, “as He is, so are we in this world” (1 John 5:17).

That new nature, given me out of death, on the other side of resurrection, in the Heavenlies — that new nature knows no law: no “law of commandments contained in ordinances.” It is all love. “He that dwelleth in love, dwelleth in God.” “Love worketh no ill to his neighbor; therefore love is the fulfilling of the law.”

The law saith, “Thou shalt love the Lord thy God”; but I love Him because He first loved me; blessed principle of our God himself, who is the Author of salvation, and wins my heart instead of binding my conscience.

The law saith, “Thou shalt not murder, thou shalt not steal.” But I love my brother and I love all men — how then can I commit murder? I abstain from this because of love — therefore, love is the fulfilling of the law. Nay, love goes further, much further than law. “Christ loved the Church and gave Himself for it,” and we therefore ought so to love the brethren even as Christ loved us. “Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren” (1 John 3:16). “The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death” (Rom. 8:2). That holy law of God, which in the flesh I can never reach, that which pronounces a curse against me in the old Adam, I have power to fulfill it in the risen Christ — the last Adam, the Lord from heaven, who is now in heaven and “ever liveth to make intercession for us,” “that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit” (Rom. 8:4). This is the living, almighty power so gloriously described in Ephesians: “That ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints, and what is the exceeding greatness of His power to us-ward who believe, according to the working of His mighty power, which He wrought in Christ, when He raised Him from the dead, and set Him at His own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come; and hath put all things under His feet and gave Him to be the head over all things to the Church, which is His body, the fullness of Him that filleth all in all” (Eph. 1:18-23). The blessed One who bare our sins in His own body on the tree, is now raised — Himself, a quickening, a life-giving Spirit — to the right hand of God “expecting until His enemies be made His footstool.” It is the life of Jesus (Christ) at the right hand of God, which in this sense saves us; as in Romans 5:8-10: “But God commended His love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by His blood, we shall be saved from wrath through Him. For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life.” Not His obedience to the law given to Israel, or to any moral law by which an earthly creature should be governed. Do I then take no account of His precious life here? Far be the thought! He did delight in the law of God. His meat and His drink were to do His Father’s will. And if I am a child of God, the same result should mark my life. But in this obedience He bore no burden for me; for He was essentially the OBEDIENT ONE. Could it have been otherwise (I speak with reverence), He never could have atoned for sin. The Lamb that is offered in sacrifice must be spotless, a beautiful type of Him “who offered Himself to God without spot” (Heb. 9:14). He was obedient throughout, obedient unto death, and “as by one man’s disobedience, many were made sinners, so by the obedience of one, shall many be made righteous.” For what we need is Christ in all His fullness, and what God provided for us is this unspeakable gift of His beloved Son, in whom He is well pleased — the Anointed One, Christ Jesus, “who loved me and gave HIMSELF for me.” He enters into the whole condition of man, takes up the whole of God’s dealings with man; nothing too great, nothing too small for that blessed Christ. In Him are centered all the counsels of eternal wisdom. “All things were created by Him and for Him; He is before all things, and by Him all things consist.” In Him “mercy and truth are met together, righteousness and peace have kissed each other.” He is the very Word of God, and, when He passed by the nature of angels and took on Him the seed of Abraham, “the Word was made flesh and dwelt among us, full of grace and truth.” He, the Lord from heaven, dwelt on the earth, but Adam (the man of the earth) rejects Him and nails Him to the cross; “that through death He might destroy him that had the power of death, that is, the devil, and deliver them who through fear of death were all their lifetime subject to bondage” (Heb. 2:15). Through death He delivers, through death He is raised in the power of an endless life, crowned with honor and glory — the head of a new, an everlasting creation, into which every sinner saved by grace is born again of the Spirit; the chief corner stone of that heavenly temple which is now being reared in the heavenlies stone upon stone, dovetailed one with another, “according to the working of His mighty power, which He wrought in Christ, when He raised Him from the dead.”

This is the truth which is so much needed in these days: so terribly has it been lost sight of, that earnest men, Christians, are asking themselves what it all means, and it is quite the exception to find one who even theoretically admits that this is a truth of God to be now realized. As Israel of old, “being ignorant of God’s righteousness, and going about to establish their own righteousness, they have not submitted themselves to the righteousness of God.” They admit that the death of Christ is the only atonement for guilt, but they ignore the glorious facts which flow from His resurrection. Justified from guilt by the blood of Christ, they put themselves under law — that is, under a curse — and then content themselves with saying that the “righteousness of Christ” is a plea before God that the law has been kept for them. What is the consequence? Why, the very worldliness which prevails so terribly among Christians. The law, as spiritually interpreted by the Lord, is rejected altogether by those who assume such an anxiety about law. War is sanctioned, worldly amusements countenanced, and those words in Matthew, generally known as the sermon on the Mount, are discarded altogether as being too spiritual for human fulfillment, and are therefore left to the Lord Jesus. He indeed carried them out to the letter; but His wonderful grace in obedience becomes a snare, and is made an excuse for every sad departure from His spiritual precepts, as explained to Israel.

And yet the Word of God is full of the most positive assurances that now, even now, we are in Christ Jesus, “created in righteousness and true holiness.” The power of Christ’s resurrection is what the Spirit brings before us as the true ground of justification of life. “For He was delivered for our offenses, and was raised again for our justification” (Rom. 4:25). The apprehension of this resurrection life is what the apostle is striving for: “that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death, if by any means I might attain unto the resurrection of the dead” (Phil. 3:11). The earnest desire of the true Christian is that he may attain to this resurrection; not that he doubts — but that his heart is filled with the desire, the longing that Jesus may soon appear, and “change this vile body that it may be fashioned like unto His glorious body, according to the working whereby He is able even to subdue all things unto Himself” (Phil. 3:21). This is the hope of the true Christian: “waiting for the Son of God from heaven, even Jesus, which delivered us from the wrath to come” (1 Thess. 1:10). He groans within himself, “waiting for the adoption, to wit the redemption of the body” (Rom. 8:23). “Earnestly desiring to be clothed upon with our house which is from heaven” (2 Cor. 5:2). Meanwhile, “our life is hid with Christ in God; and when Christ who is our life shall appear, then shall ye also appear with Him in glory” (Col. 3:4).

Believer, this is the place God hath assigned to thee. “Blessed with all spiritual blessings in heavenly places in Christ,” quickened together and sitting with Him in the heavenlies, resting peacefully on the assurance of our God, “who HATH delivered us from the power of darkness, and HATH translated us into the kingdom of His dear Son, in whom we have redemption through His blood, even the forgiveness of sins” (Col. 1:13-14). This is thy place before God, dear believer, and in this He bids thee rejoice evermore; and again I say rejoice. In the joy which thy heart shall thus feel, thou shalt pour it out in utterance of praise and thanksgiving to Him “who hath called thee out of darkness into His marvelous light”; that in that light you may even now taste the precious, the unspeakable gift of Christ, “Who of God is made unto us wisdom, righteousness, sanctification, and redemption” (1 Cor. 1:30).

This is the justification of life set before us in the Word of God. “We rejoice in Christ Jesus, and have no confidence in the flesh.” As strangers and pilgrims we abstain from fleshly lusts; “for the grace of God, which bringeth salvation (not the law) hath appeared unto all men, teaching us, that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ; who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works” (Titus 2:11, 14). O that this hope, my fellow believer, may purify thee, even as He is pure; and when He cometh again thou shalt not be “ashamed before Him at His coming.” Only receive His word in simplicity. Believe in your heart that God has raised Him from the dead, and quickened you together with Him, and you shalt find joy and peace in believing; yea, “the peace of God which passeth understanding.” No more troubled with the fear of death or the bondage of law, your poor heart will be filled with praise and thanksgiving; and, above all, power will be given you in the risen Christ, to walk in fellowship with the Father and with His Son Jesus Christ (1 John 1:3). You shall not want any law to keep you from sin, and bind you with the dread of a penalty and a curse. Sin is hateful to your new nature, as it is to your risen Lord. The world will have no attractions for you. Christ once crucified, but now raised in power and glory, will engross your thoughts, your desires, your love. Walking in the Spirit, you shall bring forth the fruits of the Spirit, “love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance; against such there is no law. And they that are Christ’s have crucified the flesh with the affections and lusts.” “If we live in the Spirit, let us also walk in the Spirit. Let us not be desirous of vain-glory, provoking one another, envying one another” (Gal. 5:22-26). Being made conformable to the death of Christ unto all that is of the flesh and of the world, your soul shall live in the presence of thy God, subduing the evil tendencies of the old Adam, dying daily to the flesh, by the power of resurrection life “which is hid with Christ in God.”

Married to this living Christ, as taught in Romans 7, you shall delight in Him, whom having not seen we love, hourly waiting and watching for the resurrection morn, when “the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God, and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord” (1 Thess. 4:16-17). I say watching, hourly waiting for this glorious time, for the apostle adds, “Wherefore comfort (exhort) one another with these words.”

O may the dear children of God everywhere be led to see from His sure word of prophecy, that this is the hope of the Church — this, the gift of God through the Holy Spirit. “The Spirit and the bride say, Come; and let him that heareth say, Come.” Believer, watch for that day — and again I say, Watch.

And YOU, sinner, with your poor soul hiding from God because of guilt, hear you the word which He, in His long suffering, adds to the cry of the Spirit and of the bride, “And let him that is athirst come, and WHOSOEVER WILL, let him take of the water of life freely.” This is the message of our God to you: “Be it known unto you therefore, men and brethren, that through this man (Jesus Christ) is preached unto you the forgiveness of sins: and by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses (Acts 13:38-39). “Believe in the Lord Jesus Christ, and thou shalt be saved.” “For there is now no condemnation to them which are in Christ Jesus.” And you, even you, now dead in trespasses and sins, but then through faith justified, and in Him sanctified forever, even YOU shall then join in the cry: “EVEN so, COME, LORD JESUS.” Amen.

The Day of Atonement

We have seen in the consecration of the sons of Aaron, that identification or association with Aaron was the leading lesson, or thought, typical of the church’s oneness with Christ. Now, identification is not the subject here. In consecration, the hands of Aaron and his sons in every case were laid on the head of the offering. On the day of atonement this was not the case in one instance.

We must, however, notice the fact, that sin was found even in the sons of Aaron. “And the Lord spake unto Moses after the death of the two sons of Aaron, when they offered before the Lord and died.”

It was on this occasion, the day of atonement was instituted. Thus, if the sons of Aaron typify the brethren of Christ, the church, as distinct from the people of Israel, the fact is brought before us, that the believer now may sin. We need not say that this is fully recognized in the New Testament; and to say that we have no sin, is to deceive ourselves, and to deny the truth. And further, as in this type both the sons of Aaron and the people of Israel were redeemed from Egypt, before the day of atonement, so we must look on atonement here, as bearing on those who have redemption, who are saved, as truly as Israel had been saved from Egypt.

There is a great amount of instruction in these types that can only be understood and enjoyed when we see that it is meeting the claims of a holy God, and our real need after we have redemption through the blood of Jesus. One may say, I know I had redemption through His blood, even the forgiveness of my sins, when I first believed; but what about my sins and failures since then, since I was a Christian? All these pictures will answer your question.

Do you now see the reason why the day of atonement is named in connection with the sin of the sons of Aaron? We will now look at the chapter (Lev. 16), and then at its application in the New Testament.

The first question is, How can the holy character of God be maintained in the midst of such sons of Aaron, such a people as Israel, and indeed in a universe where sin still is? We might apply it to ourselves in this way. How can God be righteous, in accounting such as we find ourselves to be, as blameless in His sight? He who undertakes this matter must himself be pure. Aaron must not come into the holy place without a sin-offering. He must be clothed with holy garments, he must wash his flesh and so put them on. In all this he must typify the holy One of God — the only sinless, pure One, who could undertake to maintain the righteousness of God, in accounting us righteous in His sight. The holy One needed no sin-offering for Himself, He needed no new birth for Himself, no washing of water by the word; He was intrinsically in Himself all that these figures meant. Then the house of Aaron has the first place. “And Aaron shall offer his bullock of the sin-offering, which is for himself, and make an atonement for himself, and for his house.” There is then this difference: a bullock for the house of Aaron, and a goat for the people. (Compare vss. 6, 15.) Thus we have, first, God’s claims met for the church, and then for the people, or the future kingdom of Israel.

Let us not forget that this is not for redemption, but for the continued unchangeable reconciliation by atonement, of those who are already redeemed by the same one infinite sacrifice.

Another important distinction is this, the difference between propitiation and substitution. One goat could not show this distinction. There are then two goats to be presented before the Lord at the door of the tabernacle of the congregation. “And Aaron shall cast lots upon the two goats; one lot for the Lord, and the other lot for the scapegoat,” or the Azazel. Both these goats point, as shadows, to Christ, but each in a different way. The one is by death, a sin-offering; the other is presented alive, as we shall see, the substitute of the people.

First then, we have the bullock for Aaron and his house; and his house is reckoned as himself. And he “shall make an atonement for himself and for his house, and shall kill the bullock of the sin-offering which is for himself.” Before he enters with the blood, he must “take a censer full of burning coals of fire from off the altar before the Lord, and his hands, full of sweet incense beaten small, and bring it within the vail And he shall put the incense upon the fire before the Lord, etc.” Such an One was required to be made a sin-offering. The more He was tried by the fire of the altar, divine righteous judgment, the more He was beaten small, and the sweeter the inimitable sweet savor to God. And such was Jesus. The cloud of His preciousness covered the mercy-seat before the blood was placed there, before the eye of God.

The ONE equal with God humbled Himself to take this place. The blood of the bullock was now to be sprinkled upon the mercy-seat, and before it seven times. That mercy-seat was of gold, emblem of divine righteousness. What a picture is the throne of divine righteousness, covered with all the divine perfectness of Christ, and on that, now the mercy-seat, is the blood of expiation. This is that which sustains all the new relationships of God, whether with the church now, or Israel in days past, and to come; yea, with the universe of which the tabernacle is a type. How could God be just and holy to dwell in a universe defiled with sin, or how could He be just, and yet the Justifier of the sinner? The blood on the mercy-seat is the answer. The need of death, the shed blood before God, was alike required, whether for the house of Aaron, or for the people — for the church, or for Israel.

The expiation by the Son of God establishes the righteousness of God, and His judgment of sin. Atonement has been made, the blood has been shed. On the cross Jesus said, “It is finished.” The same was done with the blood of the goat for the people, as with the bullock for the house of Aaron; and the reconciliation extended to the holy place, and the tabernacle of the congregation. And when he had made an end of reconciliation, we get another subject. “He shall bring the live goat: and Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away, etc.” The sins of Israel were thus transferred to the goat, once a year. And looking as we do at Israel’s history, it is God’s type for us: they were the sins of a redeemed people, thus transferred to the goat once a year.

Let us now turn to the New Testament, and behold the Lamb of God as far more than fulfilling all these various shadows. With the Israelite there was always a troubled conscience. He was redeemed from Egypt, and the year’s sins were transferred to the goat; still he was not fit to enter the most holy presence of God: “The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest.” No, all the blood that constantly flowed, and the blood of atonement once a year, could not perfect the conscience (Heb. 9:7-9).

The way was not yet opened into the holy presence of God. This was Jewish ground; and we must confess that a great many are still on the same ground, or standing. The standing or place of an Israelite was shut out, not fit to enter the holiest. The standing of a Christian is in direct contrast with this. Christ has come, and by “His own blood, he entered in once into the holy place, having obtained eternal redemption for us.” By one sacrifice for sins, He has both opened the way for us into the presence of God, and by that same one sacrifice separated us to God, or sanctified us; and further, He has forever made us fit for that holy place. “For by one offering He hath perfected forever them that are sanctified.” Thus the contrast is very striking. The Israelite was never perfected; the Christian is forever perfected. With the Israelite, sins were constantly remembered, and required another day of atonement. With the Christian now, it is the exact opposite: “And their sins and iniquities will I remember no more” (Heb. 10). The Israelite required ever-renewed sacrifices; with the Christian “there is no more offering for sin.”

On which ground is the reader: shut out, unfit to enter in; or having boldness to enter, and not only fit, but forever fit, for the holy, holy presence of God?

Do you say, How can this possibly be? I know my past sins were forgiven when I first believed, like Israel when brought out of Egypt; but what about my sins since, and if I fail or sin now, do not I need? Need what? Another sacrifice? Surely not. Look at Jesus as the propitiation; He has fully glorified God, fully maintained the righteousness of God. And on this very ground you can come to the Father, even God your Father, and confess your sins; and there on the ground of what Christ has done once, not on the ground of another sacrifice, or an imitation sacrifice, you find forgiveness and restoration to communion with God your Father. (See 1 John 1:9; 2:1, 2). Now, if you look at Jesus as your substitute, were only your past sins transferred to Him on the cross, or the sins of one year? That was so with the Israelite. That is not so with the one who now believes God, who “raised up Jesus our Lord from the dead, who was delivered for our offenses.” Surely our offenses include all, from first to last: and therefore for all our sins was He “raised again for our justification.” Do we enter into these things? Do we really believe God? Then we can truly say, “Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ.” Would you not now like to look at the offerings a little more closely in detail?

The Doctrines of the Salvation Army Compared With Scripture

Young Christian—Good morning, my aged friend, Evangelist. I am glad to see you, as I am thinking of joining the Salvation Army, and I should be very thankful of your judgment on this matter. I really desire to do the will of God; and especially I do wish to obtain the holiness they preach of so much.

Evangelist—If I can, by the help of the Holy Spirit, aid you in reference to such a serious step, it will give me the greatest pleasure. What are their doctrines? What do they say of Christ? Do they teach you to believe implicitly His blessed words? Do they teach justification by faith? Do they believe in His finished work? Do they believe in the eternal redemption of all believers by His blood? Do they believe what Jesus says about eternal life? Do they believe the grace of God, the free, unmerited favor of God? Do they teach you to obey Christ? Do they believe the Lord Jesus, as to the necessity of the new birth?

Young Christian—You astonish me, to ask such questions; surely they believe and teach all these, or it would be a bad look-out for me to join them. But here is the very book; see you! “The Doctrines and Discipline of the Salvation Army.” By the General. Head-quarters.

Evangelist—That is the very book that will answer all these questions. Well, sit you down, and take the book in your hand; and I will sit down, with God’s word in my hand; and let us calmly, in the fear of the Lord, examine all these questions. Now read on, until we come to these important, vital questions.

Young Christian—Read section 1: “God.” Section 2: “Jesus Christ is God.” Section 3: “The fall: How we became sinners.” Have you anything to say as to all this?

Evangelist—I am thankful to hear very much you have read. So far, I judge, even Roman Catholics would agree: indeed all Christians. The true divinity of Christ is of great, of all, importance, and also the true personality and Godhead of the Holy Spirit; only, if you look at page 3, the Holy Spirit is spoken of as an object of worship. I do not find that in the scriptures. What is your next section on?

Young Christian—Redemption is the next, page 15. I will read on. “1. What is the meaning of redemption? Redemption means to redeem, or deliver, from bondage by sacrifice. To get out of pawn by payment of a price. So Christ seeks to redeem our souls from the claims of the broken law, and from sin, and Satan, and hell, by the payment of His own blood.” Is not this strictly according to Scripture?

Evangelist—I have not so read it. What I read is this: “but by His own blood He entered in once into the holy place, having obtained eternal redemption for us” (Heb. 9:12). There is a great difference between Christ seeking to redeem us, and having obtained eternal redemption for us. My soul rests on the blessed fact that He came to do the Father’s will; and He has done it, never to be repeated. “Nor yet that He should offer Himself often, as the high priest entereth into the holy place every year with the blood of others,” etc. (Heb. 9:25, 26). Yes, the work is done, the will of God is done: “By the which will we are sanctified, through the offering of the body of Jesus Christ once for all” (Heb. 10:10). He is not seeking to do it. “But this man, after He had offered one sacrifice for sins, forever sat down on the right hand of God (Heb. 10:12). It may well suit Rome to say He is seeking to do it, and thus make way, by-and-by, for the sacrifice of the Mass, in which He seems to be seeking to redeem us. No, He is not now seeking to redeem — the work is finished; He has SAT DOWN. According to Rome, it is not finished, but is repeated, or continued, in the sacrifice of the Mass. I am anxious we should see distinctly to which side the Salvation Army leans — to Rome, or to the finished work of Christ, unchanging and immutable. Yes, “For by one offering he hath perfected forever them that are sanctified (Heb. 10:14). Read Hebrews 9; 10 May I ask, Do you find anything in the writings of the Army about ETERNAL redemption, or being “perfected Forever?”

Young Christian—No, I cannot say that I do. But surely they fully accept the truth of the finished work of Christ! I will read on. 2. “What does God seek to accomplish for our race in the work of redemption?” Does the scripture speak of the redemption of our race, that is, all men?

Evangelist—Certainly not. Only we must remember the difference between being bought and redeemed. A slave may be bought, and still be a slave. But to be redeemed, is to be not only bought, but actually brought out of slavery into freedom. Redemption of the race is again the doctrine of Rome, not of the scriptures. As the propitiation, Christ died for the world. God is glorified in proclaiming pardon to all, “unto all, and upon all, them that believe... being justified freely by His grace, through the redemption that is in Christ Jesus” (Rom. 3:22-24). Who are these — the race? Are they justified? “In whom we have [the saints in Christ at Colosse] redemption through His blood, even the forgiveness of sins” (Col. 1:14; Eph. 1:7). Can the race say this? Can any unconverted man say that he has redemption through the blood of Christ?

Young Christian—No, I see that: if all the world were redeemed, all would be delivered from the slavery of sin, and it is plain they are not. It seems almost to make redemption nothing, to say the race is redeemed. It is a most blessed thing for a believer to know that he has eternal redemption. Somehow, I think I should not like to give that up. But what is this (page 16)? 6. “What is the meaning of the word ATONEMENT? The word means, ‘at-one-ment,’ and it signifies the way which Jesus Christ opened, in order that God and man, now separated by sin, may be re-united, and made one again.” Is this so? It sounds strange.

Evangelist—This is remarkable. Why it is the very doctrine of Rome again. I have just been reading it in Dr. Dollinger, perhaps the clearest writer the Church of Rome has. It really sets aside true expiation for sin. The word ‘atonement’ is never found in the New Testament, except once, and that is a mistranslation (Rom. 5:11). We could not receive the atonement, but we do receive its effect — reconciliation. I could understand it, if a Roman Catholic had written this; but surely the writer knows that ‘at-one-ment’ is English, and that the Hebrew word is caphar. It is found ninety-eight times in the Old Testament. Get your Hebrew Concordance, and find me one single instance where it can mean ‘at-one-ment,’ or union of two persons, as God and man. It means, “to cover”; hence it is used in the covering the ark (Gen. 32:20). But in its connections, as you may see in Exodus and Leviticus , it can only mean real expiation for sin; types of the expiatory death of Jesus putting away our sins — covering them by that death, to be seen no more. All these types were needed, to show the infinite value of that expiation. It is Christ on the cross, forsaken of God. See Daniel 9:24: “To make reconciliation [the same word as is translated “atonement” elsewhere in the Old Testament] for iniquity.”

Can this possibly mean ‘at-one-ment’? And so in many other cases. We are reconciled, brought back to God, as the effect of the atonement. But this is not sinful man at one with God; but his sins, borne in awful judgment on the cross, once.

Young Christian—But there are many scriptures quoted, and if the Army believes them, they must hold expiation.

Evangelist—That looks so, but do you not see the false definition? ‘At-one-ment’ perverts every passage, as these scriptures do not mean that at all; just as the redemption of the race perverts its true meaning for those who are believers. There are many precious scriptures quoted, and much truth also, but so mixed up, exactly as it is in the records of the Council of Trent, and by Roman Catholic writers. I am astonished at the similarity in some cases.

Young Christian—Well, to return (see page 19). Why, a number of scriptures are given to prove that Christ is the Redeemer of the race! How are these perverted? I will read a few -those passages which are quoted of Christ as being the Redeemer of the race: —”Forasmuch as ye know that ye were not redeemed with corruptible things,” etc. (1 Peter 1:18, 19). “For ye are bought with a price (1 Cor. 6:20). “In whom WE have redemption through His blood, the forgiveness of sins, according to the riches of His grace” (Eph. 1:7). “Feed the church of God, which He hath purchased with His own blood” (Acts 20:28). “For Thou wast slain, and hast redeemed us to God by Thy blood, out of every kindred, and tongue, and people” (Rev. 5:9).

Evangelist—Is it not most careless, or willful misapplication of scripture, to say that these scriptures speak of the redemption of the race? Clearly each text, and its context, speaks of believers only — the church of God redeemed out of the race. And this is a specimen of the utter carelessness, or ignorance, with which the Word of God is dealt with. No intelligent Christian will doubt for a moment that, by the propitiatory death of Christ, God was so glorified as to sin, that the mercy-seat was opened to the whole world, and pardon proclaimed, through Jesus, to every creature. But not one scripture can be found that speaks distinctly of substitution for SINS, or redemption, that does not strictly refer only to believers. Read carefully Isaiah 53:5-6,8,11-12; Romans 4:25; 1 Corinthians 1:30; 15:3; Ephesians 1:7; Hebrews 1:3; 9:27-28, and many others. Indeed, could there be worse confusion than to speak of the church of God as the human race? No doubt this is the principle on which Rome acts, and all who copy Rome. Hence the whole population is regarded as the church; not so by the Word of God.

Young Christian—Then, if I understand you, through the death of Jesus pardon is preached to all, and all who believe are surely pardoned and justified; and they only can say, “We have redemption through His blood, even the forgiveness of sins” (Col. 1:14); and they alone compose the church.

Evangelist—Certainly; search through each epistle, and see if this is not so. Well, we now come to

Election

Will you read through this article. It is exactly as might be expected, just what a Romanist would write, word for word, except those awful words you read (page 34). Surely no Romanist would go so far. “We know He (God) hates sin, and we believe that He is doing His utmost to get people saved from committing it; and we know also that He fails, because He has such a wretched, cowardly set of soldiers to fight for Him. With true soldiers, and plenty of them, we have every reason to conclude that He would soon drive sin out of the world. Let us help Him.” I solemnly ask, Is this holy reverence of God, or is it dreadful profanity? God is represented as a poor thing, that fails to do what He wants to do, for want of a better army. And are you going to join this profanity? No wonder that the writer should sneer at Election, and mix it up with the supposed human doctrine of reprobation, which the evangelists, that he most opposes, do not teach. I do not feel it would be profitable to follow him in these perversions of holy scripture on this subject.

Young Christian—But what do evangelical Christians teach on this subject — what do you believe?

Evangelist—All that God has spoken — both that “God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him, should not perish, but have everlasting life” (John 3:16); and also that “God hath chosen us in Christ before the foundation of the world, etc. (Eph. 1:4). The Arminian seems to believe only one of these truths; the Calvinist only the other; but, as a Christian, I surely believe both. As I have lately written a tract on “Election,” I would refer you to that small pamphlet. The gospel supper was ample, and all were invited, but all refused. Then infinite, sovereign grace compels some, even the most hell-deserving, to come in. Oh, the riches of His grace!

Young Christian—We will now read section 8, page 38 — THE HOLY SPIRIT.

Evangelist—Do you not observe the same mistake again? It is to the race, not to the church; indeed the writer seems entirely ignorant of what Jesus said, when He promised to send the Holy Spirit — “Whom the world cannot receive, because it seeth Him not, neither knoweth Him (John 14:17). Neither does he seem to have the least idea that the Holy Spirit came, consequent on the finished work of redemption, to form the church, the body of Christ, on earth (John 7:39; Acts 2:1-4 Cor. 12:13). “For by one Spirit are we all baptized into one body” (1 Cor. 12:13). But, my young friend, are you willing to give all this up?

Young Christian—Well, I must confess there is very much I do not yet understand as to the distinction between the church and the race, or world; and also as to the Holy Spirit.

Evangelist—I do not doubt that; but is that any reason why you should turn your back on the Word of God, and plunge into such ignorance of its truths as this book displays?

Young Christian—But let us now come to a foundation question. I see we have omitted section 6 — “THE FINISHED WORK OF CHRIST” — page 24. I will read it.

Evangelist—Indeed the finished work of Christ — my precious Savior, Jesus — is what my soul rests upon, for time and for eternity — my only foundation. Take away this, and I have nothing. “It is finished” (John 19:30). Jesus said it, and bowed His head, and gave up the Spirit. Yes, so finished is that work the Father gave Him to do, that He, “When He had by Himself purged our sins, sat down on the right hand of the Majesty on high” (Heb. 1:3). Yes, “Christ died for our sins, according to the scriptures” (1 Cor. 15:1). God hath raised Him from the dead, in proof that His work is finished; so that He is raised for our justification. (See Rom. 4:24, 25).

And God says, “their sins and iniquities will I remember no more (Heb. 10:17). Read Hebrews 10:12-17. But as Rome throws a doubt on all this, I shall not be surprised if the writer does the same thing. With Rome, Christ offered an imperfect sacrifice, that still needed man’s penance, and the repeated, or continued, sacrifices of the Mass. But read on.

Young Christian—I am almost ashamed to read such words, they really do seem to throw a slight on the finished work of Christ. 1. “You will sometimes hear people talk about the finished work of Christ. What is meant by it? That Christ, when He died on the cross, put Himself in the place of the sinner, and bore the exact amount of punishment which he deserved, thus actually paying the debt that the sinner owed divine justice. And if the sinner will only believe this, he is forever free from the claims of the law, and can never be brought into condemnation, either here or hereafter. Is this so? We think not.” Well, I must say, this seems to me dreadful.

Evangelist—These words do not truthfully represent the way in which the gospel is preached; or, if evangelists use the paying of a debt, it is used to illustrate our sins. Forgiveness of sins is preached to sinners: “Through this man is preached unto you the forgiveness of sins, and by Him all that believe are justified from all things,” etc. (Acts 13:38, 39); stripped of such words as merely throw dust in the eyes, such as the “exact amount of punishment,” words which no Christian should use of the infinite atonement of Christ. Let us, then, put it thus: I, as a sinner, deserving to be cast into hell, believe that God laid all my sins on Jesus; that He bare them in His own body on the tree; that for my sake, bearing my iniquities, He was forsaken of God. He bore the whole judgment and wrath of God due to me, in my stead. My sins were all transferred to Him, as in figure the sins of Israel were all transferred to the goat on the day of atonement (Lev. 16). I am sure that God has accepted that one infinite sacrifice, in that He has raised up Jesus from the dead for the express purpose of my justification. Did He thus put Himself in my place on the cross? Is this so? The writer answers, “We think not.” I do not believe him, nor all his Romish reasons for saying, “We think not.” Believing God, I have peace with God. Believing the writer, I should sink into Romish darkness and despair. I say Romish, for there is not an argument used here on these foundation points that is not to be found in the records of the Council of Trent, or other Romish works.

There is not a Jesuit in England that will not be delighted thus to see the finished work of Christ set aside. Once receive the blessed testimony of Scripture, that the believer is forever perfected by the one infinite sacrifice of Christ, and the Church of Rome and the Salvation Army crumble to the dust. Again, I ask, will you give up the finished work of Christ to join the Salvation Army? I do not pursue the reasons why they reject the doctrine of “the literal payment of the sinner’s debt”; or, in other words, the very real substitution of Christ for my sins. It is enough for me that it is the only scriptural foundation for my salvation.

Young Christian—Well, it is indeed terrible to set aside the real substitution of Christ for our sins, call them debts, or what you like; and certainly this is so. And yet, you see, on page 26 they speak of their “correct view of the atonement,” that the sacrifice of Christ “did make it possible for the love and pity of God to flow out to man, by forgiving all those who repent, and return in confidence to Him,” etc. And they still say, further, “The alone ground, or merit, of our salvation, from first to last, is to be ascribed to the love of God, as displayed in the work and sacrifice of Jesus Christ.”

Evangelist—All this looks very fair, but, as with Rome, it is entirely neutralized by other deadly errors. The sacrifice of Christ is said to be of infinite value; and then, instead of presenting the believer forever perfected, as Hebrews 10, as we have seen, it reduces His sacrifice to the lowest possible value. It just, or barely, along with man’s repentance, makes it possible for God to save the believer. It is the exact opposite of Hebrews 9; 10 Then, again, the love of God, displayed in the sacrifice of Christ, is not in scripture the alone ground, or merit, of our salvation; it is that atoning death, not merely displaying the love, but meeting also all the righteous claims of God on both our sin and sins! It is the mixture of truth with error that makes these doctrines so dangerous. You will see this, if we read

Conditions of Salvation

Young Christian—I will do so. Page 43.

Evangelist—Is not much of this in direct contrast with Scripture? And does not the writer take distinct side with Rome, and reject the blessed truth of justification by faith, as restored at the Reformation?

Is not repentance put as the condition, or price, of salvation? Repentance is first; the blood of Christ, second (page 45): “A thorough repentance brings a complete forgiveness” (page 47). Thus repentance leads to the goodness of God, and a man believing he has repented enough, may then believe he is saved; if thorough, God will forgive him By this device of Satan, millions are kept in uncertainty.

Young Christian—But did not the apostles preach the same way?

Evangelist—No, the very opposite. They taught that it is the goodness of God that leadeth to repentance (Rom. 2:4). Did Peter preach repentance first, or the goodness of God in sending Jesus — His death and resurrection? He preached that God had raised up from the dead that same Jesus whom they had rejected and crucified. “God hath made that same Jesus... both Lord and Christ” (Acts 2:36). The Holy Spirit used this to convict them of the dreadful sin they had committed; and they said, “What shall we do? (Acts 2:37). After this repentance comes in its true place, or order. “THEN Peter said unto them, Repent, and be baptized, every one of you, in the name of Jesus Christ, for remission of sins, and ye shall receive the gift of the Holy Spirit.... Then they that gladly received his word were baptized” (Acts 2:38:41). Now, is not this the order? The earth rejected Christ -the dead, risen, and ascended Savior — first. Then the Holy Spirit, convicting of sin; this leads to repentance and confession of Christ in baptism. But their repentance was evidently a complete change of mind, and a judging of themselves, and all they had done: this will produce self-abhorrence, but also an entire change of mind about God. On the one hand, there was their own wickedness, which they looked at with horror; on the other, God’s goodness in their forgiveness, which filled their hearts with gladness. But all this was not through feelings of their own, but by receiving his word. As Peter says, long after this: “Being born again, not of corruptible seed, but of incorruptible, by the Word of God,” etc. (1 Peter 1:23).

Young Christian—I never thought before of the order and place of repentance. Is the same order always observed by the apostles?

Evangelist—Invariably it is so. Christ is preached first. “Philip went down to the city of Samaria, and preached Christ unto them” (Acts 8:5). And what wondrous effects were produced by that preaching! And note, it is the one sinner who had professed to believe the gospel that is commanded to repent of his wickedness. So Philip to the eunuch: he “opened his mouth, and began at the same scripture, and preached unto him Jesus” (Acts 8:35). He did not begin by preaching repentance as the price of salvation. So in Paul’s conversion, Christ reveals Himself to him; repentance followed, no doubt. So to Cornelius and his company; Peter preaches Jesus to them, and then says, “To Him give all the prophets witness, that through His name, whosoever believeth in Him shall receive remission of sins” (Acts 10:43). Yet this is expressly declared to be how God granted to these Gentiles repentance unto life (Acts 11:18). Surely this is conclusive. Read also carefully Paul’s celebrated preaching at Antioch (Acts 13). Again, it is God sent Jesus — His rejection, death, and resurrection; then forgiveness of sins proclaimed to all, and all that believe declared to be justified from all things (Acts 13:38, 39). Compare also his preaching at Philippi (Acts 16:14-40). Did he tell the jailer, that before he could preach Jesus to him, or forgiveness of sins, he must repent first? No doubt he did repent, but the message from God was, “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house” (Acts 16:31). But in Acts 17:2, 3, the manner of Paul’s preaching is distinctly named. Is it not reasoning with them out of the Scriptures? — “Opening and alleging that Christ must needs have suffered, and have risen from the dead; and that this Jesus [Savior] whom I preach unto you is Christ. And some of them believed” (Acts 17:4). If we would see the effect of this manner of preaching Christ, we only need to read 1 Thessalonianns 1. See what repentance — what a change of mind! — “Turned to God from idols, to serve the living and true God; and to wait for his Son from heaven” (1 Thess. 1:9, 10).

Young Christian—But do you mean that Paul did not preach repentance?

Evangelist—Far from it. See the very chapter before us, He says to Athenian worshipers of idols, “but now God commandeth all men everywhere to repent.” (Acts 17:30). But please notice, is this the beginning, or the end, of this discourse? Is it put as cause, or effect? Before be announces God’s command to men to repent, he had so fully preached the gospel, as usual, that they said, “He seemeth to be a setter forth of strange gods; because be preached unto them [repentance? No, but first] Jesus and the resurrection (Acts 17:18). Yes, this is the divine order — Jesus and the resurrection; forgiveness of sins through Jesus; then God’s command to all men to repent.

Young Christian—But what would you make of the great commission of Christ, in Luke 24:45-47? Were not the apostles to preach repentance and remission of sins among all nations, beginning at Jerusalem?

Evangelist—I am thankful you have referred me to that scripture. If we follow this order, all is right; if we reverse it, as Rome and the Army, by placing penance, or the penitent form, first, then all is wrong, as we shall be sure to try to rest in the sufficiency of our penance, or repentance, first, in order to believe in Christ. Now note the order — it is the risen Christ that speaks: “Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day.” This is the first part of the commission — to show to souls what is written as to the necessity of the death; and not only the death, but the resurrection, of Jesus from the dead. This the Army never does first. Then the second part is — “And that repentance and remission of sins should be preached in His name among all nations,” etc. (Luke 24:47). Let this order be observed, and then we cannot press true repentance and forgiveness too much. But as Rome denies the free grace of God, by putting penance the first, as a condition of the favor of God; so the Army puts the penance, or penitent form. The result is, their faith rests, first, in their repentance; then, secondly, in the blood of Jesus Christ. Thus they say, “The faith that saves a sinner speaks in this wise: God has promised to forgive those that repent, and come to Him, through the blood of Jesus Christ His Son. I repent, and come to Him, trusting only to the blood of Jesus Christ for mercy,” etc. I repent: this is the foundation; all that is said of Christ comes on this, or after this. And note, this is not merely defended in a sentence or two; but perhaps there is not a more able or bitter denial of the free grace of God, in print, than an article bearing the name of Mrs. Booth: “Dealing with an Anxious Soul.” She speaks of the bitter consequences of directing a soul to Christ, as having paid their debt, and done everything for them. The conditions of salvation now are just the same as under law, the forsaking of all evil, turning the face toward God, And intensely desiring His favor and love, as to be willing to give up all evil, as a condition of attaining it. That Christ only “did His own work, not mine... but I nowhere read that He repented, and turned to God, and did works meet for repentance, and believed so for me. This He commands every soul to do for itself, or perish” (pages 76, 77). Eternal salvation, as wrought on the cross, is entirely ignored. “And until a soul is willing to let Him save it from sin, He cannot save it.”

Note Mrs. Booth’s “Conditions of Salvation:” “Observe here what a deal has to be done in the soul before it can receive forgiveness of sins. Its eyes must be opened — to what? Its own sinfulness, and danger, and misery. Then, under the sight of this, it must be turned right round from the embrace or desire of evil, to the embrace or desire of righteousness (though yet powerless to do, it must choose and desire righteousness). The attitude of the WILL MUST CHANGE with respect to evil and good. It must turn round from the one to the other in purpose and desire. Then it must be turned from committal to the power of Satan unto God. It must abjure Satan as its rightful sovereign, and at least WILL to put itself under the power of God — and all this in order that it may receive forgiveness of sins.”

Young Christian - But does not all this take place at the new birth?

Evangelist—Truly it does. The Holy Spirit using the preaching of Christ, as we find in the Acts and epistles. But note the difference. The scriptures make all this the effect of the gospel by the Spirit. Mrs. Booth makes it the work of the dead sinner, and she actually adds, “This is made an absolute condition of its receiving forgiveness of sins” (page 80). Further, in her attack on justification by faith, she says, “Therefore, when Paul speaks of faith only being necessary to a sinner’s justification, he must always assume that these conditions are complied with.” And when a soul is turned from darkness to light, then it is to be the privilege and joy to point him to the Lamb of God!! And we are to beware of the opposite of this, as, “with this untempered slime of the old serpent half the superstructure of the professing church is joined together” (Page 79). I can only understand this article as hatred to the gospel of the free grace of God. But to return to your book — “Doctrines of the Salvation Army.”

Young Christian - Yes, I shall be glad if you will turn to page 46. You have expressed the thought that these doctrines are essentially the same as those of Rome. Can you prove it?

Evangelist—If you look carefully at that page, you find three-fourths to be sugar, that the deadly poison of Rome, at the bottom, may be swallowed unperceived. In No. 13, the death of Christ is the only ground of faith for a sinner before God. Very sweet, and also its answer. Then (No. 14) what is the meaning of the passage, “faith is counted [or] imputed to him for righteousness”? (Rom. 4:5, 22). I suppose few Protestants would care to object to the answer: “These expressions simply mean that, being without any righteousness in which to appear before God, He accepts our faith in Christ instead. That is, that as God treated Christ as the sinner for our sakes, so He treats those who believe on Him as though they were righteous, for His sake.” This is not, however, as Scripture puts this great question. In this explanation it is something of our own — “our faith” that God accepts. In the Word it is not so; but God has accepted Christ, and the work He has accomplished; and it is believing THAT. It is believing, in this case, not Christ, but believing GOD, “that raised up Jesus our Lord from the dead; who was delivered for our offenses, and was raised again for our justification.” It is thus we are justified, or accounted, reckoned, righteous before God; and on this ground we have peace (Rom. 4:24, 25). God raising Christ from the dead for our justification, is a very different thing from accepting our faith.

Young Christian—That is very important. If Christ was raised from the dead for our justification, it is strange that that is entirely omitted in their doctrine. But now for the poison.

Evangelist—You will now read No. 15, page 46. “Is there not another higher meaning than this?” Yes. These (Rom. 4:5), and kindred passages, also teach that faith is counted for righteousness, because it is God’s means of making us actually righteous. In this sense we are justified, that is, made just by faith.”

This is the exact doctrine of Rome: “The sole formal cause is the justice (righteousness) of God; not that by which He Himself is just, but that by which He maketh us just.” (Council of Trent, sess. 6, chap. 7.) Thus the doctrine of the Army and of Rome is identical. Now compare this with Romans 3:19-24. Here we are all guilty; and the righteousness of God is what He is, through and by the redemption and propitiation of Christ. God is righteous in justifying us freely, not by any conditions imposed on us, but by His free, unmerited favor. “Being justified freely by His grace, through the redemption that is in Christ Jesus” (Rom. 3:24). Could there be a more flat contradiction to the Word of God? The scripture says the righteousness of God is what He is, and how He is just, and the Justifier. Rome and the Army say the opposite. It is not what God is, but what we are, “made just.” And note, everything in Rome and the Army rests on this setting aside the true doctrine of justification by faith.

Young Christian—You surprise me. Do you mean to say that they deny that beautiful definition of justification in the Thirty-nine Articles?

Evangelist—Entirely. There it is truly said, “We are accounted righteous before God only for the merit of our Lord and Savior Jesus Christ, by faith,” etc. They say we are made just, and if you read Romans 4 you will see which is the truth, not one word about our being made just. There is a singular audacity in this book of doctrine. Scripture is quoted to prove the very opposite of its plain meaning. Study carefully this text, which is said to mean, “We are justified, that is, made just.” “But to him that worketh not, but believeth in Him that justifieth the ungodly, his faith is counted for righteousness” (Rom. 4:5). Then read the full proof of this. Abraham and David believed God. Faith was reckoned for righteousness. Abraham believed the promise of God. Righteousness was reckoned unto him We believe the promise of God has been fulfilled. We believe God has raised up from the dead the very One, Jesus our Lord, “who was delivered for our offenses, and was raised again for our justification” (Rom. 4:25). Righteousness is reckoned to us — that is, we are accounted righteous before God. This being the case, we have peace with God, through our Lord Jesus Christ. Thus faith rests in God, through the finished work of Christ. Nothing of the kind, say Rome and the Army; and they practically set aside this blessed truth, so fully set forth in this scripture, by teaching it is not at all what Christ is to us, but God’s way of actually making us righteous. In this sense we are justified, not made just by faith. Thus the eye of faith is directed to self, as the higher meaning of justification. But the absurdity of this doctrine will be seen in the next section.

The Forgiveness of Sins

Young Christian—I will read it.

1. “What is justification? The act wherein God, for Christ’s sake, pardons our sins, and receives us into His favor. 2. Do pardon and justification mean the same blessing? Yes, always in the Bible, when used in reference to our salvation,” etc.

Evangelist—Here, observe, all is confusion, and contradiction to what has gone before. Is forgiveness of sins for Christ’s sake the same as being made actually righteous, made just, by faith? Neither is it at all true that pardon and justification always mean the same thing, as stated here. Justification includes pardon, but goes beyond it. Hear how David describes it: “Blessed are they whose iniquities are forgiven, and whose sins are covered” (Rom. 4:7). But is that all? No; he goes on: “Blessed is the man to whom the Lord will not impute sin” (Rom. 4:8). And again, what is justification of life? (Rom. 5:18). Though our life has been forfeited through sin, as explained in Romans 5:12, yet now we have another life, a justified life, even the eternal life of the risen Christ — the same life as that risen Man seated on the right hand of the Majesty on high; and to every believer, looked at as in Him, there is no condemnation. In Him, nothing to forgive, nothing to condemn (Rom. 8:1). Justification reaches up to that point. It must be perfect, for whatever is of God must be perfect, and it is God that justifieth. Oh, the riches of His grace — free, unmerited grace! I shall not be surprised to find in this book, as with Rome, that justification is an imperfect thing, and may greatly be improved by our own holiness — just as we find it in the Council of Trent.

Young Christian—But do we not fail? May not a believer, in a moment of temptation, even commit sin?

Evangelist—Indeed he may; that we know, as to our walk, to our deep sorrow. But the question is this: Has that sin still to be condemned, judged, on us; or has it been judged, condemned, and borne by Jesus, our propitiation? Our justification is of God. The risen Christ is our righteousness — nothing can ever touch that. As to our walk and communion, and our Father’s discipline, we need constant confession and forgiveness; and, through the intercession of our Advocate with the Father, this will always be the case, if we sin (1 John 2:1, 2). But this must not be confounded with the believer’s complete justification in the risen Christ. How little the difference between these two things is understood — our acceptance in Christ, and our walking acceptably to Him!

Young Christian—What, in a word, is the difference, then, on the subject of salvation between the Army and the Word of God?

Evangelist—The Scriptures represent the grace of God bringing salvation to all men, and grace teaches godliness, etc. (Titus 2:11, 12). The Army teaches, as we have seen, an act of their own will, their own repentance brings salvation. “A thorough repentance brings a complete forgiveness” (page 47).

Young Christian - Well, I hope to search the scriptures on this most important subject. I will now read the section on Conversion, page 49. Do you think they are sound and scriptural as to the new birth?

Evangelist—I am compelled, in faithfulness, to say, on the new birth they are most unsound; indeed, though they quote the very Scriptures that speak of it, yet they misunderstand, or misapply, them. With them, as with Rome, again, there is no new birth, no real new creation, but a change of the old man. “He makes him a new creature.” “It is like being made over again; like becoming a new creature; like being born again... It is very imperfect.” “Regeneration is the change of our nature... is a change in our character,” etc. Yet all, bear in mind, very imperfect, sin still left hanging about the soul (page 50).

Young Christian—Tell, what, then, is the scripture truth as to this foundation doctrine of the new birth?

Evangelist—We will take the very first scripture they quote. (2 Cor. 5:17). “Therefore, if any man be in Christ, he is a new creature; old things are passed away; behold all things are become new.” And notice the next words, which they do not quote — “and all things are of God (2 Cor. 5:18). Is this like being made over again, etc., and very imperfect? It is charging imperfection on God! for whatever the new birth, or new creation, is, it is wholly of God. If I take an old watch to the first firm in Liverpool, and I say, I want a new watch; and they, instead of this, make the old watch up over again, and give it a new start, if even a new cover; that would be the old made over again. They might give it a good polish, but would that be wholly a new watch, a new creation, or the old thing, still very imperfect? It might be like a new one, like the new birth, as they say. Would it not be a disgrace to the firm? Is it not, then, a disgrace to any man thus to misrepresent God? The new birth is that which is born of the Spirit. Is that imperfect? It is not the old watch made over again, the flesh made over again. Read the words of Jesus: “That which is born of the flesh, is flesh; And that which is born of the Spirit, is spirit (John 3:6). Not a thought of the flesh being changed, but an entirely new birth of the Spirit, A new heart, as in the scripture plainly referred to (Ezek. 36:26). And so, in 2 Corinthians 5, is it the old watch made over again? The old things are passed away, like an old watch that will not go, and behold, all things are become new; and all things are of God. No; the patchwork, the imperfect work, of the Army, being like a new creation is utterly false. It is the old watch made over again, that will not go. But the most serious thing is, that it so dishonors God. Can He do that which is imperfect? It is God who has begotten us again (1 Peter 1:3). And again, “Being born again, not of corruptible seed, but of incorruptible, by the Word of God, which liveth and abideth forever” (1 Peter 1:23). Satan may say, “Do not believe it is of God, and so incorruptible. No, it is corruptible, imperfect, sin hangs about it, and you may soon loose it.” Am I to believe Satan? God forbid. The new creation, or new birth, is of God, and therefore perfect. “Of His own will begat He us with the word of truth” (James 1:18). It is not the will of the flesh, the will of man, turning itself to God; it is not of man, and imperfect. No, the sons of God are those “which were born, not of blood, NOR OF THE WILL OF THE FLESH, nor of the WILL OF MAN, BUT OF GOD" (John 1:13). Indeed, the patchwork, like being born again of the Army, is as opposed to Scripture as darkness is to light. It is darkness; and I grant, how great and how common in this day is that darkness! How few in this day hold the true scriptural doctrine, that the new birth is not the improvement of the old nature, the flesh, but a wholly new creation, and that of God; and therefore the child partakes of the divine nature. One would think that every Christian would see that the child always has the nature of the parent. How fully this is brought out in John’s first epistle (1 John 3:9): “Whosoever is born of God, doth not commit sin [or practice sin]; for his seed remaineth in him; and be cannot sin, because he is born of God.” This could have positively no meaning whatever, if the new birth is not of God, but of man’s will, and therefore imperfect. But, oh, how blessed, looked at as the new creation, wholly of God, born of God, having the divine nature. What a motive for holiness is here given! The Father is holy — it would surely be blasphemy to say He could practice sin. Thus, as born of Him, we have His nature, and as such cannot practice sin; and therefore, they who practice sin are not born of God. Many other scriptures show the believer to be a responsible person, who has yet to contend with the flesh in him, and to gain the victory through faith.

Young Christian—That just brings us to the question I desire to be clear upon above all others — “holiness,” as taught by the Salvation Army. But perhaps, before we enter upon it, we might stop here for the present. I should like prayerfully to consider all you have brought before me. It certainly seems very serious to put repentance before Christ, and forgiveness of sins and faith — the very reverse of scripture; and then to explain away true justification by faith in God, through Jesus Christ our Lord. According to this, a sinner is only justified so far as he is actually righteous. And then to say that the new birth, or new creation, is “very imperfect.” It certainly seems like taking away all that is essentially christian on these points. I am therefore most anxious to know if their teaching on holiness is scriptural, or not.

Evangelist—As to all that has come before us, I only ask you to compare the doctrine of the Army with the Word of God, even with the texts they themselves quote, or misquote. I have said I will not go over their profane way of handling the Scriptures on Election. The same method of perversion would enable them to prove anything, or disprove every truth of God’s holy word. For the present, then, farewell. In our next conversation, if the Lord will, we will compare their teaching on “Holiness” with the Word of God. We hope also, to examine other doctrines — such as their denial of the two natures, or the fact of the old nature remaining in the believer; eternal life as the present possession of the believer, etc. In all things may our God give us, by the Holy Spirit, unfeigned subjection to His word.

Holiness

Evangelist—Good morning, my young friend. I hope you have well and prayerfully considered the great truths on which we conversed lately — especially the important truths of justification by faith, the finished work of Christ, and the true doctrine of the new birth. I do not forget your desire for holiness, and that was your chief object in thinking to join the Salvation Army; but I am sure, if we have not right views of these foundation truths, we shall never have right thoughts of holiness.

Young Chrsitian—I am glad to have the opportunity of freely conversing with you again; and more so, because I see your object is not to attack the Salvation Army, but to defend the truth from the attacks of the Army.

Evangelist—It is exactly so. I assure you I desire, by the help of the Lord, to keep you from the fatal mistakes and false teaching of the Army on almost every revealed truth. Then let us understand: I trust you have believed God, as we have seen in Romans 4:24-25; Acts 13:38-39, and that you know you are, on the testimony of God, justified from all things; and being justified, accounted righteous before God, you have peace with God through Jesus Christ our Lord. Have these glad tidings been applied to your soul by the Holy Spirit?

Young Christian—Yes, yes, bless God, they have, or I should not be a Christian — should I?

Evangelist—Quite true. Then it would not be a light matter for you to give up simple faith in the finished work of Christ; His actual, infinite substitution for your very sins, and His actual resurrection for your justification. For my part I rest on this for eternity.

Young Christian—And so do I; and I am sure God, as you said, is my Justifier, and therefore my justification is perfect. Oh, what blessed peace!

Evangelist—I rejoice to hear you thus speak. My reason for asking these questions is this: it is no use going on to the question of Holiness, or Sanctification, until you are quite sure you are a saved Christian. This being settled, and quite sure, then the first, or next, question is this: What is a Christian — holy, or unholy?

Young Christian—What is that? Holy, or unholy? I want to be holy in my walk.

Evangelist—Surely you do, and so does every Christian. But I will illustrate what I mean. You say, I am quite sure I am an Englishman — I was born, as to my nationality an Englishman. But could you then say, I am most anxious to be an Englishman; I am thinking of joining some society to be an Englishman? Or take another illustration. A man says, I know with certainty that I am a soldier -I know the day I was enlisted; I wear the uniform: but, oh, I do so long to be a soldier. Would not the desire to be an Englishman, or a soldier, be a total mistake? If the one said, I long to acquit myself as an Englishman: or, I wish, said the other, to be an efficient soldier of Her Majesty’s army — very, very good. This, my young friend, was the mistake of the early earnest Jesuits. This is the mistake of the Salvation Army. They do not know what a Christian is; they are like the man longing to be a soldier, when he is one. They first charge God with effecting a very imperfect work in regeneration (page 50). They then try to ridicule the scriptural doctrine of the two natures (pages 51 to 56); and then, from page 59 to 91, they tell you what Holiness, or Sanctification, is, and how it is to be obtained. The whole thing is as great a mistake as the soldier seeking how he may get to be a soldier.

Young Christian—I do assure you this is very new to me; do try to make it as plain as you can. Is not a Christian called to be holy?

Evangelist—Just as a soldier is called to be an efficient soldier. But he must be, and is, a soldier by calling or enlistment first. Just as the Englishman is called to act as an Englishman; but he must be an Englishman first by birth or adoption. Let us now turn to scripture. We will take the apostleship of Paul to explain this matter. “Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God” (Rom. 1:1). Do you notice the words, “to be,” are in italics; that is, they are not in the original. The literal translation is this — “an apostle by calling,” just like the soldier, “a soldier by enlistment, or calling.” Paul was not enlisted by the Lord to attain to apostleship at some future time, but he was there and then constituted an apostle. Surely he was called to act as such. Now look at Romans 1:7: “To ALL that be in Rome, beloved of God, called [to be] saints, etc.” It is the same here in the original; that is, just as with Paul being an apostle by calling — not called to attain to it; so here they were saints, “holy ones,”— for that is the meaning of “saints”— by calling. Thus, then when God calls or separates a sinner to Himself, He constitutes him there and then a holy one by that very act of separation. An Englishman, then, is so by birth. A Christian is holy by the new birth. In neither case is this a matter of attainment; and you will find the same truth in many other scriptures. “Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints” (1 Cor. 1:2). It should be, “saints (holy ones), by calling.” This must be so, as they are sanctified in Christ Jesus. “With all the saints [holy ones] which are in all Achaia” (2 Cor. 1:1). “To the holy ones which are at Ephesus” (Eph. 1:1). So at Philippi, at Colosse, etc.

Young Christian—I begin to see it. They — that is, all Christians -are looked at as in Christ. Tell me, is this perfection in which they stand as sanctified in Christ Jesus so complete as to fit them for heaven? And is this true of all Christians?

Evangelist—It is written, “Giving thanks unto the FATHER, which hath made us meet to be partakers of the inheritance of the saints in light” (Col. 1:12). “And you... hath he reconciled in the body of His flesh through death, to present you holy, and unblameable, and unreproveable in His sight” (Col. 1:21-22). “And ye are complete in Him” (Col. 2:10). Such is the standing of every regenerate soul in Christ, although the General calls it “very imperfect.” The dying thief did not find it very imperfect. “To-day,” says Jesus to him, “shalt thou be with Me in paradise” (Luke 23:43).

Young Christian—What is the difference, then, between the scriptures and the Salvation Army?

Evangelist—In the scriptures all Christians are born of God, and are made the partakers of the divine nature. And because they are born of God, they must have a standard of walk, or practical holiness, suited to their new holy nature. With the Army, both the nature and the standard is imperfect. We have seen, regeneration, though of God, is very imperfect, they say. And now I ask you to read their standard of holiness (page 63).

Young Christian—I will begin with this question:

“What is sinless perfection? Such a state as that of Adam before his fall, wherein, he being a perfect creature, was enabled to render a perfect obedience to the perfect law of God.”

“Is it possible to attain to sinless perfection in this life? No! An imperfect creature cannot perfectly obey a perfect law, and man being imperfect, both in body and in mind, is plainly unable to keep the perfect law of God.”

“Does God require obedience to a law, the keeping of which He knows to be utterly impossible? No. We cannot imagine a benevolent Being requiring from us that which is impossible, and then condemning us for not doing it, etc.”

“What, then, is the law that He expects us to keep?”

“The law of love, as laid down and described by Jesus Christ, when He said, ‘Thou shalt love the Lord thy God with all thy heart;’ or, in other words, love and serve God according to your knowledge and ability, and He will be satisfied” (page 63).

Evangelist—I ask you, did you ever read anything more contrary to scripture than this? And this the vaunted holiness of the Army! God is too good to expect anybody to keep the law. Yes, a standard lower than the law. What would the Apostle James say to this? And a man doing the best he could, and God would be satisfied? Would he not say, If he offend in one point, he is guilty of all?” (James 2:10). The finished work of Christ is thus set aside, that which presents the believer holy and unblameable before God. And what have you instead of this? — a man doing his best, and God will be satisfied! Dare you trust your salvation to such teaching as this?

Young Christian—Indeed I dare not. But tell me, since the Christian is born of God, and has the nature of God his Father, and is meet for the inheritance of the saints in light, what is his standard of practical holiness?

Evangelist—Turn with me to a few scriptures, and you will see that the standard to a Christian who is born of God is far higher than the law. In Matthew 5 you will find the standard of the law fully explained, up to verse 43. Then the Lord Jesus says, “But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, etc.... That ye may be THE CHILDREN of YOUR FATHER which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just, and on the unjust” (Matt. 5:44-45). Thus grace is seen to be a much higher standard than law. The law was a righteous rule for man in the flesh, but grace is the display of the Father. “Be ye therefore perfect, even as your Father which is in heaven is perfect” (Matt. 5:48). Oh, compare this with God not even expecting man to keep the law, but doing the best he can, and God will be satisfied! Again, “As obedient children.... But as He which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy, for I am holy; and if ye call on the Father,” etc. (1 Peter 1:14-16). “Be ye therefore followers of God, as dear children; and walk in love, as Christ, also hath loved us” (Eph. 5:1). Look where you will, it is the relationship that gives the responsibility and the standard of obedience. And the power for that holy obedience is the Holy Spirit dwelling in us. “For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death” (Rom. 8:2-4). Surely it is not worth while to wade through all this reasoning how to obtain this sanctification; such a holiness, that is even below the standard of the law, is not worth having.

Young Christian—But while they take so low a standard here — the lowest I ever heard of, except the Jesuits — yet they speak in other parts as if sanctification meant the very eradication of sin from the old nature. Do they not quote very blessed scriptures?

Evangelist—The scriptures are surely all right; but it is what they say about them that is all wrong. Their doctrine is the restoration of man to his Adam state. As in many places, page 77 is occupied in showing how man may get back to that state. They seem to have no knowledge of the infinitely superior place the believer has in Christ. (See Eph. 1:1-12.)

You will also notice that most scriptures they quote, as describing a sanctification to be attained to, is the sanctified condition of all believers, such as Romans 6:6-11; Ephesians 5:25-27. Do not these scriptures describe the blessed position of all believers? Are not all believers addressed, “Elect of God, holy and beloved” (Col. 3:12)?” and every exhortation to practical holiness is on the ground that they “have put off the old man with his deeds, and have put on the new man, which is renewed in knowledge, after the image of him that created him” (Col. 3:9-12).

Young Christian—But would you not say that the Holy Spirit is a seal, or witness, to our devotedness and perfect love to God?

Evangelist—Nowhere in scripture. No, He is a witness of the finished work of Christ, and that by it we are forever perfected (Heb. 10:12-15). If I, then, seek for the Holy Spirit to bear witness to my self-righteousness, or my devotedness, I must set aside the infinite and eternal value of the one sacrifice of Christ. And this is the tendency of all this self-occupancy, called entire sanctification. And finding, when thus occupied with self, still much imperfection — indeed, nothing else in the flesh — then, as we have seen, the standard of holiness must be lowered — yes, even below the law!

Young Christian—Really it would seem as if the whole thing was a system of error. A very imperfect regeneration; an imperfect justification; the finished, infinite, all-sufficient work of Christ set aside; and, as with Rome, only justified as far as we are made just. But now, granted that the scripture doctrine is the opposite of all this — born of God; partakers of the divine nature; reckoned righteous before God, through our Lord Jesus Christ by faith, by grace, and not by works; sealed by the Holy Spirit, He dwelling in us — what should be the character of our obedience?

Evangelist—Just that to which we are sanctified, or set apart: “Elect, according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience, and sprinkling of the blood of Jesus (1 Peter 1:2). Thus the Spirit separates us, ALL believers, to the obedience of Christ. Now the obedience of Christ, surely, was not like the obedience of the Army, to a lower standard than the law: it was the obedience of delight to do the will of God; not merely doing the will of God, but delighting to do it. And, oh, what that will involve! Is this your standard of holiness — delighting to do the will of the Father, your Father? You may live to have three children. Let us say, John delights to do your will, you are so dear to him James barely does your will, because of your authority. Peter says it is a matter of indifference, and yet is constantly talking of his great goodness, devotedness, and sacrifice. Now which is most like the obedience of our blessed Lord? And which is most unlike Him?

Young Christian - Certainly John is most like Jesus, in all His delight of heart to His Father’s will, and Peter most unlike Him. But what has this to do with the Salvation Army? Do they not teach the most implicit obedience?

Evangelist—Yes, they teach in these books sent to me unquestioning, absolute obedience. But to whom — to Christ, or to the General? If the General orders a sanctified officer from one place to another, he must instantly obey. If he orders him to a town, he must not preach until he gets orders from head-quarters. He or she must not marry without the consent of the General. Obedience to THIS MAN must be absolute, exactly after the model of the Jesuits. But with all this talk about entire sanctification, or holiness, what is the measure of obedience to be rendered by the Army to Christ in His word? I crave your attention to that question. No one who reads with reverence the Word of God can question that baptism is commanded by the Lord.

Now note section 26. “3. Does the Army consider Baptism as a duty that must be performed?”

“DECIDEDLY NOT. The Army only considers one baptism essential to salvation, and that is, THE BAPTISM OF THE HOLY GHOST.” Think of this, dear young Christian. Are you to obey Christ? “DECIDEDLY NOT.” You are to act as the Army considers, treating Christ with indifference! If this be their holiness, the less of it you have the better.

Young Christian—You must misunderstand them. How could any person having the least pretension to Christianity speak in this manner? Can you give another instance of such disrespect for Christ?

Evangelist—I am sorry to say the whole thing is in direct opposition to the express teaching of Christ. Did He not forbid His disciples to act as the kingdoms of this world, in taking the place of lordship over one another? Jesus said, “It shall not be so among you” (Matt. 20:26). The General says it shall be so, and obedience to this unscriptural, forbidden lordship over a vast Army shall be a great fruit of your entire sanctification. Here you have pages of instruction of obedience to the antichristian lordship of the General.

Now we will compare this with the way the Lord’s dying request is treated. Was there not one request, above all others, that our precious Jesus gave, a few hours before He died for our sins? Oh, how tender the love that said, “This do in remembrance of Me” (Luke 22:19). Now read section. 26. “8. What is the teaching of the Army on the subject of the Lord’s Supper?”

“When such an ordinance is helpful to the faith of our soldiers, we recommend its adoption.” Is there anything in print to surpass this for wickedness? The audacity for a mere man to tell his soldiers that when it is helpful to obey Christ, he recommends them to do it!

“7. Is the ordinance of the Lord’s Supper essential to membership of the Army, or salvation? Certainly not, etc.” Put this plainly. Is loving obedience to the tender request of Jesus necessary to membership in the Army? Certainly not! Is it not evident, with such awful principles as these, the quotation of scriptures that speak of real holiness is only a blind?

Young Christian - I must say that is dreadful; and, just think, I was about to join all this. How different from the obedience of Christ! That is a precious thought, or rather scripture. It is beautiful to have Christ as our copy and example. But now, tell me, do we not often fail? Nay, in our obedience, do we ever come up to our copy? Like a child writing a copy, can we say we are like Him, then, if we fail?

Evangelist—Oh, how perfect is the Word of God! You notice, we are not only sanctified by the Spirit unto obedience of Christ, but also unto the sprinkling of the blood of Jesus Christ. The heart delights in holiness, delights to do the will of Christ. But we fail; and note, as the sprinkled blood of the type was on the mercy-seat a year, so the blood of Jesus, sprinkled on the mercy-seat, is ever there; and we know, that our failings and sins were met by that blood. Yes if we are in the light, we know that the blood of Christ cleanseth us from all sin.

Young Christian—I am glad you refer to that scripture. Does it mean, if we sin, the blood cleanses us again; or does it mean a certain class of holy persons, and the blood of Christ has eradicated all sin from them, even from their flesh, or old nature?

Evangelist—Let us read it carefully. Note, it does not say, if we sin, “But 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” (1 John 1:7). Clearly it is not a question of cleansing us afresh if we sin — that thought is not in the text at all; but if we are in the light of God, this fact is then known in happy fellowship. The glorious characteristic of the blood of Jesus Christ, is, that all sin is gone, that is, is not imputed to us. The very next verse proves it cannot mean that sin is eradicated from our old nature. It is, however, judged, even the sin of our nature, so as never to be reckoned to us; as is distinctly taught in Romans 8:3; 2 Corinthians 5:21. But you will see the Spirit distinctly guards against the false doctrine of our having sin eradicated from our nature, in the very next verse: “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8).

Young Christian—I will read you what is said (page 86) on this very verse. He describes the folly of those who believe their sins were imputed to Christ — then says, “By this they mean that, no matter how worldly, selfish, or even devilish, they may actually be, their sins were so dealt with by Christ, that they are not imputed to them, and that, therefore, while full of sin, they are WITHOUT SIN.”

“Actually, this doctrine is known as perfection in Christ; and it states that when God looks at His children, He looks at them through His Son, and cannot, or does not, or will not, see their sins.... Now John says in this text, to those who hold these views [note, he says John says], ‘If any man say he has no sin, when he is actually committing sin... he is deceiving himself, and the truth is not in him.’“

Evangelist—It is very sad for me to have to ask, but really is not this intentional perversion of scripture? John says, “If WE say that WE have no sin, WE deceive OURSELVES, and the truth is not in us (¤ John 8). The writer knew that the beloved John did not practice sin every day, as the result of believing the love of God in giving His Son to be the propitiation for our sins. No, John declares that such as practice sin are of the devil. Yet John does say, If WE say we are without sin. But the writer does not scruple to alter the text of holy scripture, and make John say, “If any man say he has no sin, he deceives himself,” etc. I do not remember reading a more shocking perversion of scripture. It is a difficulty which none of the teachers of this doctrine can get over — that John should put himself in this place. Surely any Christian who knows the plague of his own heart will say the same thing. The whole passage is a most deadly attack on the solemn truth that our sins were borne by Jesus. He implies that to believe this, is to lead people to practice sin. It is the charge the haters of the grace of God have ever made.

Young Christian—I certainly can have no confidence in the reasonings of a man that can pervert scripture in that manner It is quite plain now, that, while our sins are cleansed, so as never to be laid to our charge, by the blood of Jesus once shed, once sprinkled; yet, if we boast of ourselves as though we had no sin left to watch against in our old nature, it is simply to deceive ourselves. I am afraid I am taking up too much time. But there is just one more subject I should like us to look at, and that is ETERNAL LIFE — eternal life as the gift of God. Can it be possessed here now in this world? The preachers of the gospel I have heard always told me that Jesus meant what He said. “For God so loved the world, that he gave his only-begotten Son, that whosoever believeth in Him, should not perish, but have everlasting [eternal] life.” “He that believeth on the Son, HATH eternal life” (John 3:16-36). Then, again, Jesus speaks so plainly and assuringly: “Verily, verily, I say unto you, He that heareth my word, and believeth on Him that sent Me, HATH everlasting life, and shall not come into judgment; but is passed from death unto life” (John 5:24). Over and over again Jesus says so (John 6:47). “And I give unto them eternal life, and they shall never perish,” etc. (John 10:28). He says to the Father, “As thou hast given Him power over all flesh, that He should give eternal life to as many as thou hast given Him” (John 17:2). And the Holy Spirit tells us, that to doubt this word of God is to make Him a liar. “And this is the record, that God HATH given to us eternal life, and this life is in His Son. He that hath the Son, hath life; and be that hath not the Son of God, hath not life. These things have I written unto you that believe on the name of the Son of God; THAT YE MAY KNOW THAT YE HAVE ETERNAL LIFE” (1 John 5:10-13).

Evangelist—Well, all this is plain enough, is it not? Jesus assures us of all this. How can we doubt the blessed fact? And note, it is while He is away that He says, “because I live, ye shall live also” (John 14:19). “The GIFT of God is eternal life” (Rom. 6:23). Yes, it is His gift, in free, unmerited grace. We do not deserve it, or merit it, but we have it on the double testimony — the word of Jesus, and the record of God; and all is written that we may know we have eternal life. The life of the risen Jesus must be eternal, and He is the eternal life we have. But does the Army deny this?

Young Christian—Well, will you look at section 22? What do you think this means? “and that He gives these FAITHFUL FOLLOWERS eternal life when this short life is over, and that they shall never perish.”

“God may agree to give eternal life to those who are His sheep, who are faithful, who persevere.”

Evangelist—I see it is most sad; the true grace of God is entirely set aside, and the record of God is entirely denied; as John says, they make God a liar by denying the present possession of eternal life. Nothing can be more blessed than to believe Jesus, and thus know that we have not a life that may be lost, or perish, in a day; but eternal life. And they try to make it appear that those who do believe God, think that by believing they perform an act that secures to them eternal life. This is not so. For instance, if you, out of pure kindness, give a poor man a hundred pound note, and you assure him its value is a hundred pounds — he believes your word. Would his believing you be the performing of an act that secured the note and its value? It is true he believes you once and forever, and begins to enjoy it. It is also true, that if he did not believe you, but some one persuaded him it was a fictitious note, he would then have rejected it. I know many who call themselves Christians would try to persuade you, so to speak, that the note was not worth half so much as it says. They would say, No, it is not eternal life; that you may have in heaven, if you deserve it by faithfulness. Jesus says it is eternal; they say it is not, it is only temporal, and may be lost at any time.

Young Christian—Stay; I think I have seen a tract, written by an ADMIRAL for the Army, sent out from head-quarters, in which eternal life is spoken of as fictitious life!

Evangelist—Is it possible? I never heard of such a thing; it is often explained away, to the great loss of souls. But let us look at your tract.

Young Christian—Here is the tract: “An Answer to a Question by Admiral Fishbourne” (page 7). He says, “The greatest crimes and sins that have scandalized the reformed church, have been enacted under cover of this fictitious eternal life.” Again, speaking of “tens of thousands... who are living in gross sin, seeking to shelter themselves under the idea of this fictitious eternal life” (page 13).

Evangelist—Let me read the connection. It seems that the Admiral feels quite sure that those who believe the record of God, and the words of Jesus, and know that they have eternal life, which he calls FICTITIOUS ETERNAL LIFE, live in gross sin. Now, even amongst Christians, there are comparatively few that fully believe Jesus as to this one point, and know that they have eternal life. And I would ask the Admiral, did he ever know one that was living in gross sin that enjoyed the blessed certainty that he had eternal life? Oh, let us flee from these defiling errors, and cling, in childlike simplicity, to the teaching and words of Christ: “Verily, verily, I say unto you, He that heareth My word, and believeth on Him that sent me, HATH everlasting life” (John 5:24). Blessed Jesus, I rest on Thy precious words. I do not think there would be any profit in following further the various wanderings of the Army’s doctrine — their setting aside all that God has been pleased to restore to His people, in these days, as to the coming of the Lord Jesus to take His saints, etc. If the Lord will, you will find papers in “Things New and Old” (1884) on the connection there is between true practical holiness and the second coming of Christ, as connected in scripture. I know it is often said the Army is doing a great deal of good, and many souls are converted through them. I can only say, I have made many inquiries, and have not found them, but who would limit the grace of God with them, or in Rome? Outward reformation there may be, but can the soul rest on that? Was there not this amongst the Jesuits? Indeed, there is a great similarity between them, both in doctrine and practice. After three hundred years, they have succeeded in filling the country again with flags, and banners, and processions. And where have the Romanists opposed them? It is a vast confederacy under military organization, and may one day prove itself a powerful ally of Rome.

Young Christian—I can, only thank you for pointing out to me these great and dangerous errors, but more especially for leading me to Christ. I do desire to know more and more of that “obedience of Christ” (2 Cor. 10:5); to delight to do the will of God, and ever to rest in the finished work of Christ, whoever may set it aside. To think that I was about to give up the only sure foundation! I thank God for His deliverance.

The Doctrines Taught

We have already looked at the starting-point, THE HOLY SCRIPTURES, inspired in the full sense of God speaking to us, “Thus saith the Lord.” It must be evident, then, that without ‘this starting-point, we have no basis. If God has not spoken, all is blank uncertainty. But since God has spoken, we need no man, or church, to tell us, that what He has said is true. What then were the doctrines taught?

Let us begin with the death of the Lord Jesus on the cross. What was that death to the apostles, and the early church, as seen in their inspired writings? We read, “Christ died for our sins according to the scriptures” (1 Cor. 15:3). The more we meditate on these words, the more wonderful they seem. Think how those scriptures of Moses, the Psalms, and the prophets, bring before us this great fact, that without shedding of blood there is no remission of sins. What victims had been offered in sacrifice, from Abel downwards to the lamb that must be killed, before Israel could be redeemed from Egypt! There was no escape from judgment and slavery until that lamb was killed. Then what blood had to be shed to make it possible for man to be kept in relation with Jehovah in the wilderness, and in, the land! There was no approach to God but by blood.

The faith of Abraham was expressed in those wonderful words, “My son, God will provide himself a lamb.” Yes, Jehovah Jireh, the Lord, will see, or provide. The faith of the early church was, that the Lord has seen to it: God has provided His Lamb. “Behold the Lamb of God that beareth away the sin of the world.” Behold the living Person of the Son of God, God’s Lamb. God has seen to man’s deepest need: God has provided. The doctrine of the First Years of Christianity, all centered in Him, God’s Lamb. Not man’s Lamb; not man’s providing, but the sent One of God. The Holy One was delivered for our offenses, and was raised from the dead “for our justification. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.” Notice, all was divine certainty. The whole church of God had peace with God; and this peace was made by the very blood of Christ. “And having made peace through the blood of his cross, by him to reconcile all things unto himself by him, I say, whether they be things in earth, or things in heaven. And you that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death, to present you holy and unblameable and unreprovable in his sight” (Col. 1:20-22).

Thus they HAD peace with God; and that peace was made by the blood of the cross. They had not one thing to do to make their peace with God. Jesus had made that peace by His own blood; they had been enemies, but they now were reconciled. What was the object of Jesus in dying, as to all believers? Through death to “present all believers holy, and unblameable, and unreprovable in His sight.

Such was the value of the atoning death of Christ to all believers in the First Years of Christianity, and such their knowledge of God. And they had such certainty as to the value of the redemption blood of Christ, that they could so peacefully give thanks. Just hear them. “Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: who hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son: in whom we have redemption through His blood, even the forgiveness of sins” (Col. 1:12-14). Oh, what precious certainty they had in those First Years! How seldom do we see anything like it now. What a separate people they were from the dark, doubting, guilty world around them. They were meet for the inheritance of the saints in light; delivered from the power of darkness, and translated into the kingdom of the Son of God’s love, in whom, in Christ, they had redemption. Sins were all forgiven. Ah, it was something worth while to be a Christian in those First Years. What completeness, was it not? As it is written, “And ye are complete in Him, which is the head of all principality and power.”

In those years they had a very exalted conception of the glory of the Person of the Son of God, as giving infinite value to His atoning sacrifice.”Who being the brightness of His [God’s] glory, and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down on the right hand of the majesty on high” (Heb. 1:3). That is the starting-point in the Hebrews — the finished work. He has done the work on the cross that puts away our sins forever. The proof of this is clear. He SITS, His work being done, on the right hand of the Majesty on high. There is very little notice taken of this in these last years. It is very important to remember this, when we think of priesthood, or of worship. God has seen to it, God has provided His Lamb. The work that puts away our sins is done. God has accepted that work, and that Person who has done it to His own right hand. What rest to the soul this gave in those First Years.

Another thing was then revealed: that while the offerings of the law could never rend the veil, and bring poor sinful man into the presence of God, Christ having come, by the one offering of Himself on the cross, the veil was rent; sins were purged. The way into the holiest was then opened, and all this was eternal: not for a year, but for eternity. This is all opened up to us in Hebrews 9. For this purpose He appeared “to put sin away by the sacrifice of Himself.”

No person bearing the name of Christ ever thought of questioning the purpose of the atoning sacrifice of Christ, the bearing the real judgment of God on sins. “And as it is appointed unto men once to die, but after this the judgment; so Christ was once offered to bear the sins of many; and unto them that look for Him shall He appear the second time without sin unto salvation” (Heb. 9:27, 28). Thus the true doctrine of the First Years was this, That Christ came in the end of the world, or at the end of all the ages of the trial of man; that He undertook to put away sin by the sacrifice of Himself. This will be yet seen in the new heavens and the new earth, that He undertook and bore the judgment of divine wrath due to the sins of many for this purpose He was offered, the sacrifice for sins, When He appears a second time, there will be no question of sins for those who wait for Him.

All this is abundantly confirmed and applied in the next chapter, Hebrews 10. God could never be satisfied with those many sacrifices of the law which could never purge the conscience from sins. The Son of God says, “Lo I come to do Thy will, O God.” The Son of God came, He offered Himself once the sacrifice for sins, and then in continuance sat down on the right hand of God. Now what was the effect of this one sacrifice to all believers as revealed in the First Years of Christianity?

“By one offering He hath perfected forever them that are sanctified” (Heb. 10:14).

This fact is of such immense importance, that we read further, “Whereof the Holy Ghost also is a witness to us,” etc. It was very blessed when men believed this witness of the Holy Spirit; that God in infinite love had sent His Son, in the body prepared for Him, that He might put away sin by the sacrifice of Himself; that the Son had done this, and that as to all charge of sins against the believer, the Holy Spirit was Himself a witness, that all believers separated to God by the death of His Son, were perfected forever, or in continuance. Ah, when men no longer believed the witness of the Holy Spirit, then they invented masses, penances, fresh sprinklings, etc., until the witness of the Holy Spirit as to the efficacy of that one sacrifice was forgotten.

Oh the folly, with such scriptures before us, of again offering sacrifices for the living and the dead, that can never take away sins. If we would enjoy peace with God, we must turn away from all these inventions of men, and go back to that which was in the beginning. What folly it is if you are in the dark, to think you must have a priest as dark as yourself, to: offer a mass. There was no such priest, and no such mass in the First Years of Christianity. No, then it was distinctly understood that God said, “And their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin.” As many as were in the light had fellowship with one another. They knew the whole matter of sins was settled forever, that the blood of God’s dear Son cleansed them from all sin.

It is manifest from the very opening chapters of the history of the sons of fallen Adam, that there could be no approach to God most holy but by the death of a Substitute. Thus Abel came before God through the death of the lamb. Thus did Noah worship God as he stepped out of the ark. Thus did Abraham also through the sacrifice on his altar. Thus only could Israel be redeemed from Egypt by the death of the lamb. It must be killed and its blood sprinkled. And thus for forty years was the lesson taught in sacrifices in the wilderness: that without the shedding of blood was no remission. Yea, for fifteen hundred years this great truth was set forth in every sacrifice on the brazen altar, that death alone can put away sin. And yet all these sacrifices could not in themselves put away sins. All pointed forward to that one Sacrifice that puts away sins forever.

In the prophets they read of a person who should be wounded for transgressions, bruised for iniquities; a Person on whom Jehovah would lay iniquities: One whom the Lord should bruise. (See Isa. 53.) That Person they distinctly taught was Jesus, the Son of God (Acts 8). In a word, the one only foundation of the church of God, then was that “we have redemption through his blood, the forgiveness of sins”; and that this redemption was not for a time only, but was eternal redemption (Col. 1:14; Heb. 9:12). This great foundation truth runs through the Epistles. All believers then could say, “unto Him that loved us, and washed us from our sins in His own blood.” Soon all the redeemed will be gathered around the Lamb in the midst of the throne; yea, and all angelic hosts will say with a loud voice, “Worthy is the Lamb that was slain.”

Reader, are you quite sure you have that “redemption through His blood” here? Then you may be assured you will sing His everlasting praise there. But if not, to whom can you look for forgiveness of sins?

Doors Shut and Lamps Put Out

In reading the Old Testament histories it is important to remember that these things happened, and are recorded, for our admonition. In looking, then, at the history of Judah, during the reign of Aha, we see the most fearful results of backsliding from God. “He burnt his children in the fire, after the abominations of the heathen” (2 Chron. 28). How terrible! Man cannot turn from God, but be must turn to Satan. “He sacrificed also, and burnt incense in high places” (2 Chron. 28:4). And the nation went with him in this worship of devils. He was delivered into the hand of the king of Syria, and into the hand of the king of Israel, who smote him with great slaughter, “because they had forsaken the LORD God of their fathers” (2 Chron. 28:6). Having thus departed from Jehovah, he still adds to his wickedness, in looking to the world to help him. “At that time did king Aha send unto the kings of Assyria to help him” (2 Chron. 28:16). Instead of help, there is only increasing distress — Judah was brought very low. He then proceeded further in wickedness. “For Aha took away a portion out of the house of the LORD, and out of the house of the king, and of the princes, and gave it unto the king of Assyria; but he helped him not” (2 Chron. 28:21). How rapid the downward course! “And in the time of his distress did be trespass yet more against the Lord: this is that king Aha” (2 Chron. 28:22). And this is the downward course of every heart that departs from the living God. Sin cannot be played with. May the Lord use these solemn scriptures, in awakening the spirit of watchfulness, and dependence, in every child of God who shall read these lines. “He sacrificed unto the gods of Damascus, which smote him: and he said, Because the gods of the kings of Syria help them, therefore will I sacrifice to them that they may help me. But they were the ruin of him and of all Israel” (2 Chron. 28:23). Who can tell where departure from God may lead to? Note the sad climax in the downward course of Aha, “And Aha gathered together the vessels of the house of God, and cut in pieces the vessels of the house of God, and shut up the doors of the Lord, and he made him altars in every corner of Jerusalem” (2 Chron. 28:24). This was the sad course of Judah’s backsliding — the true picture of every heart that departs from God.

One of the first steps, then, in this downward progress was, the burning the little ones of Judah in the fire of Moloch. Oh, fearful thought to a parent’s heart: the backsliding sin and worldliness of the believer now, may, unless grace prevent, sacrifice his children to everlasting burnings! The true path of faith is very narrow and strait. Satan’s world lies all around on every side. To turn aside is to lead my children into the paths of the destroyer. Oh! think of this, ye parents who take your children to the world’s concerts, and amusements; and think of this as those little eyes watch your ways at home. I believe we cannot depart one step from God without affecting our children. It is no use in such a case to pray for their conversion; this only hardens their hearts, if we ourselves are leading them into the paths of Satan.

As with the history of God’s nation then, so in the history of his children now; departure from him must bring misery and sorrow. The nakedness and captivity of Judah, is a most striking picture of the spiritual condition of the wanderer in heart from God. The captives were indeed restored to the city of palm trees, Jericho. It was beautiful to the eye, but it was the city of the curse (Josh. 6:26). It is so with the child of God. If Satan has ensnared you, no matter what the circumstances, on earth, surrounded with beauty and plenty, yet it is the city of the curse. It is truly awful when the child of God, instead of returning to his Father, still plunges on in wilfulness and sin: he may seek help from the world, but all is in vain. The Lord brings him low; and in the time of distress, to still go on trespassing against God his Father! Such we know is the course of man’s desperately wicked heart. Oh! how true this picture is! When the child of God looks for help to this or that, he finds ruin instead of remedy. Then the progress is rapid. A portion of time for prayer, or reading, or the means of grace, as we say, is given up to business or pleasure. The prevailing passion of the mind begins to get a fast hold in secret over the person; sin now gets such power, that soon the climax is reached; real worship is given up; the doors are shut, and the lamps are put out: and all this may take place, and yet a great show of outward religion. “He shut up the doors of the house of the Lord, and made him altars in every corner of Jerusalem” (2 Chron. 28:24). What numbers of the real children of God in this day are in a similar condition, instead of enjoying unhindered worship in the full light of the presence of God, with them it is as though the doors were shut and the lamps put out.

This then, was the state of backsliding Judah, when the history of God’s restoration by Hezekiah began. One would have thought the case utterly hopeless. The confession of Hezekiah is very bitter: “For our fathers have trespassed, and done that which was evil in the eyes of THE LORD OUR GOD, and have forsaken Him, and have turned away their faces from the habitation of the Lord, and turned their backs. Also they have shut up the doors of the porch, and put out the lamps, and have not burned incense nor offered burnt offerings in the holy place unto the God of Israel,” etc. (2 Chron. 29:6-9). Thus he bows, and the priests and Levites with him, before the chastening hand of God. This blessed brokenness of heart before the Lord is a sure sign of restoration.

These words may describe the state of my reader. You may remember the days of your spiritual youth, when the presence of your God and Father was your home and joy; in the light of that presence, you then knew that the blood of Jesus Christ had cleansed you from all sin. Oh, how sweet it was to pour out your heart to God in praise and thanksgiving. Well, Now! How is it Now? You may be as busy with outward religion as Aha. But have you in secret been turned after sin, the world, or Satan? Is your heart and your eye off the Lord? Is it dark? Have you shut the door practically of the Lord’s presence? the happy, holy liberty of entering with boldness, by the blood of Jesus, into the holiest, within the veil? Is this your place of worship? Hebrews 10:1-23. Or, as to the enjoyment of your soul: Is the door shut and the lamps put out? My reader may say, “This is all true, but it comes very far short of my case. I seem to have gone the whole length of Judah’s sin and departure. My backsliding began so imperceptibly, I was not aware until my poor heart was ensnared with idols. I turned away from the Lord. I gave up prayer, for I could not bear to keep up a false appearance. I plunged into sin, and, oh! the anguish and misery, no words can describe it; since then everything has seemed to go against me. Nothing can give me relief or comfort. I have tried the world in every form, but it helped me not. Truly I am brought low, so low that I have no hope now of being better.” If this should be the state of my reader, may God now deal with him as He dealt with backsliding Judah. As surely as He dealt in chastening with His people then, so surely must He chasten the wandering child now. May there be the same bowing of heart in brokenness before Him. Oh, broken-hearted one, thou mayest boldly come before the throne of grace: there the doors are open and the lamps are lit (Heb. 4:16).

This subject demands plain words. It is no mere theory — sin is a reality; temptation is a reality; human weakness is a reality; backsliding is a reality. But, blessed be God, His grace is a reality that abounds beyond it all.

Man would have said, The work of restoration must begin with breaking in pieces the idols, and in correcting the outward things. God’s work of restoration begins in the holiest. I believe this is a deeply important principle. The real work of restoration must begin in the presence of God, who is still the Father of the wayward child. However the nation had disowned Jehovah-God, He did not disown the relation in which He stood to them. However the child of God now may disown and dishonor the relationship of a child, God can never disown the relationship of FATHER. I never saw this so forcibly as the other day. I found my fellow-traveler on the rails was, and had long been, in deep distress of soul. He had been a Christian many years; and, a happy worshiper within the veil, had long enjoyed the blessed relationship of a child in the Father’s presence. But be had been overcome by sin and plunged in despair. Oh! what need we have of constant, watchful dependence on God. Well, I tried in every way to comfort him in the way my God had often comforted me; but all in vain. He got no relief. I could not understand the case, until one sentence explained it all. He said, “I want to come before God as a sinner, and feel my sin before God!” The thought came with such force — this is nothing else but wanting God to deny his relationship AS FATHER. I tried to show him that, while a sinning Jew of old could most properly say, “God be merciful to me a sinner” (Luke 18:13), and so an awakened sinner now; but that the sinning child may, and must, come, not as a sinner bearing guilt and condemnation, before God, but as a failing child, in full confidence, to a still ever-loving Father. If the believer sin, the New Testament does not say he has an advocate with God. No; but, “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous” (1 John 2:1, 2). What matchless grace is this! What a relationship! Nothing can break it! It is the knowledge of this relationship, even when the believer has sinned, that breaks the heart and restores the soul. Jesus is the propitiation. He has stood my surety, bearing my guilt and condemnation, before God. He has felt my sins before God; has borne them — so borne them, as to cry out, “My God, my God, why hast thou forsaken Me?” (Psa. 22:1; Matt. 27:46; Mark 15:34). In that place as a sinner before God I, as His redeemed child, can never come. To go back and, as an unconverted sinner, cry, “God be merciful to me a sinner,” and try to feel my guilt as a sinner before God, surely this must be to set aside the full value of the atonement, and, so to speak, seek one’s own condemnation. Is there any wonder, then, that God cannot own this ground. It would deny entirely the basis on which the Christian now stands as a child. If I could for once stand again before God as a guilty, condemned sinner, I should be lost. For Christ could not die for me again. Once, more blessed truth, He has borne my sin and died for me. I am, by His death, reconciled to God. He is now always my Father. And my only true place before Him, even if I should have sinned, is as a confessing child. I believe it is ignorance of this relationship that keeps numbers in bondage and misery.

To return to our chapter, then. It is most remarkable that the work of restoration begins in the house of the Lord. “And the priests went into the inner part of the house of the Lord to cleanse, and brought out all the uncleanness that they found in the temple of the Lord (2 Chron. 29:16). “Now they began on the first day of the first month to sanctify; and on the eighth day of the month came they to the porch of the Lord” (2 Chron. 29:17). My fellow-believer, we have a Great High Priest, who rose from the dead on the first day of the week, yea, the first of months to us, and appeared again unto His weak and timid ones on the eighth day. That blessed High Priest is gone into the inner place of the house of the Lord. I speak not of a place of worship on earth. “For Christ is not entered into the holy places made with hands, which were the figures of the true, but into heaven itself, now to appear in the presence of God for us” (Heb. 9:24). Oh! my fellow-believer, has sin made you groan? Look up; there is the Living One, once pierced, once dead for your sins. God Most Holy, thy Father, sees that body once broken on the cross, and hears the pleadings of thy righteous Advocate. Oh! how little the backslider thinks of this wondrous One in brightest glory as He pleads for him. But such is the case. And where is the man on earth that could approach this inner place of living light and holiness, but through the living intercession, and precious death, of this glorified Surety-Man, Christ the Lord.

Oh! ye wanderers, ye fallen ones, ye sorrowing, desolate backsliders, the innermost place of His holy presence is opened to you by the presence of Him who bare your sins. Pure grace has thrown open the doors, and a Father’s loving welcome awaits you. There all is light. I think I hear one say, Impossible! I have sinned too deeply. How can I be happy in such holiness and light? For it often happens that a backsliding child of God would own the fullness of grace to an unconverted sinner, and yet, as a child, or, rather, forgetting he is a child of grace, tries hard to find something to bring to God for restoration. But what was the next step in Judah’s restoration? “Then Hezekiah the king rose early, and gathered the rulers of the city, and went up to the house of the Lord. And they brought seven bullocks, and seven rams, and seven lambs, and seven he-goats, for a sin-offering for the kingdom, and for the sanctuary, and for Judah: and he commanded the priests, the sons of Aaron, to offer them on the altar of the Lord” (2 Chron. 29:20, 21). It was not three, five, or six, but the Hebrew number of perfection, seven, of each kind, that were killed, and their blood sprinkled upon the altar. How much depends on our receiving the testimony of God, to the perfect value of the one offering prefigured by these sacrifices. This is the only ground of restoration and worship. The moment I believe it my soul is restored. The testimony of God was very clearly expressed in these shadows. “The king and the congregation laid their hands upon them” (2 Chron. 29:23). The goats for the sin-offering showing identification, as God had directed in the law. And his words were most plain. “And it shall be forgiven them” (Lev. 4:20, 26, 31, 35). They knew it was so; for why should they doubt the Word of God? And when the wanderer is thus brought back to God his Father, the Word of God to him is quite as plain. “And the blood of Jesus Christ His Son cleanseth us from all sin” (1 John 1:7). Why, then, should he doubt it? “From all sin.” These are wondrous words of comfort. “And Hezekiah commanded to offer the burnt offering upon the altar. And when the burnt offering began, the song of the Lord began also, with the trumpets, and with the instruments ordained by David, king of Israel” (2 Chron. 29:27). What a change! Thus is the deep need of the soul met; not by looking at self — not by improvements of self. But God sets before us the one offering of Christ. The burnt offering sets forth the perfectness of His spotless person, and the devotedness of His heart in voluntarily offering Himself up to God. And just as we see this, the song of the Lord begins and continues. And the result is, bowing of heart in worship. What is there to hinder joy and worship, when I see that He loved me and gave Himself for me — that He has met all my sins perfectly — not some of them, but all of them — that He has identified Himself with me. Yes, it is Christ that the Spirit sets before the backslider, and the moment He is seen again, the soul sings for joy Think how deeply Judah had sunk; and yet now see the effect of these sacrifices, which were but shadows. What joy and profound worship! My fellow-believer, however far thou mayest have wandered, there is surely virtue in the precious blood to bring you, a purged worshiper, into the very presence of God. There is something unspeakably sweet, when the restored soul bows and worships. And now they consecrated themselves and came with thank offerings. Surely nothing is more sweet to our God than thanksgiving. He would have our hearts filled with joy. Does not the rejoicing of Hezekiah and all Judah put us to shame They only had the shadows — offerings that pointed forward; but we have the full knowledge of the true offering of the body of Christ; and yet how little real joy, and worship, and thanksgiving. Yea, many Christians never know the joy and certainty that these Jews had.

The next step (2 Chron. 30) is the celebration of the passover — the feeding on the lamb in remembrance of redemption. Thus “They did eat throughout the feast seven days, offering peace offerings, and making confession to the Lord God of their fathers” (2 Chron. 30:22). What a sight this was, to see backsliding Judah feeding on the Lamb with great gladness. Does it not show us that Christ is not only the object of faith to the one that has wandered, but at once the food of the soul. Nothing yet about fruit or works. It is all Christ. “So there was great joy in Jerusalem: for since the time of Solomon the son of David king of Israel there was not the like in Jerusalem” (2 Chron. 30:26). Oh what volumes of wondrous grace does all this speak to the poor backslider! The Lord’s presence is still open. The precious blood still speaks perfect peace. The post goes in all haste to invite to come and feed on the Lamb of God. They eat other seven days. Yes, He who is our perfect offering is also our perfect food. We need nothing more than His blood to take away our sins. We need nothing more than His own person to feed our souls. “Now when all this was finished, all Israel that were present went out to the cities of Judah, and brake the images in pieces, and cut down the groves” (2 Chron. 31:1). This is God’s order. The heart of a wandering child must be broken by the gracious, yet chastening, hand of his Father (Heb. 12:5-8). The soul must be brought into His presence, in the full apprehension of the perfect value of the blood of Jesus. Then filled with joy, then worship and adore. Then feed on Christ with gladness of heart. And then — but not until then — when all this is finished -they brake in pieces the images, and cut down the groves, “until they had utterly destroyed them all” (2 Chron. 31:1). It is only in the presence of God, feeding on Christ, with joy and gladness, that I can get strength to break in pieces every idol in which my heart might trust. Grace first spreads the feast. “So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou Me more than these?” (John 21:15). Man would say to the backslider, Lovest thou Jesus? If so, come and dine in His presence. Not so the ways of our precious Lord with His weak one. Thus was Peter’s self-trust broken to pieces. Confession there must be. It was when the children of Judah kept the feast that they made confession to the Lord God of their fathers (2 Chron. 30).

It is the knowledge of this precious grace of God that gives strength to bring forth fruits. The wandering child has no more power to bring forth fruit than the dead sinner. Fruit can only spring from an ungrieved spirit in communion with Christ. It was so in 2 Chronicles 31. The sacrifices being finished, the soul filled with joy, the joy of communion and worship. The idols are broken to pieces, and then there is abundance of fruits. “And as soon as the commandment came abroad, the children brought in abundance of the first fruits” (2 Chron. 31:5). Yea, such was the greatness of the store that the first fruits had to be laid in heaps. “And when Hezekiah and the princes came and saw the heaps they blessed the Lord and his people Israel (2 Chron. 31:8). Thus these chapters set before us in type God’s gracious dealings with his wandering child. The priesthood of Jesus within the vail for us. Based on the full value of His blood meeting all our sins, past, present, and future — all borne, perfectly borne by Him. The soul that is brought to understand this, in the presence of God, is filled with love, joy, and worship; yea, feeds with unspeakable joy on Christ the Lamb of God. This gives power for practical sanctification. And in separation to God every idol is broken to pieces. All was barrenness and darkness; all now is light and fruitfulness. Oh wanderer! God is still thy Father — His presence still thy home. Jesus still pleads for you. The blood still speaks peace. Still he says, Come and dine. Oh ponder this unchangeable love! Return to thy Father: thou wilt find Him as ready to receive you as in the days of thy first love. The more thy heart rests in His grace, the more freely canst thou confess all to Him. His joy shall be thy strength, and in it shalt thou break every idol. And thus feeding on Him, and abiding in His presence, fruit shall abound to His praise.

It is very instructive to notice the teaching in these chapters, after Judah’s restoration and blessing. “After these things, and the establishment thereof” (2 Chron. 32:1). Well, one would have thought all was ended — the idols broken, and abundance of fruits and good works. So might the child of God think when restored to full joy and communion, feeding on Christ, separated from every idol, and walking with God, abounding in every good work, entering with holy boldness within the veil, his soul dwelling on the precious blood of infinite value, overwhelmed with a sense of the greatness of the finished work of Christ, until he bows in adoring worship, yea, with untold gladness, feeding on the precious Lamb. But ah! “After these things, and the establishment thereof.” Yes, after he is established in the unspeakable grace of God, even then, as one may say, begins the tug of war. “Sennacherib, king of Assyria, came, and entered into Judah, and encamped against the fenced cities, and thought to win them for himself” (2 Chron. 32:1). This is important to bear in mind. In like manner, often in seasons of sweetest enjoyment, Satan is bringing up his hosts to encamp around us, to watch every opportunity to win us to himself. It is very strange, but oft we find it so, that we are more off our guard at such a time of blessing than any other. Now, “when Hezekiah saw that Sennacherib was come, and that he was purposed to fight against Jerusalem, he took counsel with his princes, and his mighty men, to stop the waters of the fountains which were without the city, and they did help him.” (2 Chron. 32:3). Child of God, do not mistake, Satan means to fight. He can bring hosts of wicked spirits against you (Eph. 6). He can bring bands of men against you (Job 1). He can harass with evil thoughts like fiery darts. Wouldest thou conquer like Hezekiah? Cut off, then, the enemies’ supplies. How sadly the believer may minister to the adversary by supplying him with weapons of temptation. Ah! why shouldest thou supply water to the kings of Assyria? As the people stopped all the fountains, they said, “Why shall the kings of Assyria come and find much water?” (2 Chron. 32:4). And beware lest when Satan comes he should find much opportunity of tempting and harassing you. Whatever gives a handle to Satan, cut it off. “Also he strengthened himself, and built up all the wall that was broken” (2 Chron. 32:5). In times of conflict, what need of being strengthened with might in the inner man! In this day, the wall of separation between the world and the church has been sadly broken down. If the soul would have the victory, this wall must be rebuilt. Yes, as they “raised it up to the towers” (2 Chron. 32:5),” so the believer must build the wall of separation up to the very watch towers: and, like Habakkuk, we need to sit on those watch towers, yea, watch against all conformity to the world (Rom. 12).

The words of Hezekiah are very beautiful here. “Be strong and courageous, be not afraid or dismayed, for the king of Assyria, nor for all the multitude that is with him; for there be more with us than with him. With him is an arm of the flesh, but with us is the Lord our God, to help us, and to fight our battles. And the people rested themselves upon the words of Hezekiah king of Judah” (2 Chron. 32:7, 8). And if they thus rested in his words may we not rest ourselves on the words of God? “If God be for us, who can be against us?” (Rom. 8:31). This is the great anchor of the soul when passing through conflict — “God is for us.” If we compare this account, in the book of Chronicles, with the account in 2 Kings 18, we find that the best side is chronicled. In the Kings we see what Hezekiah was in himself. The treasures of the sanctuary were given to the king of Assyria; yea, he even “cut off the gold from the doors of the temple of the Lord, and from the pillars which Hezekiah king of Judah had overlaid, and gave it unto the king of Assyria” (2 Kings 18:15, 16). In the Chronicles we see rather what God records about him. Precious grace! while our sins and failures are blotted out, the gift of a cup of cold water in His name is chronicled above. Ye are they who have continued with me in my temptation, said he to them who were too sleepy to watch one hour.

The stopping of the watercourses, the building of the wall, the confidence of faith: these are the points the Spirit chronicles of Hezekiah. Yet after this came the hosts of Sennacherib to invade Jerusalem. Isaiah, who prophesied at this time, gives a full account of the rage and blasphemy of this enemy of God. Let not the child of God put off the armor and suppose the battle is over — we wrestle with wicked spirits in heavenly places. Hezekiah wrestled with wicked men in earthly places. His conflict was but a type of ours. The cities of Judah were taken (Isa. 36:1). This looked very sad after such joy and worship. And sad indeed is the havoc Satan often makes, even amongst the most spiritual children of God. Hezekiah had given way in the matter of the gold of the pillars. Gold covering the stone and the wood was a striking type of Christ, our covering and righteousness. Now, as we are seen of God as to our standing, covered with Christ, “complete in Him” (Col. 2:10),” so practically should we before men put on the Lord Jesus. But only let us give way to Satan the least by putting off Christ, and we shall find instead of this satisfying the devil, he instantly takes advantage, and redoubles the attack. Suppose the believer finds himself in worldly company, he feels beneath the surface there is enmity against Christ. To put on Christ would give offense — Satan whispers, “You had better not name Christ here.” If you listen you fail, and will assuredly receive damage. Which of us has not found this so to our cost? Boldly, yet meekly, to have put on Christ would have secured victory.

This is a very common temptation. Satan seeks first to get our thoughts off Christ, and then, so occupied with ourselves and our failings, that he may persuade us to make less and less profession of the blessed Lord we love. Faith he cannot destroy; whatever advantages he gets, still, with the real child of God, there is trust in Him. This enraged Rabshakeh to madness; he says, “What confidence is this wherein thou trustest?” (Isa. 36:4). Oh! terrible is the host of hell that Satan brings at such a time, to try the faith of the child of God. What threatening, crying, blaspheming, and hoaxing. Rabshakeh’s rage is an exact picture of Satan’s enmity. “Answer him not” (Isa. 36:21),” was the command of Hezekiah. All do not pass through this storm and tempest. It is well for those that do, to remember the trial of their faith is more precious than gold. When the wicked infidel letter was read to the king, he “went up to the house of the Lord and spread it before the Lord” (Isa. 37:14). These are two points of immense value to the tried soul seen in the conduct of Hezekiah during this fierce trial. “Answer him not, and spread it before the Lord.”

Silence and Prayer.

When Satan throws out a flood of infidel questions, answer him not, but spread all out before the Lord. Nothing can, at such a time, sustain the soul, but the most entire dependence on God. As Rabshakeh spake of the nations around, so Satan points to this one and that; they once professed to be the servants of God, and where are they? and you are no better, he says; you had better give up all profession of Christ and make a covenant with me — “cast off the restraint of Christ.” Answer him not; get before God in prayer. The prayer of this tried soul is very beautiful: “O Lord of hosts, God of Israel, that dwellest between the cherubims, Thou art God, even Thou alone” (Isa. 37:15). Oh! it is a blessed place to get before the mercy-seat, and contemplate God there. “Incline Thine ear, O Lord, and hear: open thine eyes, O Lord, and see: and hear all the words of Sennacherib, which hath sent to reproach the living God,” etc. (Isa. 37:16-20). And the Lord did hear, and did save, and did deliver. The angel of the Lord smote the camp of the Assyrian. Oh! what a relief to the tossed soul when thus brought through torrents of temptation. But the progress of a child of God does not end here. He may have learned the value of redemption; he may have been restored by the intercession of his Advocate to communion in the very innermost presence of God. He may have long fed on Christ, the bread of life. He may have then broken the idols to pieces. He may have abounded in good works. He may then have passed through fiery trial. All this Hezekiah had passed through in the type; but the death lesson had yet to be learned. And so with the Christian: he may have passed through all this, and yet the death lesson of the old man not yet learned. Read, now, Isaiah 38. “In those days was Hezekiah sick unto death, and the word of the Lord to him is, Thou shalt die and not live (Isa. 38:1). Yes, and after all the blessed enjoyment of Christ we have been speaking of, to find nothing in self, the old man, but corruption and death. This, indeed, makes the believer, who has not learned the death and resurrection lesson, cry out, O wretched man that I am, who shall deliver me? Ah! old me, old I, must die, must perish, must be turned to the wall. Poor Hezekiah, he turned his face to the wall and wept sore. Like Job of old, this brings out the leaven of self-righteousness. “Remember now, O Lord, I beseech Thee, how I have walked before Thee in truth, and with a perfect heart, and have done that which is good in Thy sight; and Hezekiah wept sore” (Isa. 38:3). Oh, and it is sore work to learn fairly the death lesson of the flesh. The rage of Rabshakeh without is but a mere trifle compared with the full discovery of the death within. What mourning and pining in secret. For peace, Hezekiah had great bitterness. A new third day life of fifteen years is granted Hezekiah. In a word, death and resurrection is the solemn, yet precious, lesson of this chapter. This history reminds one of the order of the Epistle to the Romans After righteousness, redemption, and justification have been dealt with, in Romans 3-5, still the death and resurrection lessons of Romans 6-7 are needed to introduce us to the full blessed truth of no condemnation in Christ (Rom. 8). I have no hesitation in saying, that though this death and resurrection lesson is the most difficult to learn, alas! how few do learn it; yet it is the most blessed lesson of the Spirit of God. It is truly blessed to learn the value of that precious blood that brings us to God. To feed on Christ with joy and gladness; thus to have strength to break in pieces the idols, and so to taste the sweetness of restoring grace, as to abound in good works. To be sustained of God when passing through fierce conflict. But to learn that we are dead with Christ, and risen with Him; and that, “There is therefore now no condemnation to them which are in Christ Jesus” (Rom. 8:1). And that if thus justified there can be no condemnation and no separation. Oh! my fellow Christian, this, THIS is the lesson God the Holy Spirit would have you to learn; and this forgotten truth is the very foundation of Christian doctrine, as taught in the New Testament. Do read Romans 6; 7, and ponder what is involved in being dead with Christ and risen with Him. This is the heavenly key that unlocks all gospel truth. True certain peace with God cannot be enjoyed where this is not known. No longer under law — the power of death — but under grace, bringing forth fruit to God through the power of the risen life. “Dead with Christ” (Rom. 6:8). “Risen with Christ” (Col. 2:12). Ah! this gives peace that the rage of the adversary can never shake.

But as my object in writing this paper was chiefly to address the backslider, if such should be my reader, let me take you by the hand, and lead you into the presence of your Father. You may be ready to say, “It is of no use; it is all darkness. My sun has gone down in the sun-dial of backsliding Ahaz ten degrees.” Well, God shall give you this sign — He shall bring it back. Just as we know that it is not the sun that actually goes down, but the world that turns away from the sun, so is it with the Christian now: Jesus, his Sun of Righteousness, is ever the same; it is himself that turns away: and according to the degree of his backsliding, so is the darkness of his night. He restoreth my soul, and all is light. Come, then. You have wandered; you have sinned. Worship given up; doors shut and lamps put out. I would not hide the fact; sin against God as your Father makes sin more fearful. Do you feel this? The sorrows of Judah were a faithful picture of your own in departing from Christ. But look now within the veil. What an Advocate! “And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: and He is the propitiation for our sins” (1 John 2:1-2). It does not say, If any man reform, and deserves an advocate. No; if. And what an if! “If any man sin.” Boundless grace, thus to meet the need of the fallen one! “And He is the propitiation for our sins.” God can never forget Calvary. He who bled and died is the living, tender Advocate. Hark! He pleads His blood. God is faithful to the full value of that precious blood. Oh! what shall hinder now the full outpouring of your heart in confession? He waits, He delights, to forgive. The love of God — the tenderness, the blood of Christ. Do you confess? Jesus claims thy forgiveness. God is faithful. Oh! Have you confessed to Him? Then, on the certainty of the faithfulness of God, thou art pardoned and cleansed (1 John 1:9). Remember the seven bullocks. Oh! ponder well the sacrifice of Jesus — that one perfect offering for sins — all thy sins. Think of that voluntary love. I think the song of the Lord begins in thy heart. Yes, thou mayest sing again, and bow thy head in worship, thanksgiving, and praise. Thou, restored one, art welcome to God. The table is spread. Jesus says, “Do this in remembrance of Me” (Luke 22:19 Cor. 11:24). In sweet communion, feed on the Lamb. Yea, feed again, again. Is thy heart filled with Christ? Oh! still with gladness feed again; abide in Him. Now break the idols. Follow Jesus, heart and soul. Snap goes a band that held you to the world — down goes an idol that drew your heart from Christ. Strike again, and do not spare. God give you entire separation to Himself! And now for fruits. He claims you, body, soul, and spirit. Give all to Him. Seek His glory alone. Seek to please Him — the obedience of faith — the service of love. Oh, how sweet! But take care be not puffed up: torrents of temptation lie before you. You have to march straight through hosts of raging men and devils — men and devils who hate your Christ and hate His truth. Answer them not. Be much in prayer. There is no safety but in entire dependence on God. “With us is the Lord our God” (2 Chron. 32:8).

Human resolutions may all fail in the hour of temptation; but God will never fail the soul that trusts in Him. What calm peace this gives, thus to know God is for us, and God is with us. This can never be enjoyed with a bad conscience. Surely the thought is horrible; allowing known evil and God for us — God with us. What! the child of God cherish one secret sin, and have God approve. Impossible the thought!

Let not my reader mistake: if thou wouldst have victory over the enemy, not one idol must be allowed. Your heart must lean on none but God. “Be strong and courageous; be not afraid nor dismayed” (2 Chron. 32:7). Satan may come like Sennacherib against you: he may roar about past failure: he may seek to frighten with present danger. Poor trembling one, keep up heart; God is for you, God is with you. Ah! and if He turns thy face to the wall, and shows you the deep corruption of thy old nature, even this shall work for thy richest good. It is hard work to fairly give up the life of the old man. “Remember now, O Lord,” says Hezekiah, “I beseech Thee, how I have walked before Thee in truth, and with a perfect heart, and have done that which is good in Thy sight: and Hezekiah wept sore” (Isa. 38:3). This may be, too, the struggling in my reader’s heart. If so, no wonder you should, for peace, have great bitterness. No pen can describe the pang of that heart, which, while sincerely seeking to be righteous, finds only corruption, like the boil of Hezekiah.

Poor leper! there is no relief but in owning thyself a leper all over. In our old man, human nature — yes, boasted human nature, morally speaking, from the crown of the head to the sole of the foot, there is no soundness — all is ruin: wounds, bruises, and putrifying sores. The blessed cross of Christ is the end of this ruin, and His grave its burial. Has my reader well pondered this fact, that God is perfectly justified by the death of Christ, on the cross, in dealing in unbounded grace and mercy. Even the believer that has long traveled the journey, does well to ponder this fact. If God reckons you dead and buried with Christ, is not that enough? Is it not the end of your old self before God — the full end of sin and the curse? The judgment of the most holy God fully borne in death, by Jesus the spotless Lamb of God. If all this is put to the account of the weakest believer, then as to condemnation, he no longer exists. He has been condemned, and put to death, in the person of his substitute. But this is not all. If the death of Christ is the end of my old Adam nature, the resurrection of Christ is the beginning of my new nature. How simple God’s gospel is; how opposite to man’s confusion. Dead with Christ, risen with Christ. These two facts settle everything, as to standing, hope, and walk. As to standing, the believer is simply as Christ is — once dead, now alive forever; once condemned, now no condemnation. Yea, the resurrection of one could not take place, except as the guarantee of the other. Risen with Christ. Sin, death, and condemnation left forever behind Is not this so of Christ? Then is it not so with my reader, if risen with Him? What a justification is this; how infinitely beyond mere pardon! Our sins are forgiven for His name’s sake. This is blessed. But to be risen with Christ, one with Him, complete in Him. As He is, so are we in this world — justified as He is justified; both of one, he that sanctifieth and they that are sanctified. If you ask what is justification, Scripture replies, Dead and risen with Christ (Rom. 6; 7). And therefore there is now no condemnation. “Who was delivered for our offenses, and was raised again for our justification” (Rom. 4:25). “Who shall lay anything to the charge of God’s elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us” (Rom. 8:33). Yes, my reader, if you clearly understand what it is to be risen with Christ, death and judgment behind you, as to your standing; it must be the standing of Christ; not as keeping the law on earth, but as risen and in heaven. Where this true simple doctrine of justification by death, and oneness with Christ in resurrection, is not known, all is pitiable confusion. Men will even tell you, though you break the law, yet Christ kept it, and therefore this justifies you — that is, Christ keeping the law justifies you in breaking it. This seems to me to be sheer nonsense, and worse. Where does the scripture speak of Christ keeping the law as a substitute, that the believer, though breaking it, may be justified? I ask, Where? The whole theory is false and unscriptural, and they who teach it cannot appeal to scripture, but to mere human opinion for proof. If I am under the law at all, its authority cannot be maintained except by cursing me. It saith to all that are under it, “The soul that sinneth shall surely die” (Ezek. 18:20). Yes, dead with Christ, risen with Christ. This is the believer’s standing, justified from all that he was; and justified forever in all that he now is, as a new creature in Christ Jesus.

And this, too, is the base of his hopes. He cannot hope for the improvement of that which is ruined and dead, nor does he. No, he waits for the risen Christ, and longs for that day of redemption when, fashioned like Him, he shall see Him as He is, and be like Him. “And every man that hath this hope in Him purifieth himself even as He is pure” (1 John 3:3). Yes, my reader, so far from the moral law being thy rule of life, it will be found as God describes it — the rule of death (2 Cor. 3:7). As a young man said to me the other night, “I have been trying for twenty-five years to keep the law, as I was told I must, and I have only got worse. I have resolved and prayed when I arose in the morning, and before night I have felt myself so bad that I have been almost in despair.” And is not this the general effect of modern preaching? Now the rule of walk is — dead with Christ, risen with Christ. And most certainly the power of walk is the Spirit of God. But this walk in the Spirit cannot be, if you are put under law, as says the scripture, “But if ye be led of the Spirit, ye are not under law” (Gal. 5:18). But my reader may say, What has all this to do with me as a restored backslider? It has this to do with you: if you allow false teachers to put you under law, you are sure to backslide again. Here are the two things: man would lead you under the law, the Spirit would lead you to Christ. If under law, you break it, and are again entangled in bondage; if led of the Spirit, you bring forth the fruits of the Spirit. Do you ask, “Then am I to break the law? do you mean that I am at liberty to sin?” Far be the thought. (See Rom. 6.) Dead with Christ, risen with Christ. Are you dead with Christ, that you may sin? are you risen with Him that you may sin? The precious pattern and example, Christ! does looking to Him teach you to sin? Dead and risen one, the Spirit leads you to Christ as a new creature, Christ is thy delight. What was the rule of His holy life? The Father’s will. Not merely the law. The law did not command the scenes of Calvary; yet even there the beloved one could say, “Lo, I come to do Thy will” (Heb. 10:9). Let your eye rest on that blessed obedient Holy One. May the Spirit of God keep you pressing toward that mark. I ask, is this antinomianism? Then give me more of it. It is the path that shines brighter and brighter to the perfect day — the path ever hated by man; but blessed are the feet that walk therein.

Dead with Christ, risen with Christ. Lowest thoughts of self, highest thoughts of Christ. As a child of Adam, nothing but sin in me, but dead and buried; as a child of God, risen with Christ, His nature mine, His life mine, Himself mine, my wisdom, my righteousness, my sanctification, my redemption, my all and in all!

But oh! His love, His love to me, once lost, now found; once dead, now alive again. He loved me and gave Himself for me. Does my heart know His love? Then shall not His will be my delight? How sweet the obedience of faith that works by love! Can we not say we love Him because He first loved us. If there be no power for obedience in that law which could only curse me if I were under it; yet there is power in the blessed Comforter sustaining the heart, in the sweet sense of this grace and love. Oh! my reader, are you redeemed by the blood of Him who loved you, and gave Himself for you? Then he claims thy whole heart, He has given you a new nature, that delights in Himself; He has given you His Holy Spirit, the source and power of fruit to God. “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God” (Col. 2:1-3). If ye live in the Spirit, then walk in the Spirit. There can be no enjoyment of communion with God unless we are thus walking in holiness, and bringing forth the fruits of the Spirit. while the old nature is turned with its face to the wall, may we learn to walk softly and meekly, in watchfulness and prayer, in unfeigned dependence on God, knowing truly our own weakness, but proving also the power of His Spirit; may we be kept from the ways of this evil world, the corruption of our old evil nature, and even from the ways of the professing Church; and thus, “with open face beholding, as in a glass, the glory of the Lord, we are changed into the same image, from glory to glory, even as by the Spirit of the Lord” (see 2 Cor. 3:18).

The Effects of the Gospel

We have dwelt on the facts of the Gospel in Acts 17, so very contrary to all human plans and theology. As Paul opened the Scriptures, it was not to show what man must do, as in the law of old, but what Christ must needs do: that Christ must needs suffer, and rise again from the dead, and that this Jesus whom he preached is Christ. Let us now see what was the effect of this singular preaching. Did you ever hear preaching of this kind — not a word about what you must do, but all about what Jesus has done?

Let us go back to those early years when Paul, fresh from the heavenly vision, having seen the glorified Jesus, who must, and had died for his sins according to the Scriptures. No doubt the certainty in his own soul carried great weight with it. He was sure he had the authority of God.

Three poor men arrive in the rich, populous, wicked heathen city of Thessalonica. They had been treated as dangerous vagabonds at another city, and were sore with stripes; and so poor and friendless they seem, that they have to labor night and day to get bread.

They had no authority from man nor from the Roman state. They were the disciples of a Man who had been executed in the most degraded and cruel manner There was a Jews’ meeting room, or synagogue, in that city in those days, in which the law of God was read. There was often speaking in that synagogue, but always teaching what man was to do to attain to righteousness; not one speaker or hearer had ever been known to attain to righteousness before God.

For three sabbath days these poor men went into that synagogue. Never had such preaching been heard in that city before. It was a strange contrast to all that had ever been heard there. It was not what they must do, as we have seen, not one word of the kind; yet it was just the thing needed. Many felt they needed salvation first, and fruits would follow. All that is said, however, is that they believed the preaching, and consorted with Paul and Silas — a great multitude. These poor men soon had to flee for their lives as usual from the cruel hatred of the Jews, who could not endure such doctrine. They would rather seek after righteousness by their own works.

God ordered that an inspired letter was sent by these poor men to all these believers, as soon as they had heard from them. And as this is just a sample of the effect of the preaching of Paul, and others with him, in the First Years of Christianity, it is a great privilege to have such an inspired letter, showing the immediate effects of the true gospel in those days. This Assembly at Thessalonica does not seem to have had any further human help until Timothy was sent to see how they did (1 Thess. 3:2).

So that all we read of are the effects of a few weeks’ preaching in a heathen city, given up to demon worship. We shall also find in this letter a good outline of the teaching of the apostle to such as are saved.

The first thing that strikes one is, that all these believers are at once brought into the position of the Assembly in God the Father and in the Lord Jesus Christ. This Assembly was gathered out from Jews and Gentiles by these few weeks’ preaching. This, as we see elsewhere, was the work of the Holy Spirit. There are no jarring sects or parties, but the one Assembly in that city, and in such a blessed relationship in the Father and in Jesus Christ. And their condition was such that Paul could give thanks to God always for them all, making mention of them in his prayers.

And what was the effect of this singular preaching as to good works? He says: “Remembering without ceasing your work of faith, and labor of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father” (1 Thess. 1). It must be right seed that produced such fruit as this. There could be no uncertainty as to their election of God. For the gospel he preached, so different from anything ever heard before, was not “in word only, but also in power, and in the Holy Spirit, and in much assurance.

Now this is never the case where a mixture of law and grace is preached, but it is always a vague hope, and all is uncertainty. No such uncertainty accompanied the true gospel in those first years. The full assurance of salvation in the power of the Holy Spirit always leads the happy believer to long to make it known to others.

Thus, though the apostle had to leave them, yet the word of the Lord sounded out from them over a larger district than all Yorkshire. And note another effect. These poor heathen were turned to God, from idols, “to serve the living and the true God.” Was not this wonderful? Did not God set His seal to His gospel in this marvelous result?

But were there no worldly advantages held out to these first Christians? Not a single earthly advantage, but the very opposite. It was “to wait for His Son from heaven, whom He raised from the dead, even Jesus, which delivered us from the wrath to come”.

They, as everywhere, received the word in much affliction and persecution, and with only one hope before them, the return of the Lord Jesus, the coming of the Lord. Nay, Paul himself had no other hope, as he says: “For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at His coming?”

Oh, those first years: how different from these last days! One marked difference was this: “For this cause also thank we God without ceasing, because, when ye received the Word of God which ye heard of us, ye received it not as the word of men, but, as it is in truth, the Word of God,” etc. Is it not generally the opposite of this now? Doctrines are believed, because certain men teach them. What should we think of a child, if a father sent him a letter, and he said, “I will believe it if the servants say it is so”?

Let it not be supposed from the gospel preached — of salvation entirely through what Christ had done — that when these hearers were born again, were saved, were justified forever from all things, that they were not then taught to walk as children of God. No, Paul says: “As ye know how we exhorted, and comforted, and charged every one of you, as a father doth his children, that ye would walk worthy of God, who hath called you unto His kingdom and glory.” As he says elsewhere: “This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works,” etc. (Titus 3:8). The order is this: first, the grace of God bringeth salvation to all men; secondly, this teaches us to lead a holy life; and thirdly, to look for the blessed hope of the coming of the Lord. (See Titus 2:11, 12, 13.) How simple this was in the first years.

Such was the order, and such the effect in Thessalonica. First, the free sovereign favor of God, bringing salvation; all accomplished by Christ, not a word of doing or law-keeping. Secondly, they were, when saved, exhorted to walk worthy of God, who has called them unto His kingdom and glory. And thirdly, they were separated to God to wait for Jesus from heaven. And the power of the truth was so great that it spread in all directions.

The more we study this epistle to these young converts from Jews and Gentiles, the more wonderful we see the effects of the gospel Paul preached. Just a few weeks’ preaching, and a multitude of believers was the result, and every one of them in holy separation to Christ. Is there any town or city now on this earth, that answers to this? With all the vast machinery and privileges of these last days, can we find even a village where ALL the believers are separated, gathered to Christ; with no sect or party in it, but all under the guidance of the Holy Spirit, all enjoying the full assurance of faith, all waiting for Jesus from heaven? Where shall we look for the Christianity of these first years? How many cities may be found where there is not one believer really separated to the name and Person of Christ, and not one really waiting for Him from heaven; where it would be difficult to find anything that really answers to the first years? We must own the truth of this.

The Holy Spirit has not left on record the manner or order of their meetings for worship or teaching. We may, however, learn from Acts 17, that soon after their conversion, Paul and his companions had to escape by night (vs. 10). Neither do they seem to have had the least help from any other servants of the risen Christ, except the visit of Timothy (1 Thess. 3:1, 2). Yet there were those among themselves which labor among you, and are over you in the Lord, and admonish you.

And they were to esteem them very highly. And they were enabled to edify one another (1 Thess. 2:11-14). We shall find this in keeping with other epistles we may shortly notice.

Thus though we have not an exact description of a meeting for worship and edification, yet they had both, without the arrangements of modern Christendom. And it would be a most important inquiry, to examine the Acts and the epistles, to see what we can learn as to the way in which the Assemblies came together in the First Years of Christianity. Have you ever done this, beloved reader? We are so liable to take for granted that what each of us has been brought up in, is the right and scriptural thing, without ever comparing it with the Word of God. At present our inquiry is more connected with the effect of a full unconditional gospel such as Paul the apostle preached. We have seen the effect to be marvelous.

Election

“Is there unrighteousness with God? God forbid. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion” (Rom. 9:15).

It is not for the sake of controversy, or to examine or defend human opinions on this deeply interesting subject, that we take it up; but with a sincere desire to help perplexed souls. A few days ago we received a letter from such an one, and as it is a fair sample of the effect of mere doctrinal teaching, we will give extracts. The writer says, “I have been greatly distressed about “election.” I know I am a sinner, and as such quite undone and lost, and that there is nothing in me to recommend me to God. I want to be saved. I am often in great fear lest the Lord should come for His people, and leave me behind. I know that the Bible says, Believe on the Lord Jesus Christ to be saved, but I have heard it said, that it is not scriptural to say that Christ died for the sins of all men; and if He did not die for all, how can I believe He died for me? Because it is no use to believe — I could not believe without a firm foundation for faith to rest upon; I mean, if He did not die for me, how could I believe it? If you knew how very anxious I am, I think you would feel for me, and try to answer me. What I want to know is this — how can persons know that the Lord Jesus Christ died for them personally, when there is nothing in them to make it likely?... As I write, I feel how hopeless it is to try anymore. I cannot help feeling in despair about it, because I have gone on so long, and have years ago professed to be a Christian... I fear I am like the ground spoken of in Hebrews 6, that only bears “thorns and briars.” If you think there is any hope for me, do try and help me.”

Is it not most sad for a person to go on in this state of perplexity year after year? It is not often we meet with the same depth of anxiety, but this letter truly expresses the perplexity of great numbers. We are convinced that the root of all this confusion of mind and distress of soul, is occupancy with self. Here is evidently a quickened soul, finding nothing but thorns and briars in the flesh, or old self. Not one bit of good in self that could have been a motive for Christ to die for. However painful it may be, this lesson must be learned; sooner or later the quickened soul must be brought to say, “I know that in me (that is, in my flesh) dwelleth no good thing; for to will is present with me, but how to perform that which is good I find not” (Rom. 7:18). And there is no help found for the flesh in scripture; so we cannot help the writer of the letter; it is not, Who shall help me? but, “O wretched man that I am! WHO SHALL DELIVER ME from the body of this death?” (Rom. 7:24). The Lord Jesus is not revealed as the helper of the flesh, but as the complete Deliverer, bringing us into a new creation, giving us eternal life, a new nature, and the Holy Spirit. (Compare Rom. 7:18-24 with Rom. 8:1-4).

Before we look at the important subject of “Election,” we feel it would be well to examine the difficulties of the writer. We believe it is a sure mark of the work of the Holy Spirit to be able truly to say, “I am a sinner, undone and lost.” Can the reader say this, whether of sinful self or religious self? Have you tried, until you are undone, lost? This is a fearful word, yet it was for such alone that Jesus died. He “came to seek and to save that which was lost. For when we were yet without strength, in due time Christ died for the ungodly.” The joy of Jesus is this, “I have found My sheep which was lost.” If, then, the writer of the letter, or the reader of this paper, has discovered that he is lost, ungodly, without strength, then it is clear from scripture that Jesus died for you; He came to seek and to save you.

We will pass over for the moment “other things, such as strong Calvinists hold,” which had always been such a hindrance. More of this by-and-by. Most assuredly the Lord Jesus is coming to take His people, and no pen can describe how terrible it will be to be left behind. With such a certainty, believing the scriptures which announce the coming of the Lord, we do not wonder at those words, “I want to be saved.” These are not the words of the self-righteous, or of the careless professor, or the language of the infidel; clearly not. But, reader, can you say they are your words? The Lord is certainly coming quickly to take His people — He says so. Can you say, with the writer of the letter, “I want to be saved. I am often in great fear lest the Lord should come for His people, and leave me behind”? If you know you are saved, you cannot say so: your privilege is to wait for Him from heaven. Do you say, I do not know I am saved, and I do not want to be, and I am not afraid to be left behind? Then really you are self-righteous, careless, or an infidel. But to return to the letter.

The writer says, “‘I know that the Bible says, Believe on the Lord Jesus Christ to be saved.’“ The scripture says this, “Believe on the Lord Jesus Christ, and thou shalt be saved.” (Acts 16:31). It is not enough to know that the Bible says so; the devils know that well enough, and the infidel knows that. But does the writer know that God says so — that it is God speaking to us in the Bible? Now, if God says so, is it not true? Then if you believe on the Lord Jesus Christ as a lost sinner, God speaks to you; He says you shall be saved. Do you doubt Him? The jailor understood it to mean just what God said, and he was baptized at once. He raised no questions; “he rejoiced, believing in God with all his house.” If he believed and rejoiced, why should you doubt?

“But,” says the writer, “I have heard it said that it is not scriptural to say that Christ died for the sins of all men, and if He did not die for all, how can I believe He died for me?” etc. It is perfectly true the scriptures never speak of the death of Christ as the substitute, or for the sins of all men. Yet this was no hindrance to the apostles proclaiming the gospel of forgiveness of sins unto all, with the assurance of God that all who believe are justified from all things. There can be no question that this was the character of the gospel Paul preached. He so preached to the multitude at Antioch. “Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: and by Him all that believe are justified from all things” (Acts 13:38). Here, then, is a distinct message, direct from God, of forgiveness of sins to all men, through the death and resurrection of Jesus. And the question is simply this — Do you believe God? If so, it is most certain that you are justified from all things — you are accounted righteous before God. And you know it is so, for God says it.

But you say, “How am I to know personally that Christ was the Substitute for my sins? If He were not the Substitute of all men, how am I to know that He was so for my sins?” We will tell you shortly; only note first, if the scriptures did teach that He was the Substitute of all men, you would be far more uncertain; for it is evident many are not saved, and therefore, if He had been the Substitute of all, and yet many of these were forever lost, then His dying for your sins would have been no security of your salvation, for after all you might be lost. Surely the scripture truth is better, that “Christ was once offered to bear the sins of MANY” — “having obtained eternal redemption for us.” And that “by one offering He hath perfected forever THEM that are sanctified.” God says, “And THEIR sins and iniquities will I remember no more” (Heb. 8:12). Thus the scripture doctrine of the one sacrifice of Christ for the sins of many has secured for them eternal redemption, while the human doctrine that Christ was the substitute (or sacrifice) for the sins of all, secures nothing! And hence all the make-weights of sacramental and ritualistic religion of men.

Much of this doctrinal confusion arises from not seeing the order and distinction of propitiation and substitution. On the day of atonement the order was this: first, the blood sprinkled on the golden mercy-seat; then, afterward, the sins of the people put upon the substitute (Lev. 16). Propitiation first, then substitution; both, doubtless, pointing to the one sacrifice of Christ. But the first thing to be secured was the righteousness of God in showing mercy. How could He be a just God and a Savior? Now, as the victim must be killed, and its blood brought into the most holy, and sprinkled on the mercy-seat before God, so Jesus glorified God by His death. His blood was thus brought before God — sprinkled before Him. “Whom God hath set forth to be a propitiation [or mercy-seat], through faith in His blood, to declare His righteousness for the remission of sins that are past, through the forbearance of God: to declare, I say, at this time His righteousness: that He might be just, and the justifier of him which believeth in Jesus” (Rom. 3:25-26). Now in this aspect Christ died for all; so that mercy and forgiveness is proclaimed to all. It is of immense importance to see this, “even the righteousness of God, which is by faith of Jesus Christ, UNTO ALL, and upon all, them that believe, for there is no difference” (Rom. 3:22). This is important foundation truth. Such is the value of the atoning death of the Lord Jesus, that the mercy-seat is open to all, without any difference; and God is just, and the Justifier of all that believe. The efficacy of that atonement, even the righteousness of God, is upon all who believe. God is righteous, is just, is glorified in meeting all, for there is no difference, at that propitiatory mercy-seat. There is no uncertainty about this as to the propitiation. “He is the propitiation for our sins; and not for ours only, but also for the whole world” (1 John 2:2).

Before, then, we go on to the death of the Lord Jesus as our Substitute, do we own the deep need of that atoning death, to maintain the gory and righteousness of God, in proclaiming mercy to all? And, further, this mercy-seat is open to all, without any difference — the propitiation for the whole world. These are the very words of Jesus: “Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day; and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem.” So far, then, all is clear: the righteousness of God is revealed in the glad tidings of God to every sinner on earth, for also as to them there is no difference, for all have sinned, and come short of the glory of God. Is the writer of the letter a sinner? Then clearly the righteousness of God proclaims forgiveness of sins to you. Do you believe God? Has this amazing love of God in the gift of His Son, that death on the cross as the propitiation for the whole world, and pardon through that precious blood — oh, has this goodness of God led you to repentance? Have you come, as a lost, undone sinner, to that mercy-seat open to all? Do you believe God? Then God says you are “justified from all things.” How simple. Are you a sinner? Then forgiveness is proclaimed to you. Do you believe it? If you believe God, you may now go on to the second aspect of the death of Christ, and there see Him, the Substitute of His people, bearing their sins in His body on the cross (see 1 Peter 2:24).

This was typified by the people’s goat, the people’s substitute. Read Leviticus 16:20-22. The sins of the people are transferred to the goat — all the iniquities of the children of Israel are laid on him — and the goat bears them away, to be remembered no more. Now it is clear that if the Lord Jesus thus bore the sins of all men; or, if all the sins of all men were laid upon Him, and borne away, to be remembered no more, then all men would be saved. But the scripture never says so. As in the type the substitute bearing away sins was limited to the children of Israel, so the true substitution of Jesus is limited to those who believe and are saved. “He was wounded for our transgressions, He was bruised for our iniquities.” His “blood was shed for many.” “So Christ was once offered to bear the sins of many “ Thus, while the death of Christ, as the propitiation, is for the whole world, and God is infinitely glorified in proclaiming mercy to all, and there are no bounds to His love in the gift of His Son, that whosoever believeth should be saved; yet, as Substitute, the sins of all men were not laid on Him, and therefore it does not follow that all will be saved.

We now take up the writer’s inquiry, “If Christ did not die for the sins of all men, how am Ito know He died for me — that He was my Substitute? And how am I to know that my very sins are forgiven, to be remembered no more?” This being settled, the way will be clear for the full consideration of the important subject of Election.

We have seen that on the day of atonement one goat typified the death of Christ, meeting the righteousness of God, and glorifying Him in showing mercy to the whole world; and the other goat, Jesus, the Substitute of His people’s sins. The glory of God has surely the first place, and then the sinner’s need is fully and forever met. The scriptures speak of Jesus as the propitiation for the whole world, and also the bearer of the sins of many; the righteousness of God set forth in that propitiation in Romans 3:21-26; the substitution of Jesus for His people’s sins in Romans 4:24, 25; and the effect of knowing and believing this in Romans 5:1-3. We have also seen that the mere human tradition that Jesus died for the sins of all men gives no comfort, for all men are not saved. Then the solemn inquiry is this — How am Ito know that Jesus died for my sins?

The answer is in these words, “But for us also, to whom it (righteousness) shall be imputed, if we believe on Him that raised up Jesus our Lord from the dead; who was delivered for our offenses, and was raised again for our justification” (Rom. 4:24, 25). Righteousness is declared to be imputed unto us if we believe God, or, believing God, who raised up Jesus our Lord from the dead. We observe, even here, it is God revealed to our souls to faith, God who raised up Jesus. We can never know that our sins are forgiven by looking at Jesus on the cross now: He is not now on the cross. If He be on the cross now, there is no forgiveness. Satan knows this, and therefore multiplies pictures and images of Jesus on the cross. He has died once on the cross, or there could be no salvation. But if He is not risen from the dead, your faith is vain, and ye are yet in your sins” (1 Cor. 15:14). With a Christ on the cross there could be no salvation. Now, who gave His Son? God. Who provided the Lamb, the atoning propitiation? God. Who so loved the world? God. Who has accepted the one sacrifice? God. Who raised the Holy, Righteous One from the dead? God. Who proclaims forgiveness of sins through that glorified Christ? God. Who declares all that believe are justified? God. Who is the Justifier, that raised up Jesus our Lord from the dead? God. If you believe God, then it is most certain that you are one whose sins Jesus bore on the cross once, but who can die and suffer for them no more. God has declared them put away as to any charge on you again, or on Him who bore them in His own body on the tree. If you believe God, then, you say, looking up at that Man in the glory, “Who was delivered FOR OUR offenses, and was raised again FOR OUR justification.” Jesus, the Substitute; Jesus risen, the Representative. As a believer you can now see your sins were transferred to Jesus when He was delivered for our offenses, and as the goat bare them away, no more to be brought back, so Jesus was raised from the dead, and our sins can no more be laid to our charge; thus, accounted righteous on the principle of faith, we have peace with God. The believer knows this is true of him individually, because it is true of all who believe God, and therefore must be true of him.

Some of our readers may say, This is hardly what we expected, it seems to us like setting aside Election. Indeed it is not. If, instead of reasoning, we simply bow to scripture, we shall find these two things run on together -man’s responsibility and God’s sovereignty.

On God’s part infinite wrath against sin, and infinite love to the sinner, have been revealed in the death of Jesus. “In this was manifested the love of God toward us, because that God sent His only-begotten Son into the world, that we might live through him. The Father sent the Son to be the Savior of the world” (1 John 4:9-14-6. Read also John 3:14-16). Is not God’s love toward the world fully declared by the Lord Jesus? He must be lifted up, as Moses lifted up the serpent in the wilderness, “that whosoever believeth in Him should not perish, but have eternal life.” These are the words of Him who cannot lie — who is the truth. This, then, was God’s distinct purpose in the propitiation of the Lord. Jesus. The bitten Israelite had not to inquire, How am I to know that Moses lifted up the serpent personally for me? No; for it came to pass that whosoever looked, lived. Is it not even so of Jesus, that whosoever believeth in Him should not perish, but have eternal life?

Now, would it not be most monstrous to say that man is not responsible to believe God? What, not to believe such revealed love, and forgiveness of sins preached through Jesus?

But can the grace of God toward all men, and Election, both be true? Certainly, and equally true, because both are revealed in the Word of God. The supper was a great supper, and many were bidden; all refused, and made their excuse — not one accepted; but all were not compelled to come in. Here is the whole question in this well-known parable (Luke 14:16).

The fact is, man is so desperately wicked, that left to his own free choice, he will not believe God; he will not come to the great supper of God’s salvation; he will not receive Christ as his Savior. God did not make him so. Man’s condition is the result of his own sin. He believed Satan, and disbelieved God. However light man may make of sin, his own condition of hatred to God is the proof of the terribleness of sin. It would enlarge our subject beyond our limits, or we might see how, when the world had become utterly corrupt before God, when left to itself, that but one family was saved in the ark. We might then see how man’s free choice built its tower of Babel, and, though they were dispersed, they soon sank into idolatry and wickedness. Then, how God took out one man, and said, I will bless this man Abram. Neither would it be possible to deny that God made him the father of the elect nation of Israel. Strange to say, no one seems to deny this, or that there are elect angels. What men do so hate is the election of the predestined children of God.

We will come, then, to the teaching of the New Testament on this subject. As we said, man left to his own free, natural choice, will not have Christ. He must be born again. This was found to be so, even of Israel, in the most favorable circumstances. God sent His Son to His own elect nation, to those whose prophets had foretold Him; and what do we read? “He came unto His own, and His own received him not; but as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God” (John 1:11-13).

Man has thus been tested. God was in Christ, inviting man, reconciling, not imputing trespasses unto them, but they received Him not. Nay, from the manger to the cross, man’s hatred and rejection grew worse and worse. And the new birth by the Spirit explains how any believed on Him, and were saved. By man’s free, natural choice, not one received Him, though, on God’s part, all was infinite love and grace.

Jesus, in the midst of rejection, had perfect rest of heart in the Father’s will. What words are these? — “All that the Father giveth Me shall come to Me; and him that cometh to Me I will in nowise cast out.” (John 6:37). Again, “No man can come to Me, except the Father which path sent Me draw him; and I will raise him up at the last day... Every man, therefore, that hath heard, and hath learned of the Father, cometh unto me.” “My Father, which gave them Me, is greater than all; and no man is able to pluck them out of My Father’s hand.” “As thou hast given Him power over all flesh, that He should give eternal life to as many as thou hast given Him.” “I pray not for the world, but for them which thou hast given Me; for they are Thine.” What calm repose in the midst of such billows of human hatred and rejection! He knew the righteous Father, and He knew that not one of those the Father had given Him would be lost.

Are not both things, then, equally true — that all that the Father gives to Him shall come to Him, and also, he that cometh to Jesus shall in nowise be cast out? The gospel is thus freely preached to all — “That through this man is preached unto you the forgiveness of sins; and by Him all that believe are justified from all things, etc.”; then we read, “and as many as were ordained to eternal life believed” (Acts 13:38, 39, 48). Why should we take one of these truths, and not the other? or, why should we seek to alter either? Some would say, Do not preach the gospel to all, only to the elect. Paul preached it to all alike, and declared that all who believe are justified. Others would alter the latter, and say, As many as believe are then ordained to eternal life. But it is not so; “As many as were ordained to eternal life believed.” Surely we have no right to alter God’s word to suit human opinions. And yet there is nothing to hinder a truly anxious soul, for forgiveness is preached to all, and all who believe are justified; and further, they have clearly been ordained to eternal life, for none else will believe -none else will come to Him that they might have life.

“God NOW commands all men everywhere to repent” (Acts 17:30). Men will not either believe what God says, or repent. If God had therefore left the matter in uncertainty, so to speak, to man’s free choice only, and man so desperately wicked that he will not have the salvation of God, then evidently none would have been saved. If we turn, however, to some verses expressly concerning God’s elect, we shall find that this is not, and cannot be, the case.

Let us carefully note that it is not a question of persons merely, but that God had a most wonderful purpose. “For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the first-born among many brethren.” Is not this wondrous, that out of a world which has killed the Holy One, and rejected the very mercy of God, and when He might justly have left all to perish everlastingly, that God has taken out of them those whom He foreknew, and predestinated them to such glory as to be conformed to the image of His Son? Surely this must astonish angels. Thus, after man’s rejection, we have salvation absolutely of God. The source entirely of God. “Moreover, whom he did predestinate, them he also called: and whom he called, them he also justified: and whom be justified, them he also glorified” (Rom. 8:29-30). To accomplish this purpose of infinite grace He spared not His own Son. “Who shall lay anything to the charge of God’s elect? It is God that justifieth.” This amazing truth bows the heart in profound worship. What a golden chain-predestinated, called, justified, glorified! All of God — accomplished by the death and resurrection of His own Son. “Who is he that condemneth? It is Christ that died, yea, rather that is risen again,” etc.” What a joy to know that God is thus for us, and that He cannot change!

Nothing can separate us from His eternal love in Christ Jesus. But does not this imply that God has predestinated some to be lost? Certainly not. There is no such thought in scripture. The reason why some perish is their own deliberate rejection of the truth. Scripture is quite plain and clear on both these points.

First, as to them that perish, it is, “because they received not the love of the truth, that they might be saved” (2 Thess. 2:10, and read carefully the context). Could words be plainer than these? If the reader shall perish everlastingly, then remember, it is BECAUSE you received not the love of the truth. Yes, God is love, and you would not believe Him. You may ask, But if I am saved, is the reason as distinctly stated? Indeed it is; these are the words, “Because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth” (2 Thess. 2:13). Thus all supposed merit is taken from man. If left to his own free choice, he deliberately rejects and despises the gospel of God; and the reason why any are saved, is the sovereign choice of God. Such is the distinct teaching of the Word of God, whether we believe it or not.

We are very sorry that such dreadful things have been said as those the writer of the letter refers to. There is no such thought in scripture as that God had created some that He might be glorified in their destruction. As to such cases as, “Jacob have I loved, but Esau have I hated,” and the hardening of Pharaoh’s heart, we will look at these presently, if the Lord will. No doubt very erroneous things are said about such scriptures. In the meantime we fail to see how the truth of God’s abounding, sovereign, electing grace can, for a moment, discourage an anxious, thirsty soul, for to such the gospel of God’s free, present, and eternal forgiveness is preached. And God declares all that believe are justified from all things. The whole world still rejects Jesus, as they did at the Jews’ feast in John 7; but did He not, on the last day, that great day of the feast, stand up in the midst of the rejecters, and cry? Yes, Jesus “cried, saying, If any man thirst, let him come unto me and drink.” Yes, in the midst of the rejection of this day also, if there be only one man that thirsteth, there is the evidence; yes, if this is the reader’s case, there is the evidence of the Spirit’s work in your soul. It is the work of the Holy Spirit to create this thirst for Jesus. Come, then, to His bosom; oh, yes, Come to me, He says, and drink. And this is not all: “He that believeth on Me, as the scripture hath said, out of his belly shall flow rivers of living water” (John 7:3, 8). We will now examine some scriptures concerning which strange mistakes have been made (Rom. 9-11). These chapters are given to explain what appears like a contradiction. The present dispensation of the grace of God, which makes no difference between Jews and Gentiles, would seem to those ignorant of dispensational truth as a contradiction to the abounding national promises to Israel, in the books of Moses, the Psalms, and the prophets. All are now found guilty, both Jews and Gentiles; and the righteousness of God is revealed to all alike in the gospel. These chapters explain that this is only for a time. And more, that God is now acting in sovereign, electing grace; and not only so, but that He has done so from the beginning.

No one can deny that it was an act of sovereign choice when God called Abram, and said unto him, I will bless thee. So again, “In Isaac shall thy seed be called.” God did choose Isaac; He did not choose Ishmael. These are undeniable facts. This is still more distinctly stated as to Jacob and Esau. Let us read the verse carefully. It is sometimes said that it was written before they were born, that God hated Esau, and loved Jacob; but this is not so. “But when Rebekah. also had conceived by one, even by our father Isaac (for the children being not yet born, neither having done any good or evil, that the purpose of God, according to election, might stand, not of works, but of him that calleth); it was said unto her, The elder shall serve the younger; as it is written, Jacob have I loved, but Esau have I hated.” It was said unto her — unto Rebekah — The elder shall serve the younger. (See Gen. 25:23). But it was more than thirteen hundred years after this that it was written, even in the very last prophet, Malachi, “as it is written, Jacob have I loved, but Esau have I hated.” Surely God’s love to Jacob did not lessen the wickedness of Esau in despising his birthright. Now what is there for man to carp at here, except his own ignorance? How often has this scripture ignorantly (it may be) been misquoted as though it was written before Esau was born, that God hated him, but, when examined, it is found to be altogether different. This does not deny, or alter the fact, that all the natural seed of Abraham were not called to inherit the blessing. Ishmael was not chosen, Isaac was: “In Isaac shall thy seed be called.” So Jacob, being unborn, was elected to the blessing. These are simple facts, and to deny the sovereign right of choice to God, would be to set aside God altogether. Equally true is it that the Spirit of God, writing about these two men as men, and their posterity, hundreds of years after, one of whom greatly valued the blessing, and the other most shamefully despised it, says distinctly that God did not approve of or love these two men both alike. “Is there unrighteousness with God? God: forbid. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.” Can anything be more blessed than this? Man will have no mercy on himself. Man goes marching to everlasting woe. Thousands around us may be seen doing this-old and young. It is a dreadful fact. What, that tottering old man, just about to pass forever from this scene, with eternity before him, has he no compassion on himself? No, none. He spurns and rejects the love of God. He will have the world; he will have sin. His whole will is against God. “So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” This is grace, the free favor of God. He showeth mercy to the man that has no mercy for himself. It is not man, the sinner, that chooses God, but God that chooses the sinner. There can be no question as to this, even as Jesus said to His disciples, “Ye have not chosen Me, but I have chosen you” (John 15:16). What a spring of everlasting joy to our souls then! It is God that showeth mercy. Dear Christian reader, ponder this well. Thus in every way it is not what we are to God; neither is it our willing, or running, for our running is only to do evil (Rom. 3:10-19). It is God that showeth mercy; to whom He will show mercy, or all must perish. No man is found that has mercy on his own soul. God hath chosen those who never would have chosen Him. Oh, the riches of His grace! He hath chosen us when obstinate, ignorant, hell-deserving sinners; and as objects of His mercy, has brought us into His everlasting favor.

Yes, the objector may say, but this scripture not only says, “Therefore hath he mercy on whom he will have mercy,” but it also says, “and whom he will he hardeneth.” What about Pharaoh? As this is a butt against which the infidel knocks his poor head, let us carefully examine what is written concerning Pharaoh. “For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth.” Who was this Pharaoh that was raised up to such world-wide notoriety, and on whom fell so heavily the judgment of God? For it is indeed written of him that God hardened his heart; and whom He will He hardeneth. One verse of scripture will bring this’ man in his true character before us. “And Pharaoh said, Who is the Lord, that I should obey His voice to let Israel go? I know not the Lord, neither will I let Israel go” (Ex. 5:2). Here, then, we have a bold infidel king, who defies the living God, who lifts up his voice and puny arm to resist God in the deliverance of His chosen people. Was God unrighteous in punishing this daring rebel against His government and authority? Would it even be consistent for any earthly government to tolerate such a daring rebel? Now, what sheer ignorance it is to make a difficulty about the punishment of this blasphemer against God! And note, the Pharaohs were the most cruel despots the world ever saw. One was the wholesale murderer of babes. Oh, those cruel words of his! “If it be a son, then ye shall kill him” (Ex. 1:16). Was it not in righteousness that God destroyed such human monsters? “God heard their groaning. And the Lord said, I have surely seen the affliction of My people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows, and I am come down to deliver them,” etc. (Ex. 3:7). What a record of the kindness of God in delivering from the cruel oppressor; and yet the natural man sees nothing in God to admire!

We are ashamed to give an illustration, the thing is so plain; but suppose an infidel blasphemer were to get such power in any country, that he openly defied the government of that country, and he and his followers went about slaying every male infant in the land; would there be loud complaint if that government destroyed such a monster? Not only did one murder the infants of Israel, but the other rejected the message of God. It is not a little remarkable that these are the exact sins also of the Jews at this day. They too have given up the Lord Jesus to be crucified; and more, have rejected the message of God. They, too, are given up for the present to hardness of heart. It was not for that awful murder: for that cross which manifested man’s deepest wickedness, brought out God’s richest grace-free, full, ever lasting forgiveness to those who had put to death the Lord Jesus. They would not believe the message of mercy. No, after such wickedness, they went about to establish their own righteousness!!

But what is the meaning of God hardening the heart of Pharaoh? We shall understand this better by turning to another Pharaoh that is about to appear in this world, and to the certain doom of the many Pharaohs of that day; nay, do not such Pharaohs already abound? The daring wickedness of this coming wicked one will be terrible, “who opposeth and exalteth himself above all that is called God.” (Read 2 Thess. 2:4-12.) Oh, how many shall be deceived by him! and just as Pharaoh rejected the message of God, so do these; and “because they received not the love of the truth that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.” Thus God hardens the heart, gives it up to strong delusion; and why? Because His message of love has been rejected. This is a solemn question for the times in which we live. Are there not many would-be Pharaohs? Plainly this world is as guilty of the murder of Jesus as Pharaoh was guilty of the murder of the infants. Are there not many who are saying, “Who is the Lord, that I should obey His voice?... I know not the Lord.” Is not this the very sin that marks these last days? Disputing the authority of the Word of God; and this is equally true of the infidel and the professedly religious. The infidel so hates the truth, that he would destroy it if he could. And, oh, how many secretly say, Who is the Lord that I should obey His word? — we will not hear Him, but we will hear what we call the church! We will not believe the free forgiveness of our sins through the blood of Jesus. We will not believe that His one sacrifice forever perfects those that are sanctified by His one offering; but we will have priests of our own, who shall again continually offer sacrifices that can never take away sins. Yes, all this terrible wickedness is after Pharaoh. Who is the Lord that we should hear His words? This religious rejection of the truth is growing stronger, and will end, as foretold, in everlasting destruction.

Thus not a sentence of God’s word shall fail. It is most blessedly true that He hath mercy on whom He will have mercy; and it is also solemnly true that whom He will He hardeneth. Ah, should a careless despiser of His grace read this, beware lest He take you away with His stroke! Remember, it is not God electing you to be lost, but your own willful, wicked determination to reject His truth. And before you lay down this paper, the church of God may be taken away, and you may be left to be given up to strong delusion to believe a lie. Nay, take care that you are not even now believing a lie. Oh, how long has God borne with the willful wickedness of man in mercy! as it is written, “What if God, willing to show His wrath, and to make His power known, endured with much long-suffering the vessels of wrath fitted to destruction, and that He might make known the riches of His glory on the vessels of mercy, which He had afore prepared unto glory.” Thus the despising, defiant Pharaohs prepare themselves for everlasting woe, and God deals with them as they deserve in righteousness. If He dealt with all personally in righteousness, all must he lost. But He can, yes, does, exercise His blessed prerogative, “He hath mercy on whom He will have mercy.”

And note, it is not written that He makes one vessel unto honor, and another unto dishonor. It is an ignorant, if not worse, mistake to say so. What is written is this, that He is sovereign, that is, that He hath power to do so — has right to do so. Now, is it not evident, as we are all by nature rebels, sinners, rejecters of God, and despisers of His grace, that if God left us all to our own free will, and dealt with us as we deserve in absolute righteousness, we should all have perished, and thus Christ would have died in vain? Surely, then, it should bow every believer’s heart in worship, that “He hath mercy on whom He will.” Oh, how blessed! when we should never have chosen God, God hath chosen us in Christ before the world began.

We now turn to the Word of God, and our inquiry is this: To what hath the Father in eternity chosen us in Christ? To what is the church elected? That the election of the church was in the beginning in eternity is most certain from scripture. “But we are bound to give thanks alway to God for you, brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation, through sanctification of the Spirit and belief of the truth; whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ” (2 Thess. 2:13, 14). Thus the ultimate purpose of God was, that these chosen ones should obtain the glory of our Lord Jesus Christ. What a salvation! What a purpose! Chosen from the beginning. The Holy Spirit, the blessed One by which they were sanctified, as to the new birth, separation to God, and growth in grace — “Through sanctification of the Spirit, and belief of the truth.”

It may be asked, How could the apostle thus give thanks for these Thessalonian believers? How did he know their election of God? He tells us, “Knowing, brethren, beloved, your election of God. For our gospel came not unto you in word only, but also in power, and in the Holy Spirit, and in much assurance... And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost” (1 Thess. 1:5, 6). Further marks of their election of God were found in that the word of the Lord was spread abroad by them, and they were turned to God from idols, to serve the living and true God; and to wait for His Son from heaven. Here were the proofs of their election of God. Beloved reader, can you say it is so with you? Has the gospel that Paul preached ever come with power to your soul? You will find the gospel that he preached to them in Acts 17:2-4. Has the Holy Spirit ever made known to you the deep need of the death and resurrection of the Lord Jesus? The blessed news that through Him is preached unto you the forgiveness of sins — that all who believe God are justified from all things? Have you received the word with joy of the Holy Spirit? Have you cast in your lot with the Lord’s people, following the Lord as they did? Is that word of the Lord so precious to you, that it is your delight to be making it known all around? Have you been turned to God from all the idols to which your heart once clung, to serve the living and true God, and to wait for His Son from heaven? If you can say, through the amazing grace of God, and by the power of the Holy Spirit, all this is true of you, then these are the same marks as those by which Paul knew their election of God.

All this is so entirely contrary to the natural man, that it must be of God. You would, like the world around, have refused to have received the love of the truth, that you might be saved, if God had not from the beginning chosen you to salvation. To God be all the praise; to you rest and peace. Before we look at the purpose of God expressly as to the church, we will turn to another scripture that may give strength and comfort to the individual believer.

We will take a scripture in that epistle which describes man’s utterly lost and guilty condition before God, and also treats especially of the righteousness of God in the sinner’s redemption through the blood of Jesus, and His complete justification by His resurrection from the dead.

Here it is found that man is saved and justified on the ground of the free favor of God. Now, from such a company, where all were alike guilty, what a revelation of infinite grace is this! “For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the first-born among many brethren.” This was the predestined thought of God — I will have a company out of that world of vile sinners, who shall be like my Son. He shall be the firstborn among them; yes, they shall be conformed to the image of my Son! (See Rom. 8:29-39.) And let it not be surmised that this means that God predestined them after they believed the call, or because they believed it. No, that would be no predestination, as is further shown in the next verse, that the predestination surely was before the call. “Moreover, whom He did predestinate, them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified.” Now bear in mind, that if God had dealt in righteousness personally with every one of these, they must, as enemies, ungodly, and despisers of God, have perished everlastingly. All, therefore, was pure grace to these. “He hath mercy on whom He will have mercy.” “What shall we say to these things; if God be for us, who can be against us?” Yes, if such a God as this be for us — “He that spared not His own Son, but delivered Him up for us all... who shall lay anything to the charge of God’s elect? It is God that justifieth; who is be that condemneth? It is Christ that died, etc.” Let us pause, and contemplate God predestinating poor ungodly sinners to be conformed to the image of His Son— even now accounted righteous before Him without condemnation. To accomplish this in righteousness, He spared not His own Son. Nothing can separate us from such love as this. Shall we say it is dangerous for the believer to be acquainted with all this?

We will now turn to another epistle, where the church of God is especially revealed; and that, not only what it will be, but what it is even now, seen in its heavenly character. “Blessed be the God and Father of our Lord Jesus Christ, who HATH blessed us with all spiritual blessings in heavenly places in Christ” (Eph. 1:3). What a rebuke to unbelief is this statement! How clear, present, and certain! What a bright contrast with the dark human thought that we shall only get to know at the day of judgment whether we shall obtain such heavenly blessings! Yes, it is all ours now. The Father of our Lord Jesus Christ has blessed us thus in the heavenlies in Him. And note, all this is according to plan and purpose. “According as He hath chosen us in Him before the foundation of the world.” Have you ever thought of these words? How far do they take us back? Are we chosen in Christ because of something in our own history or circumstances? No, farther back. We were chosen in Him before the formation of this world in its present state, and before the introduction of sin. Farther back still. When were the foundations of the world laid? We read, “In the beginning God created the heaven and the earth.” What vast ages this may have been before the six days’ formation of this earth for man, we know not. Men, with all their learning, can only measure time; they have no language to explain eternity: that laying of the foundations — that creation of the heaven and the earth in that vast unknown, “in the beginning.” Yet the heavenly blessing of the church is, “according as He hath chosen us in Him before the foundation of the world.” Men love to speculate about past ages, but here is no room for speculation, but the distinct revelation, that the church, that we who have redemption in Christ through His blood, were chosen in Him before those ages began.

Further, notice, this is not so much a question of the election of persons, though it surely is that, for what would the church, the body of Christ, be, without persons, individual members of that one body? But this wondrous epistle reveals what God, the Father of our Lord Jesus Christ, in eternity chose us to and for. “That we should be holy, and without blame before Him in love,” none but God could have conceived such a thought, yet was it His pleasure in eternity! How soon will it be realized in all its fullness by us, even as we are seen by Him now in the Beloved! “Having predestinated us unto the adoption of children by Jesus Christ to Himself.” Surely every sentence is full of infinite love. What a contrast to the blessing of Israel as a nation on earth! We were thus predestinated to the higher relationship “of children.” Do our souls enter into this, that God would have us in the blessed relationship of children (of sons), and “according to the good pleasure of His will”? How sweet it was to Jesus to reveal the Father’s joy in receiving His long-lost son, in that precious parable of the prodigal son! Oh, that this short paper may be used to lead the “children” to meditate on every sentence of this chapter. Think that the place given us is “to the praise of the glory of His grace, wherein He hath made us accepted in the Beloved. In whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace.” Yes, when God is known, then we see how suited to Him is the infinite extent of His grace. The free favor of God, in every sense, is altogether beyond all human thought. We can only understand it by seeing where Christ is, and what is His future glory; and then the overwhelming thought that we are in Him, and all is ours. Yes, all is so suited, so worthy of God. “Who hath saved us, and called us with an holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began” (2 Tim. 1:9). Oh, do we believe these weighty, soul-sustaining words? Let not Satan be listened to for a moment, that if we believe these plain statements of God’s blessed Word that we have been predestinated to such unspeakable blessings in Christ before the world began, then it implies that others have been predestinated to be damned. (The writer refers to the erroneous doctrine of John Calvin that there is an election of reprobation.) No, no, there is not such a thought in the holy word of God: we have seen that their everlasting judgment is “because they received not the love of the truth, that they might be saved.” This is as clear as that our salvation, vast and wonderful as it is, is “because God hath from the beginning chosen you to salvation” (2 Thess. 2:10-13).

Oh, how sad that so many should deny the grace of God, the free, unmerited favor of God, in thus choosing us in Christ from eternity! Be it remembered, that if He had left us to our own free choice, all must have been lost, since all in their natural state reject the grace of God. Man in his natural unbelief will seek to be saved by his own works, will gladly accept any false religion of ritualism and ceremonies. He will seek and go about to establish his own righteousness when he has none. But if the writer of the letter, or the reader of this paper, has been led, as a lost and guilty sinner, to accept Christ, and to believe God, who raised Him from among the dead, then rest assured that you were chosen in Christ before the foundation of the world, to be holy, and without blame before Him in love. Thus may our hearts rest in the eternal love of God in Christ, from which nothing can separate us.

Eve

In Genesis 2, we have the first Adam as a figure of Him that was to come. God placed him in paradise, the garden of Eden. And the Lord God said, “It is not good that the man should be alone; I will make him an help meet for him.” How wonderfully this reveals the thought of God in eternity: His purpose that the Last Adam, now in the paradise of God, should not be alone. We then see how God formed the creatures, and brought them unto Adam, and how Adam gave them their names But there was not a help meet for him in paradise; not one suited to him; not one like him; not one of the same nature that corresponded to him. The animals were with him in paradise, companions we may say; but there was no real correspondence. No creature was of his nature meet for him; no creature meet to be ONE with Adam.

Note, this was absolutely the case until “the Lord God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; and the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man.” It is quite true we could not have seen this hidden type of Christ and the Church, if the Holy Spirit had not revealed it in Ephesians 5:30. Now all is clear.

There was no Eve until Adam had been laid in the figure of death: the deep sleep. Until then he was alone, though in the midst of all creation. The Lord Jesus tells us the very same thing: speaking of Himself, He says: “Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit” (John 12:24). He was there with his disciples, or in heaven in the midst of angelic hosts; but, as to His nature, He was and must be forever alone, unless He die, and be raised from the dead.

The moment Eve saw Adam she was like him, bone of his bone, flesh of his flesh. It will be so with the second Eve, the one Bride of Christ: when she shall be presented to Him she will be glorious; yea, the moment we see Him, we shall be like Him (Eph. 5:26; 1 John 3:2). There was no Eve until Adam in figure died and rose again. Then she corresponded perfectly to Adam: was part of himself. There was only one meet to be so. And the New Testament carries all this out fully as to the Church, the Bride of Christ. To faith, all is now sure; but the presentation in the perfect likeness of Christ has not yet come. Surely all this should prepare us to find something marvelously new and different when Christ, the last Adam had died, and had risen from the dead. And that something is new; that new creation is the Church of God, one with Christ, the Head in heaven. “Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.” Thus was Eve meet to be Adam’s companion and a help meet in the paradise of Eden. And all this was the work of God, according to His own purpose.

And is it so, are all believers, according to the purpose of God, made meet for the paradise of God? Yes, we can all give “thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light” (Col. 1:12). As this is the first figure of the Church, it is well to note how all is of God. And this answers to Ephesians 1; 2.

Just as Eve was one with Adam, blest in and with him with every blessing in the earthly paradise, it was God who thus blessed her, and thus placed her the one bride of Adam, who had been dead in figure and was alive again: all was of God — so now of all the saints of God —

“Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ. Chosen in Him before the foundation of the world, that we should be holy and without blame before Him in love. But all, all is of God. Did God raise Adam from his deep sleep? Then “what is the exceeding greatness of His power to us-ward, who believe according to the working of His mighty power, which He wrought in Christ when He raised Him from the dead, and set Him at His own right hand in the heavenlies...And hath put all things under His feet, and gave Him to be the head over all things to the Church, which is His Body, the fullness of Him that filleth all in all” (Eph. 1:19-23).

And then the same blessed God hath raised us up from the dead: “Even when we were dead in sins, hath quickened us together with Christ (by grace ye are saved), and hath raised us up together, and made us sit together in heavenly places in Christ Jesus,” etc. (Eph. 2:5-6).

Yes, the first thought of God in giving His Son, was that He might not remain alone, the Man in the glory of the heavenly paradise; but that He should have a Bride, the Church, in His own perfect likeness. Sins and sin forever passed away, she should share in His glory forever with and like Him — having His own sinless perfection, His own very nature. Oh what will it be to be the companion of the last Adam in eternal glory, in every way corresponding to Him, as Eve to Adam! No other creature in the universe is to have or can have this place. We will next go on in our meditations to the second figure or picture of the Bride of Christ. Can you, reader, recognize the hand of God (as in the picture we have looked at for a moment), in your new creation? Then dwell on the purpose of God as to your eternal future.

Facts and Fruits of Paul's Gospel

What did Paul preach? What produced such must do? Or did he preach what Christ had done? Did he preach baptism as a means of regeneration, or of salvation? No; baptism had no place in the gospel he preached (1 Cor. 1:17). Did he preach that all men were under the law, and that they must be justified by either keeping the law, or by some one keeping it for them, any way that they must be justified on the principle of the law? No; we do not find such a thought.

Let us keep close to the facts — his preaching as commissioned from the heavenly vision, by the Lord Himself, and by the inspiration of the Holy Spirit in his epistles. You will notice in his manner of preaching that there was not one word of what man was required to do. Men were treated as lost, and Paul had a message from God for them: “Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ.”

Not a word about all men being under the law and that Christ must needs keep it for them. The very Jews of the synagogue, who were seeking to be justified by keeping the law, needed an entire change of mind, repentance; and the facts that Paul preached, produced that repentance. The mass of them rejected this gospel and these facts with scorn, just as those now who say they are Jews, that is under law, and are not, will reject these facts of the gospel, which were told out in the First Years of Christianity.

Study these three facts: 1St fact, “Christ must needs have suffered.” 2nd fact, “And risen again from the dead.” And the third fact, “That this Jesus, whom I preach unto you, is Christ.” These three facts formed the base or foundation of all Paul’s preaching. And they were not hearsay facts: he had not been taught them by others. But he had seen this very crucified Jesus in that heavenly vision of glory above all created light.

It is no little privilege to have the true gospel thus direct from the man who received it in the heavenly vision — a man who could not be mistaken. In 1 Corinthians 15, he gives an account of the gospel he preached to them: it is as ever the same: “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.” And that others as well as himself had seen Him after His resurrection: “So we preach, and so ye believed.” If Christ was not risen, then he was a false witness, and they had believed in vain, and were still in their sins.

These were not doctrines, properly speaking, or much less theories, but simple facts. All else in the world were doctrines and theories of men. Here were facts that fully revealed the righteous character of God; that met all God’s claims on the guilty sinner, and gave him the absolute assurance that all was met and settled to the glory of God; for the full glory of God shone in the face of His beloved Son, the Man who had done it all; and who declared, in the plainest terms, that all who believed God were reckoned righteous before Him. All this was clearer and brighter than the Eastern noon-day sun.

Now, is not this just what man needs to know with certainty, so that he may have perfect peace with God, in the full radiance of His glory? Perhaps nothing has more tended to hide this clear gospel of the First Years of Christianity than the Galatian heresy, the determination to put all men under law. Not the openly giving up of Christ, but making our justification to depend partly on Christ, and partly on law. Even Peter utterly failed in this matter, and the beloved Barnabas was carried away with the dissimulation.

The Spirit of God, by the Apostle Paul, takes this ground, that since Christ “gave Himself for our sins, that He might deliver us from this present evil world according to the will of God our Father,” then to mix up the law, that is, the principle of what we ought to do to God, would be quite a different gospel from the gospel given to him (Gal. 1:4-12).

And Paul shows the real folly of this, for the Jews who were under the law had to give it up, “That we might be justified by the faith of Christ, and not by the works of the law: for by works of the law shall no flesh be justified.” To do it would be to build again the things which he had destroyed. As to himself, as a responsible man once under the law, he was dead, “For I through the law am dead to the law, that I might live unto God. I am crucified with Christ.” Now a dead crucified man is not under law, but is dead to it. He says: “Nevertheless I live; yet not I, but Christ liveth in me; and the life that I now live in the flesh, I live by the faith of the Son of God, who loved me and gave Himself for me.” “I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain”.

No, nothing could be more sad or foolish than the giving up the truth, as held by Paul and set forth in this epistle. It has leavened all Christendom, and brought in the utmost confusion. Sometimes the soul believes God, and then is happy; then seeks to attain to a little more righteousness by the law as a rule of life! and then, is almost in despair. Where is there one who has not suffered by this confusion? Are you perplexed, and say: “Why, I have been taught from my childhood that all men, Jews or Gentiles, were under the law, and all had transgressed it, and all were under its curse, and that even the believer is put under it again, as the rule of life?” Yes, this is exactly what men teach now. Is it what Paul taught in the First Years of Christianity?

As this letter to the Galatians was one of the very first of the first years, do prayerfully read on. What do you find in chapter 3? He tells us that Abraham was justified long before the law was given. He believed God, and IT (faith) was reckoned to him for righteousness. He tells us: “As many as are of the works of the law, are under the curse.” Then if all are now of the works of the law, all are still under the curse. He tells us that the law is not of faith. Speaking of Jews, who had been under it, he says: “Christ hath redeemed us from the curse of the law, being made a curse for us.” He tells us that the covenant confirmed of God in Christ, which He promised to Abraham, was 430 years before the law. He explains why the law was given. It served to bring out transgressions; that it was a schoolmaster until Christ.

In chapter 4, there is the most marked distinction betwixt those under law, and those under grace: the one in bondage, the other in the liberty of sons. And under the allegory of Hagar and Sarah, or Ishmael and Isaac, the two principles of law and grace cannot go on together. Ishmael must be cast out. Oh, how we, like Abraham, plead that he might live. How we struggle that the flesh under law might live, when God tells us to reckon it dead. It seems so desirable that there might be some good found in us, and the work of Christ to make up the deficiency. To take this ground is to be in bondage. Ah, you know this, though you thus cleave to and plead for Ishmael. Oh that my old “I” could live and be better. “Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage”.

Read every word that follows in chapter 5. Remember, if you take the ground of the law, “Christ shall profit you nothing.” What solemn warnings follow, and how little heeded. The only power for a holy walk, and we need no other power, is this, the power of the Holy Spirit. And notice this mark: “But if ye be led of the Spirit, ye are not under the law”.

Then also you find the great truth, that neither the law, circumcision, nor lawlessness, uncircumcision, availeth anything, but a new creature (new creation). A truth of the utmost importance! Man must be born wholly anew. The law only brings out the sin in his nature in open transgression. This is most fully brought out in the larger letter on this subject, the Epistle to the Romans Oh, that we could go back to the first years, and read that epistle as the very words of God. All are proved guilty; both the Gentiles, which have not the law; and the Jews, which had the law. For until the law, that is, until the time that it was given, from Adam to Moses sin was in the world, though not reckoned as transgression.

And there is no thought in that epistle of man being justified on the principle of law. This was impossible, since man was guilty. Why should we seek to be wiser than God? He deals with the facts of man’s condition. The fact was, the Gentiles without law were guilty of the grossest sins, and the Jews under the law were no better. So that the glad tidings could not be in any way what man was to God, for he was only guilty and under judgment, and had no strength to be better. God could not be righteous then in justifying the guilty on the principle of law.

Then shone out the righteousness of God in justifying the sinner, entirely apart from law, exactly as Paul had received the gospel of the heavenly vision. Jesus must suffer the atoning death of the cross. He must die for our sins. He must be delivered for our offenses, whether Jews or Gentiles. He must rise again — yes, God raised Him again for our justification. Now what had the law to do with this, or to say to this, except in the types of the sacrifices? You will thus see that both the righteousness of God in justifying, and our eternal salvation, rest not on what we must do, or law; but solely on what Jesus must do, and what He has done — done once for all, never to be repeated.

For God, who raised Him from the dead, had been glorified by His death and suffering wrath for our sins. So that God could in perfect righteousness raise Him from the dead, for the express purpose of our justification. And as the work of Christ can never lose its value for us, we see the everlasting proof of this — Jesus in the glory. The very Jesus who took the entire responsibility of our guilt and sins, is without spot in the presence of God for us. So that we are in the perfect righteousness of God, justified from all things, and forever. And forever we have peace with God. Jesus must suffer, and rise again. Jesus has suffered and risen again. This being the case, the effect of believing God in all this must be immediate forgiveness, and justification from all things. Such always was the case in the First Years of Christianity. And why not now? Repeat this verse until God give you rest in the certainty of His word: “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.”

First State of the Church

We have seen the formation of the church or assembly; its united prayer; the place shaken where they were assembled; and all filled with the Holy Spirit. The Word of God was spoken with boldness. All that believed were of one heart and soul; the apostles with great power gave witness of the resurrection of the Lord Jesus; and great grace was upon them all. Such was the assembly in the beginning. Alas, what a contrast now!

And yet the true heavenly character of the new assembly was not then fully, if at all, revealed. The man, who was the chosen vessel to make known the church, was not even yet converted from Judaism. This man, Saul of Tarsus, was a mad persecutor of the disciples, the great enemy of Christ. As he was on his way to Damascus, breathing out threatenings and slaughter against the disciples of the Lord, suddenly there shined round about him a light from heaven, brighter than the noon-day sun. The mad persecutor fell to the earth, and heard a voice saying unto him, “Saul, Saul, why persecutest thou Me?” (Acts 9:4).

Amazed at these words, he said, “Who art thou, Lord?” And the Lord said, “I am Jesus, whom thou persecutest.” What a revelation; and what a revolution in this man!

The Jesus he persecuted was the Lord of glory. But most wonderful: this Lord of glory owned every disciple, every true believer, as part of Himself. What was done to them was done to Him. This contained the mystery — stupendous fact, that every believer now on earth was one with the Lord of glory. Many years after this we find it written, “As He is so are we.” How little had Saul thought, that what he did to the feeblest disciple he did to Jehovah Jesus, Lord and Christ. What a repentance, what a change of mind! Trembling and astonished, he said, “Lord, what wilt thou have me to do?” He was directed to Ananias, a devoted disciple in the city. Ananias was greatly afraid of this terrible persecutor. The Lord calmed his fears, and said to him, “Go, thy way: for he is a chosen vessel unto Me to bear My name before the Gentiles, and kings and the children of Israel.” Such was the effect on Saul of this revelation, that for three days he was blind and could neither eat nor drink. His eyes were then opened, and he at once proved the reality of his repentance, or change of mind, by being baptized, and took his place with the disciples as those whose sins were washed away. The full account of his commission to preach and teach in the name of the Lord Jesus we find in Acts 26:12-23.

It must be observed that, as the sample minister of Christ, he received his commission and authority to preach direct from Christ Himself not from man, not from the church. He takes great pains, in Gal. 1, to prove that this was from God. Never did he go to Jerusalem, to the apostles even, to receive authority to preach. He was only recognized by them. “When James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision” (Gal. 2:9).

It may justly be asked, if the apostles or the church never assumed to give authority to preach the gospel, or teach in the first years of Christianity, how is it that those who profess to be the successors of the apostles do so now? That is a question for them to answer. They will tell you, they have derived that power and authority to appoint and ordain those who alone shall be set apart to preach the gospel, and administer the sacraments. And yet in the beginning there was no such power or authority in the hands of these very apostles. If there was, let it be shown. Paul was most jealous to disown all such authority.

The subject of the Christian ministry is a deeply interesting one. Does that which assumes to be that ministry now, correspond with what it was in the beginning, or is it a totally different thing? Men are now ordained or authorized by men to preach and teach. But we must honestly own, that there is nothing in the New Testament account that corresponds to this. There was the one church of God or assembly of God; and all Christians formed that one assembly. There was the church of God at Rome, but there was no church of Rome at any place but Rome. There was no distinction between the assembly in Greece, and in Italy, or Syria. There were no denominations. If you had spoken of the church of Rome, or church of England in Scotland, or in Ireland, not a man on earth would have understood you. Then, if there were no denominations or national churches of the world, there could be no ministers of such churches. Now since this is assuredly, manifestly, the case, it follows that people may be members of such human churches, and not be members of the one body of Christ at all. Quite true, you will say, no doubt millions are so at this day. Then does it not equally follow, that men may be ministers of such churches and not even be Christians, and not ministers of Christ — in a word, that the Christian ministry, and the vast denominational ministry, are two very distinct things? There is one thing perhaps above all others that marks this distinction.

The true Christian ministry owned and had the guidance of the Holy Spirit where to minister. The ministry, which is of man, is solely appointed by man, and scarcely dares truly to recognize the presence and guidance of the Holy Spirit. Let us turn to the word. We will first take Peter. Christ appointed him (John 21:15-17) and gave him the special ministry to open the door of the kingdom to Jews and Gentiles (Matt. 16:19). As to any other appointment from men he had none. Human education, none. He was an unlettered man (Acts 4:13). Could the Holy Spirit come down from heaven and use such a man? What a question! Let the preaching in the mighty power of the Holy Spirit answer (Acts 2; 3), and how distinctly he had the guidance of the Holy Spirit. (See Acts 10.)

Then let us take the ministry of Paul. Sometimes Acts 13:1-4 is quoted as authority for ordaining a man to be the minister, preacher, and pastor. This scripture is doubtless a most important one as to ministry in every way. It gives us the most distinct view of true Christian ministry that we could have. Here is the assembly as seen in the first years of Christianity. “Now there were in the church that was at Antioch, certain prophets and teachers: as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen... and Saul.” Note, all these were prophets and teachers. They were the chosen gifts of the ascended Lord. “As they ministered to the Lord, and fasted, the Holy Spirit said, Separate Me Barnabas and Saul for the work whereunto I have called them.” Let us then take Saul. We read at his conversion that he was certain days with the disciples which were at Damascus. And straightway he preached Christ in the synagogues, that he is the Son of God. This gave great amazement to all; but his authority to preach and the power were alike from Christ alone. Then Barnabas took him to Jerusalem, and told the apostles how he had preached at Damascus. “And he was with them coming in and going out at Jerusalem. And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians,” etc. He is then sent to Tarsus (Acts 9:18-30).

Then again in the formation of the church from the Gentiles at Antioch, Barnabas went to Tarsus and brought Saul: “And it came to pass that a whole year THEY assembled themselves with the church, and taught much people” (Acts 11:21-26). Indeed, this scene at Antioch (Acts 13) is after the collection had been sent by the hands of Barnabas and Saul, and after their return. “And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry,” or charge (Acts 11:30; 12:25). So that there is no sense whatever in quoting chapter 13 as authority for doing the very opposite of what the Spirit did here.

Now look at the assembly gathered together at Antioch. There is no man as the minister of that assembly, but the prophets and teachers. They minister to the Lord. Where is this the case now? Is there no president? Yes, the Lord by the Holy Spirit. And where He is, there need be no other chairman or president. They so own the presence of the Holy Spirit that they have His very guidance as to the persons He appoints for a special mission. Here is the secret of the power of the first years of the church. And there is only power now, in proportion as we truly own the Holy Spirit. He is the power.

In all the great gatherings of Christians, can you tell me of one that answers to this assembly at Antioch? Is not the Holy Spirit as truly here now as then? Assuredly, but men put a man in His place, and then pray for the Holy Spirit to come!

Is it not incredible that there should be such darkness as to quote this scripture, when men appoint a man to be the minister over a church? The Holy Spirit did not say, Separate me one of these teachers for this special work, but He sends two; and we see this principle throughout. And in the preachings it is Paul and Barnabas speaking boldly, though Paul was the chief speaker (Acts 13:43-46; 14:12; 15:35). “Preaching the word of the Lord with many others also.”

And after the separation of Paul and Barnabas, it is the same with other companions, Silas and Timotheus (Acts 16). And how the Holy Spirit guided their steps as to where to preach. For the time they were forbidden of the Holy Spirit to preach the word in Asia; but they were guided to Europe, and from place to place (Acts 16:6-9, etc.). How distinctly also the Spirit guided Philip to join himself to the eunuch, sitting in his chariot. “Then the Spirit said unto Philip, go near, and join thyself to this chariot. And Philip ran thither to him.” (See Acts 8:26-40.) But we look in vain for a single instance of human ordination of a minister over a church to preach or to teach. It is said of Apollos, when he began to preach the gospel, “When he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace” (Acts 18:27). Surely this is an important scripture for our guidance now.

But, if such was the Christian ministry in the first years of the church, as seen in the Acts, and fully borne out in the epistles, where is that same true Christian ministry now? It is quite true that the various divisions of modern Christendom each has its ministry. But what have all these in common with the ministry of Christ, or Christian ministry, as seen in the Word of God? It is high time to search the Scriptures to see what is of God, and what is of man. The apostolic appointment of elders and deacons was quite another thing.

These might; or might not, (also) be the gifts of Christ to teach or preach. The elders were appointed to care for and guide the assembly in spiritual matters, and the deacons to care for the poor in temporal things. The apostles could also delegate a Timothy or a Titus, but very few would assume that we have apostles now. Let us then, in dependence on the Holy Spirit, turn to His inspired epistles, and inquire: What was, the church, what its ministry, and what the doctrines taught in the First Years of Christianity.

The First Years of Christianity: That Which Was From the Beginning

From the holy inspired writings of John we see the vast importance of holding fast that which was from the beginning He says, “Let that therefore abide in you, which ye have heard from the beginning If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father.” These words do not refer to the past eternity, but the beginning of Christianity — to the manifestation of eternal life, the Incarnate Son of God in this world. If we go back to the beginning of all things, of the universe, that blessed Person was ever there. “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God.” Distinct in Person, in eternity, yet truly God: with God, and was God. Ever in the beginning: never made or created; for “all things were made by Him; and without Him was not anything made that was made.” Life was not communicated to Him. “In Him was life; and the life was the light of men” (John 1). He then created the universe, “For by Him were all things created, that are in heaven and in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by Him, and for Him. And He is before all things, and by Him all things consist” (Col. 1:16, 17). Such is He of whom we now speak, brightness of the glory of God.

He was in His own Person the beginning of Christianity; but Christianity did not truly begin until He died and rose from among the dead. This will be evident if we trace His wondrous history in the four gospels. He was truly man; but oh, how different His holy sinless humanity from our sinful fallen nature. “Therefore also that holy thing which shall be born of thee shall be called the Son of God (Luke 1:35).

According to the prophecies, which holy men of God spake as they were moved by the Holy Spirit, He was announced at His birth as the Messiah, yet as Savior, Emmanuel, God with us. “He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto Him the throne of His father David: and He shall reign over the house of Jacob forever; and of His kingdom there shall be no end” (Luke 1:32). We shall find, however, that this forms no part of Christianity, and that His kingdom and earthly glory is yet future. It is, however, important to see Him come in flesh, truly Man, and presented to Israel as the Savior-Messiah — Jesus Christ. Let us be assured that not one jot or tittle of God’s word shall fail. As the Messiah, the wise men from the east came to worship Him, “Saying, Where is he that is born king of the Jews? for we have seen his star in the east, and are come to worship him.” But how contrary to Jewish thoughts: He came in deepest humility. See the Creator of all things laid in a manger. Yes, and we will bow with those divinely guided strangers from the east, and worship Him. Whether laid in the manger, or nailed to the cross, or seated on the throne of glory, worthy, O Lamb of God, art Thou, that every knee to Thee should bow.

And when He was born, the glory could return to this earth. It was not in a palace, but in a stable, for there was no room for Thee, dear Lord, in this world’s inn. This event was not made known by angels to kings or princes; but to those humble shepherds abiding in the, fields, keeping watch over their flock by night. It was to them the angel of the Lord came, and the glory of the Lord shone round about them. Yes, to these poor fearful shepherds did the angel say which shall be to all people. For unto you is born this day, in the city of David, a Savior, which is Christ the Lord. Heaven bore witness to the birth of the Messiah: “And suddenly there was with the angel a multitude of the heavenly host, praising God, and saying, Glory to God in the highest, and on earth peace, goodwill toward men.” Born of a woman, under the law, the holy child Jesus, when the appointed day came, was presented to Jehovah in the temple. And the Holy Spirit had prepared a godly remnant to welcome Him, and own Him.

It was revealed unto him [Simeon] by the Holy Spirit that he should not see death before he had seen the Lord’s Christ. Hear the witness of this Israelite brought in by the Spirit at that very moment: “Then took he Him up in his arms, and blessed God, and said, ‘Lord, now lettest thou thy servant depart in peace, according to thy word: for mine eyes have seen thy salvation, which thou hast prepared before the eyes of all people; a light to lighten the Gentiles, and the glory of thy people Israel” (Luke 2:26-32).

But if heaven rang with praises, and the godly Simeons and the Annas gave this precious witness to the child Jesus, what a contrast in the growl of hatred from the powers of darkness. And the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born (Rev. 12:4). The court of Herod is troubled at the tidings of the birth of the King, the Messiah. As the agent of Satan, Herod will surely seek to destroy the young child. The angel of the Lord directs the wise men to depart, and Joseph to arise and take the young child and His mother and flee into Egypt. “Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth and slew all the children of Bethlehem,” etc.

Such are a few of the circumstances attending this great wonder, the incarnation of the Son of God.

“And the child grew, and waxed strong in spirit, filled with wisdom; and the grace of God was upon Him. He was the light of men. “That was the true light, which coming into the world lighteth every man.

He was in the world, and the world was made by him, and the world knew him not.

Behold Him “in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions,” at the age of twelve, “and all that heard Him were astonished at His understanding and answers.” Yet they knew Him not. Even His mother understood Him not, nor knew that He must be about His Father’s business. Nothing more is recorded by the Holy Spirit for many years of His holy life except that He was subject unto His mother and Joseph; and that He increased in wisdom and stature (or age) and in favor with God and man” (Luke 2:51, 52).

And here may we be kept from all the deadly error as to His being the sin-bearer during those years, and obnoxious to the wrath of God. All this is blasphemy against the Holy One of God, whose favor ever rested upon Him. He must be shown to be the perfect One, who knew no sin, before He could be made sin for us on the cross. This was shown whether in the lowly place of retirement as the son of the carpenter, in sinless, perfect subjection, or, as afterward, when presented to Israel.

Well might John the Baptist be surprised when the Son came to him to be baptized. “John forbad Him, saying, I have need to be baptized of Thee, and comest Thou to me?” Yes, it was consistent for Him in deepest humiliation to identify Himself with the godly baptized remnant of Israel. We must notice, that this was John’s and not Christian baptism. “And Jesus answering, said unto him, Suffer it to be so now: for thus it becometh us to fulfill all righteousness Then he suffered Him.”

But had He sins to confess? Was He the sin-bearer then, bowed beneath the wrath of God? Such a thought destroys the true character of His future atonement for sins: no “Jesus when He was baptized, went straightway out of the water: and lo, the heavens were opened unto Him, and He saw the Spirit of God descending like a dove, and lighting upon Him: and, lo, a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.

Such was He to whom John pointed and said, “Behold the Lamb of God, which beareth away the sin of the world.” He was spotless purity itself, the Lamb without blemish. The heavens were not more holy than He: they were open unto Him. The Holy Spirit of God could descend on Him. No spot or stain could the eye of God see in Him. “This is My beloved Son, in whom I am well pleased.” Blessed Jesus! may we share the delight of the Father in Thee.

The three temptations of the devil could find no response in Him. The Trinity, God the Father, Son, and Holy Spirit, is for the first time fully revealed at the baptism of Jesus, the Incarnate Son, anointed with the Holy Spirit. He is now led forth to meet the power of the devil. Let us never go forth to meet that fallen one, without the fullest dependence on the same Holy Spirit. It may be observed here, that all error is a denial, or an attack on the truth; yea, on Him who is the truth. To say that the devil is a mere evil principle, or our evil nature, would be to attack Christ, and make Him a fallen being with an evil nature like ourselves. No, the devil is clearly a real person, of great power and subtlety.

How distinctly truth is manifested in the Word of God. We have the heavens opened to a man, and that man the Son, the beloved Son. The Father speaks from heaven to Him. The Spirit descends on Him. Behold the second (last) Adam. The devil overthrew the first Adam in paradise: he has no power to overcome the last Adam in the wilderness — yes, truly man, and in grace entering into human circumstances of fasting and hunger for forty days and nights.

With a doubt the devil attacked the woman, and a presentation of something good to the eye. Very similar the first temptation to our Lord. “If thou be the Son of God command that these stones be made bread.” Is it possible? canst thou be the Son of God, and in such circumstances as these? so faint and hungry? Put forth Thy power, and at my bidding command these stones to be made bread. The devil pretends to seek the good of this hungry sufferer, Alas, we might have suspected no devil, and, no sin behind this plausible temptation. Yes, we might say, That is a good thing, let us use our power to turn stones into bread, and thus relieve our sufferings. Note, this was not a question of the ten commandments. The obedience of Christ consisted in only doing the Father’s bidding; He must have, as the obedient man, a word from God His Father for all He did. The holy scriptures of God have now their place. Jesus answered the devil, “It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” Yes, the devil may tempt Jesus, to meet His need by His own will and power; or to do some great thing to become popular, and to show Himself the Son of God, at the devil’s bidding: or he may present the world to Him; but “It is written” is the answer of the Lord to every temptation. What an amazement would Christendom be in to-day, if even every Christian was to inquire if it be written for everything he is doing. Suppose we try it, beginning on a Lord’s day and look to Him, that we may do nothing for which we cannot find an “It is written.” Now as this stands so prominent in the very opening of His ministry, let us next inquire how the Lord regarded the holy scriptures.

The Four Gospels

We have already dwelt a little on the incarnation, baptism, and temptation of Jesus, the Son of God. What then is the character and teaching of the four gospels? And what is not the scope of their teaching? Four persons are used by the Holy Spirit to relate the life, words, and miracles of the incarnate Holy One. These four gospels do not present Christianity fully, but the Person and work of Jesus Christ our Lord, the foundation of Christianity. It is, important to see this. Take the ministry of John the Baptist. He is the forerunner of the Messiah, and yet points Him out as the Lamb of God; and as the Lamb of God He is the foundation of all blessing. But note, John does not say one word about the church (the assembly of God). He came as a Jewish prophet, preaching only to the Jews, preaching the baptism of repentance for the remission of sins. But not because the assembly was at hand; that great truth was not revealed to John, but “For the kingdom of God is at hand.”

The kingdom of heaven, the reign of Messiah, was the burden of the Old Testament prophecies; but they never once named the church. That mystery was hid from them (Rom. 16:25, 26; Col. 1:26; Eph. 3:5, 9), and hid from John. No doubt repentance was requisite, equally for the foretold kingdom (Ezek. 36); and also, as we shall see, for the forming of the church (Acts 2). But what was the teaching or preaching of Christ? Most profitable would it be to study the four gospels in their distinctive character. But this would fill a volume. Whether as the righteous Jew, in Matthew; or the Servant, in Mark; or as the Son of man, in Luke; and still more wondrous, as Son of God, in John — perfect in each, perfect in the whole. If you will examine each, you will find in the first three Jesus preaches the coming kingdom of heaven, or kingdom of God. He does twice name the church, or assembly, but only as a future thing, “I will build My church” (Matt. 16; 18).

In the Word of God everything is found in its place and time The presence and teaching of Jesus on this earth, is the last trial of man. God who had sent His prophets, had now sent His Son — God manifest in flesh. He came to His own people, the Jews, and His own received Him not. To them there was no beauty in Him that they should desire Him. He was truly God, yet perfect man; absolutely perfect in every relation, whether to man or to God. John says, “We beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.” Oh how wondrous to have in these gospels the invisible God revealed. Surely every word demands our study with profound reverence. We cannot conceive the profit, and deep untold joy we should have in becoming more thoroughly acquainted with each gospel, in its own peculiar character.

All is pure grace, yet there is truth in every line. Man’s true condition is set forth in each gospel. The presence of Jesus amongst men is like the rising of the sun on a dark world. Take just a little sample of man’s need and condition as illustrated in Mark 1; 2 Jesus enters a meeting-room of religious men, the synagogue of the Jews, at Capernaum. What does His presence reveal? Man under the power of an unclean spirit! The demon is in the synagogue. But here is One with power to deliver; and all that were brought to Him were healed. “And He preached in their synagogues throughout all Galilee, and cast out demons.”

Then there came a poor leper to Him, the very picture of sin in the flesh. Does He spurn him? No, with tender compassion He heals him. Then a helpless man, sick of the palsy, let down to His feet. He saw their faith; and they heard strange words from the lips of a man, “Son, thy sins be forgiven thee.” To scribes this was blasphemy. Yes, that which man needs first, above all things, the forgiveness of sins, was blasphemy to them! But He who forgave sins had power to say, “Arise, take up thy bed and walk,” Whether man knows it or not, these miracles truthfully set forth man’s real condition. He is under the power of demons, and cannot free himself; he is full of the leprosy of sin, and cannot heal himself; he is utterly without power to walk in the holy commandments of God; he needs forgiveness and power to walk, and there is only One can meet his manifold need, and that One is Jesus. Has He met yours? None other can.

Take one other parable, Luke 15. Man is lost. The blessed Shepherd seeks the lost until He finds: and takes the lost sheep safely home. Then the lost piece of silver is sought until it is found. This gives joy. Then the lost son comes to himself, repents in the confession of sin. But oh, the joy of the Father! His great delight to receive, forgive, clothe, bring, into His own presence! The work of the Son in redemption; the work of the Holy Spirit in seeking the redeemed; the unspeakable joy of God the Father in receiving the redeemed sinner — what a revelation of God the Father, Son, and Holy Spirit!

We might dwell forever on the life, teaching, and miracles of the Lord, Jesus, as a Jew in the midst of His Jewish disciples. But the time drew near when the passover must be killed. He set His face for the last time to go up to Jerusalem. He must needs suffer and rise again, or Christianity could never begin, or the kingdom be hereafter set up.

He fully exposed the wickedness and hypocrisy of the priests and Pharisees, who were pretending to righteousness by the law. God had provided a great supper, but men made light of it, and rejected it (Matt. 22; 23). He then spoke of the immense change close at hand. Their house was left desolate, and would be destroyed; and Jerusalem, the future metropolis of the earth, would be destroyed, and long trampled under foot (Luke 21). Very strange was all this to Jewish ears. All this implied a total change, and an entire setting aside of the ancient religion of the Jew, with all his privileges; and all of which came to pass. He was presented to the Jewish nation for the last time in the flesh as Messiah, and utterly rejected. His last passover came. See Him sitting with His disciples, “With desire I have desired to eat this passover with you before I suffer.” After the supper He took the place of the paschal lamb. “This is My body, which is given for you this do in remembrance of Me... This cup is the new testament in My blood, which is shed for you”.

Yes, a far greater redemption was about to be accomplished than the redemption from Egypt, which they had just commemorated. But as yet they understood not. He was about to be “reckoned among the transgressors: for the things concerning Me have an end” (Luke 22:37).

What a night was that! What words did Jesus speak to His beloved disciples. “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 earth, He loved them unto the end.” We must, however, remember that as yet they were only disciples, just as John had had disciples. They had been drawn to Him as a center, and yet He was alone; they could not be members of His body, neither was that wondrous truth as yet revealed. Wondrous was the truth He had revealed to them, for He had shown them, under the figure of the corn of wheat, that He must die or remain alone. “Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit” (John 12:24). No words can express the importance of this great truth, that until He should have died, been buried, and had risen from the dead, Christianity could not begin. He, until then, must remain alone. Nothing then could be more false than the error that the incarnation of Christ is salvation, or the improvement of man. His holy heavenly teachings could not have imparted full help to man, lost man. He must needs suffer the atoning death of the cross; and even that is not the improvement of man, but the end of man in death.

But all this was evidently utterly unknown to His disciples; and how little known now. What God had made known by all the holy prophets was, that one like the Son of man should come in the clouds of heaven, deliver His people and reign over the whole world. This the disciples expected just as they were. There were also other prophecies which spoke of the sufferings of Messiah; of His bearing the sins of His people; and of His awful death, forsaken of God (Isa. 53; Psa. 22; and many others). And had not every sacrifice, with all the blood of beasts, shed from the days of Abel, pointed on to Him, the Lamb of God? But as yet they knew it not, and felt not the need of this. Never had it dawned on their minds that He must bear the wrath, and be forsaken of God for their sins. And how few really know this now. Do you?

Well, the time had come that instead of receiving the long foretold kingdom, He must suffer such treatment from man, and bear the whole weight of God’s wrath against sin, as never was and never can be borne again. And thus He must be turned out of, and depart from, the world He had made.

We must then read this wondrous discourse (John 12 to 17), as anticipating the very period of His rejection on earth, and His presence in glory above all heavens. He knew it all, all we should need. “Clean every whit,” as born of God, and as a new creation in Him; yet we have still to contend with an evil world, and the flesh in us, though reckoned dead. It is His blessed service to wash our feet, to restore our souls to communion by the word, during His absence, exalted as He is above all heavens (John 13).

He knows all the sore difficulties of the path during His absence. We shall not see Him now; but we may believe in Him, as we believe in God. Could He have said this if He had been only a man’? He is as truly the object of faith, as God the Father. And now, being so near His departure, He tells them that of which no man had ever heard before. He lifts up their thoughts far above the earthly kingdom of Israel, and He says, “In My Father’s house are many mansions: if it were not so I would have told you. I go to prepare a place for you. If I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also” (John 14:1-3). They do not seem to have understood this in the least. Do we? What would a place in this world be to us, if we really grasped the wondrous grace revealed to us in these words, that He who loved us, and gave Himself for us, is gone to prepare a place* for us in the glory; and will come Himself for the one special purpose, to take and have us with Himself? Is this the love of, that Man in the glory, at the right hand of God? Oh, child of God, can you say, He loved me, and is coming for me, to have me with Himself? Does He not thus say to us, “Let not your heart be troubled”? Remember, there had not been a word of all this in the Old Testament, or in His teaching, until the night of His betrayal. The nearer He approached the terrible hour of darkness and wrath, the sweeter the savor of Jesus as the meat-offering. In all things, and in every way, He was only proved to be a sweet savor to God: without spot, blameless. Holy, holy One of God. How well did He know the need of His church during the long period of His absence. Let us inquire whom did He appoint and promise to take care of her until His return?

Fruit

How beautifully the order is still brought out! Now is the time for fruit. And what abundance did the children of Israel bring; of corn, wine, and oil, and dates. And the tithe of holy things consecrated unto the Lord their God, and they laid them by heaps; or, heaps, heaps. As all fruit must be in the power of resurrection to be perfect, so in this type, “In the third month they began to lay the foundation of the heaps, and finished them in the seventh month” Chron. 31:7). What a principle this is, and so little understood: “Dead to the law by the body of Christ: that ye should be married to another, even to Him who is raised from the dead: that we should bring forth fruit unto God” (Rom. 7:4). “That I may know Him, and the power of His resurrection’ (Phil. 3:10). The Holy Spirit could not be given to dwell in us until Christ was risen from the dead and glorified. And if the Spirit could not be given until then, how could we have the fruits of the Spirit? What a contrast this is to man under law! But is it not a universal fact, wherever the doors are shut, and the lamps put out? Yes, wherever men are not led by the Spirit, they are invariably placed under the law, for fruit-bearing. Just as the opposite is also true, even as it is written: “But if ye be led of the Spirit, ye are not under the law” (Gal. 5:18). How little is this true, only resurrection-foundation principle, in the power of the Holy Spirit, for fruit-bearing, understood! We might meditate on this with great profit. Has anything occurred answering to these heaps, heaps of fruits? The doors have been opened again by a full gospel. The Holy Spirit is again owned in the assembly; the immutable perfection of the believer, by the sacrifice of Christ, again revealed. Joy and worship, the result. The Lord’s supper again as it is written. The Lordship of Christ owned; and the blessed fact again enjoyed, oneness with the risen Christ. The Holy Spirit known and owned as sent down to lead and guide. All this, not the work of men, but the hand of the Lord. Now, can it be denied that the blessed Spirit, now owned again, has poured forth such a stream of Christ-exalting ministry, by tongue and pen, as the church never knew since He was set aside at the close of the apostolic age? This, not for money, or worldly applause, but the Holy Spirit, leading the children of God thus to serve in consecration to the Lord. Spiritually, we may say with Azariah, “Since the people began to bring the offerings into the house of the Lord, we have had enough to eat, and have left plenty: for the Lord hath blessed His people; and that which is left is this great store” (2 Chron. 31:10). Now this is a notable fact, that since the Holy Spirit has been known, and oneness with the risen Christ believed, the most astonishing numbers of tracts and pamphlets, books and periodicals, have been sent forth, without any sectarian motive, but “unto the Lord” (2 Chron. 31:6), and for the food and edification of His people. “Tracts, periodicals,” said a brother to me the other day; “I do not know what to do with them; it is impossible to read them all.” I dare say it would have been impossible for Hezekiah to have eaten all the oxen, and rams, and heaps, heaps of fruits. But was that God’s intention? And, my brother, you may have mistaken the Lord’s intention; it may not be that His only thought is, that you should eat all the heaps, heaps of precious fruits, thus laid up in the chambers, or depots, of the treasuries of the Lord. This just brings us to the question, What is the porter’s situation?

Full Redemption

At the earnest request of many beloved laborers (in the present harvest of souls) to write a series of tracts for young converts, I now have much joy, in dependence on the Holy Spirit, beloved young Christians, in leading your thoughts, in my first paper to you, to that all important subject, FULL REDEMPTION. Before reading, however, will you lift up your hearts in prayer, that our God and Father may bless it for establishing and confirming your faith, and that He by His Holy Spirit may enable me, from time to time, to give you His own precious truth, in all faithfulness and love? And will you also ask that many who read these papers, who are not saved, may by reading be awakened and converted to God?

Well, beloved young Christian, then, you have been brought to God, your sins are forgiven through believing the blessed testimony of God. You have redemption through the blood of Christ. You may not know, however, but you will soon need to know, the greatness, the fullness, the completeness of that Redemption.

As a young child learns much by pictures, so the young Christian may learn much of the completeness and blessedness of divine truth by the types or pictures of the Old Testament. If you turn to the Book of Exodus you will find an exact picture of the way in which God has brought you to Himself. Even Moses (drawn out), when he was thus raised from the river of death, was a shadow of Him who was to be raised out of death; the first to rise from among the dead, that He might be the risen Deliverer of His people.

Note the condition of the people (read Ex. 3), crushed with the cruel oppression of Egypt’s slavery: groaning beneath the iron rod of Pharaoh. “And the Lord said, I have surely seen the affliction of My people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows. And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and large (Ex. 3:7, 8). Is not this man’s condition everywhere, bond-slave of Satan? How fearful the misery which has come upon the whole race of man through sin. Behind the fair surface of human society, what an hideous reality of woe. Man believed the enemy, doubted the goodness of God, and fell, and deep indeed was that fall — from the happiness of the garden to the misery of Satan’s Egypt.

But God heard the cry of misery and affliction. Could there be a more thrilling picture of God for us than this? He came down to deliver, when there was no friend for poor man When there was none to help, His right hand brought salvation. “In this was manifested the love of God towards us, because that God sent His only-begotten Son into the world, that we might live through Him. Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins” (1 John 4:9). I wish you to think much of this wondrous love. There does not appear to have been one thing to draw the heart of God towards the children of Israel, but their very bondage, and sorrow, and His own covenant love. If you look at the end of Exodus 2, they cry because of their bondage; but they do not look up to God, but God looked upon them. “And God heard their groaning, and God remembered His covenant with Abraham, with Isaac, and with Jacob. And God looked upon the children of Israel, and God had respect unto them” (Ex. 2:24, 25). Yes, it was all of God — there was no merit in them. God heard, God looked, God came down to deliver. Blessed God, what love and pity thus to reveal Thyself the Friend of the oppressed!

Has it not been exactly so, my dear young Christian, with your soul? God heard your groans; and what groans, throughout eternity, if God had not come down to save. I often think how Jesus died for our sins, so long before we were born, who live in these last days. Surely our redemption is entirely of God. It was not we who looked to God, but God who looked upon us. Yes, long before time began, God chose us in Christ, in whom we have redemption. Ephesians 1, 2 are full of this blessed theme. There the soul is ravished with contemplating how redemption is of, and flows from, God’s eternal love.

But let us trace the picture a little further in Exodus. If you read Exodus 4 you will find, that though God had thus revealed His compassion and love to Moses, and sent him with the commission of deliverance, yet the children of Israel were in total ignorance of this wondrous grace in store for them. It was not until after Moses had met Aaron, that the gospel of God’s deliverance was preached to the people. “And the people believed: and when they heard that the Lord had visited the children of Israel, and that He had looked upon their affliction, then they bowed their heads and worshipped” (Ex. 4:31). How little, when groaning in bondage, did you think of the loving purposes of God. But when the Spirit of God met you, as Aaron met Israel, then faith came by hearing, and hearing by the Word of God.

In Exodus 5 the condition of the people becomes worse and worse. They desire deliverance. They desire to worship. But their burthens become heavier. They lose their straw, and cannot do their work. The chapter ends with many stripes, but no deliverance. It is sore work often for the awakened soul, passing through this experience. Would make bricks, but has no straw; would do good, but evil is present. Longs to worship; strives hard to keep the tasks of the law: gets only stripes, but no deliverance. How long poor Luther was in this brick-kiln. Have you been there, reader? Then you know, as the officers did see, “They were in evil case after it was said, Ye shall not minish ought from your bricks of your daily task (Ex. 5:19). The apostle well describes the struggles of the brick-kiln in Romans 7. Only bear well in mind, that the full redemption was not known in the brick-kilns of Egypt. Neither can full redemption be possibly known, to the soul passing through the experience, of which the brick- kilns of Egypt were but a picture. By the way, it is just possible my reader may be in this very state. You may have believed, so far as the gospel has been made known to you; you may earnestly long to worship God; you may long to escape the bondage of sin and Satan; all this may be the yearnings of the new nature, but still you have not learned the full redemption. You do not enjoy deliverance. You say, I have no strength to do what I want to do; just as the people had no straw. They had no straw, and you have no strength; and now Satan presents the tasks of the law, and says, these must be fulfilled. What a picture the officers of Pharaoh were of those who preach works for salvation. “Go, therefore, now, work; for there shall no straw be given you, yet shall ye deliver the tale of bricks” (Ex. 5:18). “Go, therefore, work; for except ye keep the law ye shall not be saved.” How like in substance is the language of both.

In Exodus 6, note that while the people were under the cruel burthens of the brick-kiln, the very promises of God failed to give relief. Read the tender words of God in Exodus 6:1-8. What words are these:

“I have also heard the groaning.”

“I have remembered My covenant. I am the Lord.”

“I will bring you out.”

“I will redeem you.”

“I will take you to Me.”

“I will be to you a God.”

“I will bring you in unto the land.”

“I will give it you.”

“I am the Lord.”

I say, is it not most remarkable that, while under the tasks of the brick-kiln, these precious promises entirely failed to give relief. “They hearkened not unto Moses for anguish of spirit, and for cruel bondage” (Ex. 6:9). If my reader is a quickened soul, still under the bondage of the law, this is sure, sooner or later, to be your experience. You will say, Yes, the promises of God are very precious, but I cannot fulfill my task. I have tried to keep the law, but how often, nay, always, I fail. Ah! while ever the soul is standing on its own responsibility under law, all that it finds is failure, sin, anguish of spirit, and cruel bondage. And every child of God knows what a tendency there is thus to cling to self. But most surely this springs from ignorance of full redemption. No, my dear young Christian, we do not stand in our own responsibility under law, like the brickmakers of Egypt; but in the risen Christ, through whose precious blood we have redemption, even the forgiveness of sins.

And now God puts forth His power in the plagues of Egypt, in His governmental judgment of the proud oppressors of His people; but still no deliverance. These are solemn pictures, as taken up again in the book of Revelation, of the judgments of God in the last days. Ah! in that day the proud oppressors of God’s people shall be broken to pieces. But I return to our subject.

It may seem strange that so great a display of the Lord’s power should have been made in Egypt, and yet not one soul delivered. We see the very same thing in the Gospels. After all the rich display of power and grace in the blessed life of Jesus, yet at the close of His ministry amongst men, had there been nothing more than this, He must have remained alone. Blessed as was that ministry, great as were those miracles, heavenly as was His teaching, holy as was His life, yet had He not died, the Just for the unjust, not one of all the sons of Adam could possibly have been saved. What a place this gives to redemption! It was so in Egypt! We have seen the tender compassion of God; we have heard His sweetest promises; we have witnessed His terrible power against the enemy. We have seen all this from Exodus 3 to 9. But it is not until the blood of the Lamb is sprinkled, that one soul is delivered from bondage. How very exact is the teaching of God in these types.

Exodus 12. Do, my young reader, ponder well this deeply interesting chapter. May the Spirit of God so bless it to your soul, that it may be the beginning of months to you. Sure I am, it would be even so to many old Christians, did they but understand the full redemption it shadows forth.

Blind, indeed, must be those eyes, which cannot see that this chapter, Exodus 12, sets before us the redemption blood of Christ; as saith the apostle, “For even Christ, our passover, is sacrificed for us” (1 Cor. 5:7). Just as the lamb without blemish, of the first year, was put up until the fourteenth day of the same month, and then killed by the whole assembly; even so did our Jesus, as the lamb without spot, offer Himself to God. Yes, on the very passover night, He gave Himself up for us. He said, “I have heartily desired to eat this passover with you before I suffer” (see Luke 22:15). Was ever love like this? And the blood was to be sprinkled upon the door-posts of the house. And the Lord said to the children of Israel, “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” (Ex. 12:13). And God kept His Word. Not one person perished that night who believed His words about that blood. God said, “when I see the blood, I will pass over you.” And, my young Christian, think what God sees in the blood of Christ! It is not what you see. We have as yet very limited views of the value of the atoning death of Jesus. But what does God see? The place of highest glory into which God has raised the once-bleeding Jesus, is the answer to what God sees in the value of the cross of Christ. Unmingled grace, flowing throughout eternity, to the millions of the redeemed, proclaims what God sees in the blood of Christ!

What a token of love, the blood of the Lamb! while the death of Jesus shows out the righteousness of God in all its brightness; and surely also His wrath against sin, in all its blackness; yet what a token of love to the poor sinner! Dear reader, I often get comfort in thus thinking of God. His righteousness maintained to the utmost, yet His love shown to us in all its fullness. Why were the door-posts of Israel sprinkled with blood? God loved them. Why did He deliver every man, woman, and child who dwelt in those blood-sprinkled houses? He loved them. Now go up to that blood-sprinkled post; what do you read in that blood on the post? God is love. The blood speaks and says, I am the token of God’s love to you; but it also declares, that “without shedding of blood there is no remission” (Heb. 9:22). Draw near the cross; what do you read there? Blessed lessons, that shall never be fully learned when eternal ages have rolled away. Oh! why this Holy One thus dying? Why those pierced hands and feet? Why no place to lay that precious head? They who loved Him are fled! They who hate Him are gnashing their teeth around Him? But, why this three hours’ darkness? Why is He forsaken of God? Why that bitter cry, “My God, my God, why hast thou forsaken Me?” (Psa. 22:1; Matt. 27:46; Mark 15:34). In those hours of darkness, forsaken of God, did Jesus pay the full price of redemption; and, bowing His head, cried, “It is finished” (John 19:30). And thus died the Lamb of God! Yes, on that cross I read, “God is love” (1 John 4:16). But I also read, “Without shedding of blood there is no remission.” If our sins could not be remitted even to Him, when He bore them in His own body on the cross, then surely they cannot be remitted to us on any other ground, but through His precious blood. What a token of love to the sinner, then, is the cross of Christ! Sure token on which my soul rests forever.

And now to return. Was it not very striking, that though not one of the Hebrews were delivered from Egypt before this very night of the passover, on which the firstborn of Egypt were slain, yet not one was left in bondage after. Solemn truth! death there must be; death passed on Israel’s lamb, their substitute; but death passed on Egypt’s firstborn. Even so death and judgment have passed on my reader’s Substitute, the Lamb of God; or death and eternal wrath must be your portion forever.

Thus the blood was sprinkled on the door-posts, and thus the Lord brought them out of Egypt. Even so Christ has once suffered for sins, the Just for the unjust, to bring us to God.

And now, that the lesson of redemption may be fully learned, let me ask you to read Exodus 14. What a picture of Satan’s last effort! The sea before — the whole army of Pharaoh behind. The people are terribly afraid. “And Moses said unto the people, Fear ye not; stand still and see the salvation of the Lord, which He will show to you to-day: for the Egyptians whom ye have seen to-day, ye shall see them again no more forever” (Ex. 14:13). And what a deliverance the Lord wrought that day! The sea was divided, so that the children of Israel passed through on dry land. But that very sea that saved them, drowned every enemy that pursued behind. Not an Hebrew was lost — not an Egyptian was spared. “And the waters returned, and covered the chariots, and the horsemen, and all the host of Pharaoh, that came into the sea after them: there remained not so much as one of them” (Ex. 14:28). Thus the Lord saved Israel. And what a salvation! Could it have been more complete! No more brick-making — no more cruel bondage in Egypt — no more beatings and oppressions. What a sight that was, as Israel looked upon the Egyptians, dead on the sea-shore! And if this, the mere figure of our redemption, were so complete, what must the reality be? It is very terrible to the poor, trembling soul, as it first learns the value of redemption like Israel of old, the rolling waves of death before, Satan and the whole array of sins in hot pursuit behind. But what was it to the Captain of our salvation, when, at the close of His life in the flesh, the prince of this world came against Him, and with the dark billows of God’s wrath before Him, and no escape. Ah! there was no passing on dry ground for Him. The full power of Satan let loose against him — the utmost hate and rage of man! What were the armies of the Egyptians, compared to that fearful hour when all our sins were laid on him? Stroke after stroke of divine wrath against sin fell upon Him. All God’s billows went over His soul. But why this sea of death rolling in upon His soul? Dear young Christian, all this He freely bore that we might pass through death and judgment dryshod. Yes; He came to this Egypt of cruel bondage, that “by His death he might deliver them who through fear of death were all their lifetime subject to bondage” (see Heb. 2:14-15). And oh! how complete the deliverance! Blessed Deliverer, He is no longer beneath the dark wave of divine wrath, but raised from the dead. As the Egyptians lay dead on the sea-shore, so even God has said He will remember our sins against us no more forever. (Heb. 10). As the Red Sea destroyed Pharaoh and all his host, so Jesus by His death destroyed him that had the power of death, which is the devil. It is thus we stand still, and really see in the death of Jesus the salvation of God.

Now what an entire new position this was to Israel, out of Egypt — brought to God, though in the wilderness! How much they had yet to learn! But they could now sing the song of Moses. And what a song of complete deliverance! Read it over, and let me ask now, Is this the language of your heart? Can you thus rejoice in God’s complete deliverance? Do you understand the teaching of this blessed inspired history? Has the death of Jesus, the Lamb of God, thus changed the position of every child of grace! Has the whole power of sin and Satan, when brought against your holy Substitute, been conquered and destroyed? Surely as Israel looked back on the Red Sea, and saw the dead bodies of their enemies, they did not hope they were saved from Egypt’s bondage. And can I look back at the empty grave of Jesus, and hope that I am saved? Surely it is a finished work. No; they sing, “The Lord hath triumphed gloriously.... The Lord is my strength... He is become my salvation” (Ex. 15:1-2). Yes; every sentence breathes certainty and joy.

And should not the language of the Christian be equally confident? “Giving thanks unto the Father, which HATH made us meet to be partakers of the inheritance of the saints in light, who hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son: IN WHOM WE HAVE REDEMPTION through His blood, even the forgiveness of sins” (Col. 1:12). In so short a paper I can only just glance, as it, were, at the blessed lessons set before us in this divine picture.

The Red Sea had separated Israel thus from Egypt: Israel, as it were, became dead to Egypt, and the Egyptians became dead to them. Have you, my reader, thus become dead to the world by the death of Christ? And has the world thus become dead to you? Not one of the armies of Pharaoh was left to throw a stone at God’s redeemed people. Have you realized the amazing fact, that such is the value of the blood of Christ, that not a sin can be laid to your charge?

It is not death like a narrow stream separating you from heaven; but that narrow, dark, deep stream of death in which Jesus took your place and passed through for you, separating you forever from the world, from sin, and Satan. Yes; death and judgment, sin and Satan, the world and all behind: yes; as Israel sang on Canaan’s side of the Red Sea, so may we sing on heaven’s side of the cross.

Oh! what a happy place this is to be in, is it not? I think I hear my young reader say, “I trust I believe all you have said, but still, I am not so happy as I was some time ago.” Well, what is it, think you, that makes you less happy? At first, when God spoke peace to your soul, you were filled with thoughts of Christ, and these made you happy; but now you are thinking more of yourself. Is not that the case? Have you been put under the tasks of the law again? Nothing can more effectually sap the enjoyment of peace than this. You may not have been put under law for salvation, but as a rule of life. You will soon find brick- making in Egypt, as a rule of life, to be brick-making cruel bondage. I never met a person yet under the law, as a rule of life, that enjoyed peace with God. I feel so much depends on clearing this point up for the youngest convert, that I must seek grace to speak on this, as on every other matter, the whole counsel of God.

Now, just as redemption from Egypt delivered the Hebrews entirely in every sense from the bondage of brick-kilns, so the death of Christ delivered even the believing Jew from the bondage of the law. I say Jew, for though, in the writings of men, it is often assumed that the whole world was, and even is, under the law, yet this is great confusion, and utterly opposed to Scripture and to fact. Surely the law was not given from Adam to Moses; and when given, was it given to any but the children of Israel? Yea; and not given to them for four hundred and thirty years after the promise given to Abraham, confirmed in his seed, which is Christ (Gal. 3). But the Jews were under law, and for this very special purpose, that the offense might abound. Transgression of known commands, as in the case of Adam, was needed to convict man of sin, and prove his need of the redemption provided of God. Transgression did come by the law, but righteousness could not. The passage translated “sin is the transgression of the law” (1 John 3:4, KJV), is very much misunderstood; as though there could be no sin without the law. This clearly cannot be the meaning, as is evident, if you compare it with that passage, “For until the law, sin was in the world: but sin is not imputed where there is no law” (Rom. 5:13). Indeed, those who know well the Greek tell us the passage is not “sin is the transgression of the law,” but “sin is lawlessness.” But to return: the Jews were under the law, that is certain; and was not one great object of Christ’s death to redeem them from the law? as it is written, speaking of Jews, the apostle says, “Christ hath redeemed us from the curse of the law,” etc. (Gal. 3:13). And again, “When the fullness of the time was come, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law” (Gal. 4:5). Redemption, then, from the law was as real as redemption was from sin and the curse. See how this is insisted upon in Romans 7. There the believer is as dead to law by the body of Christ as, he is dead to sin in Romans 6. But what is it to be dead to the law, or redeemed from the law? Well what was it to be under the law? When that is understood, then it is easy to see what it is to be redeemed from it. The illustration of the brick-kiln helps us to clearly put the matter. The Hebrew slave was responsible to do what he could not do, and hence his bitter bondage. Man, under law, is in just this position. He is responsible to do what he cannot do. Important to remember, Israel put themselves in that position (Ex. 19). But that is just the position of any man, Jew or Christian, if under law, he is responsible to do what he finds he cannot do. The law is most holy, just, and good; but man finds himself lost, carnal, sold under sin. When he would do good, evil is present with him. Now, if he is in this position, he must be wretched. He does the thing he hates; and what he would do he cannot do. But, you say, “this is exactly as it is with me.” To be sure it is, and so it is with every one under law. while as a Jew of old, you were never under the law, a moment’s reflection will convince you of that; yet, like the Gentile Galatians, you may have been entangled with the yoke of bondage. Now, if this be the case, is there any wonder at the miserable lives that so many Christians spend. Cruel bondage all their days; feeling they ought to fulfill the whole law, yet failing at every point, until almost driven to despair.

Now, if the precious death of Christ redeemed them from it, who were in this state under the law; is it possible that his death should place us, who never were under it, in that condition? Most clearly not. But then, my reader may ask, if the law is not the rule of life, is there no principle of holy obedience? Oh, yes, most surely, as we shall see in these papers; only the principle of holy obedience cannot be the same as legal bondage.

The law told man what was right, but gave him no power to do it; yea, only excited him to do what he knew was wrong; and thus it only condemned him. Now from that state, those who were under it were redeemed entirely. As they had once been brought out of Egypt, entirely delivered from its cruel bondage, so were they entirely redeemed from sin, and death, and law. And more; we who were not under law, but utterly lawless, sin and death having passed upon all, whether transgressors under law, or sinners without law; we, too, have been redeemed from the whole old ruined condition of lost and guilty man, and brought to God on a totally new principle from man’s responsibility altogether. No longer the bond-slaves of sin, but sons of God, born of God, having a new nature; yea, having the Spirit of God dwelling in us; as it is written, “And because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father” (Gal. 4:6). And yet there is one other character of redemption which marks its fullness above all others, and that is, it is ETERNAL REDEMPTION. “By His own blood, He entered in once into the holy place, having obtained eternal redemption” (Heb. 9:12). The Israelite might possibly have got back to Egypt, but not so the believer, who has eternal redemption through the blood of Christ. Oh! who can fully tell what it is thus to be eternally delivered from sin, and death, and condemnation? My old former self dead! My old former state forever passed away! My young Christian, do ponder these words — eternal redemption. The guilt of all your sins eternally put away. Death, even the death of the cross, has put an end to them all. No question of hope — it is so: we have eternal redemption. Where this is understood, what rest it gives. Even in this particular, the shadow was very striking. Redemption from Egypt being completed, then, but not till then did God make known His Sabbath or rest to the Hebrews. We heard of the Sabbath in Eden; but from Adam to Moses, we hear of no Sabbath for man Surely, God says in this, there can be no rest for the sinner but through the blood of the Lamb.

Eternal redemption gives eternal rest. Surely, when we are in the glory, it will not be more complete. Nothing can add or take away from its value. And is this the place of boundless blessing into which God has brought you, my reader? Then will you, can you, glory in aught but the cross of Christ?

In my next, I hope to look with you at the “lessons of the wilderness.” In the meantime, may our God lead you, after reading this paper, by His Holy Spirit to search His own precious word. This is the one desire of my heart, knowing that nothing else can meet your need.

God for Us to the Very End

Mr. Charles Stanley read from Numbers 22:1-6 and then said:

We see in this chapter the last march and the last pitching of the tents of Israel on this side Jordan. The Lord has laid it on our hearts that what He is speaking to us now, He is speaking at the close of the journey, and there are principles here brought out that seem to me encouraging to our hearts at this moment. The intense opposition of Satan was seen at the end of the journey, immediately before Israel passed into Canaan. The policy and craft of Satan were seen, and it was at the close of Israel’s history that Balaam was hired against the people of the Lord. But the eye of Jehovah was upon him, and the eye of the Lord is on His people now. At the close of the journey GOD IS FOR us. If we look at this very moment, this precise period of Israel’s journey, we shall see, in Deuteronomy there the Lord coming down reproving, rebuking. and declaring to them their departure from Himself. I receive every word our beloved brother, who has just sat down, has said to us. It is our Deuteronomy. It is not for our own worthiness that God is for us. We have failed. We will bear timely rebuke, because at the close of our journey. But was there ever a time when God so wrought for His chosen? God was so infinitely above the apprehension or intention of the people, that if you go down to the plains of Moab you find the whole of the congregation in ignorance of what was transpiring on the heights above.

The opposition of Balaam was very much of the character we have to encounter now. It was on the Jannes and Jambres’ principle, a perfect imitation, with its seven altars, oxen, and rams, but it was the intense opposition of Satan behind all. Let us not be ignorant, that the opposition is not merely of Balaam, of Moab, of the world, it is not merely of man; but we have come to the last days, we have come to the trials when that which professes to be of God is most intense in its opposition, but behind the whole is Satan, who knows we are about to enter the glory; and while we bow to the rebuke — the voice of the Lord unto us — let us rise up to the blessed fact, it was at that time, when Israel knew nothing about it, that God was for them and with them. Was there ever a more glorious vindication of His people? Oh, what were Israel in God’s sight! The righteousness of God shines out — God the Justifier. It is Christ that died, yea rather, that is risen again. He has suffered for our sins, the just for the unjust, that He might bring us to God. He has glorified God. Oh, that foundation ground... The Holy Spirit is with us. Notwithstanding all our failures I take courage, beloved brethren; if this be our last march, if this be our last assembling together, let us carry it home with us that God is for us!

Let me read a few words that God may use in strengthening the heart of His people. Let even Balaam speak. God will make even them that are of the synagogue of Satan to come and do homage at the feet of His weak ones. After all their failures, their stiff-neckedness, He says (O blessed be the Lord it is true for us today): “How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! As the valleys are they spread forth, as gardens by the. river’s side, as the trees of lign aloes which the Lord hath planted, and as cedar trees beside the waters” (Num. 24:5). The Lord send us to our homes with these, His thoughts about the assemblies He has planted on the earth. In His sight they are as gardens. If our leaf is not as green, the River is the same. The Holy Spirit is the same. May that well of water spring up! May we awake to the sense of what His saints are in God’s account! “As trees of lign aloes which the Lord hath planted.” Do you know the sweet perfume of the lign aloes? that there is no wood more fragrant? Do you know what the saints are to God? Do you know His thoughts of every assembly? These are His thoughts — and His thoughts after all our failures. His thoughts at the close of the journey, and more than these. “As cedar trees beside the waters,” O what power the soul has if the Holy Spirit abide in — him! O what power for good in the assemblies which the Holy Spirit maintains here for Christ! And yet we look at ourselves as if we were not here?

“He shall pour the water out of the buckets.” May God use every saint present in pouring out the living waters! He is with us still: God is for us. Do not, for a moment, suppose there is a clash in the ministry of the word by His Spirit. We need every word, and may God by His Spirit fix it in our hearts! He is with us. Go forth, my brethren, as buckets the Lord has filled. May God do it, and do it by all, to the glory of our Lord Jesus Christ. Amen.

From The Bible Herald, 1877, pp. 47-49.

God Is Love

If we read Exodus 2:23, 3:1-10, we see the condition of the people in cruel bondage and slavery, an exact picture of our condition under the cruel bondage of sin and Satan. Their cries and groans came up unto God. Do you remember the time when it was thus with you? Think of the slave that can by no means escape from bondage. Such is the condition by nature of every man, whether he knows it or not. And note, the source of their deliverance was not in themselves. The source of our salvation is the love of God. God is love. He came down to deliver. He sent Moses to deliver. “God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life” (John 3:16). Yes, God sent Moses—God sent His Son. God is love. They believed Moses. “Then they bowed their heads and worshipped” (Ex. 4:31). This, then, is the first mark of a quickened soul. Have you believed the love of God in sending His Son? This bows your head, and you worship.

It is the earnest desire to be gone, to escape from the slavery of Satan and sin. Did they escape through believing the love of God alone? No. Have you? No. Their case became worse as to experience. So has yours. So did mine. They were now put on the principle of more work — to make bricks without straw. They could not, and were beaten because they did not. And you, were you not put under the law of God? They had no straw, and you had no strength. And you found that word true, “Cursed is every one that continueth not in all things which are written in the book of the law to do them” (Gal. 3:10). And you had no strength to do them. Paul describes all this in Romans 7:14-24. Poor, wretched Israel! Moses said, “Neither hast thou delivered Thy people at all” (Ex. 5:22-23). And you have believed the love of God, and tried to keep the law of God, but are you delivered from sin? What do you say? “O wretched man that I am! Who shall deliver me?” (Rom. 7:24). The next or third thing we find in this picture is the promises of God. (Read Ex. 6:1-9.) Do read them. Could God give more precious promises? No. Did the promises deliver? Not in the least; “They hearkened not unto Moses for anguish of spirit, and cruel bondage” (Ex. 6:9), and you have tried to lay hold of the promises. Have they delivered you? No. You say, They do not comfort me. Why? I am such a sinner, such a slave. And this makes you unspeakably miserable.

Now the fourth thing in this picture is the wondrous kindness of God in His providential care of Israel during the plagues of Egypt. From Exodus 7-9 we have the most tender care in sparing His people. But they were all still in cruel slavery.

What is to be done? We too have believed the love of God; we have tried to keep the law of God; we have tried to lay hold of the promises, and to trust the providence of God; and yet no real deliverance from sin — from the cruel slavery of doing what we hate. We are at our wit’s end — we have come to the end. We do not know what to do. Thank God, we have got to the end of ourselves; we can do no more.

All now is of God, we will see what He has done. What do we get in this picture? A lamb. Every man’s need is met by a lamb. The lamb must now be put forth; the lamb must be killed; blood must be sprinkled; the lamb must be eaten; God must see the blood. God says, “When I see the blood, I will pass over you” (Ex. 12:13). Oh, how little redemption is understood. Such is sin in God’s sight, He must send His Son, the Lamb of God. He must be killed, His blood must be shed. And it is what God sees in that blood, it is God’s estimate of that blood, which shelters from judgment. We must have redemption through that blood. There is no other means of pardon and eternal salvation.

Now many reach this point who never go beyond, and are utter strangers to all the teaching of Shiloh. Yea, they are not even delivered from Egypt; they have not yet understood the Red Sea. Until Israel had passed through the waters of the Red Sea, they were sorely troubled about Pharaoh and the host of the Egyptians behind them (Ex. 14). It is so with you, if you have only been brought so far on as being sheltered by the blood. Often you are sorely troubled about past sins, especially sins since you believed the love of God. Does not Satan bring them after you like the armies of Egypt?

A Christian can never really sing in his heart until he knows he is brought out of his old state through death — death written upon him and all his past. Ah, then the Egyptians are all dead on the shore. It is a wonderful thing to reckon ourselves dead with Christ.

But before we reach Shiloh there are two things that must be known — out of (Ex. 13:18) and into (see Deut. 11:31, 32).

We learn what we are brought out of at the Red Sea. We get the picture of what we are brought into when we have crossed the Jordan. Now between these lies the wilderness with all its lessons and experiences. But in the wilderness there is not a word about Shiloh. Let it be borne in mind, none can enter into the lessons of Shiloh but those who have not only been brought out of the old creation, typified by Egypt, but also brought into the new creation, into the heavens, as typified by the passage of the Jordan.

It is most needed to learn the lessons of God’s provision for us in the wilderness, by the offerings, etc., of Leviticus . How every failure has been met by the one offering of Christ; yea, how all the claims of divine righteousness have been met to the glory of God. He who came to do the will of God could say, “I have glorified Thee” (John 17:4). If we now read carefully Deuteronomy 12, beginning at Deuteronomy 11:31, we shall see the immense change that would take place, when they had crossed the Jordan, and were in actual possession of the land, and had rest in all that God had given them. All idolatry was to be destroyed. Then God would choose out a place. “But unto the place which the Lord your God shall choose out of all your tribes, to put His name there, even unto His habitation shall ye seek, and thither thou shalt come” (Deut. 12:5). To that place they were to bring all their offerings. There they were to worship and eat, and rejoice before the Lord. All this is solemnly repeated. They were not to do there as they had done in the wilderness, “every man whatsoever is right in his own eyes, for ye are not yet come to the rest and to the inheritance, which the Lord your God giveth you. But when ye go over Jordan, and dwell in the land which the Lord your God giveth you to inherit, and when he giveth you rest from all your enemies round about, so that ye dwell in safety: then there shall be a place which the Lord your God shall choose to cause His name to dwell there,” etc. (Deut. 8-11). What is the antitype or answer to all this? Can you say, It is true of me; after all my struggles in Egyptian bondage to sin and Satan, God brought me out by the blood of the Lamb? Through Pharaoh’s overthrow I see now he that had the power of death is destroyed. Can you say, I am dead with Christ? Can you say, God has secured His own glory, and provided for all my needs, by the offering of Christ? Can you say, As to my conscience, the whole question of my sins is settled for eternity: I have eternal redemption; He hath by His one offering perfected me forever, in unchanging continuance?

And much more. Now take the epistles. Look at Ephesians 1. Look at the heavenly land, so to speak; our God and our Father hath given us. Here you see the believer clean over Jordan that is, brought into the land God hath given him in Christ, in the heavenlies — out of Egypt, as you may read in Colossians 1:12-14, but into the heavenlies in Christ, in Ephesians. In the one case really across Jordan; dead with Christ, and risen with Him (Col. 2; 3). In Ephesians, right up in the heavenlies in the Beloved. In the same favor in the Beloved. Can you say, All this is true of me? Is God so good to you? In His free grace has He given you all this to enjoy in His own love in Christ? Oh, have you taken possession? Have you rest in the unbounded love of God, as thus revealed? Note, until this is the case, you will be like Israel before they crossed the Jordan: as to all church matters, you will do what seemeth good in your own eyes. You look abroad, and you see many places that men have built, and placed their names, and you will choose for yourself, and not knowing the Lord’s mind, you will do what you think best, in what is called liberty of conscience. We will now pass on to Shiloh (Josh. 18:1-10).

The Gospel of the Glory

We shall better understand the wondrous character of the gospel of the glory, as preached in the First Years of Christianity, if we dwell briefly on the gospel of the kingdom, which preceded it, and which, when the Church is gone to glory, will succeed it on earth.

In the preaching of John the Baptist, the heavens were only opened to one Person, the Son of God. He was the beloved Son, in whom the Father was well pleased.The heavens were opened to Him, and on Him the Holy Spirit could descend (Matt. 3:16, 17). John’s testimony was the last and greatest of the prophets to Israel. It was the ax laid to the root of the trees — to all Jewish prejudices and self-righteousness, and was a solemn call to repentance and confession of sins; and finally he announced the Messiah. There was no opening into the heavens for sinners, but only for the one Man who came from heaven.

In the preaching also of Jesus to Israel, it was not the gospel of the glory, but of the kingdom. Several bright gleams shone forth: shall we say in the prophetic vision on the Mount, fore-shadowing the coming glory? There were two men with Him in the glory. During His last night before His death there were wondrous words from His lips, both to the disciples and to the Father. He spake not of Jerusalem, nor this earth, nor the kingdom on the earth, but of the Father’s house, the many mansions, and of His going to prepare a place for them; and He said, “And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also” (John 14:3).

And He said unto the Father, when about to be with Him, in the glory that He had with Him before the world was, “Father, I will that they also, whom thou hast given Me, be with Me where I am; that they may behold My glory” (John 17:24). Yet even after His resurrection the apostles did not understand this. They were still occupied with the promised kingdom to Israel (Acts 1:6).

It is also very remarkable, that during the forty days Jesus remained with them, we do not read that He spake to them about the Church, or the gospel of the glory, “but being seen of them forty days, and speaking of the things pertaining to the kingdom of God.” When the Holy Spirit had come down, Jesus having ascended up into heaven, and the new company of believers having been baptized by (in the power of) the Holy Spirit (Acts 2:32, 33 Cor. 12:13) — the Church being thus formed — the preaching even then was chiefly what characterizes the kingdom. Very distinctly so in Acts 3:17-21. Peter unlocked the door, so to speak, by repentance and baptism into the kingdom of heaven — the kingdom on earth, while the King was away in heaven. The preaching went thus far, the apostles saying, “The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted to His right hand to be a Prince and a Savior, for to give repentance to Israel, and forgiveness of sins” (Acts 5:29-31).

As yet the preaching is limited to Israel, and to the promises made to their fathers — very much, indeed, to the kingdom to be set up on this earth. Not a word yet of the gospel of the glory. Jesus was gone up into heaven, and He would come again. But the gospel preached did not reach up to heaven opened to man.

In Acts 7 there was an immense change. Israel, in the murder of Stephen, committed their final sin as a nation, in rejecting the Holy Spirit. All is now over with them for the present. All is over as to restoring the kingdom to them now; and at the same moment the heavens are opened to man, to the believing dying Stephen. Full of the Holy Spirit, he “looked up steadfastly into heaven, AND SAW THE GLORY OF GOD, and Jesus standing on the right hand of God, and said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.” Alas, from that day they have stopped their ears.

From that moment, though the earth has rejected the Son of God, the heavens have remained open to man, to every one who believes. That day there stood near a young man, at whose feet were laid the clothes of the murderers. We shall hear of him again. That young man, Saul, was consenting unto his death; that young man was the chosen instrument to go to the nations and proclaim the gospel of the glory.

In Acts 9:22, 26, we have another most remarkable advance. This very young man, Saul, mad with persecuting rage, was on his way to Damascus, with authority from the chief priests to bring believers bound to Jerusalem. A stream of glory shines right down from heaven. He says, “At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me, and them which journeyed with me!” And he says, from that heavenly glory: “I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou Me?”

What amazement seized that young man! Heaven was opened, and the glory descends, comes down to man, to man the sinner, the enemy. And that voice from heaven, from the brightness of the glory, speaks to the sinner, mad with persecuting rage, and asks a question, which implies that those believers whom this young man persecutes, are one with Himself, who speaks from the glory. Astonished he asks, “Who art Thou, Lord?” Who can this Lord of glory be? And he hears the wondrous reply, “I am Jesus whom thou persecutest.”

Now it was from the glorified Jesus, Saul received the commission to go forth as His chosen witness and heavenly messenger, “To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in Me. Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision.”

You will see that this was greatly in advance of all that had gone before. The gospel of the kingdom of God to be set up on this earth, most true in its time, was altogether different from this gospel of the glory and the heavenly vision. Discipleship by repentance and baptism was most prominent as the entrance into the kingdom, in John’s preaching, in the Lord’s also, in Matthew and Mark. But Paul was not thus sent (1 Cor. 1:17). Indeed, as we have said, his preaching was far in advance of that of the twelve, as seen up to Acts 9. He is sent from the vision of the heavenly glory to both Jews and Gentiles, to turn them from darkness to light. It was to take out a people for heaven, from the power of Satan unto God. And what he preached was not what man must do, but that Christ must suffer, and “be the first that should rise from the dead, and should SHOW LIGHT unto the people, and to the Gentiles.” And he could say, “I was not disobedient unto the heavenly vision.”

Now while the twelve preached Jesus as the crucified, dead, risen, and exalted Lord and Messiah, Paul at once proclaims Him the Son of God. There was now nothing more to be expected from man. It was no longer what he must do, but what Christ must have done who had appeared to him in heavenly glory. Thus he opened the scriptures: “opening and alleging that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ.” To him it was the Son of God who had thus died for him, who had been made sin for him, who had put away sins by the sacrifice of Himself, and had sat down on the right hand of the Majesty on high. Could he doubt the perfection of that work which Christ must do, and had done? No, He who had once been crucified for him, had appeared from heaven in brightest glory — in light beyond the Eastern noon-day sun. God had raised Him from the dead, who had been delivered for our offenses, and raised Him for the very purpose of our justification. Thus he preached, and thus, by inspiration of the Holy Spirit, he wrote. This was his gospel of the glory. Let us hear him. He says, “But if our gospel be hid, it is hid to them that are lost; in whom the god of this world hath blinded the minds of them which believe not. So that the radiancy of the glad tidings of the glory of Christ, who is the image of God, should not shine forth for them... Because it is the God who spoke, that out of darkness light should shine, who has shone in our hearts for the shining forth of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor. 4:3-6; lit. translation).

Thus the gospel of the glory of Christ shines down from heaven on a lost and guilty world. All is darkness here. Man is darkness. Satan, the god of this world, has blinded the thoughts of the unbelieving: he presents every form of false religion and dark superstition to hinder the rays of heavenly glory shining into the poor dark soul of man.

Has the radiancy of the glory of God in the face of Jesus Christ ever shone into your soul? Has that risen and glorified Jesus ever spoken direct to you? Can you say, I have heard His voice speaking to me? What a color the heavenly vision gave to all the preachings of Paul, that once fiery young persecutor! When he preached forgiveness of sins to guilty sinners, it was straight from the glory. Nay, the inspired writings of Paul will be all fresh and new, and heavenly, if we read them as in the First Years of Christianity, in the warmth and brightness of the heavenly vision. They will indeed be like a river of water of life, and light from the throne of glory, of God and the Lamb. Let us remember the power of that vision of the glory which attracted Paul from everything under the sun. May it be so with us.

The Government of the House of God, and the Place of the Assembly in a City

Without any thought of raising questions, but with the simple desire to edify, the following, thoughts are suggested for the prayerful consideration of my beloved brethren.

After the resurrection of the Lord, and before the formation of the assembly, we find the disciples gathered in one place — an upper room, the doors being shut (John 20:19). After His ascension they returned to Jerusalem, and are found again in an upper room (Acts 1:13). At the descent of the Holy Spirit, “They were all with one accord in one place.” “It filled all the house where they were sitting” (Acts 2:1, 2). The multitude was attracted to that place, but we are not told whether the first preaching continued at that house, or in the city, or temple. “The same day there were added about three thousand souls.” “And all that believed were together.” “And they continued daily with one accord in the temple, and breaking bread at home.”

Their public place for teaching and prayer was the temple, for some time (Acts 2:46; 3:1; 4:1). And for the moment this was the will of the Lord “Go, stand and speak in the temple to the people all the words of this life” (Acts 5:20-42).

But besides the temple and every house, there was also the place of the assembly: — “And being let go, they went to their own company.” “And when they had prayed, the place was shaken where they were assembled together” (Acts 4:23-31). This was after the number of the men was about five thousand. (Acts 4:4). Thus, besides the temple for teaching and prayer, and every house, there was a special place of the assembly. The case of Ananias implies the same thing. They came to a place to lay the money at the apostles’ feet. “And great fear came upon all the assembly.” This did not hinder the testimony in Solomon’s porch, or in the streets where Peter passed. Neither did it hinder their entering into the temple in the morning to teach (Acts 5:12-21).

The murmuring of the Hellenists as to their widows in the daily ministration, and all that follows, seems to have been in the same well-known place of the assembly (Acts 6). As to Jerusalem, a great change, no doubt, took place after the scattering of Acts 8:1. The gospel is preached to the Gentiles, and the assembly is found at Antioch as well as Jerusalem. (Acts 9:19-26). And though much people are taught, yet there seems to be one distinct place of the assembly (Acts 13:1-4). The servants of the Lord are gathered together, and there the Holy Spirit specially acts. To that one place they return, and gather the whole assembly (Acts 14:27). It might be felt to be a difficulty as to how such multitudes could be gathered thus together to one place.

Such was the case, however, as may be seen. “And it came to pass, in Iconium, that they went both together into the synagogue (or meeting-room) of the Jews, and so spake, that a great multitude... believed” (Acts 14:1). In a similar manner a great multitude heard, and believed, in a synagogue at Thessalonica (Acts 17:1-4). Also many of them in the synagogue at Berea heard, and believed (Acts 17:10-12). Many, also, of the Corinthians hearing, believed, and were baptized. And the place where Paul preached was this — “He reasoned in the synagogue every sabbath,” and this for a year and six months. Still more striking is the ease at Ephesus. After speaking boldly in the synagogue for three months, we find him in one place in the school, or hall, of one Tyrannus; “and this continued for the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.” It is not to be supposed that they were all together at one time. Something like this takes place to this day in the East. The servant of the Lord enters a town, takes a room. The people begin to come in the morning, and continue for days or weeks, scarcely giving time to eat, until the town and district hear the glad tidings. It would be profitable, to compare much of the modern machinery of man with God, and that poor traveler, the ambassador of Christ in that one place, the school of Tyrannus.

A careful study of the Acts will show remarkable unity in the Spirit’s work in these cities, at the beginning, in every case. A fountain of living water gushed forth, and watered all around. Multitudes drank of the stream. In like manner there seems to have been in each case recorded one place recognized as the gathering-place of the assembly, and all was connected with that, both for ministry and administration. (See Acts 6; 12; 15)

Shall we now examine what light is thrown upon this question in the epistles, after great numbers had been converted, and added to the Lord?

We will take Rome. In Rome there would be doubtless more believers than would be allowed to, or able to gather together at one time, in one house or place. Yet it is not a little remarkable, it is only respecting one house that the expression, the assembly, is used. It appears, when the Epistle to the Romans was written, those honored laborers and companions of the apostle, Priscilla and Aquila, were at Rome. The apostle sends his first greetings to them: “Likewise the assembly that is in their house” (Rom. 16:3-5). He also sent salutations to many other brethren, helpers, and laborers, and those with them, evidently in different parts of the city. There were those of, or who belonged to, Aristobulus; to Narcissus; again, “Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren with them; salute Philologus, and Julias Nereus, and his sister, and Olympus, and all the saints with them.” Now why does the Holy Spirit speak of the assembly.only in one house, and of all the rest of the fellow-laborers by name, and the saints with them? The same principle may be noticed in 1 Corinthians 16, and remarkably these same honored servants of the Lord, Aquila and Priscilla, his wife, “with the church that is in their house.”

The same principle is observed at Laodicea: “Salute the brethren which are in Laodicea, and Nymphas, and the church which is in his house.” Note, there are the brethren, and also the assembly, in the house of Nymphas. Is it not, then, clear that the assembly in such a house, in one place in each city, is not the same thought as the assembly of God in such a city, which must embrace all the brethren, whether in Rome or Laodicea? (Col. 4:15). Still more: — “And when this epistle is read among you, cause that it be read also in the assembly of the Laodiceans.” It does not say in the separate assemblies, but, in the assembly; and we see the house of Nymphas as the one place named, as the assembly place. It would follow it was to be read there, until all the brethren heard it. The unity of the Spirit may have been thus maintained in every city, however many thousands may have composed the assembly of God in that city. One place, marked out by the Lord, and recognized by all, as the center, or assembly, for all purposes of administration. Such a place there was, evidently, in Jerusalem. This did not set aside the breaking of bread in other places, or preaching in the temple, or in every house. So in Rome, although there were so many local companies, perhaps converted through the persons named, at all events under their spiritual care, but one place only called the assembly in their house. There was evidently one place in Jerusalem for deliberation (Acts 15).

Was it not a beautiful sight at Antioch to see all the servants of the Lord Jesus in that city met together in one place, fasting, and waiting on the Lord, He guiding them by the Holy Spirit, as to all service, whether in that city, or far away? It is by no means implied that the whole assembly of God was assembled together, but the Holy Spirit specially acting in that one place for the whole. How simple, and how effective also, would discipline have been in such a case. It would not require, say the whole of the saints, in such cases as Jerusalem and Rome, and probably Corinth, to have been together in one (physical) place. The same may be said now of even those gathered to the name of the Lord Jesus in London. If it requires, the whole to be actually together, then calm deliberation and discipline would be impossible; and since Jude wrote his Epistle; unanimity would be still more impossible.

If we read 1 Corinthians 12, and 2 Corinthians 1:1, it is evidently all these; all saints everywhere; and again, “All the saints which are in Achaia” could not be together in one place.

And yet the act of discipline was evidently in one place, and surely binding on all. And note, though the apostle is writing to the whole church of God which is at Corinth, with all the saints that are in all Achaia, yet he says, “Sufficient to such a man is this punishment which was inflicted of many.” It therefore does not follow that either all were present, or that all were unanimous. But the punishment was inflicted by many If we have here the principle on which the Spirit of God acted in the beginning, we see at once how the perfect unity of the Spirit would be maintained, as to fellowship, administration, discipline, and service, however large the city, or great the numbers; and it would. be very difficult to explain the scriptures we have looked at, and many others, on any other principle.

It is, however, evident that, though there was one recognized place of the assembly in every city, yet all the saints were free, surely, to go to that place, and when anything unusual occurred, great numbers did assemble together, as in Acts 15.

In applying these scriptures to our present time, and the Lords present testimony, it is true we must remember the present ruin of the church (viewed in responsible testimony) as a witness of Christ, looked at in its profession, but the question is this: are these scriptures to guide those gathered to Christ, in whatever weakness? and if not, what scriptures will meet the case of a large city, with several meetings in it, say like London? If the scriptures do not speak of assemblies in a city, can we?

May we all have spiritual discernment to understand the Lord’s mind from His word, by the Holy Spirit. Let the mind of the Lord, in any case, be thus known by the saints gathered (together) to the name of Jesus in one place in a city, and admitted to be binding on the whole church of God; let that one place be the recognized place of the whole assembly’s deliberations, for administration, discipline, and service; and, above all, let the Lord be owned and waited upon there for the whole church of God in that city; then surely none who own Him, and meet together on the ground of the one body, would refuse to bow to the decision of such an assembly, open to all, but not requiring all to be present, to arrive at His mind.

[We have inserted the above in our pages, not as endorsing the views expressed, but as desiring, with others, prayerfully in the light of scripture, to consider the important and intensely practical question raised in them. They are, by the wish of the writer, put before our readers as simply suggestive, and in no sense as direct teaching. -Ed.]

From Words of Faith, 1883, vol. 2, pp. 47-52.

(The reader should consult the subject index to Letters of J. N. Darby, under Assembly, and the sub-heading “in a city” for more on this subject. )

The Grace of God to a Collier With a Broken Leg

“There is nothing between my soul and God; the blood of Jesus has put it all away.”

A few months ago the writer of this paper received a letter from a person at Hoyland, stating that a very dear friend, a collier (coal miner), had had a most serious accident from a fall of a roof. His leg was broken in three places: and so badly crushed he was not expected to live. The writer of the letter felt assured that this accident was permitted for his dear friend’s salvation, and further, that the writer of this little paper would be used in blessing to him. He felt it was a question of life and death, nay of eternity; and immediately drove to Harley. There lay Aaron Hoyland, on that bed from which he was to rise no more. A few hours before, he was a strong, able-bodied man. He had been a steady, sober, industrious man; had a well-furnished house, and was greatly respected by all who knew him. The writer had been giving lectures lately at the Public Hall, Hoyland, and at once remembered the remarkably attentive face of this now lame man. He had been greatly interested, if not awakened, by the Spirit of God. But as yet he was a stranger to the present, perfect, and eternal salvation in Christ Jesus.

This may be the reader’s condition. If laid on a bed from which you may never rise in health again, is it not an awful thing to be a stranger to God, because a stranger to Christ? However respected by friends and family, is that enough to enable you to face death, and after death the judgment?

The conversion of Aaron Hoyland was very similar to that of Lydia. The Lord opened her heart to attend to the things that were spoken. There he lay utterly helpless. His poor leg sadly broken and crushed. Little or no hope of recovery. He was too much shattered to have his leg amputated, until this was the last possible alternative. The quiet reading of the Word of God was what the Holy Spirit chiefly used in his bright and blessed conversion. He was shown that the message of God from heaven was no less than the forgiveness of sins, through the atoning death of the Lord Jesus Christ. These words were read slowly to him — “Be it known unto you therefore, men and brethren, that through this Man is preached unto you the forgiveness of sins: and by Him all that believe are justified from all things (Acts 13:38-39). He heard God speaking to his soul in these words. He had heard the words before, but never heard God speaking in them to him as a lost, guilty sinner.

Very simple was the childlike faith with which he thus believed God. The certainty that God meant what He said broke in upon his soul. Jesus had glorified God on the cross in bearing the full judgment due to sins. God had raised that Holy Sin-bearer from the dead, and now every barrier was removed. God in righteousness proclaimed forgiveness of sins, and all that believe were, yea are, justified from all things. He believed God with his heart: that is, it was a message he needed, it concerned him, and he believed it; so that as sure as God speaks truth, he was justified from all things.

Then there was another scripture equally blest to him These words gave him a threefold certainty. His heart was opened to hear them as the precious words of Jesus. “Verily, verily, I say unto you, he that heareth My word, and believeth on Him that sent Me hath everlasting life, and shall not come into judgment, but is passed from death unto life” (John 5:24). He never seemed for a moment to doubt the very truth of what Jesus said in these words. He believed God, and therefore knew his sins were forgiven. He knew he was justified from all things; accounted righteous before God. God said so.

And now he heard the words of Jesus. He believed God that sent Him; and he knew that he had everlasting life. Jesus said so. He knew he should never come into judgment. Jesus said so. He knew he was passed from death unto life. Jesus said so; and he did not need anyone else to say so. The word of Jesus was enough for Aaron Hoyland. Oh that it might be enough for the reader of this paper! Think of the love of God in sending His Son! Surely that love must be infinite to poor sinners, that spared not His Son, but freely gave Him up: who also gave Himself, in voluntary love to us, to bear our sins on the shameful tree.

Being justified by faith, he had perfect peace with God through our Lord Jesus Christ. He never doubted that that peace which Jesus had made through the blood of His cross must be perfect. Another scripture was very sweet to his soul for his blessed Jesus had said it. “All that the Father giveth Me shall come to Me; and him that cometh to Me I will in nowise cast out” (John 6:37). His soul could adore the God of all grace who had given him to Christ, and now had used this terrible accident in bringing him to know Jesus. And it was so sweet to rest in that love that says, “I will in nowise cast out.”

And now he was looking for Jesus, not as an angry judge (this indeed He will be to all who reject Him now); but Aaron loved to meditate on that blessed moment when “the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord” (1 Thess. 4:16, 17). Yes, during those six weeks of great bodily pain, he loved to dwell on that blessed moment, the coming of the Lord to take His own, whether sleeping in Jesus, or alive and remaining He would ask about the change in his body at the first resurrection: and when shown that just as he had borne the image of the earthy, so also should he bear the image of the heavenly: that he would be like the Lord in glory and have the same incorruptible body, as is shown in 1 Corinthians 15:42-56: and that when Jesus came in glory he certainly would come with Him — then his soul seemed full of light, and joy, and peace.

It was beautiful to see how he drank in those words of Jesus, “Let not your hearts be troubled: ye believe in God, believe also in Me. In my Father’s house are many mansions (abodes); if it were not so I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am there ye may be also” (John 14:1-3). Never once did he doubt the reality and certainty of these precious words of love.

They must fill the soul with unspeakable joy, if we believe Jesus. Just think, as surely as He died for us, as surely as He is gone to prepare a place for us, so surely will He come and receive us to Himself. Oh! wait my soul for the coming of thy precious, loving Lord.

What would an infidel have thought of that sight? The poor leg as black as a coal. Very offensive; decomposition, we suppose, had already, set in. But that dear face, as calm as the deep blue sky of heaven. Never shall we forget those few words he spoke, which express so much. — “There is nothing between my soul and God, the blood of Jesus has put it all away!” Yes, the precious blood of Jesus was more to Him than ten thousand worlds. Nothing in heaven or earth can give this divine, calm, intelligent certainty, in the immediate prospect of death, or the coming of the Lord, but the blood, of Jesus. He had entered in some measure by the teaching of the Holy Spirit into the depth of those words, “The blood of Jesus Christ His Son cleanseth us from all sin” (1 John 1:7). He could say, “Unto Him that loved us, and washed us from our sins in His own blood” (Rev. 1:5). “For by one offering He hath perfected forever them that are sanctified” (Heb. 10:14). Thus, believing these divine statements of God’s Word, he could say with peaceful confidence, “There is nothing between my soul and God, the blood of Jesus has put it all away!” Thus he had boldness to enter the holiest by the blood of Jesus. It was very blessed to witness the heavenly peace the precious blood gave to his conscience. He believed God that such was the value of the one sacrifice of Christ for those whose sins He bore, that God says, “Their sins and iniquities will I remember no more” (Heb. 10:17).

This contrast also gave great comfort to his soul. “And it is appointed unto men (not all men) once to die, but after this the judgment; so CHRIST was once offered to bear the sins of many; and unto them that look for Him shall He appear the second time without sin, unto salvation” (Heb. 9:27). All his lifetime he had been taught to believe in a general resurrection of judgment; now he saw that all his sins had been laid on Jesus to be remembered against him no more. And now he could look for the very Jesus who bore his sins and their full judgment on the cross. Yes, when Jesus comes He will be the very one who bore his sins on the cross.

Thus justified from all things by His precious blood: and sin, (the root) condemned by the one sacrifice for sin, he believed what God said, that “there is therefore now no condemnation to them that are in Christ Jesus” (Rom. 8:1-3).

There was no excitement, but the calm rest of the soul in God.

Aaron believed God, as a little child believes a mother’s word, a mother’s love.

After some weeks, the doctor decided to amputate the dead limb. The broken bones could not be set. When that trying moment came, there was no fear of death, nor of pain. It was however a great stroke to the shattered system. He did not survive long. Lock-jaw ensued in eight days. His sufferings were now so great he could scarcely be seen; but his peace flowed like a river, until that moment when he was “absent from the body, present with the Lord.”

He was a man of few words: but those few, and the way in which they were said, will never be forgotten by the writer of these lines. “There is nothing between my soul and God: the blood of Jesus has put it all away.”

Oh, reader, can you say so? Are the sins of your youth put away? Are the sins of middle life put away’? It may be of old age? If called suddenly away, can you say, There is nothing between my soul and God? Have you tried by fasting, and prayers, and penance, to put them away? Are they put away? Dare you die trusting to your prayers of repentance, or penance? Has God said He will forgive for these things? Repentance will be inseparably connected with faith in the atoning death of Jesus, and produce the full acknowledgment of your sins to God, in confession and self-abhorrence; but far greater was the price given before the sinner could be saved.

It was not at the beginning, but at the end of Job’s long history, that he truly repented. The Ninevites believed God, and then repented. And so the Jews at Pentecost. And often when the soul is brought to the lowest point, like Hezekiah, when he cried, “O Lord I am oppressed; undertake for me.” Ah, it is just then full deliverance comes. What is your state at this moment? Can you say in perfect peace, There is nothing between my soul and God? or do you say I have tried to give up my sins: have tried to serve God: I have tried to repent and tried to pray: but oh my sins: O Lord I am oppressed; undertake for me? Yes, when brought to this: guilty, lost, without power, or strength to be better: and unless God undertakes for me I am lost forever. “What shall I say?” says Hezekiah; “He hath both spoken unto me, and Himself hath done it” (Isa. 38:14). Is this true? It is not, will He speak to me? Will He undertake for me? No it is this; He hath spoken to me in His blessed Word. He hath undertaken for me: He hath done it! Oh what a fact, the eternal Son of God hath undertaken the lost, guilty, helpless sinner’s redemption; and He hath done it! “Sing O ye heavens; for the Lord hath done it” (Isa. 44:23). It is not He will: He has done it! “It is finished.” “Peace unto you.” Go over this paper again; the same word spoken to Aaron Hoyland, is now spoken to you.

He Himself has done it. “Be it known unto you... that through this Man is preached unto you the forgiveness of sins; and by Him all that believe ARE justified.” He that believeth HATH everlasting life. Do you say I do believe God: will He now forgive my sins, even mine? Yes, if you believe God, He has spoken unto you, and Himself has done it. To the poor woman at Jesus’ feet believing Him, He did not say pray, and your sins shall be forgiven. No! He said “Thy sins are forgiven thee: thy faith hath saved thee, go in peace” (Luke 7:48-50). Do you believe this point? You cannot separate faith and forgiveness. Faith links us with the infinite value of the blood of Christ. Nothing is left between our souls and God; the blood of Christ has put it all away. “I HAVE blotted out, as a thick cloud, thy transgressions, and as a cloud thy sins; return unto Me for I HAVE redeemed thee. Sing O ye heaven; for the Lord hath done it” (Isa. 44:22). Thus will the Lord speak to Israel in mercy in days yet to come. And thus may He speak to the reader now. It is the earnest prayer of the writer that as God spoke peace to Aaron. Hoyland through these portions, and others of His Word, so He may speak to the reader. Why should you doubt God? Why should you turn a deaf ear? Ponder these questions. Can anyone give me this calm peace with God; this boldness to enter His presence but the blood of Christ? Blessed be God! “Sing O ye heavens; for the Lord hath done it.”

What is Grace?

I remember a person once saying, “He did not like the word Grace; he thought the word Love meant the same and was much better.” This is a mistake, grace goes a great deal further than love. Man loves that which in some ways he thinks worthy of love, and he thinks God is the same as himself, and therefore he says, “I must turn to God some day and try to be worthy of His love; and then He will love me.” Now the grace of God is the very opposite of this human thought. I do not know anything like it in the whole world.

“What is grace?” said I, the other day. “Mercy,” was the reply. Well, it is true the love of God and the mercy of God are both very, very wonderful. “God who is rich in MERCY, for His great love wherewith he loved us, even when we were dead in sins”; and both the mercy and love of God are thus in grace; that is in pure unmerited favor. Yet this grace of God goes further, yea, far beyond the reach of all human thought.

Let us suppose a criminal, guilty of such crimes as to make him an object of the deepest abhorrence, standing condemned before the judge. Mercy would be a great thing shown to such an one; but if it were possible in the heart of a human judge to love such an one, utterly worthless and undeserving, that would indeed be a wonder. But what would be thought if the judge so loved the poor guilty one, as to put himself really in the place of the prisoner; bear the full penalty of all his crimes, and then take him into his own house, make him partner with himself, and say, “As long as I live, all that I have is yours.”

Oh! tell me where amongst the cold-hearted sons of men, where was ever grace shown like this? No! No! The glory of this grace belongeth alone to my God. Oh, how shall I tell of His wondrous grace!

My reader, you may have heard it by the hearing of the ear, but has this grace ever reached your heart by the power of the Spirit of God? That God should thus love and pity, and show mercy to the guilty; yes, the ungodly! the guilty! the lost! as to send His own dear Son in sweetest grace, to take the very place of the lost and guilty, in purest grace to bear all their sins in His own body on the tree! Oh, look at the cross! God in grace meeting man’s utmost need. Ah! Do you in your very heart believe it? Then you may cast yourself before such a God, confessing all your sins, your wretchedness, your misery; spread it all before Him. Do not try to make yourself a bit better than you are before Him. He will pardon the confessing sinner in faithfulness to the blood of Jesus. Jesus died for the purpose; that God might be just, not only in pardoning but in justifying every sinner that believeth. But oh, this is not all, God in pure grace takes the utterly unworthy sinner, pardoned and justified, into perfect partnership or oneness with Himself in the ever blessed Lord Jesus. In this grace He met the murderer Saul; from that moment Paul became the partner or joint-heir of Christ. What a change! From that day he could say, “Not I, but Christ liveth in me.” Right well did he know that nothing could ever separate him from such love as this. Yes, and God by this very little paper can, in the wonders of His grace, meet a murderer, a drunkard, a harlot, or worse than all, a deceived Pharisee. Yes, and from this moment the days of my partnership with Satan may be ended. Oh God, grant it. May this be thy happy portion; pardoned, justified, forever one with Christ. This was grace, not only to take the sinner’s place, but to give the guilty worm an everlasting place with Himself in resurrection glory. This salvation is wholly of God.

Great Stones and Costly

“And he set masons to hew wrought stones to build the house of God” (1 Chron. 22:2).

I need not say that the building of Solomon’s Temple is one of the most interesting studies of antiquity and when that building on Mount Moriah is seen as the type of God’s present heavenly building, it becomes infinitely more interesting.

In this building, then, the first thing that presents itself is this: David, the father, provides beforehand the materials of this temple; even the stones, the iron, and brass in abundance, without weight. He says, “I have prepared for the house of the Lord an hundred thousand talents of gold” — a talent of gold being worth about £5475, the value of this gold would be £547,500,000 sterling — “and a thousand thousand talents of silver.”

A talent of silver being worth upwards of £342, the silver would be worth more than £342,000,000 sterling. Thus David’s provision for this costly building, in gold and silver, was up-wards of £889,000,000 sterling, besides an incalculable quantity of brass, iron, wood, and stone. Such was David’s provision for this costly temple. Besides, the riches of Solomon, the son, were quite equal to those of the father David. 1 Kings 10 gives some idea, of Solomon’s riches. The gold alone that came to kiln in a year was equal to £3,646,350 (vs. 14).

More than 150,000 men were employed in the rearing of this wondrous building (1 Kings 5:5). “And the king commanded, and they brought great stones, costly stones, and hewed stones, to lay the foundation of the house” (1 Kings 5:17). Now what do “great stones” mean? A builder in this country would consider a stone three feet every way a great stone. But we find these great foundation stones, sawn and hewn, were indeed “costly stones, even great stones; stones of ten cubits, and stones of eight cubits” (1 Kings 7:10-11). A cubit, at the lowest, is one foot six inches: it is the measure from the elbow of a man to the end of his fingers. Thus these great stones were at least twelve feet every way, and fifteen feet every way. If you dust east it up, you will find they weighed about 250 tons each. There was one stone in the temple, after its restoration, thirty feet by thirteen by seven and a half feet. There are similar great stones in the ruins at Balbec, which may have been built by Solomon, called the “House of the forest of Lebanon.” Solomon built three houses, which answer, I doubt not, to the threefold glory of Christ; and as the same sized stones formed the foundation of each (1 Kings 7:11), so is Christ the foundation-stone, alike, of the Church of God in heavenly places, the future kingdom of Israel, and of millennial blessing to the whole world. The cross we shall find to be the foundation of all.

To return to that which occupies us at present, the temple. Vast quantities of cedar trees were brought from Lebanon. But for many centuries there has been a difficulty as to where and how these great, costly stones were obtained. A dear friend, who lives near Jerusalem, told me a few years ago that there are immense caves under Jerusalem. And the quantity of broken stones, but especially some great atones, half cut, but never finished, makes it clear that these great stones were got out of pits, prepared in this manner- the top was leveled and marked out, then the sides were cut by drifts, then the under side cut. But just think of the greatness of the labor required, in raising these great stones of the pit out to daylight, and moving them, and putting them in their place. Isaiah may have referred to these caverns when he speaks of the stones of the pit (Isa. 14:19).

The temple was built on a rock, by the side of a frightful precipice. We are told by historians that 600 feet of foundation work had to be built to the level, on one side, where Solomon’s porch stood. The foundation stones were dovetailed, or mortised, in a most wonderful manner into the very rock. The joint was so finely wrought that it could scarcely be found. Thus they were rooted, and grounded, and built, into the very rock.

And the house, when it was building, was built of stone made ready before it was brought thither, so that “there was neither hammer, nor ax, nor any tool of iron heard in the house while it was building” (1 Kings 6:7). Thus the silent growth of this earthly temple set forth the predestined heavenly building of God. As David the father gave materials to Solomon the son, even so Jesus says, “My Father, which gave them Me, is greater than all; and no man is able to pluck them out of My hands” (John 10). And again, “As thou hast given Him power over all flesh, that He should give eternal life TO AS MANY AS THOU HAST GIVEN HIM” (John 17:2). “All that the Father GIVETH ME shall come to Me: and him that cometh to Me I will in nowise cast out.” “And this is the Father’s will which hath sent Me, that of all which He hath GIVEN ME I should lose nothing, but should raise it up again at the last day (John 6:39). Yes, he would be a foolish builder who began to build, and did not know whether he had materials to finish. And it is blessed to remember that God, the great master builder, foreknew every stone chosen, and precious, that is built and shall be built in the heavenly temple.

Is it not most plain that those great stones, 250 tons weight, never got out of the pit by any effort or work of their own? As we say, they would never have seen daylight if they had not been drawn out. You might just as well have put a ladder of ten steps, and told these stones to climb up it and get out of darkness, as set the ten commandments before a dead sinner, and tell him to try and climb them, and so get out of the pit of sin. Jesus said to those who had long been trying this plan, “No man can come to Me except the Father which hath sent Me draw him, and I will raise him up at the last day” (John 6:44).

In the judgment of a builder, there would be no way of getting those great stones out of the pit, but by going into the pit, hewing and drawing them. out. And all that were drawn out were out, and no others. Now, does not the cross of our Lord Jesus reveal God’s judgment of this matter as to sinners? If David counted the cost of this earthly temple in gold and silver, God also counted the cost. The price was the blood of the Lamb. “Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ, as of a lamb without blemish and without spot” (1 Peter 1:18). If those were great stones and costly, surely believers are great stones and costly. “He spared not His only-begotten Son, but gave Him up for us all.” I am not much of a mason; but I should say a stone fifteen feet cube would cost no trifle. And, fellow believer, fellow-stone in the living temple, think what you have cost.

Thus God saw no way of raising sinners from the dead but by sending His Son to die for them. “We thus judge, that if one died for all, then were all dead.” And having died for our sins according to the Scriptures, He was numbered with the dead. There was the end of all judgment due to our sins. The full ransom-price was paid. Despised, indeed, He was of men: yea, never was a stone so rejected by masons, as was this stone by Judah’s builders. But, oh! what were God’s thoughts of His blessed Son as He lay in the grave? God saw Him the foundation-stone. As our substitute, all our sins had been laid on Him. “So Christ bare the sins of many.” And now, infinite atonement being made by His precious blood, this stone, rejected by man, was raised from the dead by God. Therefore “this is the stone which was set at naught of you builders, which is become the head of the corner. Neither is there salvation in any other; for there is none other name given among men whereby we must be saved” (Acts 4:10-12). Language cannot find words to express “the exceeding greatness of His power to usward who believe, according to the working of His mighty power, which He wrought in Christ when He raised him from the dead” (Eph. 1:19-20). The raising of those great stones was, indeed, a grand figure of this; but what would have been the power required, if every stone of the temple had to have been raised up together with the first foundation-stone?

This heavenly temple, blessed with all spiritual blessings in heavenly places, was chosen in Christ, before the foundation of the world (Eph. 1). Yet every. stone in this living temple, was once dead in trespasses and sins — ah! dead as stones; “But God, who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved,) and hath raised us up together, and made us sit together in heavenly places in Christ Jesus” (Eph. 2:4-6). Now, whether we think of what we were as lost, dead, buried sinners, or what was the tremendous undertaking for one to stand our substitute, and bear the full, unmixed wrath of God due to our sins — or of what we shall forever be as living stones in the heavenly temple — surely the raising up of Christ, the foundation-stone, from the dead, and in Him the redeemed Church, and on Him its eternal destiny — the destiny of every saved sinner through eternal ages — I say, surely the raising of Christ, the foundation-stone, was the greatest event, the greatest work, that ever God wrought. Oh! vastly strange that this, God’s greatest work, should be so little thought of in our day.

Now the temple was built on the rock of Moriah — the place where divine lodgment was stayed by the altar of burnt-offerings and peace-offerings; for there the Lord answered by fire upon the altar of burnt-offering (1 Chron. 21:26, 27): even so the voluntary offering of Jesus, and the shedding of His precious blood, is the foundation of every sinner saved by grace, from the deserved wrath of God. One thing is certain, that where the foundation-stone was laid, there the temple was built. Standing on that bold rock of Moriah, “the house that is to be budded for the Lord must be exceeding magnifical of fame, and of glory, throughout all countries.” Now, when God raised Jesus, the foundation-stone, from the dead, where did He place Him? “Far above all principality and power,” etc. (Eph. 1:21). “And He is the head of the body, the Church; who is the beginning, the firstborn from the dead; that in all things He might have the pre-eminence” (Col. 1:18). God did not raise him from the dead to improve the old creation, but to be the beginning of the new creation. Not to build an earthly house, or earthly society, but a heavenly temple. “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ — Hath raised us up together, and made us sit together IN heavenly places in Christ Jesus.” That word IN Christ Jesus is very precious. It is very blessed to see this in the type; all those great stones were covered with cedar wood. “And the cedar of the arouse within was carved with knops and open flowers. All was cedar: there was no stone seen” (1 Kings 6:18). Thus in the heavenly building there is not a sinner seen. Every saved one, though once the greatest sinner, now fairly wainscotted in Christ — hid in Christ. And not only was the stone covered with cedar wood, but this overlaid with pure gold. “So Solomon overlaid the house within with pure gold.” “And the whole house he overlaid with gold, until he had finished all the house” (vs. 22). It is written, fellow-believer, “Ye are complete in Him who is the head of all principality and power” (Col. 2:10). It was not the stones themselves that were seen, but the gold upon them: so it is not ourselves; but Christ upon us. Yes; the glory of God shines in the face of Jesus Christ, in whom we are complete. And all within, how perfect! Beautiful carvings of knops and of open flowers; all covered with pure gold.

You observe all was done to these stones. Not one atom did they do. They were hewn, they were drawn out, they were built in the temple, they were covered with cedar. The pure gold was put upon them. It is so with the poor sinner. Salvation from beginning to end is all of God. Look at the poor prodigal. Not an atom of merit. The father met him as he was, fell upon his neck, and kissed him He had not to buy a new robe. No, the robe was ready, the shoes were ready, the ring was ready. Like the gold that covered the stones, so with this new best robe, he had not even to put it on. No, the father said, “Put it on him “ Just so with Joshua, when the filthy garments were taken away. God said, “Behold I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.” “So they put a fair miter upon his head.” Yes, the new creation work is all of God. “Therefore, if any man be IN CHRIST, he is a new creation: old things are passed away; behold all things are become new, and all things are of God” (2 Cor. 5:17). The fact is, all this seems too good to be true, and the poor heart is so slow to believe God. Yet true it is, and if the temple was for glory throughout all countries, this heavenly building of God is for God’s glory throughout all ages, predestinated “to the praise of the glory of his grace, wherein HE HATH made us accepted in the beloved” (Eph. 1:6), “That in the ages to come He might show the exceeding riches of His grace, in His kindness towards us through Christ Jesus (Eph. 2:7),” yea, “To the intent that now unto the principalities and powers in heavenly places, might be known by the church, the manifold wisdom of God” (Eph. 3:10). If the change was great, as every stone was drawn out of the pit of darkness and placed in that temple of splendor and dazzling light, what is the change when a sinner is taken from the dungeon of darkness, “and built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner-stone, IN WHOM all the building, fitly framed together, groweth unto an holy temple in the Lord” (Eph. 2:20, 21). O! what thousands of poor sinners have been built into this heavenly temple of late. Silently and swiftly is God taking out the appointed stones.

“View the vast building, see it rise;

The work how great! the plan how wise!

O wondrous fabric! power unknown!

That rears it on the living stone.”

To every believer God does not say, ‘Ye shall be built,’ but “ye are built.” Oh that every believing reader may enter into the full joy of being complete in Christ! For God has made such a blessed finish of it, within and without.

It may be asked, If salvation is so entirely of God, what has the person so saved to do? Well certainly he can do no more FOR his salvation, than the great stones and costly could do, for their hewing and drawing out of the pit. But let us turn to a passage in 1 Peter 2:4-10: “To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices acceptable to God, by Jesus Christ.” It is God who hath laid this chief cornerstone, elect, precious, “And he that believeth on Him shall not be confounded.” O! surely the more I see what God hath made Him to be to me, the more precious He will be; as it is written, “Unto you, therefore, which believe, HE IS PRECIOUS; but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner.” Yes, here is the grand test to every heart — what is Christ to you? Can my reader say, He is everything to me: before Him I had nothing, and after Him I can have nothing. I do not ask what profession you make. Every religious builder who is trying to improve humanity, in one way or other, makes light of Christ. This whole world is one vast pit of darkness, sin, and death. God has no more thought in the gospel of improving this dark pit, than Solomon had, when taking the great stones out of the cavern of perpetual darkness. He took out the stones. God is now taking out of the world sinners for Himself. Now man disallows this. He sees no need of a new creation. He says, Why not build up and improve the old. And thus the new-creation temple, built on the risen Christ, from the dead, is almost forgotten amongst the builders; and instead of waiting for the coming of the Lord, and the manifestation of this heavenly building, men are vainly dreaming that Christianity will gradually improve this dark cavern of sin. The masons of Solomon would not have made a greater mistake, if, instead of going on, hewing and drawing, they had commenced building in the dark cavern.

No, believer. I ask you to look at yonder risen Christ, raised from among the dead. There see God’s chosen foundation stone. Is He precious to you? Are you built on Him? The faith that rests in Him shall never be confounded. To thee the Spirit of God says, “But ye are a chosen generation, a royal priesthood, an holy nation; a peculiar people, that ye should show forth the praises of Him who hath called you out of darkness into His marvelous light” (1 Peter 2:9). This is what the saved sinner should do.

Nothing can be more pleasing to God than thus to show forth his praise, who has taken us, like the stones of the pit, out of darkness: and as they bore the shining plates of gold that reflected and displayed the riches and magnificence of their great builder, even so may Christ be seen on each of us, reflecting and showing forth the exceeding riches of divine grace. O! what grace shone in all the ways of Jesus! Even when crucified on the accursed tree, still grace shone forth: “Father, forgive them, for they know not what they do.” And that was a bright reflection of Christ, when they stoned Stephen to death. He said, as it were, “Do not say anything about it, lay not this sin to their charge.” O! for more of the bright shirting of Christ in all and on all our ways. God would have us enter into the full joy of being able to give Him thanks, “WHO HATH made us meet to be partakers of the inheritance of the saints in light. WHO HATH delivered us from the power of darkness, and HATH translated us into the kingdom of His dear Son. In whom WE HAVE redemption through His blood, even the forgiveness of sins” (Col. 1:12- 14). Is this my reader’s joy? Can you thus give God all the glory? Are you in the pit or in the temple covered with sin, or covered with Christ? Ah! it was of no use, though cut, and hewn, and sawn on one side or every side, if still left in the pit; no place in the temple; no plates of gold; no knops and open flowers. Those half-cut stones in the caverns of Jerusalem are solemn warnings. You may have long-felt the ax and the saw of conviction, but are you out of the cavern? This must be the work of God. Paul “planted, and Apollos watered, but God gave the increase. “So, then, neither is he that planteth anything, neither he that watereth; but God that giveth the increase.” God is the builder. “For other foundation can no man lay than that is laid, which is Jesus Christ” (1 Cor. 3:5-16). “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” Now God’s way of getting stones is in this manner — the Spirit of God taketh the ax of conviction and strikes deep; the Word of God is the power, unto salvation, to every one that believeth. I met a poor old sinner the other day, who thought that no poor stone ever had the chiseling he had had in the pit of sin. The Spirit of God enabled me to set the death and resurrection of Christ before him; and while quoting these words out he came, drawn out and delivered by the power of God. “Be it known unto you, therefore, that through this man is preached unto you the forgiveness of sins, and by Him all that believe, are justified from all things.” O! I love to see great stones drawn out of the pit. The old man said, “How blessed it will be to go home knowing I am saved.” “Yes, indeed,” I said. “And hearken to these words of Jesus, ‘Verily, verily, I say unto you, he that heareth My word, and believeth on Him that sent Me, hath everlasting life, and shall not come into condemnation (judgment), BUT is passed from death unto life” (John 5:24). Yes, just as Lazarus heard the word of Jesus when down in the sepulcher of death, so was this old man “born again by the Word of God which liveth and abideth forever” (1 Peter 1:23). The hour is come “when the dead shall hear the voice of the Son of God; and they that hear shall live” (John 5:25).

If my reader has never yet heard that voice, may this be the hour. God grant that from this moment you may yield yourself up to God, as a stone in the hands of the mason, and clay in the hands of the potter.

We must not, however, carry the figure too far; for, while a sinner is, as to that which is good, as dead as a stone, yet, for that which is evil, he is terribly alive. Yes; a live rebel against God — a voluntary, willful rejecter of Christ, the only foundation-stone. “Did ye never read in the Scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvelous in our eyes?” “And whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder” (Matt. 21:42-44).

In the day of judgment you will not be condemned, because you had been in the pit of darkness, but because you refused to be taken out. “And this is the condemnation, that light is come into the world [the dark pit], and men loved darkness rather than light, because their deeds were evil.” The remembrance of the love of God in sending His Son to this dark pit of sin, will be like the worm that dieth not. Oh, what unutterable remorse!

Was it not in love to the bitten Israelites, that God bid Moses lift up the serpent in the wilderness? Even so has the Son of man been lifted up. For sinners Jesus died -lost, ungodly sinners. Yes; it was these God so loved. If He had only bid you get out of the pit yourself, you might have said, How could I, since I am as helpless as a stone. But He sent His Son, and you have rejected Him: you have refused to be saved. Oh! it would have been blessed had your heart been broken on Him with the sense of His love. But if not, it must be crushed before Him in the judgment with the sense of His everlasting wrath. A very little while, and the end of the present scene shall come. The stone cut out of the mountains shall smite the nations, and they shall become “like the chaff of the summer threshing-floor” (Dan. 2:34-45). This terrible day is closed by those solemn words, “And these shall go away into everlasting punishment, but the righteous into life eternal” (Matt. 25:32-46). There is one point of contrast, however, between the earthly temple and the heavenly building we must notice. To have seen those huge blocks of stone so built in the rock, one would have thought they would have stood forever. But the time came when the Chaldeans prevailed against them. And, again, when (the temple was ) restored (built by Herod) in later times, as our blessed Lord foretold, the Romans prevailed, until not one stone was left upon another. Where are those two pillars, “Jachin,” which means, “He shall establish,” and “Boaz,” “in it is strength,” though they were such brass pillars as the like were never cast? They stood at least twenty-seven feet high, and six feet diameter; yet they are removed and gone, and not a trace of this wondrous building remains. But Jesus, speaking of Himself, the only foundation, says, “Upon this rock I will build My church, and the gates of hell shall not prevail against it.” Jesus did not say to Peter, Thou art this Rock; but, Thou art a stone. Yes; Peter, a stone, needed to be built on the rock as much as any man He found this need as much in the high priest’s hall, as on the swelling billows. Christ is the foundation-rock; and that Rock is not at Rome, but in heaven. And where the foundation is, there must the building be. Ask a mason if this is not so. Yes; God is not building His Church at Rome, but in heavenly places in Christ. Against the Church, so high, so blest, so secure, the gates of hell shall not prevail. How can they? Eve was not made or built of the flesh of Adam; but she was built of his very bone, and that bone so near his heart. And the Church, the spotless bride of Christ, all glorious within and without, is also built in Christ, so that “We are members of His body, of His flesh, and of His bones (Eph. 5:30). Some talk about Christ letting the saint slip through His fingers. Nay, the devil would have to pull Christ’s fingers off before one of His little ones could perish. No, when time shall be no more, this holy building of God shall be seen “descending out of heaven from God, having the glory of God, and her light like unto a stone most precious, even like a jasper stone, clear as crystal.” Ah, then it will not be like the plates of gold covering the stones. We shall be changed. We shall be like Him, fashioned like unto His glorious body, like unto a stone most precious — no speck of sin, no dull shade of grief, no cloud of sorrows — clear AS CRYSTAL. This, my fellow-stone, is our eternity. Highest archangels will be ravished with wonder. “The streets of the city pure gold; as it were transparent glass.” Our feet, that now tread the dirty streets of this sin-defiled earth, shall soon tread the golden streets of the city of God. What heart can conceive what it will be to be there? No temple there to shut in and hide the glory. No; God and the Lamb are there. They are the temple of it. “The glory of God did lighten it, and the Lamb is the light thereof.” And all thine, my fellow-believer. Yes; though too bright for mortal eyes. Yet wait a little longer. A few more struggles, a few more victories over self, sin, and Satan, through Him that strengtheneth. Yes, though “Jachin” and “Boaz” be removed and gone, “Him that overcometh will I make a pillar in the temple of My God, and he shall go no more out and I will write upon him the name of My God, and the name of the city of My God, which is New Jerusalem, which cometh down out of heaven from My God. And I will write upon him My new name.” Thus speaks Jesus, the faithful and true witness, the beginning of the creation of. God. Hark! he also speaks to God; “Father, I will that they also, whom thou halt given Me, be with Me where I am, that they may behold My glory, which thou hast given Me.” Blessed Jesus, thy will shall be done: we shall soon be with thee. We ask no more. Thou couldst not ask more than for us than to be with thee.

There is but one point more and I close. (Read 1 Chron. 22:17-19). Now, if David thus commanded the princes of Israel to help Solomon, saying, “Is not the Lord your God with you, and hath He not given you rest on every side?” how much more hath God given us rest and perfect peace through the blood of the Lamb. And now he says, “Go ye, therefore, and preach the gospel to every creature; and lo, I am with you always, even unto the end.” If my reader has not this “rest on every side,” then do not think to get it by preaching or doing; let me point thee to Him who gives it, even to Jesus. But if you have peace with God, then “set your heart and your soul to seek the Lord your God: ARISE, THEREFORE, AND BUILD.”

What a privilege to be a fellow-laborer with God. There is work for every mason, and every man who has found rest to his own soul. Some may be felling proud cedars, others striking with the stern ax of conviction down in the deep mine, others drawing with strong cords of love divine, and others fitting together the building.

Do not say, I can do nothing. “Is not the Lord your God with you?” “Arise, therefore, and build.”

God give us more willingness of heart, more singleness of eye, more simplicity of faith; and as the building grows in silent power, yea, when the top, stone shall be brought with shouting, to Him be all the praise.

The Great Supper: What It Cost

We want to talk with you a little about the wonderful parables of the Lord Jesus Christ. Here is one of them. Jesus said, “A certain man made a great supper and bade many: And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready. And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused. And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused. And another said, I have married a wife, and therefore I cannot come. So that servant came, and showed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt and the blind. And the servant said, Lord, it is done as thou hast commanded, and yet there is room. And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled. For I say unto you, That none of those men which were bidden shall taste of my supper” (Luke 14:16-24).

This great supper is a picture of God’s great salvation. When you are invited to supper by a friend, do you expect that you will have to pay for it? Or will you be expected to provide it? Or take any part of it to your friend’s house? Of course not. Would you not simply have to sit down and receive it? Just so. You would merely be a guest. All would have to be done by someone else before you could receive it. A great deal would have to be done before the servant could say all things are now ready: the supper is on the table. This is the peculiarity of the gospel. Not so when man was under law. Then the law made known the righteous demands of God. That was more like the landlord coming to your house for the rent, when you can’t pay it; can’t pay it when you would. This great supper is not like that. All is provided, all is given.

Why don’t you like to think about God? Don’t you think He demands something from you, something that you find you have not to give? Yes, you do. You think you have to become good, holy, righteous, religious. God demands all this from you, and you cannot give it Him. Is not that what you think? Have you not often tried to bring all this to God, and still you find you fail to do it. And yet you think if you do not bring something to God, according to the demands of His law, you never can be saved. The Lord Jesus will show you in this picture that you are quite mistaken, that this is not God’s present plan at all. God provides and gives everything. He does not expect you to bring, but to receive, just as you would at your friend’s great supper. Do you see that this great supper is in direct contrast with the demands of the law? The law says thou shalt love God. This supper shows how God has loved you.

What is a great supper? If half-a-dozen men were invited to a supper that cost one shilling, that would not be called a great supper, would it? A supper is great according to what it costs. What would you think, if a nobleman sold all he had, and made a great supper for the poor? That would be a supper to talk about. A great supper indeed. If a supper is great according to what it costs: and if God is the provider of this great supper: this great salvation: let us then inquire

What it Cost

It is not now God in law demanding: but God so loved the world, that He gave His only begotten Son. Have you read of Him in the prophet Isaiah? “I saw also the Lord sitting upon a throne, high and lifted Up, and His train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, Holy, Holy, is the Lord of host” (Isa. 6:1-3). This is Jesus Jehovah! “These things said Esaias, when he saw His glory, and spake of Him” (John 12:41). “Unto the Son, he saith, Thy Throne, O God, is forever and ever.” “Thou, Lord, in the beginning, hast laid the foundation of the earth, and the heavens are the work of Thine hands” (Heb. 1). “For by Him were all things created.” “And He is before all things, and by Him all things consist” (Col. 1:15-17).

He became flesh and dwelt amongst us, born. of a poor maid of Nazareth, in a stable, laid in a manger. Oh! read His wondrous life of sorrow, of sympathy, of divine love to sinners. And now turn back and see Him in the glory, too bright for highest creature gaze; see seraphim veil their faces, and cry Holy, holy, holy! Now turn to another scene. See Him in dark Gethsemane — His soul exceeding sorrowful, even unto death. See Him sweating as it were great drops of blood! No human heart to sympathize. His loved disciples asleep! At that moment one of His disciples and the chief priests of His nation were planning to betray Him and put Him to death. He says, “When my spirit was overwhelmed within me, then Thou knewest my path. In the way wherein I walked have they privily laid a snare for me” (Psa. 142:3). Oh, see the Creator of the universe become lowly man, and giving Himself into the hands of wicked men. See Him bound; see Him led to Caiaphas; see Him delivered to Pilate. “Then Pilate therefore took Jesus, and scourged Him. And the soldiers platted a crown of thorns and put it on His head, and they put on Him a purple robe.” Ah, they mocked Him; they spit upon Him. But see Him thrown down. See His hands and His feet nailed to the accursed tree. See Him hanging by those painful wounds! “He was wounded for our transgressions: bruised for our iniquities” (Isa. 53). His soul was made an offering for sin. And now the heavens. grew dark. Made sin for us, He was forsaken of God. Oh, listen to that cry! “My God, My God, why hast thou forsaken Me?” Hearken again: “It is finished: and He bowed His head, and gave up the ghost.” This was the price of the great supper: the great salvation of God. This is what it cost. He must be lifted up on the cross, the sacrifice for sins. He must die or remain alone, and never have a guest at the supper. He must die, and rise again from amongst the dead, or all things could never be ready. There is no other supper for poor lost sinners. How shall we escape if we neglect so great salvation?

How long have you despised this treat supper? It is said in Matthew, “They made light of it.” Have you made light of it? So here in Luke they all made a polite excuse. The piece of ground — the oxen—the wife. Oh, is it so with you, your business, your work, your family- all right in themselves; but can you pay attention to these things, and neglect, nay refuse, the great supper; the great salvation?

In this section we have been occupied with what it cost; in our next we hope to ‘see what it is. The greatest feast ever made on earth just dwindles down to nothing compared to this. Of every feast that man, guilty man, can make, it is like Belshazzar’s feast, there is the writing of a man’s hand on the wall. But of this supper it is written, “He that cometh to Me shall never hunger; and he that believeth on Me shall never thirst.” No other supper could ever pretend to this. At all the feasts on earth man eats and hungers again. But this great sapper is everlasting. “Whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life” (John 4:14). Once made partakers of God’s great salvation we cannot desire another: there is no other. It was first spread in the midst of the city, even Jerusalem. There it was made light of, despised, and rejected. Free to accept it, all rejected. They would not believe the free grace of God.

Have you tried the pleasures of this world? Do they ever satisfy? How can they, when death and judgment come after them? They only leave an aching void. The pleasures of sin deceive for a moment: this supper satisfies forever. When we examine the supper in our next section, we shall find every need of the sinner met once and forever. Let us remember we have nothing to do for it, nothing to give for it, nothing to bring to it; all is of God. All is done long ago. All things are ready. When the servant says supper is on the table, what have we to do but to sit down and receive it? The cost of this great salvation was the atoning death of the Lord Jesus Christ. The cost, His precious blood. “God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life” (John 3:16).

What It Is!

We have seen in the former section that this beautiful parable of the great supper shows us that God is not demanding from man, on the principle of law, but giving, providing, in free grace. “A certain man made a great supper.” Thus He provided everything, the guests brought nothing. What a new truth this was as to God and salvation, to men under the administration of the law, which did not give, but demanded. Then we found this supper was great because it cost the greatest price in the universe: the death of the Lord Jesus Christ. The agony, the atoning suffering, of the cross, forsaken of God: that was the price of the supper. The price of the great salvation was His precious blood.

Nothing could be more striking than this picture. When you are invited to supper, and all things are ready, you have only to sit down and receive the rich provisions. And note, this picture admits of no uncertainty. A person must know whether he receives his friend’s supper or refuses it. We now propose to examine what this great supper is. Let us continue the figure of the supper. Here then is a great supper spread out, all ready, warranted to meet the needs of every poor sinner brought to it, not only for a moment, but to satisfy forever.

Pray, what is your need? Do you say deep indeed is my need. I am a guilty sinner. Death and judgment is before me, and I cannot escape; and I cannot undo what I have done; and I know very well in my sins I cannot enter heaven. Sit down here; this is what meets your case at the very head of the table, God speaks to you, “Be it known,” — yes, all is certainty at the supper — “that through this Man is preached unto you the forgiveness of sins.” Yes, “To Him give all the prophets witness that, through His name, whosoever believeth in Him shall, receive remission of sins (Acts 13:38; 10:43). This is a wonderful part of the great supper — immediate forgiveness of sins. And note this is not through our feelings or doings; but through Jesus. And this is not only immediate forgiveness, but perfect and everlasting forgiveness. “And their sins and iniquities I will remember no more.” Oh! do you believe God? This is the very first taste of blessedness at the great supper. “Blessed are they whose iniquities are forgiven, and whose sins are covered.” Yes, the moment you sit down in the light of that great supper — for there is no darkness there — then you immediately know that “the blood of Jesus Christ His Son cleanseth us from all sin.” Sins can no more be reckoned to any at that great supper. They have been borne by Jesus, their Substitute; and can never be imputed to them.

Then all there are justified from all things? This is the very next thing on the table. “And all that believe are justified from all things.” Why, this was the very thing that Jesus, after He had died for our sins, was raised from the dead for. “He was raised again for our justification.” Just as the creditor puts the stamp on the bill that has been paid, for full evidence of settlement, so God has raised up Jesus our Lord from among the dead, to be the everlasting receipt — the full evidence of settlement — for that debt paid in His precious blood. Perfect and infinite sacrifice: perfect and everlasting justification, must give perfect and everlasting peace with God And so all at the supper enjoy this? If they believe God they do. “Therefore being justified by faith we have peace with God through our Lord Jesus Christ.” This is the happy position of all at the great supper. “Being justified.” That is always so. Always we have perfect peace with God. It must be so, the supper is always the same, always through Jesus Christ our Lord. The justification could not be more complete. It was God who raised up Jesus our Lord from the dead for our justification. Who shall lay anything to the charge of those at the great supper? “It is God that justifieth; who is he that condemneth? It is Christ that died, yea rather, that is risen again from the dead.” Oh, reader, do you believe God? Have you sat down at the supper?

Now we will look a little further, and see what God has made and provided at this great supper. Christ Jesus, still meeting our needs, “Who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.” Just as you could look at the various dishes on your friend’s table, all provided for you: not brought by you. So here, at the great supper; God’s great salvation. Do you say, I am so ignorant, I greatly need wisdom. Sit down and contemplate Christ Jesus made unto you wisdom. The philosopher may study the stones and the stars, but at this supper, you know Him who made them all, from everlasting to everlasting.

Do you say before I can be quite sure I am saved at the great supper: must I not be righteous in all my ways before God and man? Can God possibly justify me before that is the case? Fatal mistake if you have to bring righteousness to the supper: at that supper you can never be: for you are guilty, and fail at every point. Was not this the fatal mistake of the Jews? Is it not the fatal mistake of the ritualists? They are vainly trying by works to bring that to the supper which God has made Christ Jesus to be to every one that sits at the great supper. But says another, must I not attain to higher Christian life, must I not bring holiness to God? Here is the same mistake again: that is exactly what you find at the great supper, not what you bring. Christ Jesus made unto us sanctification. Well, says another, I need redemption, how may I be sure that I have got it? That again is exactly what all have at the great supper. Yes, God has provided all. Jesus Christ: infinite wisdom: everlasting righteousness. “By one offering He has perfected forever all that are sanctified.” Eternal redemption. The great mistake we make is in supposing we have to bring some of these, instead of sitting down, in perfect peace, and finding all we need, and all ours for evermore. If we are still on the ground of God’s righteous demands from us, we are lost, for if He deals with us in righteousness He must condemn us. The blood of propitiation for our sins has been shed. God in His righteousness has raised the believer’s substitute from the dead. God thus proclaims forgiveness of sins to us, and all that believe God are justified. They sit at the great supper in perfect peace with God. Christ is their wisdom, and righteousness, and sanctification, and redemption. And they hunger no more. They need no other righteousness before God; no other sanctification; no other redemption.

But what is there in this great supper to provide for righteousness before men? Just everything. Being justified by faith before God, through our Lord Jesus Christ, the Holy Spirit dwells in them, and thus walking in the Spirit, practical righteousness is fulfilled in them.

Here comes one with trembling desire to sit in perfect peace at the great supper. Well, Jesus says, “Let not your heart be troubled: ye believe in God, believe also in Me.” Pray, what do you ask for at the supper? Is this what you long to know? When all the sorrows and storms of this sad life are past, I want to be quite sure of a home above. Oh, if you will sit down, and just take what is set before you, you will find three times more than you ask. This is the very thing He makes so certain. He says to you, poor trembling believer, “In My Father’s house are many mansions (abodes): if it were not so I would have told you. I go to prepare a place for you. And if I go and prepare a place for you I will come again, and receive you unto Myself, that where I am there ye may be also” (John 14:1-3). Yes, He says, your home above with Me shall be as certain as that I am there. Could He say more? Yes, He does. He promised the Comforter, the Holy Spirit to be with you all the way. Yet more still — “Peace I leave with you, My peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.” Certainty of home; the presence of the Comforter all the way, and His peace which is surely perfect. My section is finished, but it will take eternity to unfold the vastness of this great supper; the great salvation of God. Tell us, dear reader, how will you escape if you neglect it?

We now proceed to inquire -who are the welcome guests?

Who Are the Welcome Guests?

We have seen that this great salvation is entirely of God; as the friend who invites you certainly provides the repast. We have seen that the cost of this great supper was the death of the Son of God. No other price could have bought it. We have seen that the great supper meets every need of the lost sinner. Forgiveness of sins; justification from all things; no condemnation to them that are in Christ, at the great supper. No separation from that festive feast of love. Christ Jesus their wisdom, righteousness, sanctification, and redemption. Their home in the place prepared, secured. The Holy Spirit abiding with them. The peace of Christ their happy portion. All provided of God. Nothing to do, nothing to bring; all given, and given forever.

Now, Who are the welcome guests?

Such a great supper, such a great salvation spread out before the multitude, hastening on to death and judgment and eternal woe. Surely, you would say, the whole world would at once accept so great salvation. No, it is not so. With all man’s boast of freedom, if left to his own choice, not one would sit down at the great sapper. These are the words of Jesus: “They made light of it.” “They all with one consent, began to make excuse.” Yes, profanely or politely, all refuse the salvation which is wholly of God’s providing. Is not this a true and sad picture?

Tell a man to wash in the Ganges, he will do it. Tell him to give his body to be crushed by the wheels of the idol, he will do it. Tell him to lacerate his poor body, to put it to untold tortures, he will do it. Tell him to own the false prophet of Mecca, he will do it. Tell him to fast; to say long prayers; tell him to become an idolater, and worship a bit of bread, or the blessed virgin; tell him to shut himself up in a cell; — all these things, or anything, the million will do, to work out a righteousness of their own: to provide something to bring to God. But, spread out the accomplished salvation of God, not one of the human race will accept it. All make their polite excuse. Is this true? Look at Jerusalem, nay, look at the cities and towns of highly-favored England, for an answer. Nay, we don’t need go beyond the reader and the writer of these few thoughts.

Oh, is this so? Are you hastening on, day by day — every day a day nearer to death, judgment, the lake of fire — and yet every day rejecting the great salvation of God.

Blessed be God, even from Jerusalem, the city that killed the Holy One of God. From the lanes of that city the poor, the maimed, the halt, the blind, were brought to the great supper — three thousand in one day!

Who are the welcome guests? The poor, the maimed, the halt, the blind. “And the servant said, Lord, it is done as thou host commanded, and yet there is room.” Yes, there is room; room for the writer, and room for the reader. Yet there is room! “And the Lord said unto His servant, Go out into the highways and hedges and compel them to come in, that my house may be filled.” This is the blessed work of God amongst the highways and hedges of the lost Gentile world. Is not this grace beyond all measure, beyond all human thought? Not only is this great supper spread, but the outcasts of the Highways and hedges are compelled to come in. Oh, how they sing,

‘Twas the same love that spread the feast,

That sweetly forced me in;

Else I had still refused to taste,

And perished in my sin.

We will take two persons as samples of the welcome guests. One from the Old Testament, which throws light, in picture, on this great supper. We ask your attention especially to the kindness of God, in fetching a welcome guest, lame on both his feet. This young man had fallen, and became utterly lame on the day of the death of his father. This is our condition through Adam’s sin; we are fallen and utterly lame without strength. David said, Is there not yet any of the house of Saul, that I may show the kindness of God unto him? There was one, this lame young man, in the house Machir, in Lo-debar. There he was hiding from David in the place of Lo-debar — that is, the place of no pasture — such a picture of our condition. Are you there, not only hiding from God, hastening on to endless woe, but nothing to satisfy all the way? David sent and fetched him from his hiding-place. And when he came he fell on his face. Then “David said, Mephibosheth! And he said, Behold thy servant. And David said unto him, Fear not, for I will surely show thee kindness for Jonathan thy father’s sake... and thou, shalt eat bread at my table continually.” Thus God fetches the poor hiding, guilty, helpless, lame sinner, and says, Fear not, I will surely show thee kindness, for Christ’s sake. Think of these words, Surely I will show thee kindness. Surely! What a feast; and to eat continually. This kindness of God at once produces repentance. “And he bowed himself, and said, what is thy servant that thou shouldest look upon such a dead dog as I am.” Has the kindness of God ever led you to this deep self-abhorrence?

All is given to this poor cripple. He is placed at the King’s table, as one of the King’s sons. The kindness of God gives this poor lame sinner the highest place of royal blessing. It was the will of the King. “As for Mephibosheth, said the King, he shall eat at my table, as one of the King’s sons. So Mephibosheth dwelt in Jerusalem, for he did eat continually at the King’s table; and was lame on both his feet” (2 Sam. 9). Wonderful as is this picture of the kindness of God, yet the reality far exceeds the type. David deals with him for Jonathan’s sake. God deals with us for Christ’s sake. He sits at the feast as one of the King’s sons. But as to all who are brought to the great supper, “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God.”

Very beautiful is the love of David to one of the house of Saul, his enemy. “But God commendeth His love toward us, in that while we were yet sinners, Christ died for us.”

One scarcely knows which is the most wonderful, the grace of God in spreading such a feast, or the wickedness of man in despising it? What a text is that over the door of the feast, “All that the Father giveth Me shall come to Me; and him that cometh to. Me I will in no wise cast out.” Look at it again and again. Yes, the house shall be filled. There is a place for every guest; and every guest shall fill that place. The poor, the halt, the lame, the blind, are welcome. The chief of sinners He receives. The greatest sinner you know is welcome, and is not that yourself? Cast yourself on His own words, “Shall in no wise be cast out.”

Do you say, Oh, I am a Christian without all that; I was baptized; I was confirmed; I say my prayers. Are you a Christian? Are you at the great supper? Are your sins forgiven? Are you justified? Have you peace with God? Don’t say I pray for these things. Many things we have to pray for. But the poor, halt, lame, blind, had not to pray for the great supper; it was all ready for them. To pray for a supper then, would have been to reject it. Don’t say no man can know whether he is saved or not; it is like saying no man can tell whether he has had his supper or not. The great supper, remember, is the gift of God, and to doubt it is to make God a liar. “He that believeth not God hath made Him a liar” (1 John 5:13). In our next section we hope to take up a sample case from the New Testament, and also to consider the persons engaged in bringing the guests to the great supper.

Don’t forget those words of Jesus, “And shall in no wise be cast out.”

Who Are Engaged in Bringing Them to the Supper

We have seen that this great supper, the great salvation, is entirely of God. That it meets every possible need of the sinner. It is a great supper because of its great cost. That it lasts forever. “He that believeth hath everlasting life.” We have seen that the whole human race, left to their own choice, reject this great supper. We have seen a sample, how the guests have to be fetched to the supper, in the case of Mephibosheth, lame on both feet. The kindness of God shown unto him The place given him at the table as a King’s son. How God fetches the sinner that deserves everlasting judgment, and how God shows him everlasting kindness for Christ’s sake.

Now we will look at another sample guest brought to the supper. And who, dear reader, do you think are the persons engaged in seeking this strange guest, and receiving him safe to the great supper? The ever blessed glorious persons of the one Godhead, Father, Son, and Holy Spirit. We shall soon sea how.

If you read on in Luke 14 you will find one thing greatly overlooked. If you are brought to the great supper, and made a partaker of the great salvation, there must then be no half measures. Christ must be all; He must have the first and sole place. No claims of nature, of relations, or of your own life, must come between you and Him.

This beautiful parable had a wonderful effect — “Then drew near unto Him all the publicans and sinners for to hear Him.” This is just what we want you now to do: listen to the words of Jesus. “And the Pharisees and Scribes murmured, saying, This Man receiveth sinners, and eateth with them.” They who would be thought righteous, always murmur at this. But now in connection with the great supper, Jesus, who receiveth sinners, gave the following parable, in which is both shown who are engaged in bringing the guests to the table and also fully describes a sample of the guests.

Don’t forget it is Jesus, the Son of God, who speaks to us. The parable is divided into three parts. The man who seeks, finds, and brings the lost sheep. The woman who seeks diligently until she finds the lost piece of silver. The father who rejoices to find the lost son. In each case notice the word lost. Ah! if you knew the meaning in your own soul, lost! Will you notice the order of the parable, all to show how the lost sinner is brought to the supper.

First, the lost sheep. David sent to Lo-debar to fetch the poor cripple. Jesus came Himself from the highest glory to bleed, and die for the lost one. Yes, the Good Shepherd must die: must be lifted up: must bear our sins on the cross, or never, never, have the joy of receiving the one lost sheep. He says, “I lay down My life for the sheep.” It was not the lost sheep that sought the man, but the man that sought the sheep. It was all the man. He sought it, he found it, he carried it, he desired to have it safe at home, and he never gave it up till he got it there. such is the Man Christ Jesus. He came to seek the lost sinner. He died for him He brings him safe home at last rejoicing.

And all this the will of the Father. He says, “Therefore doth My Father love Me.” If you know Him thus, it will fill your heart with repentance; fill His with joy.

There is the diligent seeking of the woman, who had lost the piece of silver. Thus next in order, when the Lord Jesus had finished the work given Him to do, and was ascended up on high, the Holy Spirit was sent down, and for eighteen hundred years has He been diligently seeking lost sinners, to bring them to the great supper. And what ever it is to the repenting sinner, it is joy to the Holy Spirit to find and to bring the lost. Is He not diligently seeking you? Oh, that by this little paper He may bring you to the happy feast. And now we will go to the third part of the parable. Jesus, the Son of God, having bowed His head, and cried, “It is finished”; God having raised Him from the dead for our justification; the Holy Spirit having found the sinner, and awakened his conscience, we will now dwell a little on the Father’s joy in receiving him.

There is the guest to be brought, far from his Father’s house. As to all good, dead in trespasses and sins. As to all that is bad, he wasted his substance with riotous living. Spent all in grossest sins, with harlots. Could sin satisfy him? When he had spent all, there arose a mighty famine in that land. Satan sends him to the swine. Poor fellow, he would fain have filled his belly with the husks the swine did eat: and no man gave unto him. Oh, the dreadful slavery of sin! What wretchedness! And no man can give relief. And yet this very wretchedness and self-abhorrence is what God is using to bring this poor prodigal to himself. He came to himself. Yes, is not the slavery of sin, rushing willfullya, madly, unto certain everlasting woe; is it not madness? He came to himself. Would you have thought that that wretched sinner was the sample guest the Lord Jesus selects as the one to be brought to the great supper? The moment he came to himself, the Father came to his mind, and bread enough and to spare in the Father’s house.

What of the Father? “But when he was a great way off, his father saw him, and had compassion on him, and ran, and fell on his neck, and kissed him.” Did you ever see anything like that? Words of Jesus revealing the Father, meeting the sin-oppressed lost prodigal. The work of Jesus, the beloved. Son, has removed every barrier. Are you a wretched sin-confessed prodigal? Oh, see the Father’s compassion and kiss first, and then the prodigal’s confession second.

The Father ran to meet him; the Father had compassion on him; the Father fell on his neck and kissed him The kindness of God melts the heart in repentance and confession. It is not our repentance that melts the heart of God in kindness. Oh what precious lessons these are! “And the son said unto him, Father, I have sinned against heaven and in Thy sight, and am no more worthy to be called Thy son.”

“But” yes, immediately sins are confessed all are forgiven. “But the Father said to his servants, Bring forth the best robe and put it on him; and put a ring on his hand, and shoes on his feet.” Thus is the one lost guest received. Thus is he clothed in righteousness divine: the best robe. Thus he receives the ring, golden pledge of everlasting love. And the shoes on his feet, power to walk and do the will of God. At once and forever he is ready for the great supper. Nay, though the Father met him a great way off, yet at once he is at the supper. But we don’t hear a word more from him, it is all the Father’s joy. If thus bought to see and accept the grace of God, let us now forget ourselves and be occupied with the Father’s joy. He says, “And let us eat and be merry. For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.” The man rejoiced to find the lost sheep; the woman to find the lost silver; and the father rejoices to find the lost son! God the Son, God the Holy Spirit, God the Father. The three persons in one Godhead REJOICE in seeking, saving, bringing, receiving, the lost sinner to the great supper. Such is the great salvation wholly of God.

Satan would tell you there must be long weary years of penance here, or purgatory hereafter, or both, or you must do something to bring a righteousness to God first; or you must do great works of repentance first, before God can love you or show you kindness; or you must spend a life of dismal ritualism first, and then hope God will be merciful; at last. Satan is a liar.

The Lord Jesus Christ shows us that on the ground of His own infinite sacrifice, by His death for the sinner that now the supper is spread, and now the unhindered kindness of God the Father, by the Holy Spirit, melts the heart of the vilest sinner to full repentance and confession of sins, and immediately all sins are forgiven, the sinner, covered in divine righteousness, is fitted and brought to the great supper, to sit down as a son, in the glory of God.

Oh, that this may be the reader’s place, now and forever more. Amen.

Hebrews 10

There are two things in the end of Hebrews 10: “Once in the end of the world hath He appeared, to put away sin by the sacrifice of Himself.” It is not actually put away yet. “If we say we have no sin we deceive ourselves, and the truth is not in us.” Sin is also still in the world. But faith is assured that at the end of all trial of man, Christ appeared for that very purpose to put away sin by the sacrifice of Himself. The work is accomplished, and the result of that one sacrifice will surely follow in its time. Blessed prospect, when we shall see Him and be like Him, sinless as He is pure. And how bright the prospect, when the new heavens and new earth shall appear!

Then there is also this fact, “So Christ was once offered to bear the sins of many; and unto them that look for Him shall he appear the second time, without sin, unto salvation.” What a pillow, weary soul, is this to rest upon! Do you believe God? Then instead of looking for death and judgment, the just due of the human race, you can look for Him who was offered to bear your sins; and He has so borne them, that He is about to appear, and not a question of sin can be raised. He has passed through the awful wrath and judgment due to us, and now He assures us that we shall not come into it. He will come and receive us to Himself in infinite love, “without sin unto salvation.”

Chapter 10. We now turn to the contrast of the many offerings of the law — what they could not do, and to what the one sacrifice of Christ can do, and does do. As we have seen, the offerings of the law being finite, could not possibly express the full infinite value of the one sacrifice of Christ. They were offered year by year, but could never make the Jewish worshipers perfect. If perfect they could have had no more conscience of sins. They never could get a perfect clearance of sins. There was a remembrance of sins every year. The very remembrance of sins was a proof, that the question of sins was not settled. It was never intended that the blood of bulls and goats should take away sins. They were shadows or figures. And such was the love of God to us, that He could have no pleasure in those sacrifices, which could not bring the objects of His love into His presence without sin: He would have them in the perfect enjoyment of His unhindered love.

Is it not now very blessed to hear the eternal Son speak? “Then said I, Lo, I come to do Thy will, O God.” Dwell on this. He knew the will of God: He came to do it. This is altogether a new thing. “He taketh away the first that He may establish the second.” The system of the law must be entirely set aside, and an entirely new order of things introduced and established. And this is the will of God, not man’s will. The whole new order of things must be according to His will. All is now of God. The various offerings of the law had served their purpose to point forwards, and now are set aside. Jesus could say (in the volume of the book it is written of me), “Lo, I come to do Thy will, O God.”

Now what was the will of God? Is it not revealed in what follows, that we should be sanctified, separated unto God, by the offering of the body of Christ? “By the which will we are sanctified, through the offering of the body of Jesus Christ once.” Note, it was not the will of God to set up another system of many offerings, or masses, but one offering, offered once. It is then a great foundation truth, a fact, that through the one offering of Christ, once offered, we ARE sanctified. Do you believe God as to this? or do you say, No, that one offering is not enough to separate me forever to God? Beware of unbelief as to this.

Further, note this distinct statement of inspired scripture: “And every priest standeth daily ministering, and offering oftentimes the same sacrifices, which can never take away sins.” This is a universal truth, whether applied to the Jewish priests of old, or to those who take the place of Jewish priests now. Every such priest, and all who trust in his repeated daily sacrifices for sins, must own, to his inmost sorrow, that all such sacrifices can never take away sins; and hence, there is no peace with, or joy in God.

But now let us turn to Christ and His once offering of Himself. As it is written, “But this man, after He had offered one sacrifice for sins, forever sat down on the right hand of God.” It is not that He sat down, and then if one of His people should sin, He has to get up, and offer Himself again. No, by one offering He has cleared His people of their sins forever, in the sense of continuously. Thus our eyes are taken off ourselves. The Lord Jesus, who was delivered for our iniquities, who bore the whole wrath of God due to our sins, who was made sin for us, and once offered to bear the sins of many, who undertook the whole question of our sins — where is He? Seated, the very expression of the work being forever finished, continuously, on the right hand of God. And since all our sins were future, when He bare them in His own body on the cross once, He must have perfectly cleared all away from the sight of God, or His work would not be finished, neither could He sit down in the light and glory of God.

What then is the effect for us of His one offering? Let us hear: “For by one offering He hath perfected forever them that are sanctified.” “Forever” is the same word in the original as in verse 12. Oh, let us ponder over these wondrous words. What has Christ done for you, my fellow believer, by His one sacrifice? Perfected you as to the conscience in unchanging continuance. It is not that you are as yet perfect as to the redemption and change of the body (Rom. 8:23). You are still “waiting for the adoption, the redemption of the body.” You are waiting for the resurrection from the dead. In that sense you are not perfected (Phil. 3:11, 12). You are not yet perfected in sinless purity like Christ, but when He appears you will be (1 John 3:2). “When He shall appear, we shall be like Him; for we shall see him as He is.” Oh, blessed hope! We are not perfect in the sense of sin being eradicated from us: “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8). On all these points the scripture is clear enough.

Neither are we perfect in the sense of no weakness, or no liability or possibility, of sin or failure. No, “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: and He is the propitiation for our sins,” etc. (1 John 2:1). Thus there is a liability recognized of “any man” sinning, as we all know by sad experience; and yet there is the most blessed provision and the relationship to the Father maintained. Only note, there is no contradiction in scripture. The provision here, in case a believer should sin, is not a fresh offering for the sin. But it is Jesus Christ the righteous. He is still our unchanging righteousness. He is our Advocate, and He is the propitiation for our sins. And here beware of every shade of unsound doctrine, as though He had to make atonement, or has to make atonement or propitiation in heaven after His death on the cross, and consequently not by death, or suffering divine wrath. No, all this is sad error, and denies the true character of atonement finished on the cross. Just as the blood was brought into the holiest, and sprinkled on the golden mercy-seat, so the infinite value of the blood of Christ is ever continuously before God. The value of that precious blood ever maintains the righteousness of God, for the sin that is confessed to the Father was borne by Christ on the cross.

In what sense then are we perfected in unchanging continuity? In this sense, that there is not a single charge against us. The way is opened for us into the holiest in perfect peace with God. We are there according to the value God sees in the one offering of Christ: and that is infinite. Everything that once shut us out of His holy, holy presence is cleared forever away. This was the eternal will of God, thus to bring us to Himself. For this He sent His Son. To accomplish this He gave Him a body. Far more indeed, though not the subject of this epistle, did God purpose, and it is now accomplished, even to bring us into favor in the Beloved!

Here in Hebrews, it is the question of the conscience: and by the one offering of Christ the believer has no more conscience of sins. The Holy Spirit is a witness that God has nothing now against the believer, as He says, “And their sins and iniquities will I remember no more.” Oh, the holy boldness, or liberty we have to enter the holiest by the blood of Jesus. Now the one question is, Do we believe God? You must admit that it is altogether of God. Do not send out the spies of unbelieving reason, to see if it is so. Do not look within to see if it is so. The Holy Spirit bears witness that He who died on the cross, as the sacrifice for your sins, has perfected us forever -in unchanging continuance. Christendom does not believe the Holy Spirit. All her printed prayers show that men do not believe this wondrous grace of God. Ever using vain repetitions for God to be merciful, when He declares in the plainest words of all believers, “Their sins and iniquities will I remember no more!” If you believe God, you must have done with masses and vain repetitions. It is a serious thing to say, We are Jews, when we are not; to set up an earthly priesthood again, and to repeat prayers only suited for a Jew before Christ died.

If Christ by His one sacrifice has settled the whole question of our sins, perfectly or completely to the glory of God, then plainly there is no more offering for sin. To offer sacrifices now for the sins of the living and the dead, is the most distinct denial of Christianity, be this by whom it may. But if while protesting against such a human priesthood and vain unscriptural sacrifices, in the pretended offering up of Christ on human devised altars, we ourselves disbelieve the testimony of God to the one sacrifice of Christ, what better off are we than they?

Do you then believe God? Is Jesus the fulfillment of all the sacrifices of the law? And infinitely more. Let us go up (from) the picture gallery in Leviticus to God. Is He your sin-offering once delivered for your offenses, so that with the hand of faith laid on Christ, you can say, He has died for me; God has not now one sin against me? Is He your peace or communion-offering? Have you now communion with the Father and the Son, in the light that reveals all sin cleansed by His precious blood? Is He your meat-offering? Is the living Person of Jesus, as seen in the gospels, the food of your soul? Is He your burnt-offering, accepted in all that He in the sweet savor of His Person and offering is to God? If so, you will not be filled with doubts and fears, but praise and worship. O God our Father, grant this may be so with every child of Thine who should read these lines, for Thy beloved Son’s sake. Amen.

Hezekiah; Or, Brief Lessons on Church Truth

2 Chronicles 29: A Brief Outline of Lectures on Hezekiah

It is important to notice, that, at this time, both Judah and Israel had utterly departed from the Lord. Sad, and low indeed, was Judah’s condition, as described in 2 Chronicles 28; all was wrong; all apostasy and idolatry. What a hopeless picture! But a picture drawn for us — written for us. Is it not a picture of all around? A man said to me the other day, as an excuse for remaining in what he knew to be wrong, “I have read, and compared the Acts, the early days of the church, with all I see now; and all is so different from what I read, that I have no hope of things being right, and so I go on as I am.” In contrast with this man, we read of Hezekiah, “And he did that which was right in the sight of the Lord” (2 Chron. 29:2). Yes, in the midst of all that was wrong, he did that which was right; and note, not in his own sight, not in his own opinion, but in THE SIGHT OF THE LORD. This, then, is the foundation- principle of our present lesson: God can raise up a man, can enable His child, to do that which is in the sight of the Lord, in the midst of all that is wrong.

These things were written for our instruction, and how very striking the analogy! Has not Christendom departed as far from the inspired teaching of the Holy Spirit, as Judah had departed from the inspired words of Moses? When the one is seen as a picture of the other, then every verse contains instruction to our souls.

Let us notice three things, as especially illustrating the present condition of Christendom: —

First, “They have shut up the doors of the porch.”

Secondly, “And put out the lamps.”

Thirdly, “And have not burned incense, nor offered burnt-offerings, in the holy place” (2 Chron. 29:7).

If we look at the established church of God, as found in the beginning, we find the way into the holiest open; every believer, having boldness to enter the holiest by the blood of Jesus (Heb. 10); perfected forever by the one offering; all purged worshipers in the unclouded presence of God. “Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light (Col. 1:12). Delivered from the power of darkness; translated into the kingdom of His dear Son; absolute certainty as to redemption and forgiveness of sins; all trespasses forgiven; sins to be remembered no more, no more; immutable peace with God, according to all that God is; no longer afar off, but so near, in all the fullness of the Father’s love (Col. 1:12-14; 2:13; Heb. 10; Rom. 5, etc.).

Compare all this with the state of Christendom for centuries. Read all prayer-books — Roman, Greek, Anglican, and especially the sad, despairing wail of the Ritualists. Yea, hearken to the pulpit prayers of all Christendom. Is this the worship of divine certainty — that sins have been atoned for, and, having been confessed to God, are all forgiven? Hark, is this the worship of the Christian in the holiest, in perfect peace with God? Has not Christendom practically shut up the doors? and, instead of the worship of the purged worshiper inside the veil, is it not taking again the place of the Jew afar off, crying for mercy, just as the Jew did before redemption was accomplished? Is not this saying we are Jews, when we are not; the sin of unbelief? Is it not like denying that Jesus has come in the flesh, and finished the work — that work of redemption — which the Father gave Him to do? Do not millions still pray as Jewish disciples were taught by the Lord before His death and resurrection, “Forgive us our sins, as we forgive them that trespass against us” (see Matt. 6:12; Luke 11:4)? In contrast with the Christian’s thanksgivings now, “we have redemption through His blood, the forgiveness of sins” (Eph. 1:7). The scripture says to all Christians, “Having forgiven you all trespasses” (Col. 2:13). Christendom says, No; we must keep praying to God as miserable sinners, hoping that God will forgive us. Oh, how sad our unbelief! Have we not also shut up the doors? This is so solemn, that I must dwell upon it a little longer. If it were sad for Judah to shut up the doors, is it not far more so now? “Then, verily, the first covenant had also ordinances of divine service, and a worldly sanctuary,” etc. (Heb. 9:1-9). And there was still the veil that shut man out: no saint, not a David, or an Isaiah, could pass that veil. Now the established church, as found in Scripture, was the very contrast of all this. No worldly sanctuary, and no veil to shut out the least of all saints: the veil was rent, and there was boldness to enter by the blood of Jesus. The believer’s calling and worship now is heavenly. Oh, how sad the departure from God’s established church! to go not only back to a worldly sanctuary and ordinances, but practically to hang up again the rent veil, and shut up the doors. Not only so, they had “PUT OUT THE LAMPS.” What did the seven lamps of the sanctuary typify? Was it not the Spirit of God in the assembly, or church? The all-sufficiency of the Holy Ghost? Those seven lamps were to be lighted, “that they may give light over against it” (Ex. 25:37) (the golden candlestick) — the very command of Jehovah, when He spake the first time, from between the cherubim (Num. 8). And was not that golden candlestick Christ? And in that light stood the table of showbread—the twelve representative loaves, borne on that table, covered with pure gold, and the loaves covered with frankincense. What a picture! The whole redeemed children of God sustained, borne, in divine righteousness, before God, and covered with all the preciousness of Christ. Not now, however, twelve loaves — there were twelve tribes of Israel — there is only “one body,” and therefore only one loaf on the table of the Lord. But as all the particles of bread are chemically one loaf, so all Christians form spiritually the one body of Christ. All borne in divine righteousness before God — all covered with the perfections of Christ — one with Christ, the Head.

But where was the beauty of all these golden shadows of Christ when the lamps were put out? All was darkness. Can this be a picture of Christendom? If such was the place and importance of the seven lamps of the temple, what is the place and importance of the Holy Spirit in the divinely established church of God? Did you ever notice how much this occupied the thoughts of Christ that last night He spent with His disciples? “I will pray the Father, and He shall give you another Comforter, that He may abide with you forever; even the Spirit of truth; whom the world cannot receive,” etc. (John 14:17). Again, the promise is repeated in John 14:26, “He shall teach you all things.” Again, John 15:26, and much of John 16, is occupied with this all-important assurance of the coming and presence of the Spirit. It was even expedient that Jesus should go away, that the Spirit might come. And just as the typical lamps gave light over against the candlestick, so the Holy Spirit “will guide you into all truth” (John 16:13). And “He shall glorify Me; for He shall receive of Mine, and show it unto you” (John 16:14). When redemption was accomplished, and Jesus received up to the right hand of God — Pentecost being fully come — the Holy Spirit was sent down to take His place and form the church of God. Thus, as when the lamps were lit, all was light in the sanctuary: so, when the Holy Spirit had His place in the church of God, all was light.

What a reality this was! Take just one instance. The church was gathered together; the Holy Spirit said, “Separate Me Barnabas and Saul, for the work whereunto I have called them” (Acts 13:2); and these beloved, honored ministers of Christ were sent to that special mission by the Holy Spirit (Acts 13:1-4). And His divine place is fully recognized in the epistles. (See 1 Cor. 12; 14, “Dividing to every man severally as He will” (1 Cor. 12:11). Oh, think of the established church of the scriptures! The Holy Spirit revealing the glory of Christ, using whom He will, in the assembly. The prophets thus speaking, two or three. Oh, sad, solemn fact, for many, many centuries, man, as far as lies in him, has shut up the doors, and put out the lamps. Yes, as far as possible, the Holy Spirit has been displaced, until Christendom is so conscious of its distance from God, and its darkness, that it is constantly taking the place of the Jew before Christ died, and the Holy Spirit was sent down to abide to the end. Its prayers are those of the Jew afar off — cries for mercy; and on all sides, in the dark, may be heard prayers for the Holy Spirit to come, as though the Father had refused to send Him, and He had not come. Is not all this far more sad than the state of Judah in the days of Hezekiah? Yes, for centuries cries for mercy, distance and darkness, instead of incense and burnt-offerings, worship and adoration, in the full, blessed enjoyment of our acceptance, in all the sweet savor of Christ.

In the first year of Hezekiah’s reign, He opened the doors of the house of the Lord. No doubt he lighted the lamps, but this is not recorded. However we may have grieved and set aside the Holy Spirit, He is still here. He has not to come again. We have to own Him, in unfeigned dependence. And has not God, rich in mercy, opened again the doors of the house of the Lord? Has He not restored to our souls, in these days, the discovery, that, instead of saying we are Jews, and standing afar off, we have boldness to enter into the holiest by the blood of Jesus? Has He not swept away to faith the rubbish of all human, worldly sanctuaries? May we never forget the all-sufficiency of the Holy Spirit. Again, unhindered, may He ever glorify Christ. Oh, wondrous grace, thus to restore the long lost worship in spirit and in truth!

Those words of Hezekiah are very applicable again — “My sons, be not now negligent: for the Lord hath chosen you to stand before Him, to serve him” (2 Chron. 29:11). Yes, the Lord has chosen a feeble little band; may my reader be one of them. And what was the effect when the doors were open, the rubbish taken out, and the lamps burning brightly? “They brought seven bullocks, and seven rams, and seven lambs, and seven he-goats, for a sin-offering for the kingdom, and for the sanctuary, and for Judah” (2 Chron. 29:21). All these were killed, and the blood sprinkled upon the altar. Hands were laid on the sin-offering, and reconciliation made for all Israel.

And what has been the case since our God has been pleased to make known the open way into the holiest, in these days, and to gather again His children in the guardian care of the Holy Spirit? Fuller and deeper discoveries of the infinite value of the blood of Jesus! The glories and perfections of His Person!

In each of these offerings the number was seven — the one offering of Christ, perfect in every aspect. The blood was sprinkled on the altar, before hands were laid on the sin- offering, in identification. Oh, my soul, dwell on this — yea, go a little further, for it is the same principle. On the day of atonement see the golden censer, and the sweet incense, beaten small, and the fire from off the altar, and the cloud of incense covering the mercy-seat. That censer had no pattern, its manufacture is not on record. No; in this figure see the uncreated, eternal Son — the Holy, Holy, Holy One! as known only to the Father. And why all this first, before the blood is taken in, and sprinkled before God? Does not God solemnly tell us in this, that no less a victim could make reconciliation for sins? Such His wrath against sin, no other propitiation for the sins of men could be made. And, more, nothing could meet the claims of God but that which is equal to God. He who in the beginning was with God, and was God; all things were made by Him, and without Him was not anything made that was made. Just as the blood was first taken in, and sprinkled before God, and then afterward sins, all transferred to the people’s goat, and borne away, so, in our chapter, the three sevens — the bullocks, the rams, and the lambs — were first killed, and their blood sprinkled upon the altar, thus presented before God, and then hands laid on the sin-offering. What, then, is this distinction? and what its lesson to our souls? Surely that the death of Jesus has first met the infinite claims of God — His righteous, holy claims. It was taken into the holiest, figure of the heaven of heavens. Yes, the blood of Jesus must be shed, or how otherwise could God have dwelt in this sin-defiled universe? Precious words of Jesus, “I have glorified Thee” (John 17:4). Oh, the glory of the cross! He must needs suffer. “It is finished!” (John 19:30). Dwell on this. God is glorified, so glorified by that one offering once, that Jesus, crowned with glory, is seated on the right hand of the Majesty on high. Three times seven fulfilled in this one offering.

Let us be clear about this point first. The resurrection of Jesus, by the glory of the Father, proves that God is perfectly, infinitely glorified — immutably, eternally so. For a moment sin had dishonored God; the death of Jesus has glorified Him through eternal ages. It was not that God only loved us, precious as that is; but He must be glorified, He must be righteous, in justifying us. But if the death of Jesus has met the greater, the first requirement, the infinite claims of the holiness of God: then is it not manifest that He, has met the lesser, the sinner’s need? What, then, are those hands laid on the seven goats, killed to make atonement? And, note well, this was for ALL Israel, not merely Judah, but the revolted tribes of Israel. This is important; the atonement is not merely for those who attain to a certain path of holiness, but for the whole church of God, wherever found — for all believers who have passed from death unto life; though many such may be found in revolted tribes of men. Think, then, of the sins of the whole redeemed church of God, transferred to the holy, spotless Victim, who died, the Just for the unjust, to bring us to God! What a sight! What a sin-offering! Did He fail? God is glorified, we ARE sanctified, by that one offering.

I now ask the closest attention to the present place and position of Christ. “But this man, after He had offered one sacrifice for sins, forever sat down on the right hand of God (Heb. 10:12). What do we see here? The One who glorified God on the cross, sat down. The words, forever, mean in immutable continuity. Nothing can disturb that immutable rest He has, in the unclouded presence of God. But then these very same words are applied to every child of God, in Hebrews 10:14: “For by one offering He hath perfected forever them that are sanctified.” Note, He hath done it by one offering. HE HATH perfected, in immutable continuity, them that are sanctified. Remember, all the sins of the whole redeemed family of God transferred to Him, borne by Him. And now, as to all charge of sins, perfected in immutability; the Holy Spirit bears witness, “Their sins and iniquities will I remember no more” (Heb. 10:17)— no more. Oh, why should we doubt God? Why say, No, no, this is not true? I must stand and pray for mercy afar off. Oh, dwell my soul forever on the glory of the cross. Is it not remarkable that God should have restored to our souls in these days the very truths typically set forth in the history of Hezekiah?

But not only do we find the sin-offering, but also the burnt-offering; that is, not only have our sins been transferred to Christ Jesus, and borne by Him beneath the consuming judgment of God, and those sins put away, to be remembered no more, but also we are identified with Him in all the burnt-offering aspect of His death; a sweet savor to God.

And when the burnt-offering began, the song of the Lord began. Then “all the congregation worshipped” (2 Chron. 29:28). All this continued until the burnt-offering was finished. Yes, there can be no real worship until the Holy Spirit reveals to the soul the immutability of the work of Jesus, and our immutable perfection by that one offering — complete identification with Him, in all the unchanging perfections of His Person, for a sweet savor before God. Will this lift up the heart in spiritual pride? “The king, and all that were with him, bowed themselves, and worshipped” (2 Chron. 29:29). We are thus brought to bow ourselves, and joy in God. “And they sang praises with gladness, and they bowed their heads, and worshipped” (2 Chron. 29:30). Is it not even so? Instead of standing at a distance, uttering prayers of unbelief, have we not been brought to own again the presence of the Holy Spirit? Has He not brought before us the glory of the Person of Christ, and boldness to enter the holiest by His precious blood? Yes, and instead of cries for mercy, has He not put songs of praise in our lips, and worship and gladness in our hearts? “Then Hezekiah said, Now ye have consecrated yourselves unto the Lord, come near” (2 Chron. 29:31). What is consecration? The margin reads, filled your hands. Yes, if the Holy Spirit reveals the immutable Person and work of Christ, the effect is, we are filled with Christ; and that is consecration. If this is not so, we shall be taken up with men, and things, and so-called churches of men. But if the doors are open, the lamps lighted, Christ revealed, He will engross every thought and desire. Oh, to live on account of Christ, as He lived on account of the Father! And if we are thus consecrated to Him, thus filled with Him, then the consecrated things will be in abundance. Six hundred oxen, and three thousand sheep. Nay, we are not our own. Burnt-offerings in abundance, with the fat of peace-offerings, and drink-offerings! What untold delight of heart, filled with all the fullness of Christ! “So the service of the house of the Lord was set in order” (2 Chron. 29:35). When Christ by the Spirit has His true place, then the house is in order. All else that man calls order is simply the house in disorder. “And Hezekiah rejoiced, and all the people, that God had prepared the people: for the thing was done suddenly” (2 Chron. 29:36). What God did then in Judah, has He not done now in Christendom? Is it the hand of God, or another sect? Has God, during the last fifty years, opened the doors, and revealed the way into the holiest? The believer, by the one offering of Christ, perfected, as to the conscience, in immutable continuity? — and all this in direct contrast with the Judaism into which Christendom had sunk. Has not God, by the Spirit, awakened His people in all parts of the world -in Java, in Russia, throughout Europe, America, Australia? The thing is of God, and done suddenly. Souls are being brought from the dark regions of unbelief to the unclouded presence of God, with joy and gladness. Is there a doubt that this work is of God? To Him be all praise! Oh, what grace and mercy to us in these last days!

How Does the Believer Know That He Is Justified?

Certainly not by looking at his feelings. His feelings are as changeable as the wind. Nor yet by looking at his prayers, or his good works: all that he does is mixed with sin. If he looks at himself in any way, he can find nothing that will afford a sure ground of certainty that he is justified; that is, that he is so clear of sin, that nothing can be laid to his charge forever.

Can you, my reader, with eternity before you, with the prospect of standing before that Judge who knows every secret of your life, can you say that you are clear of all sin, so clear that nothing can be laid to your charge? Are you not ready to say, “How can any sinful man in this world know that he is thus clear of all sin?” You will be astonished at the believer’s simple, yet certain answer. It is this — Christ is risen.

But you will ask, “What has that to do with a believer’s justification?” It has everything to do with it. “If Christ be not raised, ye are yet in your sins” (1 Cor. 15:17). A saved sinner knows and believes the love of God in sending Jesus to be his surety and representative. His eyes have been opened to see Jesus, bearing his sins in His own body on the tree. He knows that the blood of Jesus, his Surety, has met every claim of divine holiness to the uttermost. What love and mercy to lost sinners! Now the believer can say, “As surely as Jesus was condemned for me, was delivered to death for my offenses; as certainly as God dealt with Him on the cross as the surety for my sins, so assuredly did God raise Him from the prison-house of death for my justification.”

Now if a surety is cast into prison for the person’s debt he is bound for; when that surety comes out of prison, having paid the full demand, is not the person for whom he paid it as clear of the debt as the very person who was his surety, and paid it? And he knows he is clear of every claim. Why? Because his surety is now out of prison. Just in the same way does the believer look outside himself to Christ his adorable Surety.

Oh, ponder this well: it was an awful engagement, when Jesus became the Surety of all who through grace should believe on Him. Look how He felt in the garden; and then on the cross, when all our sins and guilt were upon Him. Yet still He trusted God. He knew that God would justify Him from all these sins and guilt, as He says, “Thou wilt not leave My soul in hell (hades), neither wilt Thou suffer Thine Holy One to see corruption.” He did not leave His soul in hell; He raised Him from the dead, completely cleared from all our sins, no more to be forsaken, but to be received up to the highest glory.

Now Christ had no sin to die for of His own, therefore His death was entirely for us. Just so He had no sin to be justified from of His own, therefore His resurrection also was entirely for us. He died as our surety, He rose from the dead as our representative, so that whatever God did to Christ on the cross is reckoned unto the believer; and whatever God did to Christ at His resurrection, He did to us in Him as our representative. Christ is risen.

Is He perfectly and forever clear of all sin? Even so does God justify every believer. (See Rom. 8:29-34; Hebrews 10:14; 1 John 4:17). It is God that justifies.

My reader, if you are looking at your-self in any way, you are far from knowing that you are justified. If the Holy Spirit shall give you real faith in Jesus, looking entirely away from yourself at Christ, you will not ask for anything to make you more certain that you are justified from all sin, than this one triumphant answer — Christ is risen; who is even at the right hand of God.

How May I Know That I Am Called to Preach the Gospel?

I now send you again an assortment of tracts. In answer to your inquiry — How are you to know if you are called to preach the gospel? I would say, Is it real love to souls? Do you desire to earn your own bread and serve the Lord in the gospel? If you are sent of the Lord you will win souls. Jesus said to Peter, the fisherman, “From henceforth thou shalt catch men.” What a fisher of men he was in Acts 2. Yes, a fisherman is a man who catches fish. A sent preacher of the gospel is a man who catches men; who wins souls to Christ. Now I send you a parcel of tracts, these are baits for lost souls. A good fisherman would not throw his baits into the water, and think no more about them; he would try to use each bait to catch a fish. Do not throw these tracts into the sea of humanity, and think no more about them, but seek to use each tract to catch a soul.

If you catch souls you are a fisher of men. Do you see that man with rod and basket? you will find he goes where he hopes to catch the fish. There is a likely place for a trout; see how carefully he puts the bait in the water. See, he has got a nibble; does he say that is enough and leave it? No, how carefully he seeks to land his fish. Ah, the fishers of fish are wise in their work. We might learn a lesson from them. You might find a quiet, suitable place to try these baits for precious souls. I will tell you a quiet fishing place — The cemetery. You need the wisdom of God which bait to use. It may be that little fly-leaf — “Your dying hour,” or “Thy sins be forgiven thee,” or for some fish a larger tract.

Watch the effect of each bait. Is there a nibble — is there manifest interest? Now you need the wisdom of God to deal with that soul; such wisdom as He gives to those He sends. Then it is a mistake to suppose the fish will come to a room always, or a chapel. Oh, go and sow beside all waters. God may use in divine sovereignty the broad-cast sowing.

And He may use the gospel net in the open air, or in the preaching room; but there is a field of labor, and especially in the use of tracts, which has been little tried. From house to house; in the street, or lane, or court, or village; and in not throwing a lot of tracts, as it were away, like fisherman’s bait, in the water, but in seeking to use each one as a bait, or an introduction to one individual soul. If you will tell me how many souls you have won to Christ by this parcel of tracts; I shall then know pretty clearly if the Lord has sent you to catch men.

How the Lord Jesus Regarded the Scriptures

We have seen how the Lord answered the devil’s common temptations entirely by the scriptures, as the Word of God. And it is striking that as to similar attacks of the devil, men generally use their own reason, power, and will, and never think of turning to the Word of God for an “It is written.” It is also further remarkable that in each of these cases the Lord turns to the writings of Moses, as the Word of God — the very writings especially attacked by modern ignorant infidels. These far-seeing men in darkness tell us they are not the writings of Moses, but were written hundreds of years after him. Let us hear Him of whom God said, “This is My beloved Son, in whom I am well pleased”; He who alone could say, “I am the truth.”

To the healed leper He said, “Go thy way, show thyself to the priest, and offer the gift that Moses commanded” (Matt. 8:4). He appeals also to the words of Moses in the matter of divorce: “Have ye not read, that He which made them at the beginning, made them male and female... for this cause shall a man leave father and mother, and shall cleave to his wife; and they twain shall be one flesh?” (Matt. 19:4-5).

And what these words of Moses teach He regards as of God. “What therefore God hath joined together, let no man put asunder, etc.” The whole context proves that the Lord owned the words to be of, and by Moses. And the Pharisees acknowledged the truth of this (Matt. 19:3-8). See also Mark 1:44, “And offer for thy cleansing those things which Moses commanded, for a testimony unto them.” “For Moses said, Honor thy father and thy mother, etc.” This Jesus regarded as the commandment of God (Mark 7:9-10). To the Pharisees on another occasion He said, “What did Moses command you?” (Mark 10:3). “Have ye not read in the book of Moses, how in the bush God spake unto him, saying, I am the God of Abraham, etc.” (Mark 12:26-31). “They have Moses and the prophets... If they hear not Moses and the prophets, etc.” (Luke 16:29-31). “And beginning at Moses and all the prophets, He expounded unto them in all the scriptures the things concerning Himself.” Thus Moses and all the prophets are declared to be the scriptures by the risen Son of God. “And He said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled which was written in the law of Moses, and in the prophets, and in the psalms, concerning Me. Then opened He their understanding, that they might understand the scriptures” (Luke 24:27-45). Do we need any clearer proof than the plain teaching of Christ? “For the law was given by Moses, but grace and truth came by Jesus Christ” (John 1:17). Let us agree with Philip, “We have found Him, of whom Moses in the law, and the prophets did write” (vs. 45).

Jesus constantly refers to facts recorded in the books of Moses. He says, “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up” (John 3:14). For had ye believed Moses, ye would have believed me: for he wrote of me. But if ye believe not his writings, how shall ye believe my words?” (John 5:45-47). “Did not Moses. give you the law?... Moses therefore gave you circumcision,” etc. (John 7:22). Such is the uniform teaching of Christ. Thus the puerile attempt to repudiate the true authorship of Moses, or the inspiration of Moses (the law), the psalms, and the prophets — as God truly speaking to us by them — is a wicked attempt to make Jesus a liar and a deceiver. My soul, be thou found with Him, the light and life and the truth; and not lost in the wanderings of modern thought.

The teaching of the Holy Spirit, in the Acts and the epistles, is equally decisive. “For Moses truly said unto the fathers... and the words of Moses are the covenant which God made with those fathers” (Acts 3:21-26). “Which God hath spoken by the mouth of all His holy prophets, since the world began.” Can we say of any other writings that God hath spoken to us by those writings? No, assuredly no! This is the true sense of inspiration. God hath spoken to us in the holy scriptures and Moses is spoken of first. “For Moses truly said unto the fathers,” etc. This is what we must understand by inspiration: God using men to convey His very words to us. What a privilege to be thus brought into direct contact with God.

“God, who at sundry times and in divers manners, spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by [or in] His Son” (Heb. 1:1-2). Thus all scripture was in the beginning owned as the very word of God; as such it was quoted by the Son of God; and as such was always regarded by the inspired apostles. Hearken to Paul, “But as we were allowed of God to be put in trust with the gospel, even so we speak: not as pleasing men, but God, which trieth our hearts... For this cause also thank we God without ceasing, because, when ye received the Word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the Word of God, which effectually worketh also in you that believe” (1 Thess. 2:4-13). So he exhorts Timothy to continue in the things which he had learned. “And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.” Therefore the closing words of Paul’ to Timothy are these, “Preach the word.” For the time would come, and now is, when they will not endure sound, doctrine.

Peter also says, “Knowing this first, that no prophecy of the scripture is of any private interpretation.” It is not merely of man’s ability. “For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.” (2 Peter 1:20-21). Oh how dignified then was the Lord’s answer to the devil, “IT IS WRITTEN.”

Let us then beware of appealing to any authority, but to the Word of God. Now, as God did not speak to us in our own tongue, it is of the utmost importance that we should have the best and most literal translation — and that we should not add, or take from, for even one word would often alter the entire sense. There can be no compromise on this question. To give up one verse, or one thought, which God has spoken to us, is to give up all, and set up ourselves as God. In no other way can we meet the attacks of the devil than by appealing by faith to “It is written,” in the Word of God.

It is also important to remember, that the New Testament is regarded equally as the Word of God with the Old. (See 2 Peter 3:16; Rev. 22:18, 19.) Also Paul says to the Corinthians , “What? came the Word of God out from you? or came it unto you only? If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.” Where can our souls rest with calm security amid the confusion and contradictions of these last days, if we could not go back to that which was in the beginning, to the very words of God to our souls?

To bring down the inspiration of the scriptures then, to the level of Milton, or Shakespeare, or any mere man, is to reject the revelation, which God in richest grace has been pleased to give us. Our Lord Jesus Christ and the apostles quote the whole Old Testament, as the Word of God. And as to themselves, the inspired writers of the New Testament, John sums up all in a few words, “We are of God: he that knoweth God, heareth us: he that is not of God, heareth not us. Hereby knew we the spirit of truth, and the spirit of error” (1 John 5:6).

However men may in these days of “development” reject the Word of God, or treat it as a mere human imperfect book, or books, it is most certain that in the beginning every Christian received it; as it is the very word of God. If a man did not, he was not of God, but of the spirit of error. Is it not so now? By this simple test then we know, that whoever questions the divine inspiration of holy scripture, is himself assuredly in error. All this may seem a long digression, but since our only appeal will be to “It is written,” how vast is the importance of being well grounded in the fact, that what is written is the sure word of God.

Now let us for a moment suppose the Bible to be withdrawn from this world, and every ray of light borrowed from the Bible. If such a thing were possible, what would be the condition of mankind? How would you answer the thousand questions that rise in your mind? How came this world, or this universe into existence? We see in its existence proofs of infinite wisdom and power: but how came the things we see to exist?

Then what contradiction to that wisdom, and power, in the overwhelming scene of misery and death which covers the globe on which we live. How came this to be so? What could man say, except “I don’t know!” What means, and what is that terrible thing we call conscience? — that terrible remorse of the human mind, for having done the things it hates, or loves, which leave such a poisoned sting? And what is the remedy, and where is it to be found? The poor dark mind could only reply, “I don’t know.” Will death end it? “I don’t know.” Is there a future after death? “I don’t know.” What is the future of this world even here? What is your future? On all these subjects, and thousands more, take away the holy scriptures, and man is left in total darkness. No God of love to speak to him. No Savior from the terrible despair. No comfort, no help here, or heaven hereafter. The only thing such a man could do, would be to say, with Voltaire, “I wish I had never been born.” Nevertheless, God did not leave the heathen without a manifestation of Himself, as we learn from Romans 1.

Oh young man, think of the end and aim and development of modern thought. Let it once get possession of you, and in the wretchedness of despair, as I have seen it, you may long in vain to be delivered from the poison you have imbibed in the writings of modern unbelief, which after all is not modern. No, it is as ancient as the words of the tempter, “Yea, hath God said?”

God hath spoken in His holiness, we will rejoice. Yes, He who said, Let there be light, hath spoken. What would this globe have been without light? Just what it would have been morally if God had not spoken. Oh the mighty power, oh the eternal blessedness of the Word of God. I have known a dying man, by five words of Jesus, turned from a blaspheming infidel, to a happy believing child of God here, and in a few hours in heaven. Those words were, “Thy sins be forgiven thee.” God grant that the reader may never reject that book of books, that treasure of all treasures. Well do I remember singing, when a youth fifty years ago —

“The Word of God, the word of truth,

Instruct our childhood, guide our youth,

Uphold us through life’s middle stage,

And be the comfort of our age.”

Praise be to God I have found it so. No, fellow believers, let us earnestly contend for the faith once delivered to the saints. It may possibly be asked, How am I to know what was the faith once delivered to the saints? Let us then turn to the sure Word of God. May He grant us grace to reject everything concerning which we cannot, with our Jesus, say, “It is written.” What is written then let us turn and see.

If You Knew the Gift of God!

A weary One sat at Jacob’s well; He had left the land of the Pharisees. It was Jesus. He came in love to His own, to save them from their sins; but they received Him not. Weary and grieved was His tender heart, as He sat about the sixth hour at Jacob’s well.

There is a woman coming with her waterpot to the well. She is one to whom the proud Pharisees would scorn to speak. She is a despised Samaritan, and that is not all; she is a poor wretched being, living in open sin. She little knows that she is about to meet the eye of Him who knows all that ever she did. She arrives at the well, and is astonished that Jesus, being a Jew, should ask her to give Him to drink. “Jesus answered, and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of Him, and He would have given thee living water (John 4:10). He did not say, If you were not so great a sinner. He did not say, If you will reform and become a holy woman, then I will give you living water. No! No! No! He let her know, that He knew all that ever she had done. But there was such a depth of pity, grace, and compassion in the wondrous countenance, such tender love to the sinner in those words, that it won her heart, it converted her soul. Christ was revealed to her; and leaving her waterpot she went to the city so full of Christ, that forgetting her own shame, she said, “Come see a man which told me all that ever I did: is not this the Christ?”

My reader, can you meet the eye of Him who knows every thought of your heart from childhood? All that ever you did, open and naked to His eye! And can you say that you are not a sinner? How was it that there was nothing in Jesus to repel this wretched sinner? And what can those words mean, “If thou knewest the gift of God,” etc.? Is this the one great thing needed by a poor wretched sinner? It is; there can be no mistake about it, for Jesus says it. Of whatever nation my reader may be, whatever the sins you may have committed, the first thing you need is not the waters of the Ganges, or the intercession of saints, or works of amendment; no, the thing you need is to know the gift of God.

Do you ask who and what is the gift of God? The same that met that poor Samaritan sinner; Jesus the Son of God; as also it is written, “For God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” “The gift of God is eternal life.” “He that hath the Son hath life; he that hath not the Son of God, hath not life.”

My reader, it is a gift, a gift, a gift; oh, if you knew this! You cannot buy it; you cannot merit it. He that knows all that ever you did, all that you are, sets before you Jesus the crucified; Jesus the risen one; Jesus the glorified. Do you know Him the gift of all gifts?

Do you say, “but my sins are heavy, they press me down, what must I do”? If you knew the gift of God! Yes, even though you have committed every sin that has been done in this dark world, yet God’s gift, “redemption through His blood” abounds above it all. “The blood of Jesus Christ His Son cleanseth us from all sin.” His very business was saving just such burdened, weary, heavy-hearted sinners as you are. Blessed be His holy name, the work is finished. May God reveal to your soul, my reader, Jesus Christ. Change of life and holiness of life will follow. But the first thing is the gift of God.

Imputed Righteousness: What do the Scriptures teach?

Romans 3:19-26

It is very remarkable that the Scriptures never use the expression, “the imputed righteousness of Christ,” or even “the righteousness of Christ”; but always, as in the above passage, “the righteousness of God” (Rom. 3:21-22, 26). The Holy Spirit must have an object in this; and surely it is to direct our attention, first of all to God Himself, to show His own character and attributes in perfect consistency and harmony, that He is just in justifying the sinner. The way He is so will be found to be through the redemption blood of Christ.

How full the Psalms are of this subject — the righteousness of God. Take one — the 71St. “Deliver me in Thy righteousness” (Psa. 71:2). “My mouth shall show forth Thy righteousness and Thy salvation all the day long” (Psa. 71:15). “I will make mention of Tthy righteousness, even of Thine only” (Psa. 71:16). “Thy righteousness also, O God, is very high, who hast done great things: O God, who is like unto Thee!” (Psa. 71:19). “My tongue also shall talk of Thy righteousness all the day long” (Psa. 71:24). Indeed the spirit of Christ, in the. Psalms, is constantly breaking out in praise at the bright prospect of the righteousness of God, being exalted above the heavens, and His glory filling the whole earth. Surely then it is of the first importance that God should be seen to be perfectly consistent with Himself, in the relation in which he stands to all created beings, and this is righteousness. Daniel 6 very strikingly illustrates this. There was this peculiarity about the law of the Medes and Persians, it could not be altered. The king must enforce its full execution. Daniel had broken this law, a very unjust law, (but this does not affect the illustration). Now it so happened that Darius the king had an intense affection for Daniel. But the law of the Medes demanded that Daniel should die, should be cast into the den of lions. If Darius cast Daniel into this horrible den, where was his love? If he spare him, where was his consistency, as king of the Medes and Persians? This was the difficulty. The king set his heart on Daniel to deliver him; and be labored till the going down of the sun to deliver him. But mere love could not deliver. Daniel must be, and was, cast into the den of lions. The king’s seal was put on the great stone that covered the den. This was the end of the law of the Medes and Persians. But the living God stopped the mouth of the lions. That night was a night of sorrow; but the next morn was a morning of joy. Daniel arose from the den. Beautiful figure of death and resurrection. Daniel is alive and highly exalted, and Darius is consistent as king of the Medes. Now if the word of a man, even respecting a wicked decree, could not be altered, if the law of men could not be changed, can the sentence of the Most Holy God be changed or set aside?

He is holy, and His sentence on sin is death. But O! blessed to know and tell, God loved the sinner. Now here is the great question, If God in love spares the sinner, where is His righteousness? and if He destroys the sinner, where is His love? The love of Darius could not spare Daniel. The love of God cannot spare or, save the sinner, at the expense of His righteousness. Words cannot describe the intensity of God’s love to the sinner; but He must be consistent as the moral Governor of the universe.

That question in the old Book of Job, then, is the one that needs answering. “How then can man be justified with God?” (Job 2:4). I am not aware that this question is answered anywhere in the Scriptures, until we come to the Epistle to the Romans The subject of the first eight chapters of this epistle, is the unfolding the righteous character of God in condemning sin, yet justifying the believing sinner.

God’s love had been fully shown in so loving, as to give His only begotten Son. But the love of God alone, is not the good news that gives settled peace to a guilty sinner. Paul was separated unto the gospel or good news of God. Of this good news he was not ashamed; “For it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek” (Rom. 1:16). Now what is the great point in this wondrous good news? Why the very point we are looking at. “For therein is the righteousness of God revealed from faith to faith: (or on the principle of faith:) as it is written, The just shall live by faith” (Rom. 1:17). This, then, is the great subject of the Epistle, the very thing the sinner needs above all things to know, the righteousness of God on the principle of faith. The first thing, then, the Spirit does in this Epistle to clear the way, is to prove there neither is nor can be human righteousness, on any other principle but faith.

In the 1St chapter of Romans, man without law became thoroughly lawless; abandoned himself to the deepest degradation. Witness the state of the heathen world (Rom. 1:21-32). Man under law broke it and became if possible worse than the heathen. Witness Israel (Rom. 2:17-29).

By works of law there could not be righteousness; for the whole world stands guilty before God (Rom. 3:19). The law only makes known sin. The more man tries to keep it, the more it shows his utter sinfulness. It was given for this purpose that the offense might abound. O! marvel of all marvels, that this deep, universal unrighteousness, should thus commend the righteousness of God. That is, when man’s condition could not be worse, God’s grace shines forth in meeting him; saving him, and justifying, yea in glorifying him with Himself forever, and that in perfect righteousness. Thus it is, when man has no righteousness, and it is most certain, both from Scripture and experience, on the principle of law, he never in any way can have; then it is we read, “BUT NOW THE RIGHTEOUSNESS OF GOD, without law, is manifested, being witnessed by the law and the prophets; even the righteousness of God, by faith of Jesus Christ unto all, and upon all them that believe” (Rom. 3:21-22).

Note well, it is the redemption that is in Christ Jesus. Yes, it is the death, the propitiation, through faith in His blood, that God hath set forth to declare His, that is, God’s, righteousness, both in passing over the sins of all believers during past ages; and also, “To declare (I say) at this time His (that is God’s) righteousness, that He might be just, and the justifier of him that believeth in Jesus” (Rom. 3:26). The next five chapters explain how this is done. Before we enter upon them, note, God’s conclusion of the matter is this, “That a man is justified by faith without the deeds of the law” (Rom. 3:28). Is there any wonder, then, that the person vainly trying to be righteous by works of law, on the principle of ‘do and live,’ should never be able to find peace and rest to his troubled soul?

Two cases are now cited, to show that justification has always been on the principle of faith, and never on the principle of works, a plain proof of man’s fallen condition, which some are so impiously denying.

First, Abraham. To the Jew this must have shocking. It might be true that he was quite consistent or righteous as a man before men; but before God, righteousness was counted, reckoned, or imputed to him on the principle of faith. “For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness” (Rom. 4:8). Now as to this word “imputed.” The Word “Logizomai” occurs forty-one times in the New Testament; nine times it is translated “thinkest”; (Rom. 2:3; 1 Cor. 13:5, 11; 2 Cor. 3:5; 10:2, 7, 11; 12:6; Phil. 4:8); nine times, “counted,” (Rom. 2:26; 4:3, 5; 8:36; 9:8; 1 Cor. 4:1; Gal. 3:6; Phil. 3:13; Heb. 3:3); eight times, “imputed,” (Rom. 4:6, 8, 11, 22, 23, 24; 2 Cor. 5:19; James 2:23); six times, “reckoned”; (Luke 22:37; Rom. 4:4, 9, 10; 6:11; 8:18). There are a few other places, “reasoned,” as in Mark 11:31, “was numbered,” Mark 15:28. But a careful comparison of all these passages, where the word is used, shows that the simple meaning of the word is, “reckoned,” or “considered to be”; just as we should say of a boy at school whom we knew to be heir of an estate, though not actually as yet in possession; yet, on the veracity of the will, on the genuineness of the document, we should look upon the boy as heir. On the principle of faith, we should reckon the estate of the father to him He is not yet in possession, but we should impute it to him, treat him as though he were in possession. Let it not be supposed that the Scriptures teach, that the blessed obedience of Christ under law, is imputed to the sinner, like a piece of new leather is put on an old bottle; or what would be more familiar to us, as a man who, finding in his garment a slit here and a hole there, puts a piece of new cloth on, or a piece of new leather, on his shoes here and another there. Righteousness is not thus imputed to mend the sinner. It is not the mending of the old shoe by a piece of leather here and there; neither is it by covering the old rotten leather all over. It is not mending at all; but setting aside as worthless, and the giving an entirely new thing. I should not speak so plainly if I did not really believe it needful. (See Mark 2:21, 22.)

The thought of Christ having kept the law for me and that this is imputed to me for righteousness, even supposing I had been a Jew under law, would be utterly wrong, for this would only be making me righteous on the principle of law-keeping, which God says is impossible (Rom. 3:20). Nor does the Scripture anywhere teach the whole life of Christ as keeping the law, imputed to, or put upon, the lawbreaker to enable him to stand in law-kept righteousness before God. A far deeper thing was needed. It was not possible for a holy Christ to be attached to a sinful creature. Had he lived forever on earth in spotless righteousness, he must have remained alone. If you turn to the following passage, you will see this most clearly: “Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit” (John 12:24). The blessed Lord explains all this as meaning His own death, and if any will have life, they must follow Him in that death.

The great error of this day is, discussing how the old man is to be mended, instead of seeing God’s truth in the old thing being set aside as unmendable, and an entirely new thing set in its place.

Let us now proceed with the inquiry in Romans 4. It has been remarked, that nine times out of the eleven, where imputed righteousness is spoken of in the Scriptures, faith is said to be imputed. How very strikingly this carries out the thought of the Epistle, the righteousness of God on the principle of faith.

They are Romans 4:3, 5, 9-10, 22- 24; Galatians 3:6; James 2:23. All these speak of faith, or the faith imputed or reckoned for righteousness. The other two put righteousness itself reckoned. These are, “God imputeth righteousness without works” (Rom. 4:6) and “That righteousness might be imputed to them also” (Rom. 4:11). To return; “Abraham believed God” (Rom. 4:3). Now, what did he believe? Plainly, he believed what God said, because God said it. This is the great point, as to true faith. If I do not believe the bare word of God, unless the church or the man says it is so, this is not believing God at all. Abraham had only God’s word; there was no church to say it was so; the world was full of idolatry. He could not look to his own feelings. He considered not his own body now dead. And what did God say to him? Say to him? why, in the promise of the seed, or the principle of resurrection, He opened up to faith the day of Christ in resurrection. “As it is written, I have made thee a father of many nations, before Him whom he believed, even God, who quickeneth the dead, and calleth those things which are not as though they were” (Rom. 4:17). Thus Abraham believed in the God of resurrection, on the very same principle as we do, only we more clearly, since now Christ has died and is risen again.

One word as to the other case — David. Now, without controversy, this man could not possibly be justified by, or on the principle of, law keeping. He had shamefully broken it before the whole world. On what principle, then, was he justified? On the principle of faith. But on what did his faith rest, or how far did it reach? Most clearly to the God of resurrection, as Peter declares (Acts 2:24-34). Paul also says the same thing (Acts 13:34-36). So bright was the certainty of resurrection to David that he says, “As for me, I will behold Thy face in righteousness: I shall be satisfied when I awake with Thy likeness” (Psa. 17:15). It was not that faith had merit, and that merit reckoned for righteousness. Faith may be compared to eyesight. Eyesight without light would be nothing; and both without an object would be useless. Faith is the gift of God: and it is God who says, Let there be light; and it is God, by the Holy Spirit, who reveals the glorious object of faith. So the faith of Abraham and David saw Christ in resurrection; and this, even Christ in resurrection, was imputed, or reckoned, for righteousness. A blessed justified state, in which God not only forgave sins, but to whom, in such state, the Lord will not impute sin. Doubly blest.

Let us now see how Abraham’s believing in the God of resurrection is applied to us. “Now it was not written for his sake alone, that it was imputed to him, but for us also, to whom it shall be imputed, if we believe on Him that raised up Jesus our Lord from the dead, who was delivered for our offenses, and was raised again for our justification” (Rom. 4:23-25). Is it not most sad that this bright half of the gospel — the resurrection half of it — should have been lost? How can the righteousness of God be understood where this is the case? Impossible. And, on the contrary, where the justification by resurrection is understood, every shadow of a difficulty, as to imputed righteousness, vanishes at once.

The statement that justification merely means pardon of sin, betrays at once entire ignorance of the resurrection, half of the gospel. Besides, to limit the meaning of justification to pardon of sin, if compared with its use in the Scriptures, will be seen to be absurd. David, speaking to God, says, “Against Thee, Thee only, have I sinned, and done this evil in Thy sight; that Thou mightest be justified when Thou speakest, and clear when Thou judgest” (Psa. 51:4). To apply the limited meaning of pardon to the word justified here, would make David say he had sinned that God might be pardoned. Many other passages, such as the justification of Christ, in Isaiah 1; and the sinners who justified God, being baptized of John in the gospel, might be pointed out; but the above is sufficient to show it must be in sad ignorance of Scripture, that such a statement can be made, as that justification means only pardon of sin. I would not make these remarks were it not that the right understanding of the double character of justification, is of such immense importance, both as to the righteousness of God, and the enjoyment of peace with Him.

We shall find that double character most clearly presented in the next chapter (Rom. 5). I mean JUSTIFICATION BY BLOOD (Rom. 5:9) and JUSTIFICATION OF LIFE (Rom. 5:18). Justification from all that I was, complete clearance from all sins; and justification of that life and existence which the person has when thus cleared. The death of our adorable Substitute meets the former -His blood. The resurrection of Christ is the source and justification of the latter. “Who was delivered for our offenses, and was raised again for our justification” (Rom. 4:25). Let it be distinctly understood that the precious death of Christ on the cross, for our sins, is the foundation of everything. To deny this is not a matter of opinion. In the face of such passages as the following, could anything be more impiously wicked, than to deny the vicarious sufferings of Christ? God says to us, “Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh,” etc. (1 Peter 3:18). “Who, His own self, bare our sins in His own body on the tree” (1 Peter 3:18). “So Christ was once offered to bear the sins of many” (Heb. 8:28). “Who gave Himself for our sins” (Gal. 1:4). “He was wounded for our transgressions” (Isa. 53:5). “The Lord hath laid on Him the iniquity of us all” (Isa. 53:6). “Christ died for our sins according to the scriptures” (1 Cor. 15:3). If any man denies this, he will find in the day of judgment, that this is not a matter of opinion. To believe God in what He thus so plainly speaks, is saving faith — to deny it, is damning unbelief. There is no middle place. This blessed work is accomplished. Christ has died, the just for the unjust. Let the eye now rest on Him as the surety, taking the place of the sinner — delivered for our offenses — and in that place He could not be spared. The love of God, if He must be righteous in saving us, could not spare His Son. The cup could not pass from Him, and it did not. If Darius labored to deliver Daniel until the going down of the sun, what did it cost the Father, when He beheld His beloved Son prostrate in sad Gethsemane, and on the cross? Oh! well might the Holy One cry out, “My God, My God! why hast thou forsaken Me?” (Matt. 27:46; Mark 15:34). Oh! who can fathom the love of God to us poor sinners, when He spared not His beloved Son? He died the accursed death of the cross; he was buried; a great stone was laid on the mouth of His sepulcher; it, like Daniel’s den, was also sealed with a seal. And there was the end of the law’s utmost claim — fulfilled to the last jot or tittle. To redeem them that were under the law, He thus bore its curse. To save us Gentiles, who were sinners without law, He was made sin, that we might be made the righteousness of God in Him.

The law could go no further than death, but God could go further. Where the law ended, God began; God raised Him from the dead; and thus, beyond law altogether, Christ is the beginning, the firstborn from the dead” (Col. 1:18). Thus, by His blessed death, Christ is the end of the law, for righteousness, to them that believe (Rom. 10:4).

If King Darius was exceeding glad when he came early in the morning to the mouth of the den, when Daniel arose from among the lions, as it were arose front the dead, what must have been the joy of God on that morn when the women came very early to the sepulcher, and Jesus was risen from among the dead? Darius proclaimed peace to all peoples; for Daniel was alive, who had been in the den of death, and that he was exalted and his enemies destroyed in the very den. Surely it is a striking figure, or illustration, how God has triumphed through the cross of Christ. Daniel was alive, and Darius had fully carried out in righteousness, that is, in kingly consistency, the law of the Medes.

Now, Christ was the only one who had life in Himself, who could lay it down for the sheep and take it up again. He was dead, but is alive again — He died for our sins, our substitute — He arose for our justification, our surety and representative head. “Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ (Rom. 5:1). For our comfort, we must have peace, for we must have what our Surety has, on the very ground of the righteousness of God. For God made Him to be our substitute, made Him sin for us. And God has made Him to be our surety and representative; for, as man, God hath raised Him from the dead, and that for the very purpose of justifying us. If we would enjoy this blessed peace, we must not stop at Christ’s death. This alone would not help us in the least. “If Christ be not risen, your faith is vain, ye are yet in your sins” (1 Cor. 15:17). But He is risen from the dead, and become the first fruits of them that slept.

Now, if God could not spare our substitute, and be righteous in doing so, how can He be righteous and condemn us, since our substitute has made atonement to the full for all our sins? and much more, since God has raised Him, as our justified surety from the dead. Christ for us is ever in that justified or perfectly righteous state; and herein, as we shall see presently, justification is much more than pardon. Suppose a prisoner before the bar, proved guilty, say of stealing a sheep. He might be forgiven, but could the judge justify him? Clearly not; unless be could justify sheep stealing. Could he rise in court and say, I justify this person from every charge; and as a proof that there is not a stain on his character, I take him by the hand, and receive him to my home and table, in proof that he is clear from every stain or charge. No man could do this and be just himself in doing it. That little boy who, the other day, had stolen money from the till, and was forgiven because it was the first offense, was he justified? Would there be no difference between pardon and justification here? Take another case. The proprietor of a large shop makes a rule, that the first person in his employ found stealing shall be discharged. A young man is found guilty. The employer loves the young man — he forbears; but can he spare that young man, and be consistent as the proprietor, and the maker of that rule? Now this was just the position in which God stood to man. Man sinned — was guilty — God forbore in mercy 4000 years. But could He spare the life of man, forfeited through sin, and be righteous, that is, consistent as the Creator? Impossible, unless He denied HIMSELF. And thus, when Jesus took our sins, as really took and bore their curse as though He had committed them every one, God laid them on Him, the substitute, as really as though they had been His own; I say, He, having borne them, having died for them, God was righteous in raising Him from the dead, cleared from them; and thus God is just in clearing us from them, through faith in His blood. Once more: a man owes £15. Very well, then, it cannot be justly said he owes nothing. But, if another becomes surety, and does pay the full amount, £15, can it not now be said that he, the man who did owe it, is now clear of debt? I do not see how it would be just to say anything else. Now, if I see then, that Christ has paid the debt of my guilt, the full count of all my sins, past, present, and future, and that, much more, God hath raised Him up from among the dead for my justification, is not, then, God perfectly righteous in reckoning me justified in Christ? I mean, plainly, that God is just in justifying the believer, and therefore would not be just in condemning him What perfect peace this gives! It may be said, This is all very well for such as have a measure of righteousness of their own. Nay; “But God commendeth His love toward us in that while we were yet sinners Christ died for us. Much more, then, being justified by His blood, we shall be saved from wrath through Him. For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life” (Rom. 5:8-10). What can this twice repeated “much more” be? Something much more than being justified by His blood — much more than being reconciled by His death. Yes, all this being done, much more, “we shall be saved by His life.” There is a remarkable turn in the epistle at this point. The question of life is now fully brought out. First, as to man, his being a sinner, his life is forfeited. Death is passed upon the whole race of Adam, for all have sinned, whether under law or not. And if sin did not come in by Adam, and death by sin, let the skeptic find me a city, a town, or even a village, or even a person in that village, on the face of the whole earth, that is not a sinner, and a sinner on whom death is written. Well, if death has thus reigned over the whole race of Adam, how can any have life? This, the apostle shows, is on another principle — even life flowing from another source altogether — it is the life of the risen Christ. It is not the recovery of that life which was forfeited by sin — it is far beyond it — cannot be compared with it. “For if by one offense death reigned by one, much more they which receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ” (Rom. 5:17). Yes, the life that the believer has now is the gift of righteousness. God is perfectly justified in giving this life, even to the sinner who has forfeited his own, because the life of the spotless Substitute has been freely given up. First, justified by His blood from all sin; then justified, yea, much more justified, in the life which is the gift of righteousness. “Therefore as by one offense, toward all men condemnation, even so by one righteousness, toward all men justification of life” (Rom. 5:18).

Scholars tell us this is the literal translation of this verse. Observe, it is not here the justification by blood, but justification of life. To take once more the illustration of the den of lions, a person might have said — how can this Daniel live, is he not condemned to be cast into the den of lions? Darius could have replied — this is the Daniel who has been cast into the den of death, and has risen out of it! He could be condemned no more. Just so the blessed One who stood in our place. He has been condemned, He has died, He has been buried; but He is risen, and death has no more claim on Him, even on our account. It had once, and He freely met its claims If Adam, then, was the beginning of a race of sinners, condemned to death, Christ, having died for His own, is the beginning of a new race. So that, as a believer, the life I have is not my life spared, or restored; but the very life of the risen Christ, and therefore a justified life. Thus, my fellow-believers, are we justified by the blood of Christ from all that we were as children of Adam; and we are justified in all that we are as children of God in Christ. Thus are we much more saved by His life. Yes, and shall be saved by His life.

This is a very different thing from that uncertain half-gospel, that only sees justification to be pardon of sin, and then leaves the future all dark and uncertain, really depending on self-righteousness after pardon. “For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous” (Rom. 5:19). I believe the words “shall be made righteous,” go even beyond the present state, right on to our literal change or resurrection, when we shall see Him and be like Him. It was this that was before the blessed One when He endured the cross and despised the shame. For this He now sits and waits at the right hand of God. His precious obedience unto death has secured all.

If you ask what is the righteousness we shall be made, and which is now imputed to us? I reply, look up at that glorified man, Christ Jesus, in whose face shines the glory of God. That is what we shall be, my fellow-believer, we shall be exactly like Him. He says, “The glory that Thou hast given Me I have given them” (John 17:22). Now, note, there can be no uncertainty as to this, for God hath raised Him from the dead as our Surety; and He is gone up on high, and holds possession of this glory, as Son of man, for us. Is it possible for God to give His Son to bear our sins on the cross, to raise Him from the dead for our justification, and then after all not bring us there? I say it is not possible. His very accomplished righteousness demands that we should live eternally with His Son. Nothing can possibly hinder God from the joy of His heart in our everlasting salvation. Because do not you see, “For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the firstborn among many brethren. Moreover whom He did predestinate, them He also called: and whom He called, them He also justified: and whom He justified, them He also glorified” (Rom. 8:29, 30). The fact is, the whole thing is so put together of God, and is so wholly of God, that the believer will not be more sure of this glory when in it than he is now, if he believes what God says. Now, just dwell on this, think of this, “that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord” (Rom. 5:21). What a prospect, to gaze on the face of God in perfect righteousness — God perfectly righteous in bringing us there. We, righteous without spot or stain, in being there; and all this accomplished by the obedience of Christ unto death. The words of Daniel are fulfilled — He hath brought in everlasting righteousness. Now, because all this is sure, throughout the countless ages of a bright coming eternity, therefore it is reckoned to the believer now, during this little moment that intervenes before we enter upon the glad fruition. The doctrine, then, of imputation, or of being reckoned righteous, seems as simple as possible. First, on the ground that the Surety is risen, in perfect righteousness, having glorified God. The payment in blood of that Surety is reckoned to all who believe. What is done by a surety is reckoned to the one for whom it is done. And, secondly, on the ground of what our Representative is in glory; for what is done to a representative is reckoned done to those whom he represents. O! what joy this gives the heart, that thus knows Jesus in the presence of God. In a word, it is identification in the sight of God; we are dead with Him and risen with Him. And this is the truth of Romans 6. Do read these wondrous verses, Romans 6:3-11. Not our old man saved by Christ, but crucified with Him — buried with Him. There is no compromise — the sentence of death fully executed. Not my life, as to my old self, spared or helped, but crucified. But is this all? Oh, no; we are also risen with Him. This is how God reckons us, and this is how we are to reckon. “Likewise reckon ye yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (Rom. 6:11). This word reckon is the very same as impute elsewhere. Then, what does it mean in plain words? Just this: suppose a friend sends you a letter to say an estate has been left you; if you believe him, you would from that moment reckon it to be yours. Of course, when you are in possession you will not need to reckon then; it will no longer be faith in your friend’s letter, but the actual sight of your estate. Just so I believe God’s word, applied by the Holy Spirit. I adore the blessed One who gave His heart’s blood for me. I believe, an eternity of purity and righteousness is mine in Him. Yes, is mine, on the certainty of the righteousness of God. I reckon, during this little while of sorrow and conflict, that all this future glory is mine. God also reckons it all to me. He reckons me dead, risen, justified, glorified, with Christ. And this is God’s salvation.

Thus death and resurrection are seen to be the end of two things, sin and law. In Romans 6 we are dead to sin, as dead and risen with Christ; and in Romans 7 dead to law -that is, if we had been under it. And all this to bring out still further the blessed, eternal life we have in Him.

Far be the thought that all this should be, that we may continue in sin. “How shall we that are dead to sin live any longer therein?” (Rom. 6:2). If any man desires to live in sin, it is because there is not this life in him. That which is born of God must be like Him. Now God is not only righteous, but, He is holy. That is, not only relatively consistent with Himself, in the blessed relation in which He stands as God; but his very nature is inherent purity, and this is holiness. And such is that new nature which is born of God. Yea, such is he that is born of God. That which is of God must be pure. Now, how truly blessed this is! while our old being, or nature, as of fallen Adam, had neither righteousness nor holiness, but was altogether sinful, yet now that nature, that existence, being set aside in the death of Christ, the new nature, or life, or existence we have in the risen Christ, is of God, and delights in holiness. Is it not so, believer? Do you not long for that blessed state, where all shall be unsullied righteousness and unchanging holiness? Oh! how soon shall this be thine in actual enjoyment forever! And now, in Christ, it is reckoned to-thee.

Righteousness of God, then, was reckoned to Abraham on the principle of faith, he believing that God was able to perform His promise. How much more clearly, then, is it reckoned to us who believe that God hath fulfilled His promise, in that He hath raised up Jesus, our Lord, from the dead. All is done: God is divinely righteous in justifying us from all sin, and in raising us from among the dead, and giving us the life of the eternal Son — therefore, eternal life. That is imperishable.

Thus justification is a state of perfect clearance from sin, and everlasting life — all the result of God’s righteousness revealed in the death and resurrection of Christ. We are no longer looked at in our old Adam standing, but dead to it, and now looked at as in Christ, alive from the dead.

There can be no mistake. This was — whatever mistakes men make now — this was the way the apostles preached the good news of God — through Jesus the resurrection from among the dead. No patching and mending humanity in the Scriptures. Fallen, sinful humanity cannot live in the presence of divine holiness. It is wholly set aside, and the law that was adapted to it also. And thus, being dead, there is an end of sin and death and law. Sin shall not have dominion over us therefore, because we are not under law, but under grace. Note, in Romans 7, we cannot be married to two husbands at the same time. If we are still alive under law, or if we take that ground, we cannot be married to Christ. To the believing Jews at Rome the apostle could say, “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. 7:4).

Thus the power also for fruit-bearing is in our union with the risen Christ. The apostle then shows that all that the law can do for the old man when under it is to bring him into the captivity of sin — the very opposite of the position of the person delivered by death and resurrection. It is utterly useless seeking righteousness in old self, under or on the principle of law-keeping. All is in Christ, whether as to freedom from guilt and condemnation, or for everlasting righteousness before God, or as to fruit-bearing before men. Thus the believer is reckoned — dead and risen with Christ; no longer in the first Adam, but in Christ. And if in Christ, condemnation there is none. “There is therefore now no condemnation to them which are in Christ Jesus” (Rom. 8:1). This is, indeed, far more than mere forgiveness of past sins. To be in Christ is a state in which there is not such a thing as condemnation. There could be no justification of our Adam life; there can be no condemnation of our justified life in the risen Christ. “The law of the Spirit of (our) life in Christ Jesus” (Rom. 8:2), is, then, fully explained (Rom. 8:2-17). Read these verses carefully. What perfect freedom from the law of sin and death. And the righteousness of the law fulfilled in us who walk not after the flesh, but after the Spirit. And, now, not only is all this reckoned to us, but we have received the Spirit of adoption, whereby we cry, Abba, Father. Thus the Holy Spirit seals our sonship. And while Christ on high is the living witness of accomplished righteousness, the Spirit also bears witness here below.

Now, if God be for us, and for us poor sinners, in perfect righteousness, who can be against us? It is most important to see clearly that God is for us. The thought that God was against the sinner, and that Christ died to reconcile Him to the sinner, in the sense of turning His heart towards the sinner; I say this thought is horrible. If Darius yearned over Daniel, not only loved him, but looked at him as an injured man, much more did God yearn for the sinner. Yea, God has come to man’s rescue — God is the sinner’s friend. Was it not because He loved us, when sinners, that He gave His Son, whose precious blood puts away the sin? Do not mistake me here: surely the untold agonies of Calvary tell how exceeding horrible sin is to God. Yet, behold the glory of the cross? Infinite love to the sinner, infinite wrath on sin. “He spared not His own Son” (Rom. 8:32). The work of justifying the sinner by the gift of His Son, is the brightest display of the unalterable righteousness of God. What a justification! “It is God that justifieth. Who is he that condemneth? Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us” (Rom. 8:33-34). There is no condemnation; there is no separation. Who can condemn? who can separate? How can there be condemnation? the old child of Adam no longer exists before God. while a criminal is alive he may be tried, condemned, and executed; when he is dead and buried you cannot then find him to condemn him again. It is so with the believer; he has been executed in the person of his Substitute; he is buried with Him. He does not any longer exist, as a child of Adam, before God, and therefore cannot be condemned again. The apostle says, “I am crucified with Christ: nevertheless I live; yet not I, (not the old I,) but Christ liveth in me: 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. I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain” (Gal. 2:20, 2). If my old self could have been righteous on the principle of law, or further, if God could have been righteous in sparing the old nature, then Christ would not have needed to die and rise again that I might be made righteous, through death and resurrection. My Adam life is dead through sin; my Christ life is everlasting because of righteousness.

How does all this bear on experience? Let the apostle answer. Read carefully in that epistle of true Christian experience, Philippians. In Philippians 3 the apostle has no confidence in the flesh under law, however blameless. The things that were gain he counts loss, “Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them dung that I may win Christ, and be found in Him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith” (Phil. 3:8-9).

He had seen the risen Christ in brightness above the sun. Compared with Him all was dung and dross. This risen Christ was the only object before his soul at the end of the journey of this weary world. I say this is experience, not imputation, here; hence be looks at the final triumph in glory, “and be found in Him.” This is the object of his heart; for this he pressed on. “That I may know Him, and the power of His resurrection” (Phil. 3:10). Clearly, in this passage, the righteousness which is of God, by faith, is Christ in resurrection. What was the righteousness imputed? Christ in resurrection. What was the mark toward which he pressed? Christ in resurrection. Short of Christ in resurrection, there was not a shadow of a hope to Paul. There was no righteousness without this, or on any other principle. Without this he knew no news worth telling. Beside this he had no object worth living for. Oh, that this doctrine may be revived again in this our day. What a contrast to the man-mending doctrines they preach who are ignorant of this resurrection side of the gospel. What is the faith of the gospel as preached by the apostle? Christ in resurrection. He is, as risen from the dead, our righteousness. Only in Him, as it is written, “But of Him are ye in Christ Jesus, who of God is (not was) made unto us wisdom, and righteousness, and sanctification, and redemption” (1 Cor. 1:30). It is not what we have made Him to be unto ourselves. No, God hath raised Him from the dead. He hath made Him to be our life, our righteousness, our all. The whole thing is of God, and therefore it is called righteousness of God, or righteousness which is of God. What perfect consistency; what divine harmony. God infinitely just, yet my justifier. Oh! look at it! God can now take the vilest sinner, translate him from the kingdom of darkness, sin, and death, into the kingdom of His own risen Son, in unchanging justification. For, while forgiveness is repeated in the Scriptures, there can be no repetition of justification. How can there? The death and resurrection of Christ is the justification of the believer, and does not need, nay, cannot be repeated.

There is one more expression, quite different from any we have yet examined. “For He hath made Him to be sin for us, who knew no sin, that we might be made the righteousness of God in Him” (2 Cor. 5:21). We made the righteousness of God. This is a very peculiar expression. The context will make it plain. Christ dying for all proved that all were dead, and that, therefore, nothing short of His death could meet them. The object of His death was, that the saved should live to God; that they who were dead should live (2 Cor. 5:14-15). All being dead, Christ’s life in the flesh could not benefit them. “Wherefore henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we Him no more. Therefore, if any man be in Christ, he is a new creature; old things have passed away, behold all things are become new; and all things are of God,” etc. (2 Cor. 5:16-19). Nothing could be more striking and clear than this. Christ made sin — dying, the sacrifice for sin, on the cross; this is the end of the old things, the end of all that belonged to me as a dead, lost sinner. On that cross, by faith, I see the end of old I, and all that belongs to old I. Christ raised from the dead is the beginning of the new creation, as it is written in that remarkable verse, “Who is the beginning, the firstborn from the dead (Col. 1:18). This is most fully shown out in Ephesians 1; 2 As God raised Christ (the beginning) up from the dead, in Ephesians 1, so He hath raised up us also in Christ, who were dead in trespasses and sins (Eph. 2). Surely He hath not only pardoned us, but made us sit with Christ in heavenly places. This new creation is so entirely of God, that we are God’s workmanship, or, as in this 2 Corinthians 5, “That we might be made the righteousness of God, in Him” (2 Cor. 5:21). That is, in the risen Christ, the beginning, the firstborn from the dead. We were lost in sin and death; God has given us a new life, a new existence, a new creation in Christ, in which new creation there is no sin, there can be none; all is absolute holiness, perfect righteousness. As seen in that new creation, we are what God has made us; for all things are new, and all things of God, and therefore the believer is as risen in Christ, the righteousness of God, all, all of God.

It is thus, on the ground of the accomplished righteousness of God also, that the gospel is proclaimed -God having raised up Christ from the dead. “Be it known unto you, therefore, that through this man is preached unto you the forgiveness of sins; and by Him all that believe are justified from all things (Acts 13:38). This paper may fall into the hands of the scoffing infidel. These are solemn words for such — “Behold, ye despisers, and wonder and perish; for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you” (Acts 13:41). Fellow-child of God, this is but a feeble glance at the lovely landscape of the new creation. Regions of holy delight stretch far beyond. May the Lamb lead thee by the side of still waters, and the green pastures of His precious truth; soon, soon thou wilt awake in His likeness. Oh, to be like Him, and this so certain! As surely as Jesus died and rose again, so surely is it all reckoned to thee now. The righteousness of God is thine now on the principle of faith. To enjoy it in its full result in blessed fruition will soon be thine everlasting portion. Blessed hope of righteousness, as says the, apostle, “For we through the Spirit wait for the hope of righteousness by faith” (Gal. 5:5). Ours now by imputation, then, forever ours in the full enjoyment of sight. Blessed Lord, increase our faith.

Should any wish to see this subject more fully examined, I would commend to them a most valuable pamphlet lately published, “The Righteousness of God,” by J. N. D.

Jesus on the Shore

Mr. Charles Stanley read part of John 21, and spoke as follows:

A thought connected with the voice of the Lord, to us this morning: “The early morn now breaking” (vs. 4). The morning of His appearing now is near. The present gathering may be the last conference before we see His face. Do we not all feel the force of that word to our souls — what a solemn thing to be brought to the close of the Church’s history — and the call to know His xxxx His will for the few days that may remain,

“The early morn now breaking,” Jesus stood on the shore. The disciples knew not that it was Jesus. God has been pleased to reveal to our souls the Person of Lord Jesus Christ, not in Peter’s boat, not in the xxxx we were in, fishing, not on the unstable water of, but on the solid shore. And from one to another the word has passed, north, south, east, and west, “It is the Lord.” Not, “It is believers,” “It is ourselves.” Many disciples have not known Him, who He is. Some are at the net, a few fathoms off. I go with our beloved, brother, with every word. In the Gospel, and as an old evangelist, I may be allowed to say it, and often as I have seen the direction of His eye, as to where the net has to be cast, and where many, and great fishes, should be taken; there is something more precious than this to my heart. It is communion with Him; it is His “come and dine”; it is the food He bids us share with Him, — the communion of heart with Himself. This is really the contrast with the fishing. Oh, what a moment this is in the history of saints! The time of man’s activity, of human fishing, without the known presence of the Lord ending; and now the known presence of the Lord is given, “It is the Lord.” “On this wise showed He Himself.” The Holy Spirit is whispering round to heart after heart, “It is the Lord,” — but made known not on the sea, but by gathering all those who hear His voice, to the solid shore of resurrection to feast with Himself. I doubt not, we might carry this blessed figure a little further. I doubt there are few here, but can take the place of Peter, whether as to the fishing or the food. Have we not been brought to walk a little more softly than we walked before? Is not that same blessed Lord that disciplined Peter, disciplining us? Now, as the early morning is breaking, is He not in some measure weaning us from fleshly prowess, from fleshly activity; and are we not just in His presence, as Peter was, to hear a few words from Himself?

While, on the one hand, the need of becoming fishers has long impressed us, and may He be with the evangelists always, bid them cast the net, and where the fishes are to be found; yet, He did not say to Peter after His appearing, “Carry the net and cast it in again.” It was not the work of fishing but of feeding that specially occupied Him at that moment, and I believe that it is not fishing but feeding that chiefly occupies Him now.

May I ask your attention now, to your own neighborhood, your own towns, and villages. What is the heart of Christ respecting His lambs around you? His sheep? We can say with Peter; and it is an immense favor, softly as we may be called to walk, deeply as we are brought to feel our own nothingness, “Thou knowest that we are attached to Thee.” We are attached to Christ. We are linked with Him. To think of this company now; gathered from all parts of England, Ireland, and Scotland too, all attached to Christ — linked to Christ. Having no other interest but to represent Christ, “the bright and morning star.” To represent Him, not merely leaving the dark night that is past in Peter’s boat, but to see and hear Him at the breaking of morn. Is there a sight on earth, the Father’s eye can rest on, like the sight this morning? When in prayer last night, the gravity and solemnity of so many saints, all gathered by Himself; and to Himself, was pressed on me. What a sight! the gravity of it is amazing. But have we responded to the heart of Christ, as to His lambs and sheep?

A word about the villages around our places — I do not mean as to fishing merely, but as to feeding. “Children have you any meat?” The answer from a thousand round our homes would be, “We have not food”; never was there a time when the sheep of Christ were needing food and shepherding as they are at this hour. What is our responsibility? What is yours? What is mine? What is the responsibility of our united hearts? To answer to the word of Christ, “Feed My lambs; shepherd My sheep.” It is the will of our ascended Lord that the word should pass from heart to heart, “It is the Lord” gathering His sheep, gathering His lambs, giving the well that is springing up; let us sing unto it. Oh, the all-sufficiency of the Holy Spirit that dwells in us. May He bless this, perhaps our last coming together, to bring us more into unison with His own heart; and let a wave of divine blessing flow out from this meeting, for the refreshing of His own! “The early morning is breaking” and Jesus stands on the shore. Tell it, tell it all around! Disciples that know not “it is the Lord.” Solemnly do I corroborate the thought so set before us: it is the Lord’s message to us, at the closing hour. May He keep our hearts, through these meetings, in communion with Himself, and to his blessed name be all praise! Amen.

From The Bible Herald, 1877, pp. 35-38.

Job's Conversion; Or, God the Justifier

The testimony of the inspired word respecting this man of ancient days, Job, is, that he was a genuine man of God, “perfect and upright, and one that feared God, and eschewed evil” (Job 1:1). His substance was very great, for God had blessed him with earthly blessings in earthly places. It is important to notice this, before Job is put in the furnace. The genuineness of his character is a settled question, on the testimony of God.

The testimony of the word is also quite as clear respecting every child of God in this dispensation, however tried and buffeted he may be. “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ” (Eph. 1:3). We are not blessed in earthly places, with a substance that may be destroyed; but blessed in the heavenlies in Christ. But note the certainty — hath blessed us with all spiritual blessings in Christ Jesus. “Blessed be the God and Father of our Lord Jesus Christ, which, according to His abundant mercy, hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time” (1 Peter 1:3-5). Thus the blessing of the believer, in these two chapters, Ephesians 1 and 1 Peter 1, is in very bright contrast with even the “greatest man of the East (see Job 1:3). Job’s inheritance might fade away — not so the believer’s.

Before entering, then, on this scene of fierce conflict, let the believer be well grounded, on the testimony of God, in what is absolutely certain to him It is most clear by the Word of God that HE HATH redemption through the precious blood of Christ, even the forgiveness of sins. His inheritance in the heavenlies could not be made more secure to him For the Lord Jesus, who died for his sin, has been raised from the dead, and has gone up on high, to take and hold the possession of the heavenly places for him. Is it not then as sure to the believer as if he were there? That is, could he hold it more securely than Christ in glory holds it for him? Ah! it is a settled question; reserved for him in heaven. But it may be said, Though a child of God, may he not fall, so as to lose it after all? No, that is settled too, for those “who are kept by the power of God” (1 Peter 1:5). Thus, trembling believer, does the testimony of God’s word make all clear and certain to thee. God’s testimony of Job was, that he was “perfect and upright.” He fears God and hates evil. And again as to the standing of the believer now, how clear the testimony: “For by one offering He hath perfected forever them that are sanctified” (Heb. 10:14). “And ye are complete in Him” (Col. 2:10). And is not love to God, love of holiness, and hatred of evil, the characteristic of every one born of God (1 John 3:6-10)? Thus did the testimony of God settle, at first, the blessing and character of Job, and thus now does the testimony of the word settle the blessing and character of every child of God.

The veil of the invisible world, so to speak, is now drawn aside. Satan comes amongst the sons of God. He comes from going to and fro in the earth, and from walking up and down in it. This is that great adversary of whom Peter tells us, he walketh about as a roaring lion, seeking whom he may devour. The Lord, in order to let us see what an adversary we have, puts a question to Satan: “Hast thou considered My servant Job?” etc. (Job 1:8). And Satan had considered the case of Job. Ah! often when we little suspect, Satan may be watching us and considering, with all the experience of ages, what temptations may be most suited to our particular case. Your door may be shut and you may forget, but there may be watching you, with the deepest malignity, that real person, that real adversary, Satan. He would be no more real if we saw him God hath blessed Job, and that is quite enough to fill the heart of Satan with hatred. And now begins the permitted trial of Job. There was a needs be. And never are we permitted to be sifted by Satan, but there is a needs be. With the real child of God, Satan is sure to outwit himself. God will make all work for the believer’s good.

Who would have thought it possible that Satan could have such power, if God had not thus revealed it to us in this book. Job’s sons and daughters are eating, and drinking wine, like the world in this day, little thinking of the sudden destruction that awaits them. The oxen were plowing, and the asses feeding beside them — everything going on its usual way. Happy-looking world! there might be no tempting devil in thee. How quick and how well did Satan do his work. The Sabeans fell upon the servants and slew them with the sword. One servant alone escaped to tell Job. We hear of a dreaded invasion, and men talk about the emperor, and the press, and the people; but how few remember the great adversary Satan, the “prince of the power of the air” (Eph. 2:2), “the god of this world” (2 Cor. 4:4), the great mover in the last scenes of human wickedness. (Rev. 13:4). It was Satan who brought the Sabeans to invade Job. He is a murderer from the beginning. And while the servant was telling him, there came another and said, “The fire of God is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them, and I only am escaped alone to tell thee” (Job 1:16). Strange as it may appear, Satan will again use this very same power. “And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men” (Rev. 13:13). “And while he was yet speaking, another servant came and said, The Chaldeans made out three bands, and fell upon the camels, and have carried them away, and slain the servants with the edge of the sword, and I only am escaped to tell thee” (Job 1:17). Fearful as all this was, yet still more fearful tidings were at hand. “While he was yet speaking, there came also another and said, Thy sons and thy daughters were eating and drinking wine in their eldest brother’s house; and there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead, and I only am escaped alone to tell thee” (Job 1:18-19). Thus, as it were, the battle began with a running discharge of musketry. Oh, what a pang it is to a parent’s heart when tidings come of the death of one child; but sad as it was to Job, and fearful as was this first part of the conflict, Satan’s heavy artillery was not yet brought up. So far Job held his ground. “The Lord gave and the Lord hath taken away; blessed be the name of the Lord” (Job 1:21). Again, Satan, the accuser of the brethren, is seen amongst the sons of God, accusing Job. He has failed in his attack, but he has not given up considering Job, or seeking his overthrow.

God’s testimony is repeated. And, ah, it is well if we go over again the blessed testimony of the word, between each onslaught of the deadly foe. It is in the very epistle, Ephesians, which shows us our glorious, secure standing in the risen Christ, that we are exhorted to take the whole armor of God; and the sword of the Spirit, which is the Word of God, must not be forgotten. “Put on the whole armor of God: that ye may be able to stand against the wiles of the devil” (Eph. 6:11). It is not with Sabeans, Chaldeans, fire and wind, but with wicked spirits in heavenly places, that we wrestle. “And the Lord said unto Satan, Behold, he is in thine hand; only save his life” (Job 2:6). Very blessed is it to know this: our life is hid with Christ in God. Satan may be permitted to burn our bodies at the stake, but he cannot touch the eternal life — this can never die. It is only to depart, and to be with Christ, which is far better. “So went Satan forth, from the presence of the Lord, and smote Job with sore boils, from the sole of his foot unto his crown” (Job 2:7). Now, as Job’s blessings were earthly, in contrast to ours, which are heavenly; so his afflictions were bodily, in contrast with ours, which are spiritual. So, as Satan was permitted to act on the bodily flesh of Job, and thus plunge him in the deepest affliction and sorrow — poor man, what a picture! he scraped himself, and sat down in the ashes -in like manner, Satan may be permitted to act upon our old carnal nature, so that, spiritually, we find, from the crown to the sole of the foot there is no soundness in us, but wounds and bruises and putrefying sores. Ah, it is then that Satan brings up his heavy artillery. The first heavy blow that the adversary now aims at Job, is through the words of his astonished and irritated wife. She said, “Dost thou still retain thine integrity? Curse God, and die” (Job 2:9). How very striking is Job’s reply. He, no doubt, saw the distress of his wife at his own affliction; and, taking the brightest side, he gave her credit for meaning better than her words implied — and so he said unto her, “Thou speakest as one of the foolish women speaketh” (Job 2:10). He does not say, What a fool thou art. But, speakest as one. “What! shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips” (Job 2:10). Really, was not Job a beautiful character? Surely, one of the fairest specimens of all the sons of fallen humanity. The Lord had said of him, “There is none like him in all the earth (Job 1:8). It is remarkable, that when the three friends of Job come, Eliphaz, Bildad, and Zophar, we hear no more of Satan. And what better weapons can Satan use, than the words of mistaken friends? To be misjudged and misunderstood by those we love; surely this is bitterness. In this respect even, what did our blessed Jesus endure, when He came to His own, and His own received him not?

But to return to Job. We may form some idea of the bitterness of his anguish, by its effect on his three friends. “They sat down with him upon the ground seven days and seven nights, and none spake a word to him; for they saw that his grief was very great” (Job 2:13). Such was the grief of Job; and such do I take to be a picture of the deep anguish of heart of many a true child of God, who, like Job, knowing redemption, but not knowing the living, loving, and all-powerful priesthood of Christ, and finding, it may be, after years of happy enjoyment of Christ, so far as known, that the flesh is still so fearfully corrupt, beholds, it may be in one moment, every fond hope of a mended self blighted and destroyed. Job could not put a finger on a spot that was not a running sore. And the believer, sooner or later, must find that there is not a spot in his old self in which he can rest. Ah, it is one thing to talk, it is another thing to find, that all that I am of the first Adam is withered and dead before God. Very blessed, when this is learned, to learn also the bright resurrection-side of sorrowing Job.

Job Chapter 3. Job at last opens his mouth, and oh! what grief and wormwood, ending with these words, “For the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me; I was not in safety, neither had I rest, neither was I quiet, yet trouble came” (Job 3:25-26). It may have been just so with my reader. The true believer dreads nothing so much as sin, and yet that which he most feared, yes, sin — to find sin, sin, sin, and to hate it, to fear it, to try hard to be entirely without it, and sometimes hope it is all gone, and still to find it turn up again, and to find oneself no better, it seems to take away all safety — no rest, no quiet, but, as it was with Job, trouble comes. I know that, until Job’s lesson is learned, it is so with every child of God. Yes, and just in proportion to your love of God, and hatred of sin, is the bitterness of your sorrow. Has not sin, since conversion, felt so loathsome? Has it not weighed down your soul until, like as Job wished he had never been born, so have not you wished almost, that you never had been converted? Ah, you might have to sit longer than seven days with your dearest friends before you could open your heart. You little expected to find that you were as bad as you find you are.

And now Satan renews the attack through friend Eliphaz. Poisoned arrows are shot through his lips, in Job 4:3-8. “Thou hast instructed many” (Job 4:3). It is terrible when Satan can thus fix a poor believer’s thoughts on himself. “What!” says he, “is this you? You, that profess so much — you that instruct others — you that are looked up to? Pretty dishonor you will bring upon the name of Christ, if all that you are comes out before the world. Your sin is fearful, from the very profession you make.” Yes and sometimes he would fain persuade the trembling soul, that its sin is so aggravated, by being so great a professor, that now it cannot be pardoned; and then, if that will not do, quick as thought, he gives the thrust he gave to Job, “Even as I have seen, they that plow iniquity and sow wickedness reap the same” (Job 4:8). “By the blast of God they perish” (Job 4:9).

This is the thin end of Satan’s great wedge. It is the first insinuation that Job is a hypocrite. We shall find this wedge driven, blow after blow, as we go on in the book.

Let the believer beware of Satan’s wedge. He may insinuate, “Yes, it is all quite true for all those that are the Lord’s people. Certainly they have redemption through the blood of Christ. I do not want you to doubt that. But may I not ask,” continues Satan, “would you be so bad if you were a child of God: are you not a hypocrite, think you?” Ah! this is a piece of ground over which, when the Christian goes, he gets a sore buffeting. But it is quite true that they that sow iniquity reap the same. And it will yet be true. By the blast of God they perish. But then this was misapplied to Job. It would have been misapplied to Peter, though he denied his Lord. It would have been right, applied to Judas. He sowed iniquity. He sought opportunity to betray his Master. Not so Peter. Though in the presence of temptation, he found himself utterly without strength. This is just the difference between a believer and a hypocrite. Sin is not the believer’s object: he does not seek opportunities to betray Christ, though, like Peter in the presence of temptation, he may find himself as weak as water.

Now, it was this misapplication of truth that Satan so used in the speeches of Job’s friends. Job 6 shows that this gave Job a terrible shaking. “He said, Oh, that my grief were thoroughly weighed, and my calamity laid in the balances together! For now would it be heavier than the sand of the sea” (Job 6:1-3). “For the arrows of the Almighty are within me; the poison whereof drinketh up my spirit. The terrors of God do set themselves in array against me” (Job 6:4). This was a great mistake. They were the arrows of Satan. God was not against Job. If Job had but known it, God was for him.

How great is the distress of soul when Satan can thus insinuate that God is against the believer! How he will magnify every trial, every affliction! “There,” says he, “does not that show you are a hypocrite, and that God is against you? There now; He will deal with you as your sins deserve.” Yes: and how ready the unbelieving heart is to say, “It must be so. Surely no one felt such despairing feelings as I feel. The terrors of God set themselves in array against me. I thought I was such a good Christian, but now I find my sins deserve the lowest hell.” Ah! so deep was the anguish of Job under this temptation, that he desired God to destroy him Whether asleep or awake, he finds no comfort. He finds none that understand his case. And thus he sinks in his bitterness, deeper and deeper. And when the believer is really passing through these deep waters, how few there are that thoroughly understand his case! I only know of one such; I am going to tell about him presently.

Job Chapter 8. Now, friend Bildad takes his stroke at the wedge, to drive it a little farther home. “Can the rush grow up without mire? Can the flag grow without water? while it is yet in his greenness, and not cut down, it withereth before any other herb. So are the paths of all that forget God. And the hypocrite’s hope shall perish,” etc. (Job 8:11-22). This is all true of the stony-ground hearers; but not true of Job — and not true of the soul that sincerely trusts in Christ. The water that is in him is a well of water, springing up into everlasting life. “The hypocrite’s hope shall perish”; but the feeblest sheep of Christ shall never perish. But if he looks at his own fancied greenness — at his own boasted goodness, this will fade away; and thus Satan gets the advantage. There may be much freshness of soul at conversion — like the green flag: but beware of trusting in this; for very often the reaction is in proportion to the exuberance of joy, when the real character of the flesh is found out. Then showers of darts are sent — such as “Have I deceived myself?” “I do not feel as I did.” “Perhaps I have no root in Christ.” “The hypocrite’s hope shall perish.” Then, oh, what darkness of soul — what perplexity! The eye is off Christ: the heart is listening to Satan. The very first question, even that of justification, is found to be unsettled. It was just so with Job at the close of Bildad’s speech. Beware, then, of Bildad’s stroke on the wedge!

Job Chapter 9. This chapter brings out the state of Job’s mind. He says, “I know it is so of a truth. But how should man be just with God?” (Job 9:2). He gets before God as Judge; and his perplexity is very great. He cannot answer God one in a thousand. “I am afraid of all my sorrows. I know that Thou wilt not hold me innocent” (Job 9:28). Poor Job! He does not know now which way to turn. And is not this the case with every believer the moment he gets before God as Judge? How can he or you be just before God? Would not one sin of a thousand utterly condemn you? Yet this is the desperate struggle of Job, and every human heart to be just before God. “If I justify myself, my own mouth shall condemn me” (Job 9:20). How does God know that you are innocent? Very far from that. But at conversion you hoped you would then be innocent. Has it been so? Can you look up in the face of God as Judge, and say you have been innocent since your conversion? Impossible. Then, does not the thought of standing before God as Judge make you afraid? Certainly. Job felt it was utterly impossible to stand before God as Judge and be found just! and hence he felt his deep sense of a mediator or daysman. “For (God) is not a man, as I am, that I should answer Him, and we should come together in judgment. Neither is there any daysman between us that might lay his hand upon us both. Let Him take His rod away from me, and let not His fear terrify me” (Job 9:32-34).

Job Chapter 10. The thought of God as Judge fills Job with confusion. He gets to feel as if God were against him like a fierce lion. There is also breaking and humbling before God. But all is still darkness — the very shadow of death. Whatever was the cause of all this? And much more, may I ask, whatever is the cause that many a dear child of God should be in this same darkness and uncertainty? Let us peruse the book, and we shall yet find out the cause.

Job Chapter 11. Job’s friend, Zophar, now speaks. He brings out the majesty of God; but it is only to crush Job. He sees that Job is wrong in seeking to be clean in his own eyes; and in his zeal he says, “Oh, that God would speak, and open His lips against thee!” (Job 11:5). But it is not with him to show Job how he can possibly be a sinner, and yet be justified. He can tell that if Job were not a sinner, then it would be most blessed with him; and that is all that Zophar, or mere human light, can do. This is human religion. I must try not to be a sinner, and then I shall be happy, and God will not be against me. Vain endeavor still, you find it, do you not? You are a sinner. How then can you stand before a holy Judge? There is the difficulty.

Job again makes his reply. He, too, can discourse well on the majesty of God in all his ways. But this cannot settle the question, How can a man that is a sinner be just before God? A man may be able to discourse well about the stars and the stones — he may be learned in all the learning of this world — and yet not be able to tell clearly how the sinner is justified before God. The dreadful thought still harassed Job, that God was against him. Oh! what can be so overwhelming as this fearful thought? To whom can you go if God be against you? The sun may shine; but, ah! it is not for you. You may try to flee from sin, but Satan pursues you, pressing it harder upon you. Job said to God, “Let not Thy dread make me afraid” (Job 13:21). This opens the way for Eliphaz to renew the attack.

Job Chapter 15. Eliphaz says, “Yea, thou castest off fear, and restrainest prayer before God” (Job 15:4). This is still a sore temptation of Satan. When the soul is passing through darkness, it often seems as if it could not pray — so different from what it was. “There now,” says Satan, “is not that a proof that you are nothing but a wicked person. Surely you must be a hypocrite.” “For the congregation of hypocrites shall be desolate, and fire shall consume the tabernacles of bribery” (Job 15:34). “The wicked man travaileth with pain all his days” (Job 15:20). “Dear me,” says the believer, “that is just as it is with me. I do not enjoy prayer as I once did. I am filled with pain.” “Miserable comforters,” says Job, “are ye all” (Job 16:1). And then he becomes still more desperate. The thought comes again, God is against me! Why, he hath delivered me up. “I was at ease, but He hath broken me asunder: He hath also taken me by the neck, and shaken me to pieces, and set me up for His mark” (Job 16:12). “Oh!” says the believer, “how is it that God allows me to be thus — how is it?” And then Satan pours in a volley of infidel thoughts, not to be put on paper.

Again the longing cry for the priesthood of Christ goes up from the heart of Job (Job 16:21). “O that one might plead for a man with God, as a man for his friend!” “Lay down now; put me in a surety with thee. Who is he that will strike hands with me?” (Job 17:3).

Job Chapter 18. Bildad again takes his place in the contest. He means well, but his words are poisoned arrows. “The light of the wicked shall be put out” (Job 18:5). Yes, every word is perfectly true of the wicked; but how crushing to Job! Circumstances seemed to favor the charge. “How long,” says Job, “will ye vex my soul, and break me in pieces with words?” (Job 19:2). “Have pity upon me, have pity upon me, O ye my friends; for the hand of God hath touched me” (Job 19:21)! Is it not astonishing that he should pass through so much, and yet have such clear light on some things? He says, (Job 19:25), “For I know that my Redeemer liveth, and that He shall stand at the latter day upon the earth. And though after my skin worms destroy this body, yet in my flesh shall I see God; whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me” (Job 19:25-27). This is truly a bright beam of light in the midst of so much darkness and confusion. And there may often be much knowledge of redemption and future glory, and much blessed, occasional comfort of the Holy Spirit, and still the question of justification not clearly settled. And note, this does not hinder Zophar again, in his turn, redoubling the attack.

Job Chapter 20. “The triumphing of the wicked is short, and the joy of the hypocrite but for a moment” (Job 20:5). This was a hard thrust after a moment’s relief. Job is somewhat stirred up, and gives a sharp rebut, by showing that sometimes the wicked prosper in this world.

Job Chapter 22. Eliphaz returns to the attack with fury. He says, “Is not thy wickedness great, and thine iniquities infinite?” (Job 22:5). And now he strikes Job in the most tender place. He brings false accusations against him. “Thou hast taken a pledge from thy brother for naught, and stripped the naked of their clothing. Thou has not given water to the weary to drink, and thou hast withholden bread from the hungry. Thou hast sent widows away empty, and the arms of the fatherless have been broken” (Job 22:6-9). This makes the complaint of Job very bitter. He says, “My stroke is heavier than my groaning. Oh that I knew where I might find Him! that I might come even to His seat!” (Job 22:2, 3). Again Bildad repeats the great difficulty:

Job Chapter 25. “How then can man be justified with God? or how can he be clean that is born of a woman?” (Job 25:5). This is no comfort, no help, for Job.

Job now gives his last speech — his greatest effort to justify himself. Yes, this was the needs be of all his trial and sorrow. His words are very touching. “Oh that I were as in the months past, as I was in the days of my youth,” etc. (see Job 29:2-25). It is not, Oh that it were with me, but, Oh that I was. How like the mistaken longings of the soul, that is being driven from self to Christ. There is a peculiar delusive pleasure in being satisfied with oneself. Very often after conversion the thought is how much better I am now than I once was -how I do now walk in the ways of God. Some few are even so far deceived as to think the old nature is entirely changed, and that there is not a root of sin left in them. But, alas, when the time of temptation comes, all this is leveled to the dust. Now, just read Job 29-31 and you will say, if any man could have justified himself by good works, Job was the man. There is not a man in all your town that can say as much as Job said, and say it truly. As to his kindness to the poor, he was the very opposite of the lying charges brought against him Thus he lets memory recount every good act of his life, but all fails to give rest to his troubled spirit. I, I, I, I did this, I did not do that. But it is all of no use. “Let thistles grow instead of wheat, and cockle instead of barley. The words of Job are ended” (Job 31:40). Not so Job, you will speak again, and though your words may be few, they will be full of meaning. Now, if Job could not be just before God, how can you? Let memory glance back along the track of life. What sins before God? — are your words ended? — are you dead beaten? — do you say, I cannot tell what to make of it? Then let ELIHU speak.

This Elihu is a wonderful person — the very one that Job had desired — the daysman — type of our Great High Priest. The false charges had brought out the self-righteousness of Job; and against him was the wrath of Elihu kindled. Why? “Because he justified himself rather than God” (Job 32:2). You will find the last desperate effort to justify himself occupies six chapters. And how many chapters of many a Christian’s life are also spent in the vain endeavor to justify himself, instead of owning himself a lost sinner, and justifying God, in justifying him, though a sinner, consistently with His own holiness and glory. This is the grand mistake — the cause of all the believer’s darkness and confusion. Let me put it plainly before you, my reader. Have you not been occupied with the thought how you could be just before God? Has not the discovery of the impossibility of this being done, seeing that you are still a sinner, filled you with confusion and doubt? Sometimes you may have forgotten yourself and been happy in the love of God, when thinking of the work of your Redeemer, as Job did for a moment. But then, the thought has come, with a pang, I am not what I ought to be, and how am Ito be? I am not fit to stand before God, the Holy Judge. I am not just! It is all in vain to look over six chapters of your past experience, even if it were as good as Job’s. And you have tried so often, and been no better for trying that you have lost all heart and all hope of being really what you ought to be — of being just before God.

Now what is all this but your best endeavor to justify yourself? God says that you are a sinner. You are doing your utmost to prove it is not so; and the discovery that you are a real sinner fills you with confusion. It is most certain you cannot stand before God as a Holy Judge, and be even innocent, much more just. Of all the millions that have trod this earth, only ONE could stand before God the Judge; that One was the blessed Lord Jesus. The fire of God’s holiness might search Him through, and there was no sin found in Him. This only One, this Holy One, did stand before God the Judge, as the substitute of His people. The divine judgment of the Holy God has been passed upon Him for our sins. And now God, in divine righteousness, is calling poor sinners, NOT TO STAND BEFORE HIM AS THE JUDGE, BUT AS THE JUSTIFIER. Oh, blessed, Holy, Holy, Holy God, this makes all the difference! I cannot stand before Thee and justify myself, but Thou canst, Thou hast justified me, through the precious blood of Jesus. Oh, what a home is Thy presence now for me.

We shall find this the burthen of Elihu’s message. It is remarkable, that the moment Elihu spake, Satan is silenced in Job’s three friends. “They were amazed; they answered no more; they left off speaking” (Job 32:15). Oh, that the tried and buffeted believer would also remember the words that are written for his comfort. “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an Advocate with the Father, Jesus Christ, the righteous, and He is the propitiation for our sins” (1 John 2:1). Now, if these three men were amazed, that Elihu should stand up the advocate for Job, how amazed must Satan be when, after long tempting the child of God, he succeeds, in some unwatchful moment, to entangle him in sin. Straight he goes to accuse him before God. Yes, how amazed he must be to find in the high court of heaven that unworthy Christian has for his advocate the Righteous One, who pleads His own blood. They opened not their mouths; and the very mention of the blood of Jesus stops the mouth of “the accuser of the brethren” (Rev. 12:10). “They overcame him by the blood of the Lamb” (Rev. 12:11). Believer, do think of this. Your utmost efforts to justify yourself can never stop the mouth of the accuser — it can only be stopped by the blood of the Lamb.

Elihu was for Job; but he was not for his self-righteousness. Against this was he wroth. When the blessed Jesus walked this earth, against nothing was He so wroth as against self-righteous Pharisaism. At this He was filled with indignation. You may have been deeply grieved that you could not be self-righteous, so as to justify yourself. The very attempt has grieved Him more. But though Elihu was so grieved at Job’s great mistake, yet, oh! how his heart yearned over him. He says, “Behold my belly is as wine which hath no vent; it is ready to burst like new bottles. I will speak, that I may be refreshed” (Job 32:19-20). Fellow-believer, high above yonder thrones and dominions, in that bright glory, there is a man whose tender human heart yearns for thee and me. Oh, brightness of the Father’s Glory! didst Thou not take my nature for the very purpose of being a merciful, faithful, tender, loving High Priest? Thou art in the presence of God for us! Thine heart is refreshed in speaking for poor, unworthy me. Thy love is never, no never, weary of me. Oh wondrous, sweet, divine love. Lord, let it fill the heart of the writer and reader!

And now Elihu opens his mouth to address Job. He says, “My words shall be of the uprightness of my heart,” etc. (Job 33:3). What a delightful change, when, wearied out with trying to find righteousness in myself, the Spirit of God sets before me the Lord my righteousness in heaven.

The object of the deep-felt need of Job was found in Elihu. “The Spirit of God hath made me... Behold, I am according to thy wish in God’s stead; I also am formed out of the clay. Behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee” (Job 33:4-7). What a striking illustration this is of the real humanity of our blessed substitute, the Lord of Glory. He was conceived by the Holy Spirit, yet born of a woman The Mediator or daysman between God and man, the Man Christ Jesus. Is it not most blessed that God has thus been manifested to us in the flesh? His terror does not now make us afraid. Look at Him in the midst of poor, guilty sinners, — the woman of Samaria, the sinner of the city, the dying thief. Oh! may we not come with confidence to such an one?

Elihu rebukes Job for his desperate attempt at self- righteousness: and, then, for the dreadful thought that God was against him: and then says, “Behold this, thou art not just: I will answer thee, that God is greater than man; why dost thou strive against Him?” (Job 33:12-13).

How simple the question of the believer’s conflict is when this light is thrown upon it. Thou art not just — thou art guilty — is the fact, the sentence of God’s word. There is no difference, for all have sinned. As a sinner, thou art judged in the death of Jesus; and as a judged, condemned, dead sinner, by that death reckoned dead, and set aside forever. Thou, as a son of Adam, never canst be just, and thus every attempt to set up old self, old guilty self, in any way, is simply striving against God. God is not against thee, but God is against this attempt to justify thyself. And I will answer thee, God is too strong for thee. All must be in confusion while thou strivest against God. I have just been told an anecdote, that shows this very strikingly. A dear old Christian, living here, was sorely tried before his death. All the past sins of his life were set before him in such distinctness, and the sense of guilt and shame was so overwhelming, that he almost sunk in despair. At last, Job’s lesson was learned. He said, “I see now; if I had only been a little better man, it would have proved my damnation. If there had been anything in which I could have rested for my salvation, I should have done so, and perished in my delusion. But now it is only the blood of Christ.” Such, with every child of God, is the desperate striving of the human heart against God. Job’s lesson must be learned. Man’s purpose is to justify himself in some way. It may be by keeping the law, or it may be his mixing up the righteousness of Christ with his own, in meeting the claims of law, and so making out his case just before God. No matter how, every attempt to justify myself before God is striving against God. It is trying to set up my old Adam-nature, which God has put down, and buried forever. “When God opens the ears of men, that He may withdraw man from his purpose, and hide pride from man” (see Job 33:16-17),” then must he pass through this sore pain and affliction. It may be through some fall that all self-trust is blighted. Perhaps no believer ever really learns Philippians 3 without some fall. Ah, it is no easy matter to count all the things of my religious self loss and dung — to have no confidence in the flesh — to be found only in Christ.

God’s purpose is shown, by Elihu, to be Job’s full deliverance. And this is his purpose in permitting all the buffeting and conflict through which the believer ever passes. Yes, when he comes to the last sinking point, then, “If there be a messenger with Him, an interpreter, one among a thousand, to show unto man His uprightness, then He is gracious unto him, and saith, Deliver Him from going down to the pit, I have found a ransom (or an atonement)” (Job 33:23-24). What a mercy it is that we have a true Messenger from heaven, a true Interpreter from God, to show His uprightness. The Holy Spirit, sent down from heaven, is the wonderful interpreter of God’s purpose in the cross of Christ. In the good news He has brought is the righteousness of God revealed. Yes, it is His blessed work to show the uprightness of God — the righteousness of God in justifying the sinner — that God is, as has been said by another, “consistent with Himself, with His holiness,” in being gracious to the poor, guilty sinner. How can God say, “Deliver Him from going down to the pit?” Is he just? Oh, no! Is he innocent? Oh, no! Does he not deserve to go down to the pit? Oh, yes! Then how can God be just in sparing him? “I HAVE FOUND A RANSOM”; or, as the margin reads, “atonement.” Man is guilty. He has no righteousness. But God has found a ransom. This alters everything, and interprets everything, — I am no longer a trembling sinner before God as my Judge, but before God as my Justifier. God has found a ransom, a propitiation, in the blood of Jesus, for the very purpose of setting forth His righteousness, in freely justifying me by His grace, through the redemption that is in Christ Jesus. Four times is this shown to be the very righteousness of God, in Romans 3:21-26. Note, it is not that I, as a son of Adam, am just or righteous. That never can be.

Romans 5; 6, 7 show that I am dead, through the death of Christ, and buried. And my justified state is entirely in the risen Christ. Christ did not die for the just, but for the unjust, to bring them to God.

Now, my reader, whereabouts are you? Striving against God, trying to be just in yourself before Him, as your Judge? If so, is there any wonder that your soul should be sorely vexed with confusion and darkness? Or are you resting entirely on the value of that atoning blood, that ransom-price, which makes God just in being your Justifier? Ah! whenever your soul is cast down with a single doubt, depend upon it, you may say, “There, I am trying again to justify myself, instead of rejoicing in God my Justifier.” If God is your Judge, you cannot be saved. If God is your Justifier, you cannot be lost. “Who shall lay anything to the charge of God’s elect? It is God that justifieth; who is he that condemneth? It is Christ that died, yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us” (Rom. 8:33). It is not you who found the ransom; God found it. Satan may tell Him of all your sins, and especially of your deep ingratitude and failure since you were a child of God. God’s reply is, “I have found a ransom.” Surely, then, this must give perfect deliverance — God my Justifier — Jesus my Advocate. Oh! what freshness of soul this gives. “His flesh shall be fresher than a child’s; he shall return to the days of his youth” (Job 33:25). It is no longer now, “Oh! that I was as in months past” (Job 29:2). I is now done with. It is no longer I, but Christ in me; no more wretched striving to justify I — old me. Ah, no! but my soul filled with freshness in contemplating God’s ransom, and God’s perfection in justifying me by that ransom. How sweet is prayer now with God. “He shall pray unto God, and He will be favorable unto him; and He shall see his face with joy; for He shall render unto man His righteousness” (Job 33:26). Very wonderful! Man, who has no righteousness of his own, has now the righteousness of God rendered unto him. It is “upon all them that believe” (Rom. 3:22). What a blessing — Christ is made righteousness to believers — they are the righteousness of God in Him; and, above all, as it were, our justification in the risen Christ is the very righteousness of God. And nothing stays the full outflow of all this blessing and enjoyment, but the striving to be righteous in self. Only confess the real truth, for “He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not, He will deliver his soul from going into the pit, and his life shall see the light” (Job 33:27-28). “How very simple this verse is,” some one of my readers may say. “I begin to see plainly that I never was a Christian at all. My religion has been nothing else but trusting in self.” Well, note those words, “If any say, I have sinned.” Is this the language of your heart now? Can you cast yourself at the feet of Christ a confessed sinner? You may take that place without any fear of being a hypocrite. In owning what you are, as a sinner, before God, there is no fear of deceiving yourself, much more of deceiving God. If this is your confessed state, God shall deliver your soul from going into the pit, and you shall be enlightened with the light of the living. Rest not satisfied until you are assured God has justified you freely “through the redemption that is in Christ Jesus” (Rom. 3:24). It is indeed a great thing for God to say in this passage; yet it must be true, it is the Word of God. Not one, then, shall ever be found in the pit who has been brought to God as a lost sinner. “He will deliver his soul from going into the pit, and his life shall see the light.” How important, then, is the question, Have you been thus brought in real confession before God? It is not, If any have served me, or If any have not sinned. It is, If any have sinned. “If any say, I have sinned.” Now, my reader, God notes your thoughts at this moment. What say you to God? Can you say, I have sinned?

Elihu says, “If thou hast anything to say, answer me; speak, for I desire to justify thee” (Job 33:32). Now, surely it is a wondrous fact, that God’s very object, His desire, His purpose, in sending His beloved Son into this world, was to justify ungodly sinners. Let, then, the anxious, awakened sinner know this, that, in coming to Him, He is most ready, yea, desires to justify. Yea, the moment you believe on Him who raised up Jesus from the dead for our justification, that moment you are justified from all things. (See Acts 13:38; Rom. 4:24-5:1.)

Elihu now speaks to them that have an ear to hear. He shows in what Job had so grievously erred. First, in saying, “I am righteous” (Job 34:5); and then for saying it was no use serving God. Thus self-righteousness is shown to lead to infidelity and the deepest spiritual wickedness. God is then shown to be just in all His ways. Whether man perceives it or not, there is needs be for every act of God and every permission of God, both in His dealings with a nation or with a man. “For His eyes are upon the ways of man, and He seeth all his goings. There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves” (Job 34:21-22). Whatever, then, may be God’s providence with the world, or discipline with His own children, be it chastisement or even removal by death (1 Cor. 11:30, 31), all His ways are in righteousness and truth.

Job Chapter 35. Elihu applies all this to Job himself; and then proceeds to justify God. “To speak on God’s behalf, to ascribe righteousness to Him” (see Job 36:2, 3). Yes, it is very striking how the work of Elihu is to justify God. This reminds us of the words of Jesus: “O, righteous Father, the world hath not known Thee; but I have known Thee” (John 17:25)! The great business of Jesus, the Son, was, by His death, to glorify the Father in justifying the ungodly. It is all- important for the soul really to understand this: that God is perfectly righteous in justifying the ungodly by the blood of Jesus. And that, being thus justified, they are looked at as righteous in the risen Christ. He never takes His eyes off them in Christ. “He withdraweth not His eyes from the righteous; but with kings are they on the throne; yea, He doth establish them forever, and they are exalted” (Job 36:7). Certainly, it must be so. If when God once sees the poor, guilty sinner righteous in Christ, and He never takes His eyes off him thus in Christ, then he must be established forever; for Christ is established forever. If Christ is exalted forever, then the believer in Him is exalted forever. I may get my eye off Christ, my living righteousness before God, and get looking at what I am. God will never do this. My fellow-believer, does not this make your heart leap for joy — at this moment GOD SEES YOU RIGHTEOUS IN CHRIST — ESTABLISHED Forever. You say, “It is very strange, then, that I should pass through so much sorrow and affliction — so bound in fetters and held in cords.” Ah! Job’s lesson is not yet learned.

The next few verses bring out God’s purpose in discipline. “And if they be bound in fetters, and be holden in cords of affliction, then He showeth them their work, and their transgressions that they have exceeded. He openeth also their ear to discipline, and commandeth that they return from iniquity, If they obey and serve Him, they shall spend their days in prosperity, and their years in pleasures: but if they obey not, they shall pass away, and they shall die without knowledge” (see Job 36:8-12). It is most important not to confound the believer’s standing and salvation in Christ, with his walk and discipline at the hands of his Father. As to his standing in Christ, as we have seen, it is established forever. To make that depend, in the least, on his works would be to deny the grace of God. But how much does depend on his walk with God. Not earthly prosperity — not worldly pleasures. The nearer we walk with God, the less we shall have of these. Witness the Apostle Paul, and all who will live godly in this present evil world.

But who can tell how much our spiritual prosperity -how much the enjoyment of heavenly pleasures — depends on a close walk with God. Certainly the question is put very strongly here; but it is God’s word. His blessed purpose in all our afflictions — in all His discipline and chastening, is, that we may be partakers of His holiness. Oh! think what he has made us in Christ, and then say, “Though I have been afflicted, was there not a cause?” Ah! there was a tampering with some iniquity. And if God had not come in by chastening, might we not have gone on until He must have removed us by death. “Whom the Lord loveth He chasteneth” (Heb. 12:5-9). Oh! who can tell, my fellow-believer, the blessed results of an entire surrender to God? What a shame for the believer to serve the world, the flesh, or the devil. Oh! the power of that word, “And that He died for all, that they that live should not HENCEFORTH live unto themselves, but unto Him which died for them and rose again” (2 Cor. 5:14-15). May that word henceforth go to your very heart! What is to be the henceforth of your life and mine? Oh! think of the love and claims of Christ. Would you have days of spiritual prosperity, and years of heavenly pleasures? Then let go everything inconsistent with a world-rejected, but heaven-glorified, Christ. Seek whole-hearted, obedient service to Him, in simple dependence on the Holy Spirit, having no confidence in the flesh: I am persuaded it is of vast importance that you should at once seek real nearness of walk with God. You have sinned, and the fetters and cords made you cry out. And remember, the believer cannot touch sin without great bitterness of soul. Well, God uses that very bitterness in restoring the soul of the failing saint. “But the hypocrites in heart heap up wrath: they cry not when He bindeth them: they die in youth, and their life is among the unclean” (Job 36:13).

You say, “If I were a child of God, surely I should not have all this trouble and bitterness.” This word shows you, if you were not a real child of God, but an hypocrite in heart, you would not have all this bitterness, but you would go on in sin until you perished forever.

The remaining part of Elihu’s speech is to bring out the majesty of God, and to show man’s entire dependence on Him. Then Jehovah, the Lord Himself, speaks to Job. Thus we have the order of the book: — Job — God’s testimony of him — Satan accusing and opposing, through Job’s friends — then Elihu the daysman — then God Himself. Thus we have the man of God — Satan against him — Christ the High Priest for him — then God.

Now note the effect of Job’s being thus before the Lord Himself. Astonished that he finds himself contending with the Almighty, he then “answered the Lord and said, Behold I am vile: what shall I answer Thee? I will lay mine hand upon my mouth” (Job 40:3-4). He had said His words were ended, and now he says he will proceed no further. Oh yes, Job will proceed a little further yet. There is in this confession the owning of what he is -vile. But in the second confession he will go much further than this.

What a solemn word to Job was this, “Wilt Thou also disannul my judgments? Wilt thou condemn Me, that Thou mayest be righteous? (Job 40:8). I will illustrate this. Suppose an iron-founder, employing a number of hands, has in his yard two heaps of metal; the one is utterly bad, good for nothing, and every attempt to use it is a waste of time, for no perfect article can be made of it; the other heap is exactly suited for the casting required. Now the master has a perfect knowledge of both these two heaps, and he tells the men the worthlessness of the one and the suitability of the other. They will not believe him, but go on trying to get a sound casting from the bad heap. Would not this be contending against the master? Or take another: A large farmer tells his men, who are about to sow his fields, that such a heap of seed is thoroughly bad, that there is not a germ of life in it, but that the seed in the other garner is sure to bring forth a good crop. Well, they will not believe him. They sow the bad seed, and when the summer comes there is nothing but weeds. Well, say they, we must till the land better; we must try again. Try again! would not this be striving against the farmer? After this manner God has told us, most plainly, that man is a lost, guilty, heap of sin, and that on the principle of keeping the law he never can be just; and on the other hand, that the blood of Jesus does justify every ungodly sinner that believeth on Him. (See Rom. 3:19, 25; Gal. 2:21; 3:10.)

Now, suppose a man does not believe God about this, but tries to justify himself by keeping the law, or preaches justification to others by trying to keep the law; does not God say to that man, “Wilt thou condemn Me, that thou mayest be righteous?” (Job 40:8). Oh! it is a terrible thing to fight against God. If this should meet the eye of a law preacher for salvation, I tell thee, Thou art a fighter against God — a persecutor of Christ. I saw a letter yesterday, from one vested in human authority, threatening to excommunicate, from what he called the church, a person, because she had been converted from the law-keeping religion of the old man, to the perfect and everlasting salvation in Christ. Just think of a threatening letter from a professed pastor, because a poor sinner had found settled peace in Christ. May God, who revealed Jesus to the mad persecuting Saul, reveal Christ to this poor, deceived striver against God.

But it is not only the ministers of Satan who are trying to keep souls from Christ, and telling men that there is yet something in the old, bad heap of humanity — that it may yet be molded and cast perfect — but God’s testimony as to man’s utter ruin in Adam, and the only redemption in Christ Jesus for lost sinners is so little understood even by the real children of God, that they spend most of their lives in trying to make the bad seed grow; that is, to find righteousness in themselves — that they are constantly finding, instead of fruit, nothing but weeds. Surely it must be so, so long as we try to be righteous in that which God has pronounced guilty. God grant that we may try no longer to be righteous in self; but, rejoicing in the righteousness of God, may we now walk in the power of the new life. God now shows to Job, under the figure of leviathan, that the power of Satan is too great for him. What a terrible one this king over all the children of pride is. This world has rejected the King of Righteousness and preferred the horrible slavery of Satan. But what could be God’s object in thus describing the power of the adversary? Surely it was to lead Job into entire dependence on Himself. “I know,” says Job, “that Thou canst do everything” (Job 42:2). Now what a relief this is. The believer looked at in himself has no power to overcome Satan. Man failed before him when innocent; much less then, now he is fallen, is he able to stand. It was independence of God that opened the door for Satan at first; and it is simple dependence on God alone can shut it. May God give us a deep sense of dependence on Himself. It is very gracious of God telling us what the power of the enemy is, that we may know that our only resource is in a firm trust in Himself. “I can do all things,” says Paul “through Christ.” (Phil. 4:13) “My grace,” says Jesus, “is sufficient for Thee” (2 Cor. 12:9).

And now Job’s lesson is learned. He goes a little further—he says, “I have heard of Thee by the hearing of the ear; but now mine eye seeth Thee: wherefore I abhor myself and repent in dust and ashes” (Job 42:5-6). What was Job’s repentance? Was it a change of mind from paths of drunkenness and uncleanness? Was he deeply sorry for a life of open sin and immorality? Oh, no! this was not Job’s case at all. He was a true man of God; and had spent one of the most moral and upright lives on record. Like Paul, as touching his life among men, he had a blameless life, such as not one in ten thousand can speak of. Then of what did he repent? He repented of this — his striving to establish his own righteousness. God was now revealed to him, and he abhorred himself — himself! Does my reader abhor himself? — all that exalts himself, all the religion that tries to make himself just before God as judge? I say, Do you abhor all that would setup man, as a son of Adam? And especially, do you hate this, because it would rob Christ of His excellency? Have you learned that all this is striving against God, and, therefore, most hateful? The apostle had learned this — yes, he had learned Job’s lesson, and felt deeply Job’s repentance. He could look back at his whole religious life, at his zeal, and his blameless life as a Jew -a Pharisee, and whatever exalted Paul, he could trample under foot. He says, “Touching the righteousness which is in the law, blameless. But what things were gain to me, those I counted loss for Christ. Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them dung, that I may win Christ, and be found in Him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith; that I may know Him, and the power of His resurrection,” etc. (Phil. 3:1-11). What a complete conversion this is from the religion of self, to the righteousness of God. Has my reader thus done with self? Do you see such excellency in Christ, that you can say with Job, “Now mine eye seeth Thee, wherefore I abhor myself?” I say, have you really been turned from the religious strivings of the old man against God?

What a change was this for Job, when the lesson was learned, that there was nothing in himself but vileness. “And the Lord turned the captivity of Job, when he prayed for his friends: also, the Lord gave Job twice as much as he had before” (Job 42:10). If he had lost seven thousand sheep, now he has fourteen thousand; and so of the camels, and oxen, and asses. And surely the believer has got twice as much by Christ, in resurrection, as he lost by Adam in death. Human: innocence is lost through sin. Divine righteousness is won in Christ through grace. An earthly garden of delight is lost. Heaven’s eternal joy is found. In a word, I is lost; Christ is found. I am dead; Christ lives. I am buried; Christ is risen. I could never be just before God; Christ is my righteousness, and God my justifier. What a calm, after such a storm. What divine comfort, after such bitter sorrow. Ah, what settled peace this gives to the soul — to give up all strivings and pretensions to be just in myself, and to know I have perfect justification and righteousness in Christ risen from the dead. Shall I not justify God in the glorious redemption He hath wrought? The more I am occupied with God’s wondrous plan of justifying me, a poor sinner, the more will my soul be filled with joy in God. Beware, then, of every effort to set up man in the flesh — Death is written upon it all. Henceforth may we know the joy and power of our resurrection-standing, so entirely in Christ. For while in Adam man is utterly lost in sin, and has no power for righteousness; and while the law only brought out transgressions, and pronounced a curse on man; yet now the believer is not only in the risen Christ, entirely without sin and condemnation, but, being risen with Christ, and having the Spirit of God, he has now power, even the power of resurrection, and of the Spirit of God, against all sin.

Thus, if Job lost his sons and his daughters in death, he now receives them, as it were, in resurrection. Their very names are full of meaning. He called the name of the first, Jemima; which means; handsome as the day. The name of the second was Kezia; which is, Cassia — one of the sweet perfumes of the sanctuary. And the name of the third, Karen-happuch, means, child of beauty. “And in all the land were no women found so fair as the daughters of Job” (Job 42:15). Sin has indeed marred all that was so beautiful, so fair, in that old creation, of which Adam was the head. But, oh! how shall I speak of the risen Christ, Head of the new creation? Fairest of ten thousand thou! Thy beauty, Lord, and glory! ah, how spotless, fair! How holy, precious, divinely sweet! The perfume of thy name is as ointment poured forth! And have I so long vainly sought to find perfection in the Adam-flesh? Oh, let death pass upon it all; yea, have it all — all that I am, with sin so foul! I gaze upon thee, Lord of resurrection, and abhor myself! And is all that thou art, mine? Thy beauty and Thy glory — the perfume of thy holy person, all mine? Is all this the portion of every sinner saved by thee? Ah, this is conversion! To let go all I am in death, and now to stand forever in the everlasting bloom, the freshness, the sweetness, the fair beauty of thee, my risen Lord!

May God bless the henceforth of your life, my reader, as He blessed the latter end of Job! Abhorring all that is of self, with your eye fixed on Jesus, may your soul repose in God your justifier; and thus your peace shall flow like a river. Gazing in the face of the adorable Jesus, may your path be brighter and brighter unto the perfect day.

Jonathan; Or, One Thing Lacking

My attention was called, at a reading meeting some time ago, to the sad circumstances of the death of Jonathan on Mount Gilboa. Israel fled from before the enemy, and fell. Saul was slain, and his three sons were slain with him It was the total overthrow of the kingdom of Saul. What a sad picture — the body of Saul and the bodies of his three sons fastened to the walls of Bethshan! Was not this a sad, sad end for any man to come to? But for such a man as Jonathan to come to such a shameful end! How was this? why was this? and what is the lesson that God would have us learn for these last days, in this inspired history?

The turning point in Jonathan’s history is in 1 Samuel 18, and this also illustrates the turning point in the history of every soul born from above.

True, we find him before this a mighty man of the house of Saul. “Jonathan smote the garrison of the Philistines that was in Geba.” “And Saul blew the trumpet throughout all the land, saying, Let the Hebrews hear!” (1 Sam. 13:3). And again we find him a valiant man at the pass of Michmash. Ten centuries after these events, another could say, “I was alive without the law once.” “If any other man thinketh that he hath whereof he might trust in the flesh, I more,... an Hebrew of the Hebrews.”

Now the turning point in the life of Jonathan was, in type, very much like the turning point in the life of Paul on his way to Damascus.

The subject opens. What a study! Israel were gathered together, and pitched by the valley of Elah. On the other side of the valley stood the adversary of the house of Saul — the defier of the armies of Israel. And there was no deliverer in the house of Saul. God sent a savior-king that day — that despised shepherd — a stripling. Ah, that despised one is God’s anointed king of Israel. The mighty foe was slain that day by the youngest son of Jesse. “And Saul said to him, Whose son art thou, thou young man? And David answered, I am the son of thy servant Jesse the Beth-lehemite” (1 Sam. 17:58). “And it came to pass, when he had made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul” (1 Sam. 18:1). Ah, Jonathan had looked across that valley of Elah, and beheld that terrible adversary, Goliath of Gath, whose height was six cubits and a span; and Saul and all Israel were dismayed and greatly afraid. Not one day merely, or two, but for forty days, he thus presented himself, and with him all the armies of Philistia. How gracious of God to send to the camp that savior David, the unknown king! There he stood, having finished the work God gave him to do. Complete was that victory; the champion was dead, and the Philistines fled. Look at David now. Is not this a figure of that greater victory of David’s greater Son?

As Jonathan looked across the valley of Elah, so a soul is sometimes brought to look across the valley of death. And oh, how terrible the dismay if the great adversary is there, and all the sins of a past life there — all standing in dread array, like the hosts of the Philistines! May I ask you to look across the narrow deep valley, and tell me, has the Savior Jesus been revealed to your soul as the savior David stood revealed to Jonathan? Surely the one is only a picture of the other. But there was reality and certainty to Jonathan, and this forever won his heart to David. This matter is so momentous — the valley that separates us from eternity so narrow — another, no, perhaps not another breath, and then, after death, is it to you the judgment? If so, surely you have greater cause for dismay than Israel had in that day. You may have been as mighty a prince in your day as Jonathan; Saul’s trumpet may have often sounded your praise; but has God revealed Jesus to your soul — the sent One of God — the despised and rejected sent One of God? Do you see Him? Then tell me, what are those wounds in His hands and His side? Sweetly do they speak to the heart, “I have finished the work which Thou gavest Me to do.” Look at the mighty Conqueror, the sent One of God. “Behold the Lamb of God!” Oh, how wonderful the effect of simple faith in Jesus, as the One who has finished the work of redemption! Forty days had this adversary defied Israel; but for forty centuries had Satan defied man and dishonored God. Who but the holy Substitute could meet the adversary and maintain the glory of God? Yes, as David smote Goliath in the valley of Elah, so has Jesus met the whole power of Satan in the valley of death. My soul, it is well to meditate on this. Every sin that the accuser could bring against me has been borne by Jesus.

There were two things produced in Jonathan by this first revelation, so to speak, of David: he loved him as his own soul, and he stripped himself. Surely this was very simple and natural. How did he look in the face of that shepherd-youth who, taking his own life in his hand, with his sling and his stone had wrought such a great deliverance! And can you look at Jesus, who gave His precious life, who bore the wrath due to your sins, who shows you His hands and His side, who sweetly says, “Peace be unto you!” — when you know this, can you not love Him because He thus first loved you?

Thus, you see, faith must produce love. How beautifully simple is all this! But the stripping — why did Jonathan strip himself? Well, that other Hebrew of the Hebrews tells us why he did; and I think the one just explains why the other did it. I take these two because each of them was the finest Hebrew of his day. He was a noble Jew — that Jonathan of our type, and Saul of Tarsus was one of the finest Pharisees that ever stood up in his own righteousness. Turn to Philippians 3, and read the honest account he gives of himself. He says, “Touching the righteousness which is in the law, blameless.” This was what this Hebrew of the Hebrews could say; and oh, how many a poor Pharisee in our time sighs to say it! But now let us put Jonathan’s question to Paul. Why did Paul strip himself? How clear and simple his answer: “What things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in Him, not having mine own righteousness, which is of the law, but that which is... of God by faith” (Phil. 3:7-9). Very beautiful and very becoming, surely, this stripping is! The despised Jesus, who died on the cross for his sins, now appearing to this Hebrew of the Hebrews, this Pharisee of the Pharisees, in glory above the brightness of the sun: “I am Jesus whom thou persecutest.” What a change those words produced! In after-years, this Paul could write of the glorious One that had been delivered for our offenses, and raised from the dead for our justification, to be our subsisting righteousness — yes, that God had raised Him from among the dead, the holy righteous One, our perfect and everlasting righteousness before God and the whole universe (Rom. 4:25; 5:18; 1 Cor. 1:30; Phil. 3:9, 10). And oh, the peace of God that fills the soul that thus knows Him, and the power of His resurrection!

Now we must see that all which had exalted Saul the Hebrew of the Hebrews was a discount against Christ; and hence, oh how gladly he strips himself that Christ may be all! Is your heart thus knit to Jesus? and are you thus stripped?

As Paul stripped off all, so “Jonathan stripped himself of the robe that was upon him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle.” What a sense of the worthiness of David the savior-king! As a military prince, this giving up of the sword is very significant. What a surrender! It is written of the enthroned four and twenty elders that they “cast their crowns before the throne, saying, Thou are worthy, O Lord, to receive glory and honor and power.”

I take these, then, to be two very blessed marks of a Christian as illustrated in our Jonathan. Such a sense of the value of redemption through the blood of Jesus that the heart is knit to Him in love; and such a sense of what He is as our righteousness or justification, risen from the dead, as at once to strip us of the old robe of self- righteousness — yes, every rag, and sword, and girdle -all, all that is of self, its righteousness, its effort, fighting, and walk-all given up to Jesus the righteousness of God, Christ in resurrection.

And sure I am, dear reader, if Christ has not thus been revealed to you, as David stood revealed to Jonathan, nothing could induce you to give up your old robe, garment, sword, and girdle. If you cannot feel quite sure that your old robe is fit for the presence of God, the devil bids you hope that you may yet fight a better fight, and walk a better walk; it may be mass-making, law-keeping, rites and ceremonies — anything, if Satan can only keep you out of Jonathan’s stripping room, where you are nothing and Christ is all.

We will now look a little further at this instructive history (1 Sam. 19). Where Christ is truly known, there is not a mere momentary excitement, but abiding love to Jesus, and increasing faith in His finished work — such faith as must confess Him before men, at whatever cost. Surely we see this in Paul, and in all the members of the early Church; and so I read in our chapter, “But Jonathan Saul’s son delighted much in David.” “Delighted much!” We should notice at this point of the history a striking parallel. At this time the kingdom of Israel was outwardly governed by the house of Saul. But God had rejected him and his house, and Samuel had anointed David; and faith knew him as the anointed and coming king. In like manner, faith now knows, from the record of God’s Word, that the glory of this world, with its kingdoms and its god, is all judged and about to be swept away at the coming of the King of Righteousness and Prince of Peace.

Well, so it was, I say, in Israel at this time. The hatred that is now manifested to Christ and His true followers was in a like manner shown by Saul to David and his true little band of men. Do not forget this, will you? for you will find the world’s hatred to Christ a true test of your own heart. Thus was Jonathan tested. “Saul spake to Jonathan his son, and to all his servants, that they should kill David.” And what does the loving Jonathan do? He told David. Is not this beautiful? Oh that you and I may go and do likewise! Have you not at times been greatly surprised to find hatred to Jesus where you least expected it? You may have been invited to meet a few friends, nearly all professors. (Saul was a professor, by the way.) Very soon you find that any subject or person may be introduced for conversation except your much-loved Jesus, in whom you greatly delight. And as to the thought that He is the glorious coming King, you must not name such a thing. Oh, rise up from among these hypocrites! Go first and tell Jesus, and then speak for Jesus as Jonathan spoke for David; or, remember, if you do not, you, silently at least, deny your Lord, by even sitting with them who practically welcome Barabbas and say, Away with the returning Lord! “Jonathan spake good of David unto Saul his father, and said unto him, Let not the king sin against his servant, against David; because he hath not sinned against thee, and because his works have been to thee-ward very good. For he did put his life in his hand, and slew the Philistine, and the LORD wrought a great salvation for all Israel: thou sawest it, and didst rejoice: wherefore, then, wilt thou sin against innocent blood, to slay David without a cause?” Now was not this a good confession? We find Paul in the same track: “For we preach not ourselves, but Christ Jesus the Lord.” And Jesus says, “Whosoever therefore shall be ashamed of Me and of My words in this adulterous and sinful generation; of him also shall the Son of Man be ashamed, when He cometh in the glory of His Father with the holy angels” (Mark 8:38). And as Jonathan spoke good of David, oh, cannot we speak good of Jesus? Has He not wrought a great salvation? Apart from Jesus, is there anything truly great or good? Has any other one glorified God about sin, as He has on the cross? Does any other thing or person give eternal life but the risen Jesus? Does any other thing give peace, even to a guilty conscience, but the blood of Jesus? I am not aware of anything in the history of the world, of all nations, that enables man to stand on the brink of the grave, that valley of Elah, and look steadfastly into eternity, and say, We are always confident. “We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.”

And far more, tell me, has not Jesus brought life and incorruptibility to light? Yes, though the self-existing One, by whom all created things began to exist; yet has He not through death taken a new place for man, beyond sin and death? And as the beginning of that new creation (Rev. 3:14), is He not what we in resurrection shall forever be, “when this corruptible shall have put on incorruption, and this mortal shall have put on immortality”? And is He so soon to be manifested who is indeed “God manifest”? —ineffable center of universal worship, whose smile shall fill a universe with joy! Oh, in these few remaining days of His rejection here below, shall we be ashamed of Jesus? As our Jonathan confessed David in the doomed house of Saul, so, and more, may we confess Jesus before this doomed world!

Come, let us now pursue our Jonathan a little further in 1 Samuel 20. Saul still seeks the life of David. “But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.” But persecution marks out the true followers of Jesus: “Ye are they that have continued with Me in My temptations.” This was very tenderly expressed, but it showed how the heart of Jesus valued the faithful fellowship of His disciples, however dull, when the outward house sought His life, and took counsel to put Him to death. Surely this was beautifully foreshadowed in our chapter. Precious to David was the sympathy of devoted Jonathan. How it sweetened the bitter cup! Those words, “Saul, Saul, why persecutest thou Me?” tell out fully how the heart of Jesus beats for all the members here below. And do they not also show how dear to Him is sympathy with the hated and persecuted ones? Oh, what a strange thing man’s hatred of Jesus was, and still is!

Have you not noticed, from that day to this, man’s hatred is in proportion to the Christian’s faithfulness to Christ? Is it not so? Who are really hated by the great outward house of our day but the despised few who desire to really tread in His blessed footsteps? Are any others slandered and hated as these? But from the days of Paul to this moment, the worst lie against Christ is this, that if we give to Him the honor of complete and everlasting salvation, without works of our own, that this doctrine will lead to disobedience, and carelessness of walk. How fully this lie is rebuked in our Jonathan — “Then said Jonathan unto David, Whatsoever thy soul desireth, I will even do it for thee.” Precious obedience, heart obedience, fruit of faith! I might point everywhere in the New Testament and find the same fruit. “Lord, what wilt Thou have me to do?” is the first impulse of the newborn Paul.

Is this the language of your heart to your precious Lord? — “Whatsoever Thy soul desireth, I will even do it for Thee.” This goes very far beyond the law, good and holy and just as it was. It is the heaven-implanted desire to do the will of the Lord, even whatsoever He desireth me to do. And there was this readiness in Jonathan to serve David in the house of his father, and to show David the disposition of his father, be it kindness or hatred. I think we may say he was truly David’s man in the house of Saul.

Judging from outward appearance, David was the rejected outcast; and yet how beautifully faith knew him as the chosen of Jehovah! “And Jonathan caused David to swear again, because he loved him; for he loved him as he loved his own soul.” And when the new moon was come, and the king sat in his seat, David’s place was empty; yet how fully did Jonathan confess David, though his confession brought down upon him the severe anger of his father Saul! “And he said unto him, Thou son of the perverse and rebellious woman, do not I know that thou hast chosen the son of Jesse to thine own confusion, and unto the confusion of thy mother’s nakedness? For as long as the son of Jesse liveth upon the ground, thou shalt not be established, nor thy kingdom. Wherefore now send and fetch him unto me, for he shall surely die.” Still Jonathan speaks good for David: “Wherefore shall he be slain? what hath he done? If they have hated Me, they will hate you also.” “And Saul cast a javelin at him to smite him.” Well did he now know the determined hatred of his father to David. How much his heart felt as the arrow of warning was shot we may gather from this: “As soon as the lad was gone, David arose out of a place toward the south, and fell on his face to the ground, and bowed himself three times: and they kissed one another, and wept one with another, until David exceeded. And Jonathan said to David, Go in peace, forasmuch as we have sworn both of us in the name of the Lord, saying, The Lord be between me and thee, and between my seed and thy seed forever. And he arose and departed: and Jonathan went into the city.” The sorrows of God’s anointed David were but shadows of the deeper sorrows of God’s only begotten Son, whether we look at the manifold sufferings by which He was perfected as the Captain of our salvation, or at the suffering of death, by which He is now glorified at the right hand of God. No doubt, the pressure on the heart of David was used in giving utterance to those then future sorrows of our Jesus.

But at this point of Jonathan’s history — and it is a solemn point — we must remember that David was now an outcast from the house of Saul, and that the Lord Jesus is at this moment an outcast from this world; that as Saul hated David, so, and more so, has this world hated, rejected, cast out — yes, murdered the anointed Christ of God; and that He is still the hated and rejected Jesus.

But there was another side of the picture. God had rejected the house of Saul, though He long bore with it -yes, during all the time of David’s rejection. And He had chosen and anointed David. And the Lord was with David, even as He was not with Saul. Surely Samuel knew this, and David knew this, though faith was sorely tried. And Jonathan knew this, as we shall see in his next and last interview with David.

But I must now tell you of the one thing lacking in our Jonathan. It is very painful to do so; shall I tell you why? Ah, there are so many Jonathans in our day! Is it not sad -to know Jesus, and to love Jesus, to confess Him, to delight much in Jesus, to desire to serve Him in this evil world, and yet to stop short of one — the crowning thing lacking!

What can this one thing be? My reader may say, through the grace of God, “All that you have said of this typical Jonathan as yet, is true of me.” You can, then, remember the time when God brought your sins before you, and the adversary was permitted to harass your soul, as Goliath defied the armies of Israel at the valley of Elah, and you found no deliverance, no peace, until the Holy Spirit revealed Jesus to your soul, the sent One of God, and told you how He had finished the great work of redemption, and that through His precious blood your sins were forever gone, as the Philistines fled from the valley of Elah. And did this win your heart to Jesus, as Jonathan was knit to David? You may have had many a crushing of human pride since then. But can you say, “Lord, Thou knowest that I love Thee”? and have you been stripped of all self-righteousness? are you fairly shut up to Jesus? is He all and you nothing? is He precious to your soul? Can you say, “I delight much in Him”?, for sure I am He is much delighted in, even as we learn the emptiness of all else, and the worthlessness of all that is of man. And have you confessed Jesus in your own society — in, it may be, your own house? Have you held on, speaking well of Jesus in the face of all hatred and opposition? As Jonathan was David’s witness, David’s man, have you been the witness of Jesus? Has it been your delight to hold communion with and serve Jesus, as Jonathan delighted to tell David and serve him? If so, is it not painful that there should be all this and yet come short of the one thing lacking?

Did you notice the last few words as to our Jonathan? (1 Sam. 20:42). And David “arose and departed, and Jonathan went into the city.” And where did David depart to? In 1 Samuel 22 we find him in the cave of Adullam. “And when his brethren and all his father’s house heard it, they went down thither to him. And every one that was in distress, and every one that was in debt, and every one that was discontented, gathered themselves unto him; and he became a captain over them; and there were with him about four hundred men.” But there was one that was not with him, and that one was even our Jonathan. But perhaps you ask, “Is it possible that Jonathan knew of the coming reign of David, and was not with him?” Well, let us read Jonathan’s last interview with David, and we shall see there can be no mistake about that. “And Jonathan, Saul’s son arose, and went to David into the wood, and strengthened his hand in God. And he said unto him, Fear not: for the hand of Saul my father shall not find thee; and thou shalt be king over Israel, and I shall be next unto thee; and that also Saul my father knoweth. And they two made a covenant before the Lord. And David abode in the wood, and Jonathan went to his house”— and that house the house of the rejected Saul. Yes, it is quite clear he well knew the coming reign of his beloved David; and as well did he know the rejection of Saul’s house; and yet he failed to go outside and take his place, the true place of faith, with God’s chosen and coming king.

Do you know, my reader, the end of the present age? Do you know that “when they shall say, Peace and safety; then sudden destruction cometh”? — that “judgment must begin at the house of God”? — that as the apostate house of Saul was cut off, so shall apostate Christendom be spued out of His mouth? Now do you not see much around you bearing this character of soul? What a day of blowing of trumpets! Let the Hebrews hear what we are doing! Never was there such a day of man’s doing and trumpeting. “Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou are wretched, and miserable, and poor, and blind, and naked.” This is our Lord’s own description of the last state of the great outward doomed house (Rev. 3:15-20). Great in the world, indeed, was Saul when compared with the outcast David, but how wretched and miserable his end!

But do you know, my reader, that the earth-rejected Jesus is even now at the right hand of the Majesty on high, and that He will quickly come, and with an assembling shout call up His saints to meet Him in the air (1 Thess. 4); and that afterward He will come in judgment on them who have not obeyed the gospel (2 Thess. 1); and that then the glorious reign of the now-rejected Jesus will surely take place? Do you say, Yes I know all these things will surely come to pass? And do you know that God has by His Spirit gathered a few of the Lord’s redeemed ones to the now-despised Jesus, as David’s four hundred were gathered to him in the cave of Adullam? True, they were a sorry company, those four hundred, but they were gathered to such a David. Ah, had Jonathan been one of them, would his body have ever been fastened to the walls of Bethshan?

But it is high time to put the question to you: Where are you? Are you building wood, hay, and stubble in the great house of Saul — the outward, showy Christendom -that which professes to be the Church of God, but which has indeed become the church of the world? Or have you taken your place outside the camp with the rejected but coming Jesus? Ah, I think I hear you say, Oh, those separated Christians, they are such dreadful people! So our Jonathan might have said of David’s four hundred. But what of Jesus? Is He not worthy that you should forsake everything and identify yourself alone with Him? You will find a few others, through mercy, in the same blessed place; though indeed the religious world tries hard to make them a sect, and as they were in the days of Paul, a sect everywhere spoken against. I do not mince the matter. There is the great outward house, like the house of Saul; and there is separation from it, and identification with Jesus in His rejection, like the four hundred with David; and if you are a Christian, you are certainly in one place or the other. Perhaps you say, I get my bread in this great worldly system. Well, that is, I grant a very serious matter. But so did Jonathan, and you see the end of it in his case — walls of Bethshan.

“But,” says another, “do you not see the influence I have, by staying where I am? what a congregation! what opportunities to speak for Jesus! Do you think I should have the same, or anything like the same opportunities if I took my place outside to the name of Jesus? And think how much my own relations would be against it! And to leave all the splendor and comfort of all that is admired in the world, where one can truly speak for Jesus.” Ah, my friend, Jonathan could have said all this; but why did he lose his reward for his service and love to David? and why did he come to the shameful walls of Bethshan? Was it not because he acted on the very same principle that so many act upon now? He clung to the outward, which God, had rejected, and failed to take his place with the poor and despised followers of God’s anointed one. You know, my reader, that God is not with the bazaars and worldliness and tolerated evil of the professing church. If you delight much in Jesus, if you desire to do whatsoever He desireth you, then surely His own voice will be heard in these precious scriptures concerning Himself. Oh, is it not sad to be spending your time in and for that which is to be destroyed at the coming of the Lord? Occasional visits and communion, and then back to the outward house of Saul -Ah, this will not do! You may have Jonathan’s four marks of true conversion to Christ and yet lose your reward.

1. Like Jonathan, you may have been filled with love to Jesus, beholding Him the Lamb of God that has put away your sins (1 Sam. 18:1);

2. Stripped of self for Jesus (vs. 4);

3. Made full confession of Jesus, delighting much in Him (1 Sam. 19:1-5);

4. You may have desired to do whatsoever Jesus desires (1 Sam. 20:4): but, as Rebecca left all for her coming Isaac, are you willing to leave all and take your place of devoted identification with Jesus?

We hear no more of our Jonathan from the sad, sad moment he left David in the wood of Ziph! (Oh, beware of doing the same!) until we come to the last chapter (31) of his history.

And there will be a last chapter in your history and mine It is not here a question of salvation: some shall be saved so as by fire, and all their works burned up (1 Cor. 3). And did not Jonathan lose all the reward of his early devoted love and service? Slain on Gilboa with his wretched father, and his body nailed with his to the walls of Bethshan.

David’s lament shows how much Jonathan lost (2 Sam. 1). These are but a few feeble thoughts on this wondrous lesson. Do ponder it well. The dark cloud of judgment on the outward house of Christendom is gathering. Like the house of Saul, its days are numbered, and the glory of our Jesus is about to burst forth. Would you have an abundant entrance into His kingdom and glory? Then do not leave Him in the wood and return to the house. Blessed companionship with Jesus! Oh, “Let us go forth therefore unto Him without the camp [of the religious world] bearing His reproach!” Hebrews 13:13. Saul’s javelin was allowed to miss David, but the world was allowed to nail Jesus to the cross. And “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into His death?” (Rom. 6:3). Can we be outside Saul’s house and yet alive in it?

Are you, my dear reader, dead with Christ? are you risen with Him? Then surely you are called to be, as it were, one of David’s four hundred — a witness of the dead and risen Christ. If you have been washed in His blood, saved by His finished work, then may He give you, and give me, grace to cleave to Himself with full purpose of heart!

Joseph, Type of the Risen Christ

It is most interesting and profitable to trace in the Old Testament histories the shadows of God’s purposed blessings in the risen Christ. The history of Joseph is a picture penciled by the hand of God. When the light of resurrection is thrown upon it, the whole is lit up with indescribable beauty.

When Joseph made himself known to his brethren, he had been, as it were, dead about twenty years. Yes, twenty long years had passed away since his father had said, “I will go down into the grave unto my son mourning.” Thus, with rent clothes and sackcloth upon his loins, had Jacob wept for him. But now Israel said, “It is enough; Joseph my son is yet alive.” As a type of Christ, death and resurrection are the two great points. The pre-eminence of Christ was shadowed forth in the dreams of Joseph (Gen. 37). The sheaves of the field, the sun and the moon, and the eleven stars made obeisance to Him.

“Jesus! Lord of all creation,

To Him shall all creation bow.”

“God hath highly exalted Him, and given Him a name which is above every name: that at the name of Jesus every knee should bow; of things in heaven, and things in earth, and things under the earth” (Phil. 2:9, 10).

The pre-eminence of Joseph filled his brethren with envy; the pre-eminence of Jesus filled the Jews with hatred. The brethren of Joseph said, “Behold this dreamer cometh; come, therefore, let us slay him, and cast him into some pit.” And the Jewish brethren of Jesus said, “This is the heir, let us kill Him.” Joseph was cast into the pit. “And they took him and cast him into a pit; and the pit was empty: there was no water in it.” The wickedness of their hearts was thus manifested; they cast him into a pit, and they sat down to eat bread. The Jews crucified Jesus, and then sat down to keep high Sabbath, Joseph was sold for twenty pieces of silver; Jesus was sold for thirty. Like Isaac, in this shadow, Joseph did not actually die; there was no water in the pit. But with our precious Jesus, He sank in the deep mire. He says, “All Thy billows are gone over My soul.” Yes, Isaac, when laid on the altar, was spared; Joseph, when cast into the pit was spared: but when Jesus was nailed to the cross, “God spared not His beloved Son.” Cruel as was the treatment of Joseph’s brethren, yet he was not forsaken; but Jesus cried out, “My God, My God, why hast Thou forsaken Me?” Oh! why was He thus forsaken on the cross? Oh! why did it please Jehovah to bruise Him? Ah, “His soul was made an offering for sin. Surely He hath borne our griefs and carried our sorrows. He was wounded for our transgressions, He was bruised for our iniquities” (Isa. 53). The sufferings of Joseph were against his will; but the death of Jesus was his own voluntary offering. “I lay down My life for the sheep.” Yes, “Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God.” Thus has our God commended His love to us.

Joseph is sold into Egypt, and his brethren have got rid of him. Jesus is killed, and the world has got rid of Him. The lies and deceit of Joseph’s brethren succeed so well and so long, until Joseph is almost forgotten. If ever remembered, he is only remembered as the one that is dead, or “the one that is not.”

Oh! dark, cruel world, you have killed the Prince of Life, and boastest of progress; long and well have you succeeded with your lies and delusions. But you are doomed; your day is at hand; your seven year of plenty will soon be run out; then shall your seven-fold judgments come. If you remember Jesus, it is only as one that is dead, or one that is not. Oh! despising, rejecting world, you shall soon find Him to be to you the terrible Lord of heaven and earth.

Let us return to the history. Seventeen years of age was Joseph when he fed the flocks with his brethren; and he was thirty years old when he stood before Pharaoh, king of Egypt. Seven years of plenty had also run their course, so that for twenty years the foul sin of his cruel brethren had been concealed. But at last “the famine was sore in all lands.”

How often this is the case. Sin may be forgotten while years of plenty roll away. While the prodigal rolls in luxury, we hear nothing of his sins or his father’s house; but when all is spent, and the famine comes, then he cannot forget his sins, and must return to his father’s house. Truly,

“God moves in a mysterious way

His wonders to perform.”

“I cannot forget the things I did sixty years ago,” said an old man to me, the other day, on his dying bed. Should these lines meet the eye of one who has rolled in plenty! and now every worldly hope is blighted; that idol once so dear to you is gone; wealth and wealth’s friends are gone. In poverty and need you find it a cold, cruel world; little did you expect the treatment you have met. Is it a famine in all lands to you? Oh! the thousands of hearts thus wrung with bitter anguish in this cold, deceitful world.

Let me speak a little further. How about your sin? is that question settled? Have you to add to your heavy sorrows a troubled conscience? Perhaps sometimes, the remembrance of sin is unbearable; at such a time the thought comes, and sticks like a poisoned arrow, “My sins have brought all this on me.” But you try to forget them.

The seven years of plenty were ended; the seven years of famine began. As the prodigal remembered the bread; so Jacob heard there was corn in Egypt; and the ten brethren of Joseph must go down and buy, that they may live, and not die.

Ah, when the Spirit of God begins to deal with a man, how He can bring sin home to the conscience. Joseph was governor over all the land; to Joseph they must come; no other person under heaven can give them bread. They knew not that it was ‘he. In like manner the soul must be brought to Jesus. “Neither is there salvation in any other, for there is none other name under heaven given among men whereby we must be saved.” Yes, “Joseph’s brethren came and bowed themselves before him, with their faces to the earth.” What must he have felt, for he knew them, though they did not know him. No doubt they were much altered in twenty years. Remorse had marked the features of some; felt need had brought them all. It is so with the sinner, when first seeking salvation; he may not come with the full confession of sin, so much as with the desire of being saved.

“Joseph spoke roughly unto them.” The question of sin must be bottomed. The cutting cord of a guilty conscience must be pulled a little tight. “Ye are spies.” And now note their defense, — “We are all one man’s sons; we are true men.” They stood in the presence of him they had rejected, and, as it were, killed, and could talk of being true men. What a picture of this world! — men can reject Christ, and then can pretend to keep the law.

They say they are twelve brethren; the youngest is with their father; and then, meaning Joseph himself, they say, “And one is not.” The cord is pulled a little tighter. Except they send and fetch their youngest brother, they shall not go hence; and, instead of getting corn, they are all put into prison. And thus God seems sometimes to treat the awakened soul roughly; instead of giving salvation, the poor, anxious one finds himself in Joseph’s prison. But on the third day — for resurrection is the only door out of Joseph’s prison — “This do, and live,” says Joseph; let a surety be given, and you are set free, till you bring your younger brother. But, oh! what bitter anguish guilt gives. “And they said one to another, We are surely guilty concerning our brother, in that we saw the anguish of his soul when he besought us, and we would not hear, therefore is this distress come upon us.” Oh! how bitter is the grief of the heart! When guilt weighs upon the conscience, you look back upon past sins with indescribable remorse. But this is not true repentance; that has not come yet.

Rough as Joseph appeared to be to them, there was nothing but love in his heart; “He turned himself about from them and wept.” They little thought it was Joseph, for he spoke to them by an interpreter. However hard God’s ways may seem to the trembling, guilty soul, He is love. When Jesus beheld the city, He wept. The substitute is bound before their eyes, and they receive their sacks full of corn. All seems over; they have got their corn, and they depart from that mysterious governor. A moment’s relief. This often happens to the soul. You have certainly got a blessing; perhaps your heart feels as full of it as their sacks were full of corn. But you have not fully repented yet; the question of sin is not settled yet; you are not truly and fully converted yet.

Ah, it was a sore stroke, when one opened his sack at the inn, and espied his money. Their distress was greater than ever. “And their heart failed them, and they were afraid, saying one to another, What is this that God hath done to us?” Yes, in a moment, even when you thought you had clean done with sin, some circumstance opened the sack mouth; the remembrance of sin comes rushing like a mountain torrent; oh! the heart fairly fails. Thus must heart and flesh fail, when conscience is brought into the light of the presence of God. Satan roars at such a, time, “God is against thee, thou vile sinner.” Well is it, at such a dead thrust at the soul, to remember that Satan is a liar. But, alas! at those times, one seems ready to swallow every word he says.

They return to their father. The sorrowing old man is overwhelmed with grief when he hears their account. “All these things are against me,” said he. Little did he think how all these things were for him The only thing before his mind was the death of his Joseph.

Still the famine was sore in the land: To Egypt’s governor again they must go. Poor, troubled, tossed soul! to Jesus you must go. What trouble of conscience! Benjamin must be given up; Judah becomes surety forever. All this must be the experience of the soul that only knows the death of Jesus. Well, if they must go, the old man says they must take the best of the land — a little balm, a little honey, spices and nuts, myrrh and almonds, and double money. Ah, how like Cain’s religion; he thinks God wants man’s best fruits. They knew not Joseph; man knows not God; He makes fresh resolutions, fresh efforts at self-righteousness; a little balm, a little honey; and it is a little, is it not?

They came with their gifts, but found Joseph’s feast. It seemed so strange. Brought into his house, they are afraid, they think he seeks occasion against them to fall upon them. But instead of deserved wrath, it is “Peace be unto you, fear not,” and gave them water to wash their feet. Joseph comes home at noon. Again they bow to him; his heart is moved with yearning love; he says, Is your father well, the old man of whom ye spake? is he yet alive? What he must have felt, and they knew him not. They say he is alive, and they bowed down their heads. But when be saw his long-loved brother Benjamin, he could hold no longer; he said, “God be gracious to thee, my son.” He made haste, and went out, and wept. What a picture of Divine grace! Oh! my reader, if you knew the yearning heart of God!

Joseph still refrains himself. They all sit down to the feast. Ah! see what man is “They drank, and were merry with him.” Sin is forgotten again, and they are merry. But this is not conversion. Sin may be forgotten for a time; you may feast at the board of the Lord; but forgetting and forgiveness are two very different things.

Their sacks are filled again. There may be repeated blessing, and still ignorance how sin is forever put away. The cup is found in Benjamin’s sack; this fairly breaks them down. “What shall we say unto my lord? What shall we speak? or how shall we clear ourselves? God hath found out the iniquity of thy servants.” Ah! such is now the overwhelming remembrance of sin, that they give up all attempts to CLEAR SELF, and yield themselves up as guilty. Judah wishes to be surety for his brother. There was, doubtless, a great change in them from that day when Joseph was cast into the pit. There may be any amount of anguish, sorrow, and remorse, as it was with Judas Iscariot, and still no true conversion, and no true change of mind.

What did change their minds? Let us now look at Genesis 45.

We have seen them brought to utterly despair of clearing themselves; they are guilty before God. “Then Joseph could not refrain himself before all them that stood by him; and he cried, Cause every man to go out from me. And there stood no man with him while Joseph made himself known unto his brethren, and he wept aloud.” What would be their thoughts when be said, “I am Joseph? “Can you imagine their astonishment? What a change of mind; every thought in their hearts would be turned. The very Joseph whom they had cast into the pit, of whom they had long spoken as dead, now alive again, now before them, lord of all Egypt. They could not speak; they were troubled; and well they might be at his presence. Justice could have demanded their lives, but, in grace, “Joseph said, Come near to me, I pray you.” And Jesus says, “Come unto Me, all ye that are weary and heavy laden, and I will give you rest.” The Joseph who was as dead is alive, and makes himself known. This gives them the true change of mind about Joseph.

Oh! how like the revelation of the dead and risen Christ to Saul of Tarsus; the one was as sudden as the other. Saul was on his murderous mission to Damascus, his heart filled with hatred to the name and followers of Jesus. Suddenly a light above the brightness of the sun shines round about him; a voice speaks, and says, “Saul, Saul, why persecutest thou Me? It is hard for thee to kick against the pricks.” Astounded at these words, Saul replies, “Who art Thou, Lord? And He said, I am Jesus.”

Joseph said to his brethren, “I am Joseph.” Jesus said to Saul, “I am Jesus”; and the effect was the same. The moment Saul heard those few words, “I am Jesus,” every thought in his heart was turned. It was the revelation of the living Joseph that changed their minds; it is the revelation of the risen Jesus that alone gives the true change of mind not to be repented of.

“And they came near.” Blessed place for the poor, guilty sinner to be brought TO GOD. Oh! my fellow-sinner, think, oh! think, what grace is this! The God against whom you have sinned is the One to go to, and so near. Ah, He knows all your sins, only don’t seek to justify self; own you are guilty; own it to Him; He knows you cannot clear yourself. He knows you are guilty.

And now hear the words of Joseph; he said, “I am Joseph, your brother, whom ye sent into Egypt:” He says, “God sent me before you to preserve you a posterity on the earth, and to save your lives by a great deliverance. So now it was not you that sent me hither, but God.” Truly this is most precious as a type of the risen Christ. Peter, speaking of the resurrection of Jesus, says, “Him being delivered by the determinate council of God, ye have taken, and, by wicked hands, have crucified and slain, whom God hath raised up” (Acts 2:22-36). He then shows that this was God’s promise to David; indeed, his purpose in all Scripture. “Therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified both Lord and Christ.” Thus that same Joseph whom they cast into the pit, God made lord of all Egypt. That same Jesus whom men crucified, God hath made Lord of heaven and earth.

The making known of Joseph changed his brethren’s minds; the making known of the risen Jesus gave repentance and remission of sins to three thousand souls. But if, in this shadow, God purposed by Joseph to save much people alive, what I ask, was God’s wondrous purpose of grace in the death and raising again of Jesus from the dead. The purpose of God in resurrection is so little thought of in this day, I scarce know how to speak sufficiently plain to be understood. Take this illustration: -a gardener has his vinery so blighted, the vines are so dead, that he cannot possibly have fruit from the old vines. Knowing this, he purposes, and brings in, an entire new vine, new kind, new stock, that he may have fruit. He does not purpose to improve the old vines, but to set them aside, and have an entire new vinery. The old vinery of Adam’s race is blighted with sin. God sees it so dead in trespasses and sins, that He knows fruit there cannot be found in it. Man is ruined, dead, blighted with sin. Now, this is the long forgotten truth. God did not purpose, in sending his beloved Son, to improve the old vinery, but to set it aside in death, even the death of Jesus, proving, that as Jesus died for all, then were all dead. And thus, in raising Jesus from among the dead, God has begun a new vinery, so to speak; an entire new creation, having entirely new life, new nature, everything new, and everything of God. Men could not make a greater mistake then they do in trying to improve the old vinery. In Christ risen from the dead, the beginning of this glorious new creation, all is perfect and everlasting; and if any man is in Him, “old things are passed away, all things become new, and all things of God” (2 Cor. 5:14-18).

If Joseph had not been sent into Egypt to preserve life they must have perished in the famine. If the gardener had not got a new vine, the vinery would have perished with the blight. If Christ had not died, and risen again, the whole world would have perished through sin. If Christ had lived forever in the flesh, though in the midst of this world’s blighted vinery, He could not have improved its condition; He must needs die, and be the first born from the dead, or all must perish. Nothing could atone for sin, but his precious blood. Nothing could give life to the dead but the life of the risen One, who destroyed death by dying.

Now, note, all blessing in this type flows from this risen Joseph. He is lord of all Egypt. His brethren are not only forgiven—and, oh! how forgiven! “He kissed all his brethren, and wept upon them.” What assurance of forgiveness. But this was not all, they were blessed with earthly blessings in the land of Goshen. Grace not only forgave, but abounded over all their sin. My fellow-believer, we have not only forgiveness of sins through the blood of Jesus, but God hath blessed us in this risen Christ with all blessings in heavenly places. Now, for your everlasting comfort and joy, do ponder, this well: -that vile as was man in putting Jesus to death, yet was it really God who fore-ordained Him to this very death of the cross, for the express purpose of saving you with a great salvation. View the amazing death of the cross as a transaction, entirely between God and his Son, for your salvation. God sent him for the very purpose; Jesus died for the very purpose of cleansing you from all sin, and bringing thee into an entirely new creation, where sin can never, never be; where the blight of death, or breath of pollution can never come: oh, blessed fact, sin can never mar God’s new creation, in the risen Christ.

Oh, wondrous, stupendous grace. God’s eternal purpose, God’s greatest work is thus shadowed forth in the. history of Joseph. That very Jesus, who died on the cross, who lay in the cold grave, is now the head of the new creation; exalted above all principalities and powers; “Head over all to the Church, which is His body, the fullness of Him that filleth all in all” (Eph. 1:23). Oh! the eternal mystery, kept hid from ages. Poor, dead sinners of the Gentiles raised up together, and made sit together in heavenly places in Christ Jesus. Oh! what a triumph to God. Look at the old creation, and then at the new. Look from Adam, its beginning; to the cross, its end. Ah, and there is another end for such as despise that cross— the Lake of Fire — sad scene of sin and misery, doom and death. Now look at the new, heavenly, holy creation, “Christ the beginning, the firstborn from the dead” Oh! view it rise and swell; every soul that passes from death unto life filling up the heavenly body.

When Joseph’s brethren were come, it pleased Pharaoh well, and his servants. What must be the joy of God in the new risen creation. There is joy in the presence of God over one sinner that repenteth. But when that bright resurrection morn shall come, that morn without a cloud -so near — when the whole redeemed Church shall rise to meet the Lord; ah! then what a scene of unmingled delight. God will have his infinite joy, his eternal rest. Oh! bright and glorious prospect, view my soul that fair creation. The delight of God shall beam in every eye, shall ravish every heart. Desolate, weary pilgrim, you shall be there. The love that died for you, the love that is gone to prepare your place in those mansions (abodes) of light will, oh, yes, He will bring you there. Press on! press on! what is this world’s vain store to you?

It grieved Joseph, when the misgiving hearts of his brethren said, “Peradventure Joseph will hate us.” How often does Satan whisper those dark peradventures. He says, “Perhaps after all, God will deal with you as you deserve.” They had not rested fully, and alone, in the love of Joseph. They had a secret leaning on the life of the old man, their father. This is too often the case with the believer, some secret trust in the old man, its religiousness, or its morality. The heart has not been fully brought to trust in the love of God, in Jesus alone. Then our old nature is found to be sin itself. Then follow misgivings, and terrible conflict. We are compelled to own ourselves vile, and utterly dead. When Jacob was dead, Joseph’s brethren drank still more deeply of his kindness and love. And when we are stripped of everything, not a particle left of old self in which we can trust, then it is sweet indeed, to find the unchanged love of our Jesus still the same. Oh! Lamb of God, thou art worthy of our entire, our only trust — thine is love beyond a brother’s.

Once more, reader. Have you thus learned the love of Jesus? Do you know Him? Have the thoughts of your heart been thus changed about Jesus? Have you ever found yourself in his presence, as the brethren of Joseph? Have you heard the words of Jesus, and believed on God who sent Him? then He says “You have everlasting life.” Oh! fear not, you shall not come into condemnation. You are passed from death unto life. No man can be said to have true repentance, or a true change of mind, until thus brought alone to Christ. You need no other but Jesus to speak to; no creature heart so kind as His. Oh! have you owned your sin to Him, to Him alone? Have you thus been brought to Him? Oh! poor doubting one, look again at this lovely picture, this beautiful illustration of the meeting of a poor sinner with Jesus the risen Christ. God give you now to hear his own sweet words of untold love.

Every man had to go out while Joseph made himself known to his brethren. This at once changed their minds. His forgiving love melted their hearts. “They were troubled at his presence.” But he said, “Be not grieved.” He was a lovely type of the risen Jesus. When the risen Jesus made himself known, and stood in the midst of His disciples, He said, “Peace be unto you,” but they were terrified and affrighted, and supposed that they had seen a spirit. But now, note his tender words. He said unto them, “Why are ye troubled? And why do thoughts arise in your hearts? Behold My hands and My feet (Luke 24:36). Thus it behooved Christ to suffer, and to rise from the dead. He says, “Peace be unto you.” Do you believe Him? Forgiveness, perfect, everlasting, certain forgiveness is preached to you. What love to the guilty and lost. Joseph had not one angry word. Jesus would not have us feel one troubled thought.

Vile as was man’s act in crucifying Him; vile as have been our sins in rejecting Him; yet, now He makes himself known in perfect love. Oh! look at His wounded hands and feet. Ah, we! our sins gave agony and death to Him. His death gives peace — everlasting peace to us. The peace of Joseph’s brethren was the peace that Joseph gave them in his own presence. There was nothing but peace in his heart to them. For this Jesus died, that we might have peace through His blood. It is not our happy feelings that give peace, it is the blood of Jesus. He has made peace for us. He, is our peace. He died for our sins. He rose for our justification. Being justified by faith, we have peace with God. Joseph wept upon his brethren. This was enough to melt the hardest heart. They deserved the severest wrath -he showed them the freest love. Poor, weary, doubting one, is not this a true picture of God? Did not the father fall upon the prodigal’s neck? (Luke 15) was there one angry look, or one hard word? Ah, when God is thus revealed to the poor soul, trembling beneath the burden of guilt, then what a change of mind. How melting, the certainty of pardoning love. God would have us perfectly happy in His presence — not a doubt — not a cloud — not a spot remains. If God appointed Joseph’s sorrows to save much people alive, has He not, by the death of Jesus, brought an innumerable company of lost sinners into the life and glory of the risen Christ. This was God’s eternal purpose. This is God’s greatest work. Words fail to express the greatness of that mighty work which He wrought IN CHRIST TO US-WARD, when He raised him from the dead. Nothing can be more certain, than that the very place God hath given the risen Christ, is the place He hath given to all believers in Him. Joseph was not ashamed to own his brethren before Pharaoh. Jesus is not ashamed to call us brethren. Have you, my reader, believed this wondrous love — this wondrous power? Then, you are risen with Him. What manner of persons ought we to be? Dead with Christ — risen with Christ — one with him forever. Well might the Apostle say, “I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service (Rom. 12:1-2). What a change it must have been to Joseph’s brethren; starved with famine, oppressed with guilt, seeking a little food. Read over again Genesis 45, and note the unbounded kindness of Joseph. What full forgiveness! what provision for the way! changes of raiment to every man. What joy in his presence! Yes, the beggars and aliens, are the brothers and joint heirs with Joseph, bone of his bone, and flesh of his flesh.

Glowing as is the picture, it is but a shadow of the heavenly relationship in which the believer now stands. Once an alien, without God, an enemy by wicked works, trying to hide and forget sin; then a convicted, trembling, guilty, wretched, famished sinner, in the presence of the God of righteousness, yet God of grace. A person once said to me, in London, after hearing the subject of Joseph, Oh, that I knew for certain that God loves me as Joseph loved his brethren.” I replied, “If you did, that alone could not give you peace; you must know that God not only loves you in purest grace, that you have not a particle more merit than Joseph’s brethren had; but, also, that God is infinitely righteous, through the death of Jesus, in showing you this unbounded love.”

Yes, believer, this amazing change in thy condition and relationship could only be brought about by the tremendous judgment due to thy sins being first laid On Jesus, the righteous One. “Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God” (1 Peter 3:18). What a change! BROUGHT TO GOD. Once, with all the world, dead in trespasses and sins; now brought with Jesus from among the dead. What a new existence, new creation! One with Christ, “WHO IS THE BEGINNING, THE FIRST-BORN FROM THE DEAD” (Col. 1:18). Yes, happy fellow-believers, “We are the children of God; heirs of God, and joint heirs with Christ” (Rom. 8:16-17). Our standing before God, in Christ, the beginning of the new creation, is “glorious,” without spot or wrinkle, or any such thing; holy, and without blame. Yea, so unspeakably real is the oneness of the risen Lord, and the risen Church, that “we are members of His body, of His flesh, and of His bones.” Oh, amazing grace! “Blessed with all spiritual blessings in heavenly places in Christ” (Eph. 1). Yea, “God hath raised us up together, and made us sit together in heavenly places in Christ” (Eph. 2:6). Oh! my fellow-believers, if this is our standing in the risen Christ, what ought our walk to be? As surely as the rejected Joseph was manifested, in due time, the lord of all Egypt, so surely the rejected Jesus will, very, very soon, be manifested; in brightest glory, Lord of heaven and earth. I have no doubt this type will then be fulfilled as to his brethren, the Jews; they shall look on Him whom they pierced, and shall say, “What are those wounds in Thy hands?” And when they hear those tender words, “Those with which I was wounded in the house of My friends,” then the conversion of Israel will be as sudden as the change in Joseph’s brethren. But, great as will be their earthly blessing and glory, what is it to be compared with the heavenly glory of the Church! “Then shall the world know that the Father hath loved us, even as He hath loved Christ” (John 17:23). Blessed Jesus, by faith, we now see Thee crowned with glory and honor. But, oh! come quickly, and manifest thy glory; then every knee shall bow, O Lord, to Thee.

The Jubilee of the Queen, and the Jubilee of God

God has been pleased to spare Her Majesty the Queen (of England, Queen Victoria) to see the Jubilee of her reign. Millions rejoice and have great cause for thankfulness to God for His goodness in sparing her to see the day. And many feel, also, great claims for unceasing prayer for Her Majesty and the Royal Family to be preserved in these days of increasing lawlessness. God has answered the many prayers of His people; and we earnestly entreat every Christian who reads these lines to continue in prayer for the Queen. God knows who are her enemies, and He can preserve her.

During her reign, God has been pleased to restore many long-lost truths. And now, in the latter days of her reign, Satan is putting forth his secret hosts of infidelity and superstition, to make one great coming effort to destroy Christianity. Many whom he is employing for this purpose know it not. Yes, many in high positions in this world may be led by Satan, while they think they are doing God service. We have enjoyed during Her Majesty’s reign unparalleled privileges. And what is England’s return for all these favors? A rapid return to that dark superstition which is paganism or worse.

England is asleep, and God only can awake her to her danger.

But God is love, and in the Book written for our instruction, He, in His tender care over His people, appointed a Jubilee. “In the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof; it shall be a Jubilee unto you” (Lev. 25:9-10). God did surely care for the poor slave and the prisoner in Israel. Yes, on the day of atonement, the loud sound of the trumpet told how He loved His poor people.

What does all this point to for us — for you and for me? Hear how the prophet speaks of Jesus, the One who came from heaven, to make the atonement for sins: “He hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn” (Isa. 41:1-2). Jesus presented Himself, and read this scripture (Luke 4:18-21). He closed the book at “to preach the acceptable year of the Lord,” and said, “This day is this scripture fulfilled in your ears.”

Broken-hearted captives of Satan and of sin, shut up in that prison of despair out of which you cannot escape -yes, if sold slaves to sin and Satan — hark! the trumpet of your deliverance sounds aloud, in the full righteousness of God. God is love — He sent His Son. God, in righteousness, proclaims pardon and liberty to you; for the atonement for sins has been made. Christ has died for our sins. God has raised Him for our justification. Do you hear the sound of God’s Jubilee. Oh sweet liberty and deliverance to you. It is still the day — the long day — of God’s Jubilee. But, note, Her Majesty’s reign here must one day come to a close, may it be to reign with Christ forever; and the day of God’s Jubilee must one day come to a close. Full, free, ever-lasting forgiveness and deliverance is preached to you now, while the acceptable year still runs on in the patience and longsuffering of God.

But, note, the day of vengeance must also come on a rejecting world. Who can tell how suddenly Her Majesty’s reign may close? We are told as to the sudden close of the year of God’s Jubilee. That “the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety; then sudden destruction cometh upon them as travail upon a woman with child; and they shall not escape” (1 Thess. 5:2-3). Jesus declares it shall be as it was in the days of Noah, and of Lot. For many long years the warning had been given, but the flood came at last. Notwithstanding all the preaching of the gospel, the world is rapidly filling up its measure of iniquity, even as it was in Sodom. How sudden at last was the tempests of fire and judgment. It surely will be so again, God has said it. “And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven, with power and great glory.” “Behold, He cometh with clouds; and every eye shall see him, and they also which pierced Him: and all kindreds of the earth shall wail because of Him. Even so. Amen.” These things will surely come to pass. They are at our very doors. Oh earth, earth! how wilt thou answer for the murder of the Son of God? Oh reader, how will you answer for your long rejection of the love of God? Will you still despise the Jubilee of God? Think what it cost -the atoning death of the cross.

The Jubilee of God and the reign of Her Majesty may both close together. Thousands are looking for Jesus from heaven. And this will close the Jubilee of God — the acceptable year of grace and liberty to the captive. Then shall surely follow the day of vengeance of our God. That time of tribulation such as never was and never shall be again. And, reader, will you reject the present trumpet-sound of forgiveness, and so be left to be in that time of woe on earth? Do you say how will this long year of God’s Jubilee come to a close? And how will it affect all true Christians on earth at the time?

Let the Word of God inform us. Jesus says, “In My Father’s house are many mansions (abodes): if it were not so I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also” (John 14:2-3). What, is He who made the atonement for our sins coming for this purpose to take His own to be with Himself? Oh what love! Yes; “For the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. Then we which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord” (1 Thess. 4:15-17). And will this wondrous and blessed event, to all Christians, whether asleep or alive in the body, take place suddenly? Yes; “We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed” (1 Cor. 15:51-52). Oh Christians, there is surely a warning to us, in the well-known illustration of the last Roman trump. It is not the trumpet-call to judgment, but to be gone from this scene: It might be at midnight, or in the early morn, or in the midday bustle of life. The first blast of the trumpet sounded. Immediately the Roman camp prepared to march. After a little space, the trumpet sounded again. The cavalry mount, the baggage is all packed ready on each camel, or beast; the remains of the camp are fired; every soldier falls in; then the herald cries thrice, “Are you ready?” “are you ready?” “are you ready?” Then the cheery, ringing reply, “We are ready.” Now the last trump sounds, and in one moment the vast camp moves away; yes, even in the twinkling of an eye.

It will be so with the whole redeemed church of God. In the beginning the trumpet sounded, “Go ye out to meet him.” Again, after long delay in mercy, though the church has slept — again the trumpet (rather cry) has sounded, “Go ye out to meet him” (Matt. 25). Does not that waiting, ready; Roman army rebuke us? There the soldier stood waiting, and in truth could say, “ready.” Oh professed soldier of Christ, are you waiting? are you ready to be gone to be forever with the Lord? He longs to come and take you to Himself. So, He sends to all who know Him, the Holy and the True, a short message, before the last trump sounds. He says, “I come quickly” (Rev. 3:11). Oh Lord, let these words awake Thy church, to be ready, and waiting for the trump; yea, waiting for Thee.

Why should our hearts be set on that which must be left behind? And what shall we want of things in this world’s camp when up there with Him and like Him forever? All this must take place first; for when He comes in judgment, all His saints come with Him. He not only comes in judgment in flaming tire, taking vengeance on this ungodly, lawless, grace-rejecting world; but oh, the riches of His boundless grace, beyond His coming to judge the quick, or living nations, His purpose is to set up His glorious kingdom on earth for a thousand years. Oh, then shall this poor world enjoy its Jubilee from all that now makes it groan. But in this short paper, we confine ourselves to the close of this present Jubilee, or acceptable year of grace.

Reader, will you reject the abounding love of God, and be everlastingly lost? Remember, we know not the moment when the present gospel shall cease to be preached; for we know not the moment when the whole church of God shall rise away to meet their loving Lord.

As the Jubilee trumpets sounded on the day of atonement, so the blessed sound of free forgiveness, and everlasting liberty from the slavery of sin, is now proclaimed not for anything we can do, but solely through the atoning death of Christ for sins, and the blessed fact that God has raised Him from the dead for the assured justification of all that believe on Him.

We desire to honor the Jubilee of Her Majesty Queen Victoria. May, God bless her, far beyond anything He has done during her long reign. And may He be pleased to honor her Jubilee by using this little paper occasioned by it, in the conversion and blessing of many of its readers, her subjects And to Him alone shall be all the. praise. Amen.

The Book of Judges

If we now look at the book of Judges, we shall there see a most striking picture of the history of Christendom. In Judges 2 we have repeated how “The people served the Lord all the days of Joshua, and in the days of the elders that outlived Joshua” (Judg. 2:7). Joshua then died, and all that generation. “And there arose another generation after them, which knew not the Lord” (Judg. 2:10). Then the sad history how they did evil and served other gods. They forsook the Lord and served Baal and Ashtaroth; and for hundreds of years you do not hear a word of SHILOH, the place where the Lord had set His name at first. Yet God did not forsake His people, but raised up judges; and though some of them were strange men, yet God did care for and deliver His people. There were Deborahs, and Gideons, and Jephthahs, and Samsons; but not one of these ever names Shiloh.

It was exactly so after the death of Paul and all that generation. There arose another generation that knew not the Lord and His ways, as at the beginning. Then did the devil teach the doctrine of development. But the Lord in His tender care, raised up individuals, and through them delivered the church from utter ruin, by the loss of all truth. But for centuries Christ is never again known and owned as the true Shiloh. Nay, a man is blasphemously put in His place as the center and head of the church. And even at the Reformation none of the reformers, so far as we have any record, ever recovered the long lost and only true position of the church as gathered to Him “whose it is.” They did escape from much of paganism, but never knew Christ as the only true center, around which the two or three should be gathered in perfect tranquility. For the most part they retained the worldly nationalism, or Babylonian principle, of confusing the church with the world. It is remarkable, that the very same idolatry has prevailed in Christendom, as in Israel during its centuries of darkness. Observance of days, turning to the east, worship of the queen of heaven, images of saints, as formerly Jupiter, Ashtaroth, etc.; monks, nuns, candles, holy water, etc. etc.; all these are real paganism — idolatry, so denounced in the Word of God.

But during those centuries of Israel’s history, did not the true Shiloh exist? Yes, indeed it did, and God surely remained the same One verse proves this. “And they set them up Micah’s graven image, which he made, all the time that the house of God was in Shiloh” (Judg. 18:31). Has it not been so during the dark history of Christendom? All the time they set up their altars and images which they made; all that time, it was still true that the only true church principle was, Christ in the midst, the true Shiloh, the only One whose right it is to gather His redeemed to Himself on earth, as it shall be in heaven. And no doubt a few of the unknown hidden ones may, in unknown places, have enjoyed the peaceful tranquility of His blessed presence. This is sure, the Lord remained the same, though the true place of Shiloh was as little known in Christendom, as in the type in Israel.

There is a most sad history of the one man going to the house of the Lord, as he says, “And there is no man that receiveth me to house” (Judg. 19:8). But so great had been the neglect of Shiloh during these centuries, that few knew the way; indeed, it required the most minute description how to find it! “Then they said, Behold, there is a feast of the Lord in Shiloh yearly, in a place which is on the north side of Bethel, on the east side of the highway that goeth up from Bethel to Shechem, and on the south of Lebonah” (Judg. 21:19). Would it not have been the same for centuries: if a man had inquired where was the true place, the true Shiloh, where saints were gathered to Christ, as in the Acts, could any have told him the place or the way to it? Reader, could you tell it even now?

Yet there was such a place then, and even from which a Benjamite might get a wife; and there is such a place now, where many a preacher may get a sermon, though he neither lives there nor ever gives it a good word. “In those days there was no king in Israel: every man did that which was right in his own eyes (Judg. 21:25). Last words of Judges. Words also which describe the whole history of Christendom, perhaps the cause of every evil division is just that — the want of the true owning of the Lordship and authority of Christ, in the fear of the Lord. Where this is not, every man is sure to do that which is right in his own eyes — his own will.

We now come to the first three chapters of 1 Samuel.

Justification in the Risen Christ: Or the Faith Which Was Once Delivered to the Saints

In these days of perplexity, nothing can be more important than the inquiry, What was the faith once delivered to the saints? and what is the obedience of that faith? A knowledge of the former gives the certainty of salvation; while a clear apprehension of the latter, shows us the walk consistent with so great a salvation.

Let not my reader be surprised if he finds the “faith once delivered” (see Jude 1, 3) widely different from the faith now delivered. There must be a difference — the results were so different. Then, it gave immediate, certain peace — now, years of weary perplexity, ending in coldness and indifference. Then, it produced a holy life, deadness to the world, consecration to God — now, professors, and often real Christians, are the most active men of the world, alive to the world, leavened with its principles, pursuing its pleasures or its wealth: little time for God or His word, and little communion with God. There are many blessed exceptions; but is not this the general result of modern teaching? Then, as surely as every effect agrees with its cause, so surely does modern doctrine differ from the “faith once delivered to the saints.” There is, however, one point of saving agreement. I say, saving point; for without it none could be saved. It is this— through the death of Jesus is preached the forgiveness of sins. And from this point — the blessed cross of Christ— ancient and modern teaching immediately diverge. The ancient doctrine went onward, leading the soul into the glories and beauties of the new creation, in Christ, the beginning, raised from the dead. The modern doctrine goes backward, and leads the soul into darkness and perplexity, under bondage to law. The one gives deliverance, the other bondage. The Romanist and the Protestant both proclaim the death of Jesus; but both also put the perplexed soul under law, and thus neutralize the blessed truth of the cross. The Romanist preaches the law for justification, and thus makes the cross of no effect; as it is written, “Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace” (Gal. 5:4). Many Protestants preach the law for righteousness — put the saved person under it for righteousness as a rule of life; and thus to them also Christ is dead in vain. “I do not frustrate the grace of God; for if righteousness come by the law, then Christ is dead in vain” (Gal. 2:21). Suppose a river separated a slave state from a free state: a bridge of escape is laid across that river. Now suppose another bridge is laid across the river back again. A poor slave escapes; but instead of going onward on free soil, he is persuaded to recross the other bridge; surely he is back again in bondage, and the first bridge is made of none effect. The cross of Jesus is that bridge, by which those who were in bondage under law have been brought into liberty. Now in the days of the apostles, some of Satan’s builders erected another bridge, and sought to persuade the freemen of Christ to recross the river, and become again entangled in bondage. Against these the apostle wrote the Epistle to the Galatians. Alas! in our day, so generally has Christendom recrossed this Jordan, that to defend the ancient doctrines of the Church is called a new gospel. I would ask my reader a very important question. On which side of the river are you? In the land of bondage, under the yoke of law? or risen with Christ in the liberty of the new creation? If in the latter, it is a miracle of grace. We in this day are born, so to speak, in bondage. We first breathe the very air of legalism. If any one doubts this, let him take up the catechisms, and early books for the young, and he will be astonished how “do” and “live” are written everywhere. And thus that is habitually taught as gospel, which is the very opposite of the ancient doctrine of the Church.

I desire, then, in entire dependence on the teaching of the Spirit of God, to inquire in this paper, What was the ancient doctrine of the Church on the all-important subject of JUSTIFICATION?

To justify a lost, guilty sinner must have astonished angels. None but God could have conceived the thought. To justify implies not merely to pardon from guilt — that is negative justification; but the necessity of positive righteousness. To pardon a wrong-doer is one thing; but how to justify the wrong-doer seems impossible — nay, with man it is impossible.

The Scriptures and facts prove all men guilty. Then the great difficulty was how could God be just or righteous in justifying the guilty? As I was saying the other day in Leeds, a mill-owner passes a law, that any person proved guilty of stealing a pound of wool shall be immediately discharged the premises. A young man is proved guilty; the wool is found in his pocket. Now tell me how the mill-owner can, not only spare him, forgive him, but justify him. What would you think of such a master? Why, you would say, he was as bad as the thief. Now this was the difficulty. Man was proved guilty, had the sin in his very heart and life. Now I ask every man who denies the atonement, On what other principle can God justify the guilty? To the awakened sinner this is a tremendous question, How can I be justified and have peace with God? It must be evident that if man cannot justify that which is not positively righteous, surely then God cannot justify anything short of righteousness. But in man there is no righteousness. All are guilty. “So that death is passed upon all men, for all have sinned” (see Rom. 5:12). How does Scripture, then, deal with this amazing question— the justification of the sinner, and God’s righteousness in thus justifying him? I answer, Through Jesus, the resurrection from among the dead — Jesus and the resurrection—Jesus “bearing our sins in His own body on the tree” (see 1 Peter 2:24) — the Just dying for the unjust. Yes, Jesus crucified and Jesus risen was what the Holy Spirit did set before lost sinners: His death for atonement — His resurrection for righteousness or justification. “Who was delivered for our offenses, and was raised again for our justification” (Rom. 4:25). Thus, while His precious blood clears from all sin, His resurrection brings me into a state of absolute righteousness in Him risen, and therefore complete justification. And it is on this positive righteousness for justification that ancient and modern teaching so widely differ — modern teachers having got to the wrong side of the river; that is, having left the christian ground of a new life in resurrection, and gone back to the land of legalism and bondage, finding themselves, as they suppose, under law; say they, The law must be kept perfectly, and without this there is no justification. They thus go back to law for righteousness. But, then, finding that practically the believer thus put under it only breaks it, what must be done? Oh, say they, you are under it, and break it; but Christ kept the law for you in His life, and this is imputed to you for righteousness. I would say, in answer to many inquiries on this solemn subject, I cannot find this doctrine in Scripture: it cannot be the ancient doctrine of God’s Church. The basis is wrong — to refer to the illustration, on the wrong side of the river. Justification is not on the principle of law at all. “The righteousness of God without the law is manifested” (Rom. 3:21). “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.” (Read Rom. 3:19-26.). Now every doctrine of God’s word is clearly stated, not in one verse merely, but in many. Take the atonement: “So Christ was once offered to bear the sins of many” (Heb. 9:28), “Who His own self bare our sins in His own body on the tree” (1 Peter 2:24). “For Christ also hath once suffered for sins, the just for the unjust” (1 Peter 3:18), and hundreds of other passages. But does Scripture ever say that Christ kept the law for us for justifying righteousness? I am not aware of a single text. And yet, if it were so, there are many places where it should say so. Take Romans 8:33-34. “It is God that justifieth. Who is he that condemneth?”

Does it say that it was Christ that kept the law? No; but, “Christ that died, yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us” (Rom. 8:34). Now is not this the full statement of Scripture as to God’s justification of the elect? And yet, plainly, not one thought in it of Christ’s keeping the law for the justified. And the most careful examination of every passage will be found in perfect harmony with this statement. Look through the Acts. Not once does the apostle preach, Christ kept the law for us, but “Christ died for our sins,” etc. (1 Cor. 15:3). 2 Corinthians 5 is a notable proof of this. The apostle does not say, We thus judge that all men are under the law, and that Christ kept it for them; no; but, “We thus judge, that if one died for all, then were all dead” (2 Cor. 5:14). There is not a thought of keeping the law for them, but “died for them and rose again. Wherefore henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we Him no more” (2 Cor. 5:15-16). Does not this prove that the apostle did not go back to Christ under law for righteousness, but onwards to resurrection. “Therefore, if any man be in Christ, be is a new creature: old things are passed away, behold all things are become new, and all things of God” (2 Cor. 5:17-18). Thus resurrection is the right side of Jordan. Thus the old things of the law, its righteousness and its condemnation, passed away. I am not taken back to Christ under it for righteousness, but taken forward to Christ in resurrection; and there I am made the positive righteousness of God in Him, as surely as He was made sin for me. “For He hath made Him sin for us who knew no sin,” (surely that was on the cross,) “that we might be made the righteousness of God in Him” (2 Cor. 5:21). What deep, solid peace this gives! It is thus risen in Him, one with Him, we are made “the righteousness of God in Him.” Thus, as our fall in the first Adam not only brought condemnation, but the actual death-state of sin, much more resurrection in Christ not only brings acquittal from condemnation, but an everlasting state of life and actual righteousness — absolutely perfect and sinless, the righteousness of God in CHRIST. Thus, for the believer, Christ, by His obedience unto death, has become the end of the law for righteousness. The end of the law was the curse, and our adorable Jesus became a curse. In Him, our dying Substitute, the life once forfeited by us has been given up, the condemnation due to us fully executed. And when God raised him from the dead, He raised Him as our justified Surety. So the Holy Spirit applies Isaiah 1:6-9 in Romans 8:34.

If you ask what do I make of the life of Christ, I answer, Whatsoever the Word of God makes of it. Surely my precious example (1 Peter 2:21-23) — surely the food of my soul, the bread of life (John 10) — and surely the revelation of the Father (John 14).

Oh! to follow Him. This is far more than legal righteousness — to have His spirit, to tread in His steps, who, the last moment before He was bound, put forth His hand to heal His enemy’s ear. This was not an eye for an eye, a tooth for a tooth. In the midst of the solemnities and sufferings of Calvary, I hear Him cry, “Father, forgive them, for they know not what they do!” Yes, even here He could say, (was ever love like this?) “Lo I come to do Thy will, O God” (Heb. 10:9)! But when I come to the solemn question of justification, it is by His blood from all sin, and in His resurrection made the righteousness of God in Him. He once was condemned to death for us; but now God hath raised Him from the dead, for our justification, as our Surety. Now, as man, in the very body once broken for us, God has justified Him in highest glory as the Surety and Head of the Church, His body. That elect body is raised from the dead with Him, and seated in Him where He is, as He is, “that He might present it to Himself a glorious Church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish” (Eph. 5:27). I might multiply page after page of this resurrection — righteousness.

With the apostle, if there were no resurrection-gospel, then there were no gospel at all; “for if Christ be not risen, ye are yet in your sins” (see 1 Cor. 15:17). But Christ is risen, and the believer is risen with Him, and therefore not in his sins, but righteous in the risen Christ, the beginning of the new creation. I have no doubt, that ignorance of the new creation in Christ risen, is the cause why men defend legal righteousness. No wonder that to one ignorant of resurrection, the gospel of the righteousness of God, in justifying the believer through the death and resurrection of Christ, is a new gospel. Jesus and the resurrection is as new a doctrine as it was at Athens 1800 years ago. Indeed it is one of the sad wonders of these last days, that the ancient doctrine of “through Jesus the resurrection” (Acts 4:2) should have been so lost. The modern doctrine is, through Jesus the justification of the old man under law. The ancient doctrine was, death and burial to the old man, (see Rom. 6,) and perfect justification, not of the old man, but of the new man, in the risen Christ Jesus. Oh! my reader, if you are dead with Christ, are you not justified from all sin? If you are risen with Him, are you not righteous in Him? He is your righteousness: not WAS, but IS (1 Cor. 1:36). You are God’s righteousness in Him (1 Cor. 5:21). Thus clothed in the risen Christ, is not this the righteousness which is of God by faith. (See Phil. 3:9, 10.) Thus is thy need met, fellow-believer — so met, that there is now no condemnation. Dead with Christ, risen with Christ, “there is therefore now no condemnation to them which are in Christ” (Rom. 8:1). Surely there was not a greater difference between the bondage of Egypt, and the freedom of Canaan, than there is between modern preaching and the doctrine of the new creation.

Oh! my brethren in the ministry of Jesus Christ, let me beg of you to search the Scriptures on this momentous question. Many have found to their joy that these things are so. I pretend to no new light: I merely point to the Word of God. By the eye of faith, I have seen the risen, glorified Christ, and I desire to obey the heavenly vision (Acts 26:19).

And now as to obedience. Here again I find ancient and modern teaching equally opposed, as in the justification of a sinner. The ancient doctrine was the obedience of faith — the modern, the obedience of law. The one has all power for a holy walk — the other has no power. I do not find the law ever presented as the rule of life or walk to the risen child of God. The law was perfect for the purpose for which it was given. But the new commandment goes much farther: “That ye love one another, AS I HAVE LOVED YOU” (John 13:34). “He that saith he abideth in Him, ought himself also SO to walk, EVEN AS HE WALKED” (1 John 2:6). Solemn words! “As obedient children, not fashioning yourselves according to the former lusts in your ignorance. But as He which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy; for I am holy” (1 Peter 1:14-16). The principle of obedience in this chapter is very beautiful. The first thing named is the election of God the Father; then the sanctification or work of the Spirit in separating the soul unto obedience and sprinkling of the blood of Jesus Christ. Then the abundant mercy of God the Father in begetting us again unto a lively hope by the resurrection of Jesus Christ from the dead. Thus, being children of the resurrection, our obedience is not on the principle of bondage under law, but the obedience of children of resurrection. And was not this the ardent wish of the apostle Paul as to his walk and obedience? “That I may know Him, and the power of His resurrection and the fellowship of His sufferings; being made conformable unto His death.” (Read the whole passage, Phil. 3:4-14). Now could anything be more clear than this? The risen Christ was his rule of life, as well as his righteousness for justification. Surely we may all say, how little have we attained to this power of resurrection in our walk!

We find the same doctrine in Colossians 2:20. If dead with Christ, why act as though we were alive in the world? “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God” (Col. 3:1-2). Now let me ask, have we not almost lost, in this day, both the doctrine of righteousness in the risen Christ; and also the rule of Christian walk: dead with Christ and risen with Christ? The writings of the apostles are full of both, while their lives bore witness to the truth they preached. Does not Paul say, “But God forbid that I should glory save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. For in Christ Jesus neither circumcision availeth anything nor uncircumcision, BUT A NEW CREATURE; and as many as walk according to this rule, peace be on them,” etc. (Gal. 6:14-16). And, surely, what a rule of walk — the new creation! All the old things passed away, all things become new — all things of God. Could anything be more opposed to this than the way in which many teachers take back the believer into the land of bondage. The more one dwells upon the glorious doctrine of justification in the risen Christ, the more reason we see why the apostle should so vehemently oppose the Judaizing teachers in Galatia. To take back the believer under law, is to rob him of the new creation; you rob Christ of His new creation glory.

It may be replied, who doubts the resurrection, both of Christ on the third day, and the general resurrection at the last day? The general resurrection is a Jewish doctrine, (John 11:24), but never taught by the Holy Spirit to the Church. What the blessed Spirit teaches in the word is, that the believer is now dead with Christ, now risen with Him; translated from a state of sin and death, to a state of righteousness and life in the risen Christ. And that now he is called to walk as a dead and risen person. This is what he is now in his surety — the risen Christ. So that as to sin, righteousness, and life, he is in Christ exactly what he will be when the day of redemption of the body has actually taken place. Now, is not this far more than the modern doctrine of putting him under law, and then telling him, because Jesus kept the law for him he is justified when he breaks it? Besides, the modern doctrine gives no power for real practical righteousness; for if I am under the law again, I shall find it as Paul describes the man who was under it: “For to will is present with me, but how to perform that which is good I find not” (Rom. 7:18). Thus sin has the dominion if I am under law. But how blessed to know I am dead and risen. Now “sin shall not have dominion over you: for ye are not under law, but under grace” (Rom. 6:14). As to justification, then, blessed divine certainty: “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 5:1). Yes, dead with Him, then justified from sin; risen with Him, then righteous in Him. “There is, therefore, now no condemnation to them which are in Christ Jesus.” (Rom. 8:1). How can there be, if my whole old state is passed away in His death; if my present and everlasting state is only what He is risen — absolute spotless righteousness — how can God, then, condemn that which is absolutely righteous? And that is what the risen Christ is, and what the believer is as risen in Him — the very righteousness of God.

I must confess, I do not see how God would be righteous in reckoning the breaker of the law righteous because another kept it; nor do I see this taught in Scripture, far from it. But through the precious atoning death and justifying resurrection of Jesus, I do see how God is perfectly righteous in justifying the believer. The law could not be made more honorable than by the death of Jesus Christ the Lord. God did not justify sin, but punished it in His Son. The sentence was executed to the utmost. The old creation thus came forever to an end in the grave of Christ; but in the resurrection of Christ, God gives me a NEW LIFE in perfect everlasting righteousness. Now, though He could not be righteous in any way in justifying my old man, yet He is everlastingly, gloriously righteous in justifying me as a new creature in Christ risen from the dead. And being thus justified in the risen Christ, He gives me His Holy Spirit for positive righteousness of life and walk. (See Rom. 8.) So that while on the human plan, as put under law, I should only break it; yet, on this divine plan, the righteousness of the law is fulfilled in us who walk not after the flesh but after the Spirit.

I am told, I fail to show what justification is. Well, if you exclude justification in the risen Christ, I must then say the subject is all confusion to me. Admit the risen Christ to be my righteousness and justification, and all is more clear than noon-day sun. In fact, this ancient doctrine, of justification in the risen Christ, has been well nigh lost; and in its place, the modern notion of Christ’s legal righteousness under law, has been put in its place. I have no desire for controversy, but however attacked, still to press this ancient doctrine of God’s elect, to the glory of Him “who was delivered for our offenses, AND WAS RAISED AGAIN FOR OUR JUSTIFICATION” (Rom. 4:25). It is on this blessed principle of resurrection I am justified, and have a justified life. My old self could not be justified; my new self in Christ cannot be condemned. Either Christ risen or nothing.

Do, my fellow-believer, search the precious word of God. See how Jesus taught He must die or remain alone (John 12:24). See how, in the Acts, the apostles preached through Jesus the resurrection from the dead. How all that believe in Him are both pardoned and justified. Oh! with what power did they bear witness to the resurrection of Jesus from the dead! Ah, see how in their epistles they set forth no condemnation through the dead and risen Christ. Oh! may our blessed God lead my reader into the happy regions of the new creation. It is Jesus who says, “Verily, verily, I say unto you, he that heareth My word and believeth on Him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life” (John 5:24). O! anxious, bewildered souls, through Jesus is preached to you the forgiveness of sins (Acts 13:38). For this He bled and died. What words are these to the sin-burthened soul. “He was wounded for our transgressions, bruised for our iniquities” (Isa. 53:5). What sayest thou, reader? Has the Spirit of God made thee feel thy wretchedness and sin? Then what divine comfort in Him “who was delivered for our offenses” (Rom. 4:25). Heaven bears witness, for Jesus is there — earth bears witness, His blood was shed here — the Spirit bears witness — the Father bears witness who sent Him from above, who raised Him from the dead, that through Jesus is preached to thee the forgiveness of sins. Do you hear His word! O! do you believe God who sent Him and raised Him from the dead? As surely as you believe on God, who raised Him from the dead, so surely you are justified from all things (Acts 13:39). The Word of God leaves you in no uncertainty. Hath everlasting life — shall not come into condemnation. All that believe in Him are justified from all things — passed from death unto life. These are the incorruptible words of God. Do you believe God? Then your sins are forgiven. Then you are justified in the risen Christ. You are dead with Christ — you are risen with Christ. By His blood your sins are forever put away (Heb. 10:12-18). Risen with Him, there can be no more condemnation — afflictions, temptations, failure there may be; but thy High Priest lives evermore to save thee to the end. O! reader, my prayer to God is that from this moment thou mayest have the enjoyment of divine certainty, not only as to present forgiveness, but that you may know your justification of God is unchanging and everlasting. “For whom He justified, them he also glorified” (see Rom. 8:30). Yes, the one is as certain as the other. Are you justified? Glory is certain. God cannot lie. It must be so. How are you justified? In Christ risen from the dead, thy surety. But if thou art justified in thy surety, Christ risen, is He not also glorified? Then in thy representative thou art both justified and glorified. This is thy standing now -risen in Him, justified in Him, complete in Him — the very righteousness of God in Him. It is God that justifieth. Who is he that condemneth? Christ died, Christ is risen, Christ is glorified, Christ intercedes, and all, all for thee. Nothing, no, nothing, can separate us from the love of God, which is in Christ Jesus, our Lord. O! believer, there is no hell for thee, there is no condemnation for thee; thy righteousness, thy justification, thy glory — what Christ is and shall forever be. O! what manner of love the Father hath bestowed, and in a few more swiftly-passing moments to see Him as He is and be like Him, forever with the Lord. O! come Lord Jesus.

My heart longs that the whole Church of God might even now awake to its perfect and everlasting justification in the risen Christ. Oh why oppose this as a new doctrine? Is it not the ancient faith of God’s elect? When it was fully preached, every believer, being justified by faith, had peace with God. Being dead and risen with Christ, they knew that there was now no condemnation to them that were in Christ. Baptism did, then, strikingly illustrate the doctrine of justification in the risen Christ. Believers were buried in the likeness of His death. (Read Rom. 6:3-7). The old life buried, raised in Christ to walk in newness of life — not old life or old self justified, that could not be; but condemned to death and buried with Christ. God’s sentence executed to the utmost on the old nature in the substitute dying on the tree. But what is this new life but life in Christ risen from the dead, and therefore a justified life. Adam is dead; Christ is risen -Adam is condemned; Christ is justified. My reader, where are you — in Adam or in Christ? Dead and condemned, yet risen and justified. Your old Adam-state passed away, your new Christ-state shall endure forever. He is the resurrection from the dead. As a person is taken out of the water of baptism, so has the believer been taken out from among the dead — reckoned dead, risen, and justified. Your old Adam-state passed with Christ and raised from the dead in Him. Ah! soon shall prayer be turned to praise and faith to glad fruition. O! my fellow-believer, why shouldest thou go down among the dead in Egypt? “Awake thou that sleepest, and arise from the dead, and Christ shall give thee light” (Eph. 5:14). Satan will try to hinder thee. In the risen Christ is thy righteousness. To take thee back to law for righteousness is the work of Satan. Let it be distinctly borne in mind the Gentiles were never put under law. It was the schoolmaster to the Jews unto Christ. But even the believing Jew is now no longer under the schoolmaster. It was a bright witness of God’s righteousness with the creature; but it only found sin in man yea, by it the offense did abound. In the blessed Jesus it found no sin. He was the fitted, spotless Lamb of God. But His spotless life is nowhere in Scripture spoken of as vicarious. It was His death, the just for the unjust, to bring us to God. Yes, Christ crucified, Christ risen. This was the faith once delivered to the saints. How clearly this is the doctrine of 1 Corinthians 15. The Gospel the Apostle Paul preached gave the certainty of present salvation, unless they had believed in vain, and they could not have believed in vain if Christ were risen. If He were not risen, they had believed in vain, and were yet in their sins. If Christ were risen, they had not believed in vain, and were not in their sins.

And is not the same doctrine taught in Acts 13? In that sermon, so used of God in the conversion of a multitude of souls, the glad tidings the apostles preached were that God had raised up Jesus from the dead; and through Him thus raised, was preached the forgiveness of sins; and by Him, all that believed were justified from all things. And, again, at Thessalonica, Acts 17, what was the Gospel that produced such wondrous results during the three memorable weeks Paul preached to them? “Christ must needs have suffered, and risen again from the dead; and that this Jesus whom I preach unto you is Christ” (Acts 17:3). Yes, in vain you look for any other Gospel in the preaching of the apostles. Nothing but His death could atone for sin; nothing but His resurrection can justify the believer. It is Christ that died, yea, rather that is risen again. And is not our God using this simple Gospel in our day, in bringing a multitude of souls into the enjoyment of perfect peace? To Him be all praise. It is of little moment whether men approve or disapprove, God will own and use His own blessed truth. May the faith of my reader be the faith once delivered to the saints — Christ dead and risen; and may your walk be as dead with Christ, and risen with Him. Surely, such a justification as the believer has in the risen Christ, demands the joyful surrender of body, soul, and spirit to God. “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God” (Rom. 12:1-2). Thus is the believer justified from all sins — dead with Christ; thus is he justified in Christ — risen with Christ. God is righteous in justifying the believer as risen in that Just One. Yes, that Just One, who first died for his sins. O fellow-believer, look at that risen Surety, Christ Jesus! Is not God righteous in justifying Him by raising Him from the dead, and seating Him far above all principality and powers? Is He not, then, just in justifying thee as risen and complete in Him? Thus are you in Christ risen; and therefore there is now no condemnation to them that are in Christ Jesus.

Lessons of the Wilderness

We will now, beloved young Christian, in dependence on the teaching of the Holy Spirit, look at the lessons of Shur, Sin, and Rephidim (Ex. 15-17). We shall find each present a distinct, solemn, yet precious, lesson.

And first the Lesson of the Wilderness of Shur. “So Moses brought Israel from the Red Sea; and they went out into the wilderness of Shur: and they went three days in the wilderness, and found no water” (Ex. 15:22). These are few words, but what a depth of meaning there is in them — so soon after the triumphant song of redemption, only three days’ journey from the place of death and deliverance — the Red Sea. And now to find no water. Have ye counted the cost? The cross of Christ, as separating us from the world, is a very solemn matter. “But God forbid that I should glory save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world” (Gal. 6:14). What was so debased and contemptible in the eyes of the world as a person crucified. And this was what the world was to the apostle, and what he was to the world.

The three days’ journey very aptly illustrates the exact place into which the believer is brought. Dead with Christ and risen with Him. Yes, the three days’ journey, from death to resurrection, has separated you, my fellow-traveler, forever from Egypt, that is the world. But you say, It looks very strange that the redeemed, who had just been shouting the song of triumph, should be so soon distressed and find no water? Was not this just the way the young Christians at Thessalonica had been brought to God, “Having received the word in much affliction, with joy of the Holy Ghost” (1 Thess. 1:6)? Now note, this is the first lesson after redemption; and if my reader has redemption through the blood of Christ, even the forgiveness of sins, do not be surprised if you find, the first journey you take in the wilderness, that there is no water. Nay, I believe this is a sure sign that you are redeemed. Do you find it so, or can you still drink of the world’s pleasures and be satisfied? Ah, if so, do not be deceived: you are still in Egypt, still in the iron grasp of Satan, who leads you captive at his will. Do not be offended if I tell you the truth. Must I not be faithful? Oh how many are thus going down to perdition, with a lie in their right hand! But with you, my dear young Christian, it is not so. The things that once so pleased you yield no satisfaction now. I cannot express it like Scripture. You find no water. Solemn lesson of Shur. The New Testament is very strong on this subject: “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.” (Read 1 John 2:15-17.) And again, “Know ye not that the friendship of the world is enmity with God? Whosoever, therefore, will be a friend of the world is the enemy of God” (James 4:4). And when we think of the amazing price of our redemption, can we wonder that our separation from the world lying in the wicked one should be so entire? But at such a time, when you find no water, nothing to satisfy, then beware of murmuring.

And the next lesson of Shur is equally striking. “And when they came to Marah they could not drink of the waters of Marah, for they were bitter” (Ex. 15:23). This was trying indeed — more trying than finding no water. How often this is the case with the young believer, aye, and the old one too. We grasp at that which we think will satisfy and only find bitter disappointment. Have you not found it so? Have you tried the pleasures, or the riches, or honors of the world, and only found bitterness? You are invited to a gay party. Once this would have been very delightful; but now how bitter to the taste of the new nature. How utterly disappointed you return home. Have you set your heart on some earthly object? You are permitted to obtain it; but how empty. Yea, what you expected to yield such satisfaction only yields bitter sorrow and emptiness. Oh, beware of murmuring. Not one thing has happened to you but what is common to the children of God. This world is a wilderness wide, where there is not a tree in it yielding satisfying fruit. But there is a tree. “The Lord showed him a tree, which when he had cast into the waters, the waters were made sweet” (Ex. 15:25). Yes, “As the apple tree among the trees of the wood, so is my Beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste” (Song of Sol. 2:3). Surely that tree is Christ. Ah, nothing can sweeten the bitter cup of this life, but sitting beneath His shadow. O what delight, what sweetness to the taste of the new-born

babe! How simple then this second lesson of the wilderness of Shur. Are you, my young fellow-christian, beginning to find the waters of this life bitter? Come then near to Jesus: sit at His feet: His fruit shall be sweet to your taste: His words shall be sweeter than honey or the honeycomb. Are the things of the world sweet or bitter? Is Christ to you like the one precious tree, laden with sweetest fruit, where all beside is barrenness and waste? Then hearken to the precept of the Lord, to His people Israel. And note, this was before the law was given. And certainly it could have nothing to do with their redemption — that was all finished. So with you, my reader; if you are a believer, your redemption is as finished as theirs was. Your works can have nothing to do with that. Neither are you under law; but O how much present blessing depends on your hearkening diligently unto the voice of the Lord. He is a rock that can never be moved and His shadow the place of perfect security. But to sit at His feet, to hear diligently His words! And as He says, If ye love me, keep my commands. Not as a servant under law; but as a son, filled with the Spirit and moved by divine love. Yes, most precious and necessary is this obedience of faith.

Elim, was a sweet, green spot in the wilderness, with its twelve wells of water and threescore and ten palm trees. “And they encamped there by the waters” (Ex. 15:27). This does so remind one of Jesus, in the midst of His twelve apostles and seventy disciples. Wherever we see Him, He is the one to whom the thirsty may come and drink. May we ever encamp near the wells of living waters.

But I go on now to the Wilderness of Sin (Ex. 16). Every step in the journey brings out the utter worthlessness of man and the sovereign grace of God. The whole congregation murmur sadly: and they said, “Would to God we had died by the hand of the Lord in the land of Egypt, when we sat by the flesh-pots, and when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger” (Ex. 16:3). This was very sad — but not more so than the terrible sin of unbelief that now so easily besets the believer. One would think, with such a bright future before us, we should have no lingering looks at the world behind Well, and what was God’s answer to this murmuring? Amazing grace! “Then said the Lord unto Moses, Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day” etc. (Ex. 16:4). And now it is worthy of special remark, that the sabbath of Jehovah’s rest was given before the law, in connection with the eating of this bread from heaven. It was first given to Israel as privilege, not by command, or on the principle of law. And here the people rested on the seventh day: and I am not aware of another single instance where the people rested on the sabbath day. There is something very striking in this. From Adam to Moses, yea, to this very chapter, that is, for more than 2500 years, the Spirit never uses the word sabbath, either in its root, or in any of its forms. And here, in the wilderness of Sin, it is God’s gift to His redeemed people, in perfect grace. And on the principle of grace, before the law is given, they rest on the seventh day. Immediately they are under law, the Spirit never once repeats the words, “They rested on the sabbath day” (see Ex. 16:30). I would not have you forget that God expressly gave Israel the sabbath on the ground of redemption — on that very account; as is declared, “And remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out.... THEREFORE the Lord thy God commanded thee to keep the sabbath day” (Deut. 5:15). Thus they had the sabbath because they were redeemed; but they only rested on it, or enjoyed it, by gathering the heavenly manna: and this on the principle of pure grace. Bread from heaven! Oh may the Spirit of God open the understanding of my reader to see Christ, the bread of life, in all this. Let it be well understood, that the only ground on which God gives rest to the guilty sinner is through the redemption blood of Christ. Yes; He looks on that precious Lamb “who was delivered for our offenses, and was raised again for our justification. Therefore, being justified by faith, we have peace with God, through our Lord Jesus Christ” (Rom. 4:25; 5:1). “We have redemption through his blood, even the forgiveness of sins” (Col. 1:14). This gives peace. This peace is God’s gift in pure grace. As the sabbath was God’s gift in grace to every Israelite, so this peace, this rest of God, is God’s gift to every believer who has redemption through the blood of Christ. But then you say, “If so, why do not I enter into this rest and enjoy peace with God?” To that question this lesson of the wilderness is a solemn reply. Manna was a type of Christ as the bread of life. The redeemed from Egypt fed upon it. But they gathered a certain rate every day. Is this the case with you, my reader? Are you gathering the sweet manna, Christ, every day, in His precious word? If you had no time to eat your daily food, would you wonder if you were soon out of health? If you have no time to gather up the crumbs of life in the precious word, is there any wonder that your spiritual life declines? Oh read the sweet words of Jesus on this subject! He says, “I am the bread of life: he that cometh to Me shall never hunger, and he that believeth on Me shall never thirst” (John 6:35). Do you thus come to Him for your daily portion? Each Hebrew had an omer about five pints of manna; every man according to his eating. The greatest eater had no lack, and he that gathered most had none to spare. Just as with the lamb, every man according to his eating, so with the manna, every man according to his eating. Our deepest need as sinners was met by the blood of the Lamb; and the deepest, daily need of our souls is met, if feeding on Christ. No doubt it is very blessed, on the first day of the week, to meet together to break bread — to remember Jesus — to show forth His broken body — to take that cup which shows forth His shed blood — by that one loaf to express the one body of Christ. Indeed, I would press this. But there is the daily portion — the constant need of the soul for spiritually feeding on Christ. In so short a paper I can only ask you to read John 6:30-71 in connection with this subject.

How very simple then this divine picture. God gave the bread from heaven. The redeemed Israelite gathered it. “A small round thing, as small as the hoar frost on the ground... and they gathered it every morning” (Ex. 16:14-21). “It was... white, and the taste of it was like wafers made with honey” (Ex. 16:14-31). O that precious, spotless Christ, so small and despised in the eyes of the world! But when the child of God gathers the manna in the morning, how refreshing the dew of the early dawn, as the Spirit reveals Jesus to the soul in the blessed word. And God gave them enough for the sabbath, and so they rested. God has given you rest, my fellow-believer. Do you not enjoy it? Do you not rest? Then you have not gathered enough manna. Read the word more. Think more on Christ. If the Israelite exclaimed, What is it? well may you say, What is it? — Christ my portion.

Just as God gave them twice as much as they could eat, so they rested on the seventh day. Even so by the gift of His beloved Son He has more than met our utmost need. Thus they rested by gift; not by command. And thus in Christ we rest by grace, and not by works. Some did not believe, and went out to seek manna, but found none. So is it with us when ever we wander from God’s eternal gift.

There was a great difference between having the sabbath and resting. There is as great a difference between having peace with God and enjoying that peace. Would you enjoy that sweet rest in God? Then gather the manna — feed on Christ. As the dewdrop contained the manna, so will the Spirit, take of the things of Christ and show them unto you. Oh would you rest? Then grieve not that Holy Spirit by whom you are sealed. The taste of the manna was like wafers made with honey. And what so sweet to the taste of a child of God as the fellowship of the Spirit in communion with Christ? Oh do, my young Christian, seek this holy, sweet enjoyment of Christ!

Does the prospect of being forever with the Lord gladden your heart? Then earnestly seek for much communion with Him in spirit while here below.

We will now look at the third stage of Israel’s journey — REPHIDIM. And again there was no water. Ah! it is hard for the flesh to bear this — to find at every step no water. Yet such is the journey of this wilderness. Think of the path of our precious Lord; and think what awaited his servant Paul in every city (Acts 20). And such is our path, my fellow-traveler, in proportion as we are true to Him.

And again (for the people were not yet under law) the Lord met their grievous murmurings in the fullest grace. The Rock in Horeb was smitten, and out came water that all the people might drink. Moses called the name of that place, Temptation and strife. Oh! my young traveler, when your heart is ready to murmur — when Satan whispers, You had better give up the journey, and return to the world — when every cistern fails — when you are ready to sink in temptation and strife — when your thoughts are all in confusion — ah! when Satan seems let loose against you — yea, when everything seems against you; oh! at such a time remember the Rock that was smitten for you. Yes, at such a time look off to Jesus. Was ever sorrow like His sorrow? and was ever love like His? You will be amazed to find wicked, unbelieving thoughts arise in your mind

And “then came Amalek, and fought with Israel in Rephidim” (Ex. 17:8). Now, as this is the first and only battle of Israel while they remained under grace, before the law was given, it should be studied with the deepest interest by us, who are not under law, but under grace. I do not think this battle of Rephidim typifies our conflict with wicked spirits so much: that we shall get when we see Israel in the land of Canaan. But I rather look at this Rephidim as showing us a picture of the sudden attack of temptation through the lusts of the flesh. It was just as they said, “Is the Lord among us or not?” (Ex. 17:7) — at the very moment of their doubting, “then came Amalek and fought with them” (see Ex. 17:8). Nothing gives the enemy more power than to doubt whether we are the children of God or not; or to doubt whether He is with us and for us or not.

And now, my young Christian, this battle of Rephidim is a very solemn question. You will find that, though you have redemption through the blood of Christ — a child of God — have fed with delight on Christ the heavenly manna; yet, to your surprise, the lusts of your old nature are as bad as ever. That which is born of the Spirit has not altered the flesh in the least. If Israel had stayed in Egypt, they would never have fought Amalek And if you had not the new nature, you would never have known this fierce conflict with the old nature. “The flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other: so that ye cannot (or may not) do the things that ye would” (Gal. 5:17). These are the plain words of God: and every child of God finds it so in his experience. What would he not do, were it not for the Holy Spirit, who dwells in him, preventing him from fulfilling the lusts of the flesh.

I must guard my young traveler against several mistakes when passing through Rephidim. And especially beware of a broad path that turns out of the way, called “sinless perfection.” This path leads to infidelity. Some would tell you that your old nature is changed, and that there is no sin left in your flesh, or carnal mind This is a very flattering delusion, and for a time may lull you to false security. But when Amalek comes to fight; (though I sometimes think Satan knows better than to fight these deluded ones;) but when Satan presents strong temptation, and you find to your horror and grief that there is still an evil nature in you, so soon excited by his temptations; yea, at such a time you seem overwhelmed with the power of unexpected temptation. And especially if there, has been failure, then beware of the hard thrust of the deadly enemy, in trying to persuade you that you are not a child of God. Let this dark unbelief only take possession of your soul, and then where is your strength to fight?

But the battle of Rephidim. Read carefully these verses — Exodus 17:8-16. Golden lesson for the young soldier of Christ. Some teachers would tell you, In the hour of temptation, your only safety is to try your utmost to keep the law. I once knew a young Christian, when fighting in Rephidim, as a last resource, write down all the denunciations and commands of God respecting the sin that so harassed him But this helped him not at all. Nothing could be more striking than God’s teaching and man’s on this important point. Says man, You are under the law as the rule of life, and sin will surely have the dominion if you do not strive to keep it. Says God, “It was the ministration of death, and is now abolished” (2 Cor. 3:7-14); and “Sin shall not have dominion over you; for ye are not under the law, but under grace” (Rom. 6:14). Thus you see, my young traveler, if you are led of man, you will be under law and bondage; “But if led of the Spirit, ye are not under the law” (Gal. 5:18). The contrast between God’s teaching and man’s is very striking, is it not? But, then, the question is, when passing through Rephidim, that is, through fierce temptation — tempted to commit fearful sins — If the law does not help me at such a time, but only excites lust still more — as is said in Romans 7:7, 18; I say, if the law does not help, what does? And what is the principle of victory over the lusts of the flesh? I look at the battle of Rephidim, I say, as a golden answer to this perplexing difficulty in the hour of need. To human reason, perhaps, nothing could be more foolish. There was no digging of trenches, forming parallels, or display of military skill; but Moses says, “I will stand on the top of the hill with the rod of God in mine hand” (Ex. 17:9). “And it came to pass, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed” (Ex. 17:11). What a picture of the divine principle of prevailing faith! And especially valuable, as I have said before, when we bear in mind this is the only battle Israel fought, while on the principle of grace, and not as yet under the law. And, now, if my reader has traveled some length of the wilderness journey, let me ask him to turn over the pages of memory, and then tell me, as we say, is not this picture true to the very life? Just as your hands have been lifted up to God — just as faith has trusted Him, you have prevailed; and just as your hands have been let fall down — just as you have trusted in anything else but God, sin has prevailed. Thus the mighty principle of faith is set before us as the only means of victory in temptation. We never make resolutions but we fail and break them; and we never look alone to God but we are delivered.

Do, my young Christian, remember the battle of Rephidim in the hour of temptation. Lift up your heart, and let the cry of faith go up to God. Perhaps you say, My heart is so heavy. And so were the hands of Moses. “But Moses’ hands were heavy; and they took a stone, and put it under him, and he sat thereon: and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side: and his hands were steady until the going down of the sun” (Ex. 17:12). Now there are some very precious and important points of soul-sustaining truth set before the believer, in conflict, in this verse. It is of the greatest moment at such a time that you remember that great stone — nay, the Rock of Ages supports you. Oh to know that however the storm of temptation may assail, your feet are on the Rock that cannot be moved! Beware of those shifting sands, those unbelieving thoughts that you may be on the Rock to-day and off and lost tomorrow. Nothing can more tend to weaken the child of God, in the hour of sore temptation, than these false doctrines. No, my reader, if you have redemption, it is eternal redemption; if you have life, it is eternal life; If you are on the Rock, none can pluck you off forever. The stone, however, was not put under Moses that he might hang down his hands, but that they might be steadily held up. Neither would I put this blessed truth before you, or rather show you the Rock that sustains you, that you may become careless and cease to steadily trust in God for victory over lust and sin. No! but for the very purpose of encouraging your faith in the darkest hour.

But further, for the support of the heavy hands of Moses, Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side. And does not He whose name is Jesus, by whose death and resurrection we are justified, also make intercession for us. “Likewise the Spirit also helpeth our infirmities: for we know not what to pray for as we ought: but the Spirit Itself maketh intercession for the saints according to the will of God” (see Rom. 8:26-27). What divine strength this gives in the hour of strong temptation. There is the exalted Son of God, on the one side, that is, in the very presence of God, holding up the hands of faith, making intercession. And there is on the other side, that is, down here, in the believer, the Holy Spirit making intercession. How doubly held up!

But perhaps my reader may be sadly cast down — you may have been surprised by Amalek; perhaps you thought lust and temptation was all gone — you had pictured a path of sunshine: and so it is, if the eye is kept on Jesus. You may, however, have resolved to walk with God, and for a time all was smooth; but the sudden attack of the enemy took you by surprise, your hands were let down, Amalek, that is your sins, prevailed. Has Satan got an advantage over you? Has there been failure? I think I hear you whisper, little did I expect it, but I have sinned since my conversion, and now I am so unhappy. The brightness of noon seems to be turned into midnight darkness. Satan says, “I am not on the Rock now. The great High Priest passed into the heavens will not intercede for me now. The Holy Spirit does not make intercession for me now.” Stop, poor doubting one, do not listen after this rate to the enemy. Was not the Rock of Ages cleft for you? Is it not His very blood that has met all your sins, yea, washed them all away? And does not the Spirit say, by John, when writing on this very subject, “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous; and He is the propitiation for our sins,” etc. (1 John 2:1-2).

Are you His child? Have you sinned? Then think what is taking place in your Father’s presence. What an Advocate! Look at Him, and listen to His pleadings for you: He pleads His own blood. Do not these words meet your case — “If any man sin?” Surely this is not that you may sin: but that you may not sin. But if you have sinned, the knowledge of your Advocate on high lifts up again the arms of faith, and, though Amalek has prevailed, you now prevail again. But perhaps you say, “If I have sinned, have I not grieved the Holy Spirit; and, consequently, has He not departed from me?” No; this is impossible now. The Holy Spirit dwells in you as the seal to the value of the blood of Jesus (Heb. 10; Eph. 1). So that the blood of Jesus must lose its value before the Holy Spirit can cease to dwell now in the child of God. You may, yea, alas! how often we do grieve the Holy Spirit, by whom we are sealed unto the day of redemption. But one great distinguishing feature of the present dispensation, is that the Holy Spirit abides with us to the end. I have found this solemn fact one of the most sustaining truths in God’s word. The apostle uses it for this purpose when writing to the Corinthians. (See 1 Cor. 3:16-17.) Do think of this when pressed hard by temptation, “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” (1 Cor. 3:16). And see how solemnly this is pressed in 1 Corinthians 6:15-20. So really is the believer’s body the temple of the Holy Spirit, that if he goes on in sin, and thus defiles the temple, God cannot allow this; and if he refuses to judge and humble himself, and still further refuses to hear the Church, the temple must be destroyed; that is, this body must be dissolved. “For this cause many are weak and sickly among you, and many sleep” (1 Cor. 11:30). My reader may not have been aware of all this, but search the Scriptures and see if these things are not so. We have a watchful, powerful foe, surrounded by every manner of ensnaring temptation, and especially so to the young Christian; and still we have to wage war with deadly, hateful lusts. If left to ourselves, utterly without strength, to resist the least of them, how important then to know the Rock on which we stand: and to know that, on one side, we have the risen Lord; and on the other, the blessed Spirit, never ceasing to make intercession for us.

And as there was to be no compromise between Israel and Amalek, so let there be no compromise, my dear young reader, between you and fleshly lusts that war against the soul. From this day forward, even though Amalek may have prevailed; yes, though you may have failed and sinned, yet now may the Spirit of God show you the Advocate with the Father, pleading for you; and now may past failure and sin be confessed to your Father. You will find He is faithful and just to forgive you all sins and cleanse from all unrighteousness. He is faithful and just to the claims of your Advocate, and therefore you are forgiven and cleansed. This is as sure as you have, by His Spirit, made confession to Him. Do not omit this — if sin has prevailed confess it to your Father. And now, henceforth, may He give the reader and the writer the victory of faith. “For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith” (1 John 5:4). Thus the battle of Rephidim sets before us the blessed principle of victory over sin and the world. If my reader fights on the principle of law, you will be overcome; if on the principle of faith, you will overcome. And just as your hands hang down to one, or are lifted up to the other, will you fail or prevail. And you who have trod the greater part of the journey, I appeal to your hearts and consciences. Is it not so, just as we have looked to God we have overcome; and just as we have resolved to do our best we have failed. What years of sorrow a life of simple faith would save the child of God. Would you, my dear young Christian, then, spend your little while in holy, happy, devoted service to God, then have no confidence in the flesh — never trust self. Pray without ceasing — at all times and in all places. Remember, you are the temple of the Holy Spirit: He intercedes for you; the risen High Priest is your Advocate; God is for you. Though He chasten, it is because He loves you. Oh! Do not forget you are never safe from temptation a moment, except that moment is spent in trusting Him. How soon after the manna and rest, came temptation and Amalek In seasons of richest blessing, when filled with Christ, the heavenly manna, and the heart at rest in God, yet even then how near to danger. How sudden the change to fierce and unexpected temptation. Oh! watch; pray; trust. “Now unto Him that is able to keep you from falling, and to present you faultless before the presence of His glory with exceeding joy, to the only wise God our Savior, be glory and majesty, dominion and power, both now and ever, Amen” (Jude 24-25).

Leviticus 2 and 23

We have been dwelling on the contrast between the oblation of the first-fruits, which could not be burnt on the altar for a sweet savor, and the meat-offering of the first-fruits, which must be burnt without leaven, a sweet savor by fire unto the Lord.

Leviticus 23 will explain this more fully. Only we must again bear in mind that all this follows the passover. It is instruction for those who have been redeemed by the blood of the Lamb. It is, “When ye be come into the land which I give unto you.” Now, dear reader, how as (are you) to this? Have you redemption through His blood? As Israel passed with Moses through the Red Sea out of Egypt, have you passed with Jesus out of Egypt through death? And, still more, have you passed with our true Joshua through the Jordan of death into the land; through death into resurrection, the antitype of Canaan? “When ye be come into the land which I give unto you.”

We must be “dead with Christ” and “risen with Christ” to understand these things, and in the heavenlies in Christ. (Col. 2:20, 3:1; Eph. 1:3, 2:6). Oh! have we come into this land which He hath given unto us? “Here we rest in wonder viewing” (as a hymn says).

And first as to Himself. Is He not the firstfruit wave-sheaf, the first sheaf of the harvest? How blind the Jews were not to understand this. The very day of the passover was the day when He was offered up, the Lamb of God. And the very day they waved the first ripe sheaf, He arose from the dead on that first day of the week, the morrow after the sabbath. “And he shall wave the sheaf before the Lord, to be accepted for you: on the morrow after the sabbath the priest shall wave it” (Lev. 23:11). Thus our Jesus having been delivered for our iniquities on the cross, the true atoning Lamb of God, was on that very morrow after the Sabbath, accepted for us. Accepted for our eternal redemption accepted for our righteousness, our justification — accepted to be evermore our subsisting righteousness. Yes, God in righteousness raised Him from the dead for our justification, on the very day that the wave sheaf was waved before the Lord, in type for the acceptance of Israel. “And ye shall offer that day, when ye wave the sheaf, an he lamb without blemish of the first year, for a burnt-offering unto the Lord.” Note, there is no sin-offering on that day. He “knew no sin.” He needed no sin-offering for Himself. The burnt-offering was what He was to God in all the sweet savor of His Person and work. All went up a sweet savor to God.

Oh! the joy that God had in receiving Him from the dead, accepted for us. Thus the true meat-offering is offered on that day. “And the meat-offering thereof shall be two-tenth deals of fine flour mingled with oil, an offering made by fire unto the Lord for a sweet savor: and the drink-offering thereof shall be of wine, the fourth part of an hin.” In this, or with this offering made by fire there must be no leaven or honey. This is Jesus, the same yesterday, to-day, and forever. No change in Him. The same sinless purity after He had made atonement for our sins, as before. Wholly acceptable to God, and accepted for us. All is absolute purity. Still, we receive from His fullness, and grace upon grace, as we share the thoughts of God. It is blessed to dwell on these things — feeding on Christ as the meat-offering.

Yes, the reader says, all that is truly blessed, and most true of Christ, the first-born from among the dead -Christ risen from the dead and become the first-fruits of them that slept. To have offered leaven, the type of evil, with that meat-offering would indeed have been utterly out of place. But you have not explained my difficulties as to the church, or even as to myself. Evil soon showed itself in the church. And after my conversion there was evil in me that I little expected, and it soon showed itself. And the question is this, How can the church be sustained in acceptance with God? or, how can I, as a Christian, be in His unchanging favor, seeing the honest truth is, that there is still evil in both the church and in me?

Very true; we will now look at that part of the subject. Now you will have to count fifty days, from the day that Christ arose from the dead unto Pentecost, that is the fiftieth day. That is the meaning of “Pentecost.” Fifty days separate these two meat-offerings.

Verse 15. “And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave-offering; seven sabbaths shall be complete: even unto the morrow after the seventh sabbath, shall ye number fifty days; and ye shall offer a new meat-offering unto the Lord. Ye shall bring out of your habitations two wave loaves, of two tenth deals: they shall be of fine flour; they shall be baken with leaven, they are the first-fruits unto the Lord.” Is not this very remarkable? this new meat-offering is not burnt for a sweet savor unto the Lord: it could not be, for it was baken with leaven. Whatever this may typify, there is the distinct recognition that there is evil in it. Yet it is composed of fine flour. And they are the first-fruits unto the Lord.

Now what took place on this very fiftieth day — the Jews’ Pentecost — fifty days, the morrow after the seventh Sabbath since Jesus died, and arose from the dead? Acts 2 gives a full account of what took place on this very day. “When the day of Pentecost was fully come.” This chapter records how the Holy Spirit came down from heaven, and by the preached word, gathered together the children of God; and on that day the kingdom of God began, the church was formed. Then appeared on this earth the new meat-offering — the two loaves were made — both the kingdom and the assembly were new, entirely new. Redemption was accomplished, the Holy Spirit could now come to dwell in the assembly on earth.

At first it would seem strange that the new meat-offering should be baked with leaven. That which was so strictly forbidden in the meat-offering that so clearly pointed to Christ, should now be taken, recognized in the new meat-offering; that which evidently (we now see) points to the kingdom of God and the church. Need we say how exactly the Antitype answers to the type? How soon it was manifested that, though the assembly was separated from this world, sanctified to God, yet there was evil, leaven in it. And so of every believer, though born of God. Fine flour — a new and holy nature that delights to do the will of God. Yet that which is born of the flesh is still flesh. The believer soon finds that the leaven of his old nature is still there; ah! that nature could not be offered to God, it would not bear the fire of holy divine judgment, and ascend up a sweet savor to God. A sweet savor to God! nay, it is loathsome to ourselves, and we abhor the leaven that is still in us.

And if we look at the assembly in all its history or in all its present state — true it is about to be presented glorious, without spot, to God — but, oh, can the present jarrings and discord, worldliness, pleasure seeking, evil speakings and divisions — can these go up bearing the fire of divine judgment for a sweet savor unto God? It is no use denying that these things are found in the assembly, or church of God — in those who are Christians, and thus form the church of God. We know that all this, and much more, is leaven, and cannot go up acceptable to our God. And, oh, how much honey, and how often the mere courtesies of life take the place of the salt of the covenant of our God.

If all this be true, how then can the church be the first-fruits unto the Lord? Let us be clear as to the fact, that is, that the fiftieth day after Jesus arose from the dead, the church was formed by the Holy Spirit come down from heaven. There can be no question then that this type of the new meat-offering refers to it.

Let us then proceed to examine the wondrous provision for its acceptance.

Verse 18. “And ye shall offer with the bread seven lambs without blemish, of the first year and one young bullock and two rams: they shall be for a burnt-offering unto the Lord, WITH THEIR MEAT-OFFERING, and their drink-offerings, even an offering made by fire, of a sweet savor unto the Lord.” Then follow the sin-offerings and peace-offerings — here all is Christ. God is glorified in the burnt-offering of Christ, so amply set forth here. Then Christ, the offering for sin; and Christ offered for communion, the peace-offering. And note, “with their meat-offering” is Christ without leaven, a sweet savor unto God. Oh, wondrous truth! God has been perfectly glorified even about all the leaven in the church and in each individual believer. And note vs. 20. “And the priest shall wave them with the bread of the first-fruits, for a wave-offering before the Lord.” Thus the whole perfect infinite value of the Person and offering of Christ, is presented with the church, before the Lord. Oh, the rich, the infinite provision of our God! thus, while distinctly recognizing the condition of the church, its evil or leaven which He cannot accept, yet all has been judged in the one offering of Christ, and the church is thus accepted in Him. Do we believe this, that every bit of evil in us, all the leaven in the church we know, and do not know, has been judged to the glory of God? Could we desire a more complete provision for us? Jesus has glorified God about every bit of evil we ever detect in the assembly, the new meat-offering. And while the leaven cannot surely go up to God for a sweet savor, yet we are offered to Him with all the sweet savor of His blessed Son. “Of His own will begat He us with the word of truth, that we should be a kind of first-fruits of His creatures” (James 1:18). Very precious is the teaching in these two meat-offerings so very distinct in character, yet waved together. What pains, if we may use such a word, has God taken to tell out the provisions of the riches of His grace.

The Live Bird Let Loose

How very good God has been in giving us such plain pictures in his Word; setting forth man’s moral condition, and His own great deliverance, through the death and resurrection of Jesus. And certainly there are few more striking than the picture or type of the two birds. To a person deeply anxious to know with certainty that he is cleansed from sin, this picture is most valuable. I have seen such brought by the blessed truth set forth in this type into the most abiding confidence of faith. And God gives me this confidence, that many more will be brought, by this little paper, into His own perfect peace.

Let us now look at the picture. This was the law appointed of God, in Israel: “The leper in whom the plague is, his clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, and shall cry ‘Unclean, unclean.’ All the days wherein the plague shall be in him he shall be defiled; he is unclean: he shall dwell alone; without the camp shall his habitation be” (Lev. 13:45).

What a terrible picture of sin, leprosy is. What a living death of wretchedness and desolation. The disease itself was most loathsome, the person covered with sores so as to be unfit for human eye, and wandering alone, or with others in like wretchedness. Those most dear to him were not allowed to come near. His food must be left for him by a brook, or under a tree; or living as best as he could from the wild fruits of the desert. At times there must have been heart-aching longings for home. One thing was very remarkable: if the leprosy had covered him all over, from head to foot, all turned white, then he was clean.

The priest is appointed of God to ex-press God’s mind, or judgment, in the case. The manner of his cleansing was this: “Then shall the priest command to take for him that is to be cleansed, two birds [the margin reads “sparrows”] alive and clean, and cedar wood, and scarlet, and hyssop. And the priest shall command that one of the birds be killed in an earthen vessel over running water. As for the living bird, he shall take it, and the cedar wood, and the scarlet, and the hyssop, and dip them and the living bird in the blood of the bird that was killed over running water: And he shall sprinkle upon him that is to be cleansed from the leprosy, seven times, and shall pronounce him clean, and shall let the living bird loose into the open field” (Lev. 14:4-7). Then, the priest comes down to this poor, anxious leper by the brook in the valley. Solemn moment for the poor leper! Will he be rejected and left in his wretchedness; or cleansed and restored to his longed-for home? He watches every movement of the priest; one bird is killed and its blood falls into the earthen vessel. How expressive of the death of Christ! And now, the priest takes the other bird in his hand; watch him! He dips it in the blood of the dead bird; you see the blood on its feathers. He sprinkles the blood on the poor leper seven times, the perfect number. He is about to speak the sentence of God on the poor, anxious leper.

The leper listens with breathless silence. He fixes his eyes on that live bird, held captive in the priest’s hand -thoughts of happy home rush into his mind — his liberty is bound up in that little captive bird. If it is let go, then the leper is free. The priest pronounces him clean — the bird is let go loose into the open field — tears of joy gush down the cheeks of the cleansed leper — his streaming eyes gaze on the flight of the blood-stained bird, a living witness of his cleansing and liberty.

Ask him how he knows he is cleansed, and his reply would be, “The priest of God pronounces me clean. The bird is free, and flown away, that is how I know.” Yes, as certain as the living bird has flown away, so certain is it that he is cleansed. For this is the way, God has made known his mind to the poor leper. The, bird could not be set free, until he was pronounced cleansed. Then followed the washing of his person in water.

Nothing could be more plain, or more precious, than the truth thus set forth. The one bird showing the death, and the other the resurrection of our blessed Lord. This is God’s only way of cleansing the wretched sinner from his sins. And, blessed be God, your case cannot be too bad for God’s cleansing. If you are a sinner all over; if like the leper, his leprosy having spent itself turns white, if you have spent all in sin, if character, health, friends, home, all are gone, if weary ‘of life, however wretched and desolate, God meets you in the death of His own beloved Son, with the certainty of the forgiveness of all sins, through His blood, to every one that believes.

I think I hear my reader saying, Yes, yes, I have read that the blood of Christ cleanses from all sin, but how am Ito know it cleanses me? You say, “My poor trembling, anxious heart wants to know that! Can you tell me?” Oh, yes, blessed be God, His Word leaves no uncertainty. How did the leper know he was cleansed? He believed God’s priest, and the token he gave him in the living bird.

And has not the precious blood of Jesus been shed; has it not been spilled on this earth, as the blood of the bird that was killed? One bird could not be killed, and then let fly, so there had to be two, to chew the death and resurrection of our precious Substitute. Watch that bleeding Surety die for sin, and then laid captive for you (trembling believer) in death. Now, as the blood of the bird was sprinkled seven times on the leper, before the living bird could be set free, has not God as surely pronounced His judgment, as to the perfect, and ever-lasting efficiency, of the blood of Jesus for every one that believes Him? The bird was let loose because the leper was cleansed — Christ is risen — the believer is purged.

You don’t suppose that the priest, if he had the mere feelings of man, would pronounce the words so as that the leper could not tell whether he was cleansed or not-nothing could be more cruel than such uncertainty. There was the priest’s word, and the bird flew loose away. This gave him the utmost certainty and joy. And can we then suppose that God has spoken in His word so indistinctly, as to leave the anxious believer in cruel uncertainty? Oh, no; God could not have spoken more plainly. He says, having raised the captive Surety from the dead: “Be it known unto you therefore, men and brethren, that through this Man is preached unto you the forgiveness of sins, and by Him all that believe are justified from all things” (Acts 13:38).

Do you believe Jesus died on the cross, bearing your sins in His own body on the tree, there taking our place as Substitute for our sins? Just as the bird could not be let go unless the leper was pronounced clean, so Christ our Surety could not be let go from the prison to death, if His blood had not purged our sins. But God by the very raising of our Substitute from the grave, pronounces every believer justified from all things.

I repeat again, the leper knew HE WAS CLEANSED; the priest said so; the bird was free in the open field. I know I am forgiven, and justified from all things, God says so, and my captive Surety, the blessed Jesus, is risen, and free in the highest heavens. God could not give me a greater proof of the certainty of my justification, than He has in raising Jesus from the dead, for my justification.

Then, do you believe the precious blood of Jesus has been shed? And do you believe that God has raised Him from the dead? Then God pronounces the forgiveness of all your sins through Jesus. And, more than that, He pronounces you and every believer justified from all things. God pronounces every believer justified. This gives you the clearest certainty.

Now, as the leper being cleansed by the sprinkled blood, then washed his person in water, so, my fellow-believer, being justified, let me beg you to seek the constant washing of the Word. Your standing is certain, justified from all things in the risen Christ. But your walk needs the constant washing of His precious, priestly service.

As the blood upon the ear, the thumb, and the toe of the cleansed leper, and the oil upon the blood, so may we who are bought with His precious blood be filled, led, and kept by the Holy Spirit. Yes, may body, soul, and spirit, be hence-forth sanctified wholly unto Him. Amen.

The Lost Tribes of Israel

There is an opinion spreading in this country that the English nation is composed of the lost tribes of Israel. We should have nothing to say to this if it did not affect faith as to the purposes of God, or His dispensational dealings in connection with the person and glories of Christ.

A scripture is quoted, so ancient as the prophetic blessing of Jacob, in Genesis 49:22-26, as referring to England; and it is said that these verses are fulfilled in the present position of England; and that some great person will be found in England to answer to the last clause of verse 24, “From thence is the shepherd, the stone of Israel” (Gen. 49:24). Of course this gives vast importance to England; and still greater to this coming one.

We will now, in dependence on the Holy Spirit, examine this inspired prophetic sketch of the history of the sons of Jacob. As he said, “Gather yourselves together, that I may tell you that which shall befall you in the last days” (Gen. 49:1). We shall find the order of this prophecy marks distinct periods in Israel’s history.

In Reuben, the first-born, after the order of the flesh, might, and strength, the excellency of dignity and power ends in utter instability and failure through sin — the lesson everywhere taught in the Word of God.

Next in order are Simeon and Levi, cruelty and anger. “In their anger they slew a man” (Gen. 49:6). “Cursed be their anger, for it was fierce; and their wrath, for it was cruel” (Gen. 49:7). This marked the history of Israel until Judah, that is, until Christ was born. Instability and sin marked their whole history in Egypt, the wilderness, and the land, culminating in the cruel murder of the man, the Son of God. “They gaped upon me with their mouths, as a ravening and a roaring lion” (Psa. 22:13). “The assembly of the wicked have enclosed Me: they pierced My hands and My feet” (Psa. 22:16). Such was the history of Israel; the history of the tribes from Reuben to Judah, that is, up to the birth of Messiah. “The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto Him shall the gathering of the people be” (Gen. 49:10). This took place; “for it is evident that our Lord sprang out of Judah (Heb. 7:14). But “He came unto His own, and His own received Him not” (John 1:11). He made reconciliation for iniquity, and brought in everlasting righteousness. And as Messiah He was cut off, and during this present period He has nothing. (See margin Dan. 9:24-26.) Then the city was destroyed, and the people scattered amongst all nations.

Still the time must come when the people shall be gathered unto Him, Jehovah-Jesus.

We will now notice the sketch of the period from Judah to Joseph; the history of Israel during this very period in which we live, in which God is gathering His Church to Christ for the heavens.

Our Lord sprang from Judah, was rejected, and put to death — He “whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all His holy prophets since the world began” (Acts 3:21). The gospel of God, even forgiveness of sins through Jesus, having been first preached to His very murderers; the Holy Spirit sent down from heaven bearing witness of this great salvation; and all rejected; the city was then destroyed, and the people scattered.

We now come to “Zebulun shall dwell at the haven of the sea; and he shall be for an haven of ships,” etc. (Gen. 49:13). The Jews, being scattered, become a trading people in all nations.

Issachar — they then sought rest and good in the lands, submitting, and paying tribute.

Dan — though he shall judge his people, yet for the present he is a serpent by the way — the same deadly enmity to Christ as when Satan bruised His heel. Nothing can be expected from man. “I have waited for Thy salvation, O Lord (Gen. 49:18). Such alone is the hope of the remnant.

Gad — for the present Israel is overcome; now note the change; in Asher there is prosperity and royal dainties.

In Naphtali the last state before Joseph is very striking — “a hind let loose: he giveth goodly words (Gen. 49:21).

Have not all these features been seen in the history of this remarkable people? Even the last? Is it not the Jew, by nature, that gives goodly words in the world’s great counsels?

This brings us to the scripture in question; and, to make our inquiry clear, it is this: Does the Holy Spirit, in this scripture, set England before us, or Christ?

No one with the least spiritual discernment can fail to see that Joseph is the most striking type of Christ. The one who had been in the pit of death was separated from his brethren, sold, rejected, dead (or considered so); yet all this the purpose of God, for his brethren’s salvation. Was not all this true in Jesus? Sold, rejected, crucified, dead, and buried; yet all this God’s eternal purpose, for the salvation of sinners; and also for that nation.

In figure, it was the Joseph risen from the dead that was Lord of all Egypt — first-born on the principle of resurrection.

It may be said that Reuben was the first-born; quite true, he was. Then what proof have we that he was set aside because of sin; and the privilege of the first-born given to the sons of Joseph? The Word of God speaks clearly on this very point, “Now the sons of Reuben the first-born of Israel (for he was the first-born; but, forasmuch as he defiled his father’s bed, his birthright was given unto the sons of Joseph the son of Israel: and the genealogy is not to be reckoned after the birthright. For Judah prevailed above his brethren, and of him came the chief ruler; but the birthright was Joseph’s)” (1 Chron. 5:1-2). This is the great truth of the Word of God, both as to Israel, and also the Church. All that is of nature, lost through sin; the glorious privileges of Christ, the first-born from among the dead, ours through divine grace. We cannot reckon our genealogy from what we are in ourselves; all is lost through sin: but what we are in Christ, risen from the dead. Thus are we to reckon ourselves dead indeed unto sin, and alive to God” (Rom. 6; 7 Col. 2).

To return to Israel. In thus looking at the typical Joseph, we see, how when all has been lost, through sin -all their strength, excellency, dignity, power, set aside through utter failure — in Joseph, that is in Christ, all shall be more than made good. Is not Christ the fruitful bough? Only He must die or remain alone; as He said, “Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit” (John 12:24). Yes, He must be lifted up. He has died; and who can tell the fruit of that death, in resurrection? Think of those coming millennial days. “A fruitful bough... by a well” (Gen. 49:22). Yes, the Holy Spirit, the well of living water, came down from the Father, consequent on Christ’s resurrection, and ascension to glory. And did not the archers sorely grieve Him and hit Him? Yet did He fail, like Reuben? No! holy, holy, holy One, Thy bow abode in strength. God hath raised Him from the dead. It is from resurrection: “From thence is the Shepherd, the stone of Israel” (Gen. 49:24). Can you not in these words see the Shepherd that died for the sheep? The stone that the builders refused? Oh, what a day, when He shall be made the head of the corner! Yea, God hath made Him the head of the corner; but we see not yet all things put under Him. Oh, read every line in Jacob’s blessing on Joseph; on the head of Joseph, and on the crown of the head of him that was separate from his brethren. Surely every word points to the coming glory of the once rejected Jesus.

Is it a light thing, then, to take these precious words, that point to the coming glories of Christ as Messiah of Israel, and apply them to England? This may not only flatter and amuse, but really prepare the way for the man of sin, that future one who, coming in his own name, shall deceive the multitude. What a sketch in a few words, pronounced 3,500 years ago. The nation’s ruin, and God’s remedy; yea, also man’s ruin, and God’s remedy. Joseph, a type of Jesus, rejected and delivered unto death for our iniquities, but raised from the dead for our justification. Yea, believing God, we are justified from all things, accounted righteous, and have peace with God. (See Rom. 4; 5) May the eye of Israel soon be directed, not to England, but to the risen Christ! Vain is the help of man. Blessings await her tribes, through the first-born from among the dead; blessings also in the heavens above; yes, unto the utmost bounds of the everlasting hills. They shall be on the head of our Jesus, and on the crown of Him that was separated from His brethren. Glory to God in the highest! Israel shall soon receive, through Jesus, far, far more than they lost through sin.

The Blessing of Moses

Before we look at their dispersion and history, we will turn for a moment to the blessing of Moses (Deut. 33). We have seen, in the words of Jacob, their failure and ruin, yet all made good in the risen Joseph, type of the risen Christ. Now in the BLESSING of Moses we see the tribes of Israel blessed in the millennial kingdom, beginning where Jacob ends.

The order will therefore be different, a new life, as it were, to the once lost tribes. “Let Reuben live, and not die; and let [not] his men be few” (Deut. 33:6). This is more fully brought out in Ezekiel 37, the vision of the dry bones. Thus God “will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: and I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all” (Ezek. 37:21, 22). Immediately after this announcement of life to Reuben (though few men) we have the blessing of Judah. He who sprang from Judah, Jehovah-Jesus, is now the king over all the tribes, all blest in Him. Every blessing points to, and is found in, the risen Christ. He reigns in Judah; He teaches in Levi. “Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah” (Deut. 33:8). What (Thummim and Urim) perfections and lights will be with the once smitten Jesus! Teaching, blessing, and victory now over all enemies.

Next comes blessing in Benjamin, the beloved of the Lord: not so much conflict and subduing, as in Jacob’s words, but dwelling in millennial safety. Christ is very distinctly seen in these two characters, Benjamin and Joseph: beloved of Jehovah, and blessed of Jehovah.

The Church is blest with all spiritual blessings in the heavens in Christ (Eph. 1). Israel is here blest with all earthly blessings in the land. “Blessed of the Lord be His land (Deut. 33:13). Read the list of blessings (Deut. 33:13-16). The glory of Joseph, in the land of Egypt, was but a type of all this. Thus does the Spirit delight to unfold the glories that shall be on the head once pierced with thorns: “Upon the top of the head of him that was separated from his brethren. His glory is like the firstling of his bullock, and his horns are like the horns of unicorns” (Deut. 33:16-17). Each of the tribes that follow has its peculiar mark of millennial blessing. And just as they did sink lower and lower, during their history, in apostasy, now the blessings, through Christ, their true Joseph, rise higher and higher. “The eternal God is thy refuge, and underneath are the everlasting arms” (Deut. 33:27). “Israel THEN shall dwell in safety alone: the fountain of Jacob shall be upon a land of corn and wine; also His heavens shall drop down dew. Happy art thou, O Israel: who is like unto thee, O people saved by the Lord!” (Deut. 33:28-29). As surely as Joseph was rejected by his brethren, and afterward crowned with Egypt’s glory; yea, as surely as Jesus has been rejected by His nation, dead and buried, and raised again from the dead, sitting at the Father’s right hand, waiting until He gives Him the kingdom; even so shall every blessing here pronounced by Moses be made good to Israel when He comes to reign.

There is the deepest profit in studying these two scriptures together, the last words of Jacob and Moses; whether we take the way in which God will finally triumph over Israel’s sins and apostacy, or the case of our own salvation. When all our efforts had ended in sin and failure — even to hatred and rejection of Christ; when all as to nature, or what we are to God, had ended in ruin — none righteous, no not one; then the righteousness of God shone out towards us, in the death and resurrection of our Joseph — Jesus risen from among the dead. So that by His blood and in Him, in Jesus risen, we are justified, and blest infinitely, through faith, beyond all we lost through sin. Oh, the riches of His grace! To Him be all glory and all praise. Yes, as to Israel, the birthright of the earth is given to the sons of Joseph. As to the Church, the birthright of the heavens is given to the many brethren of the risen Christ (Eph. 1; Col. 1:18, 2:10; Rom. 8:29). God has purposed to give all earthly blessing to the one; He has blest the other with ALL spiritual blessings in the heavens in Christ. Thus the two purposes, and the two blessings, are as distinct as the heavens are distinct from the earth.

The Tribes of Israel —Their Dispersion

It is remarkable that those tribes which chose the well-watered, fertile lands of Bashan and the east of the Jordan were the first to be taken captive. Compare Numbers 32:1-4 with 2 Kings 15:29. It had been so of old with Lot, who chose the fertile lands of Sodom. It is so in Christendom. They who deny their heavenly calling, by seeking to be great ones on earth, are the first to be taken captive in its snares. “In the days of Pekah king of Israel, came Tiglath-pileser king of Assyria, and took Ijon, and Abel-beth-maachah, and Janoah, and Kedesh, and Hazor, and Gilead, and Galilee, all the land of Naphtali, and carried them captive to Assyria” (2 Kings 15:29). Then a little later, in the ninth year of Hosea king of Israel, “The king of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Halah and in Habor by the river of Gozan, and in the cities of the Medes” (2 Kings 17:6). This was seven hundred years before Christ. They were thus carried far away beyond the Euphrates, the opposite direction from Britain, the river Gozan emptying itself into the Caspian sea.

Near eight hundred years after this, in the first century of our era, Josephus wrote the following, when speaking of the king of Assyria: “He quite demolished the government of the Israelites, and transplanted all the people into Media and Persia,” etc. “So the ten tribes of the Israelites were severed out of Judea” (Book 9, ch. 14. 1).

Again he says, “Wherefore there are but two tribes, in Asia and Europe, subject to the Romans, while the ten tribes are beyond Euphrates TILL NOW, and are an immense multitude, and not to be estimated by numbers,” with much more information about them (Book 11, ch. vs. 2).

True, this is only history; but is there not every probability that such a learned man as Josephus would not have written so distinctly about the ten tribes, if it had not been well known in his day that they were beyond the Euphrates; that is, in the direction of Afghanistan?

It is also striking, that in the company named at Pentecost there were some from these very parts, “Parthians and Medes” (Acts 2:9). James also addresses his epistle “to the twelve tribes which are scattered abroad, GREETING” (James 1:1).

There does not then seem to be the least doubt that at that time it was well known where the ten tribes were, and if so, the testimony of Josephus is conclusive; that at that time they, the ten tribes, were beyond the boundary of the Roman empire, beyond the Euphrates. Since then there is nothing very clear about them in history.

Eldad, a Jew of the thirteenth century, “places them in Ethiopia, and gives them the sovereignty of the Saracens, and twenty-five kingdoms”; others later have located them in the deserts of Arabia, East India, Tartary; and still later writers have identified them with the Afghans But all this is mere conjecture. They are lost, so that in their restoration the divine principle of grace will be true of them, as in the case of every individual sinner, “For the Son of man is come to seek and to save that which WAS LOST” (Luke 19:10). But there is another point we may take up and consider. England, or Britain, was well known to the Romans when Josephus wrote of the ten tribes being beyond the limits of the Roman empire. So that at the very time that the ten tribes were far beyond the Euphrates, these islands were then peopled by the Britons, Picts and Scots.

We now come to the Saxons, who were invited to come over and assist the Britons against the inroads of the Picts and Scots, about the year 449 A.D. The Saxons were a most barbarous race of warlike Germans, the terror of the neighboring nations. So far as history goes back they sprang from the extreme north of Germany and the Cimbrian Chersonesus, and had possession of all the sea coast, from the mouth of the Rhine to Jutland. All beyond this is lost in deep, fabulous obscurity; so much so that Hengist and Horsa, who first landed in the Isle of Thanet, were said to be the great grandsons of their god Woden. To suppose these savage Saxons to be the lost tribes is the merest conjecture, without a shadow of a proof, or the remotest probability.

Their religion was far more barbarous than that of the ancient Druids. “All the refined arts of life were unknown among the Germans: tillage itself was almost wholly neglected.” It would be difficult to imagine superstition more degraded than the gross idolatry of the Saxons. Their chief deity, whom they regarded as the god of war, was called Woden, the object of their religious worship. They believed if they obtained his favor by their valor, they should be admitted after death, into his hall, and repose on couches, satiating themselves with ale from the skulls of their enemies whom they had slain in battle.

Swarm after swarm of these savage idolaters landed in Britain, destroying its cities towns, and people. The most diligent search of ancient history, however, utterly fails to give the shadow of a proof that these savages of the far north were ever the lost tribes of the far east. That such a thought should be spreading in this country is surely a proof how ready the human mind is to receive what is untrue.

It may be objected, that if all is mere conjecture, not history, the opinion that highly-favored England was peopled by Israel is not thereby proved to be false. Very well then, admitting that there is no proof whatever of this Israelitish origin in history, we will turn again to the sure word of God.

In the epistle to the Romans (the inspired letter of the apostle to all saints by calling in the great Gentile city) no less a subject is treated, in the first eight chapters, than the revelation of the righteousness of God in justifying all who believe Him, Jews and Gentiles alike. This is shown to be, first, as to their sins, by the death of Christ for their iniquities, and the resurrection of Christ, from among the dead, for their justification; then as to sin, the root of all sins, and law, from Romans 5:12 to Romans 8. They are accounted dead with Christ, and by that death delivered from sin and law. Thus all in Christ are without condemnation. The Spirit of God also is IN them. God is their justifier, and there is no separation from the love of God in Christ Jesus.

But if this is so, and there is now no difference between Israel and Gentiles, what about all the special promises to Israel? This is the question taken up in Romans 9; 10; 11 And note, it is ISRAEL; not merely the Jews. “Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law,” etc. (Rom. 9:4, 5). “What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. But ISRAEL, which followed after the law of righteousness; hath not attained to the law of righteousness” (Rom. 9:30, 31). “For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God” (Rom. 10:3). Now, frankly, is it not impossible to apply these words to the ancient Britons, Picts, Scots, or Saxons? Did any of these answer to Israel going about to establish their own righteousness, and refusing to submit to the righteousness of God? Refusing to believe in the righteousness of God in justifying them that believe through the death and resurrection of Christ? Can any man find a line in history that would thus characterize them from other nations or Gentiles? Nay further, so far from this being the case, do we not find these very statements, describing the Gentiles, most true in the tribes that peopled this land? Thus “the Gentiles, which followed not after righteousness” (Rom. 9:30). Yes, the Saxons, which followed not after righteousness, had no knowledge of God, were sunk in the darkest superstition ever held by men. They who were the fiercest idolaters have been favored, highly favored, with the glad hidings of righteousness through faith.

But if this modern notion be right, that the Saxons are Israel, then all this divine revelation would be false. The gospel was preached to Israel, but they rejected it, and went about to establish their own righteousness. Read Romans 10:19-21. “Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you” (Rom. 10:19). “I was made manifest unto them that asked not after Me. But to Israel He saith, All day long I have stretched forth My hands unto a disobedient and gainsaying people” (Rom. 10:20-21). Has England, above all other nations, thus rejected the Word of God? For note; it is to Israel these words are said. Nay, rather, is not England more like the foolish nation that asked not after God; and as Gentiles, which they certainly were; have they not thus been blest?

Now Romans 11 proves that, while individuals of the tribes of Israel were saved, Paul of the tribe of Benjamin was proof of this; and while during the present dispensation a remnant of Israel, according to the election of grace, is saved, as in the days of Elias, yet the nation, as such, is cut off through unbelief. “But through their fall salvation is come unto the Gentiles” (Rom. 11:11). “Blindness in part is happened to ISRAEL, until the fullness of the Gentiles be come in. And so all Israel shall be saved” (Rom. 11:25-26). Has the Saxon nation been cut off? Has blindness, judicial blindness, fallen upon them beyond all other nations? Such a thought, as that of the English being the tribes of Israel, falsifies every word in these chapters.

In contrast with this thought every word in the prophets is in perfect harmony with these chapters. According to Daniel 9 Messiah came at the fullness of the time; by His cross He made reconciliation for iniquity, and brought in everlasting righteousness; and He was rejected by the people: “Messiah shall be cut off, and shall have nothing.” (Margin.) (see Dan. 9:26). Then the city was destroyed, “and unto the end of the war desolations are determined” (Dan. 9:26). Then we read what will take place at the end, during the last seven years before the setting up of the kingdom. The Lord Jesus describes their condition from the destruction of the city until He comes again for their salvation (Luke 21:20-28). while in Romans 11, as we have seen, Paul describes the spiritual condition of ISRAEL until Messiah comes again. That is, during this whole period of surpassing grace to the Gentiles, Israel, as a nation, is cut off. But when Messiah comes as their Deliverer, then all Israel shall be saved (Rom. 11:25-27). But this notion of England being favored Israel sets aside the whole of God’s dispensational dealings, both with Israel and the Gentiles. It is exactly the reverse of the truth.

In Ezekiel 36-39 we have a full account of the future restoration of Israel. There is first the condition of Israel during their dispersion; and all that the Lord God can say of them is that they have profaned His holy name among the heathen. Then their restoration is of pure grace (Ezek. 36:22-30). After their restoration follows their repentance (Ezek. 36:31). They loathe themselves in their own sight for their iniquities and abominations. Still not a syllable that could be applied to the nation of England. Then follows their blessing and marvelous increase. In Ezekiel 37 we have the vision of dry bones. The whole house of Israel say, “Our bones are dried, and our hope is lost; we are cut off for our parts” (Ezek. 37:11). Then as a nation the dead hear His voice, and live. The whole is in perfect harmony with the ways of God. In each individual case, the goodness of God, in the gift of His Son, and the work of redemption, is first made known by the Spirit. This leads to repentance, utter judgment of self. Also the dead hear His voice, and they that hear live. Then we get, in the figure of the two sticks, the lost tribes and the house of Judah made one nation upon the mountains of Israel, to be divided no more. The tabernacle of God is then with them. He is their God, and they are His people.

Then comes the great invasion of Gog, prince of Rosh, of Meshech, and Tubal — the vast Russian empire, their total overthrow, and destruction. Now what follows is of the greatest moment in our inquiry. Read Ezekiel 39:22-29: “And the heathen shall know that the house of Israel went into captivity for their iniquity because they trespassed against Me, therefore hid I My face from them, and gave them into the hand of their enemies: so fell they all by the sword. According to all their uncleanness... Have I done unto them, and hid My face from them” (Ezek. 39:23-24). Can this be said of the English nation? Compared with other nations, has God hid His face from them?

Then, further, “When I have brought them again from the people, and gathered them out of their enemies’ lands, and am sanctified in them in the sight of many nations” (Ezek. 39:27). It is utterly impossible to apply these words to the English nation. In no sense can they be said to dwell in their enemies’ land’s. The barbarous Saxons robbed their friends, the Britons, of their land; and so, indeed, again of the Normans — they were the invading robbers. So, then, if the English are the lost tribes, who is the enemy to whom England belongs? But God will most surely gather the tribes, as we have seen, from their enemies’ lands.

If we read carefully these two chapters, Ezekiel 38 and 39, it is evident that the prince or head of the Russian empire is the great enemy of the house of Israel in the latter day. And note the fact, that although this prophecy was written near twenty centuries before there was any Russian empire at all, yet at this moment there is such a vast empire, steadily spreading over those very countries thus described. Not only will he have power to bring up all the bands of Gomer (no doubt all outside the restored boundaries of the yet-to-be-restored Roman empire of Revelation 17:8-12 — that beast which was, and is not, and shall be again,) thus leaving all the nations north of the Rhine and the Danube under the power of Russia; but, what is still more to the purpose, we find this vast empire of Rosh has dominion over Persia, Ethiopia, and Libya or Phut. This will cover Media and the Caspian — the very locality where the tribes were last heard of. while it is utterly impossible then to apply Israel’s gathering from the enemies’ lands to England, it is not only possible but exceeding probable that they will be found in the midst of those Asiatic nations, subject to their great enemy the Russian empire.

Glorious and sure promises are given to Israel in Micah 4. “And the Lord shall reign over them in Mount Zion” (Mic. 4:7). “The first dominion; the kingdom shall come to the daughter of Jerusalem” (Mic. 4:8). Now note the order: “They shall smite the Judge of Israel with a rod upon the cheek. But thou, Bethlehem Ephratah,... out of thee shall He come forth unto Me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting” (Mic. 5:1-2). Jesus was smitten on the cheek. He did come out of Bethlehem. He was rejected by man, and received up to God. Yet He is to be the ruler in Israel. And He is the everlasting God, whose goings forth have been from of old, from eternity. Clear, distinct proof of the real manhood, Godhead, and yet Messiahship of Jehovah-Jesus! But is it not as distinctly said, “Therefore will He give them up, until the time that she that travaileth hath brought forth: then the remnant of His brethren shall return unto the children of Israel” (Mic. 5:3)? All this is in perfect harmony with the rest of Scripture. Jesus was rejected by the Jews, and they now, like the ten tribes, are given up, until that time of great tribulation, such as never was, and never shall be again. This giving up, or cutting off Israel as a nation, is one of the marks of the present dispensation, until the times of the Gentiles are fulfilled. But to suppose highly-favored England to be that nation is thus to utterly mistake the testimony of Scripture.

If we now read on in Micah 5 we find, at the time of the gathering of Israel, “this man,” yes, this Man, once crucified, now at the right hand of God, but coming again — “This man shall be the peace, when the Assyrian shall come into our land” (Mic. 5:5). And it is at that time that the remnant of Jacob are found among the Gentiles. Comparing this with Ezekiel, it is evident the Russian empire, the great enemy of Israel, will thus also be the Assyrian of that day. And is not Russia also steadily spreading her vast power towards Assyria? Every sentence of the Word of God must be fulfilled. Let us not forget, “When the Most High divided to the nations their inheritance, when He separated the sons of Adam, He set the bounds of the people according to the number of the children of Israel. For the Lord’s portion is His people; Jacob is the lot of His inheritance” (Deut. 32:8-9). Not, a movement can take place on this earth, to hinder the purpose of God to that people. All the songs of David and glorious promises of Isaiah, yea, every word written, shall surely be fulfilled. Yet is all this earthly. Take one of the brightest descriptions of this earthly blessing in store for Israel — Isaiah 60 or Zephaniah 3:9-20 — and compare it with the heavenly glory of the Church of God, as seen in Ephesians 1-3, and we must at once own the very greatest importance in distinguishing between the blessing of Israel and the hopes of the Church.

To make then England to be Israel, blest now in earthly places, is utterly to mistake the true character of the Church of God, blest even now with all spiritual blessings in the heavens in Christ. It can only be the result of ignorance of the present purpose of God, in taking out of this sinful world, during this dispensation, the joint-heirs of Christ, to reign with Him who is head over all things to the Church.

No doubt the heavenly calling and glory of the Church, in contrast with the earthly calling and earthly glory of Israel, has been lost for dark centuries. Indeed, may we not say the very earthly promises to Israel have been applied to the Church for earthly aggrandizements?

We will now examine the supposed proofs that England is identical with the lost tribes. We have inquired for the best works written on the subject. The first is given to us bearing the title of A Resume, by Philo-Israel.

The writer urges the careful examination of the context of each scripture quoted. This is remarkable, as we utterly fail to find one text that refers to Britain.

We will examine some at least as specimens. “A nation and company of nations,” “as the sand by the sea shore innumerable, as the dust of the earth, and as the stars of heaven for multitude” (Gen. 22:17, 32:12, 35:11; Num. 23:10; Rom. 9:27).

Take the first passage quoted and read the context (Gen. 22). Here we have the offering up of Isaac as a type of the one great sacrifice for sins — the Lord Jesus Christ. Isaac is received in figure from the dead — type of the risen Christ; then this glorious promise because of that offering, “Because thou hast done this thing, and hast not withheld thy son, thine only son: that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed; because thou hast obeyed My voice” (Gen. 22:16-18). “PHILO-ISRAEL” applies all this to Great Britain. The Holy Spirit applies it to Christ. “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ” (Gal. 3:16). Thus, dear reader, whether it be to your own soul, to the Church of God now, to Israel and the world in millennial days to come, all, all is through that one atoning death, and in the resurrection of that One, typified in Isaac; and that One is Christ. Beware, then, of supplanting Christ with Great Britain. Thus all was secured in the future precious risen Christ, four hundred and thirty years before the law was given. Woe be to us if we rest our souls on being Saxons, or on anything else, except the death and resurrection of Christ! Danger, untold danger, in anything that draws away faith from Christ! Is it a little thing then to put Britain in the place of Christ? That these scriptures abundantly quoted refer to Israel’s future blessing in Christ is most clear; but where is there the remotest proof that they refer to Britain?

It would be childish to attempt to answer such misquotations, were it not for the dangerous error underneath. Take the next sign or mark, page 5: “A single nation” (Jer. 31:36). What is the context of this passage? The most glorious promises to Judah and Israel; the restoration of the whole house of Israel; then the new covenant. Note these words: “They shall all know Me, from the least of them unto the greatest of them, saith the Lord; for I will forgive their iniquity, and I will remember their sin no more” (Jer. 31:34). There is a boastful spirit in these writings of Philo-Israel. But can anyone have the boldness to declare that this passage refers to Britain? Do they all know the Lord from the least to the greatest? Is it certain because you are English that God will remember your sins no more? This is the first of a long list of Scripture marks of the lost tribes, and the writer with boldness declares: “GREAT BRITAIN, she, and she alone, responds to them, EVERY one: she, and she alone, lacks not one.” “This is the ground on which we take our stand, and on which we challenge discussion.”

Note, we are to take the context of every scripture quoted, and this is the first. Let not Philo say he merely quoted this text to prove the unity of the one nation, Israel. For that unity is after their restoration and also the declaration that God will remember their sins no more, the Holy Spirit assuring our hearts that this is blessedly true, now, of all believers (Heb. 8:12, 10:16, 17). Philo quotes this scripture as a present mark of Britain. Before we pass on, can the reader allow such a scripture to be applied to England? I am an Englishman, therefore God will remember my sins no more! Would it not be difficult to find a parallel to this mistake? If you can say, “Unto Him that loveth us, and hath washed us from our sins in His own blood” (Rev. 1:5), you will not be quite prepared to give up Christ, and trust in being a Briton.

He then quotes Isaiah 51:4, 65:1, as marks that England is Israel, which, the reader will observe, have no connection with the subject whatever. The author might just as well open the Bible by guess, and point out any text.

Micah 4; 5 Isaiah 60. These scriptures are quoted in identification of Britain with Israel. Now what is revealed in these scriptures? Surely the future blessing of Israel. The nations going up to Jerusalem to worship; a time of peace; strong nations beating their swords into plowshares, and spears into pruning-hooks; the Lord reigning in Mount Zion; the kingdom and first dominion given to the daughter of Jerusalem; and all this is brought about by the personal coming of Christ, and judgment on the wicked (Isa. 11:4). Then follows the gathering of both Judah and the other tribes. Read the whole chapter. The Lord recovers the remnant of His people from Assyria, and from Egypt, and from Pathros, etc. He assembles the outcasts of Israel; for outcasts they evidently are, until that time. Now read Isaiah 60. We are gravely told that Isaiah 60:5-11 “has been realized by GREAT BRITAIN for a thousand years, but not by any other nation of the world.” Why not go on to the next verse? “For the nation and kingdom that will not serve thee shall perish; yea, those nations shall he utterly wasted” (Isa. 60:12). Such a delusion and wresting of Scripture would warrant England, in its present state, in entering on a crusade to exterminate the whole human race. Nay, was not, and is not, a similar misapplication of these scriptures the very root of the persecuting spirit of Rome?

These scriptures evidently speak, not of this period of grace, but of the future reign of Messiah in righteousness. He alone, the Lamb as it had been slain, is worthy to reign.

Let us look at another scripture, quoted to prove Britain to be Israel. The mark is this, “possessing a magnificent heathen empire; which is true of our country and no other.” I will only notice the first Scripture proof (Psa. 2:8), “Ask of me, and I shall give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession.” “Unto the Son He saith” (Heb. 1:8). Ah, that is nothing to our author. It is nothing to him that the Holy Spirit declares this is Jesus, in Acts 13:33. With him it is Britain, not Christ! The Lord awaken His own people to know the danger of this delusion — a delusion, thus robbing Christ of His inheritance, and giving it to England. Now read the next verse, “Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel” (Psa. 2:9). Is Britain then to break the nations with a rod of iron? Surely the reader must see such misquotation of the inspired word of God is terrible. That such will be the future righteous reign of Christ is certain. Compare Isaiah 11:4; Acts 17:31 Thess. 1:2, 7-10:8, and many other scriptures which can only refer to Christ.

But in the meantime He says: “I pray (or ask) not for the world, but for them which Thou hast given Me” (John 17:9). The time is not yet come when He will ask according to Psalm 2. But that time will surely come, and then, oh, beware, poor, deceived England? Remember, to whom much has been given, of the same shall much be required. Many other scriptures are quoted not less erroneously. But the question is this, What is the great root-mistake in all this confusing of things that differ? It is this: All the scriptures describing Israel’s blessing cannot possibly apply to Britain, or any other nation, during the present dispensation or period. This must be so, as the following scriptures will show. Read Isaiah 2:1-4. All this blessing is thus connected with Jerusalem. All nations shall then flow to it. “Out of Zion shall go forth the law, and the word of the Lord from Jerusalem” (Isa. 2:3). This is abundantly confirmed in other scriptures (Zech. 12:6-9, Zech. 14). There can be no question that then Jerusalem shall be the metropolis of the whole earth. The prophets are full of this subject.

But now note the teaching of Christ, that from the time of the destruction of Jerusalem, until the times of the Gentiles are fulfilled, Jerusalem shall be trodden underfoot; and further, that these times of the Gentiles close with the Son of man coming in a cloud with power and great glory (Luke 21:24-27). It therefore follows that all the prophecies of Israel’s blessing must be after the close of the times of the Gentiles, and after the coming again of Christ.

What are these times of the Gentiles? If we turn to Daniel, we have them described in Daniel 2 as the times of the four great Gentile empires. The closing state of the last, or Roman, is, that it is divided into ten parts or kingdoms. “And in the days of these kings shall the God of heaven set up a kingdom which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever” (Dan. 2:44). Now these ten kings had received no kingdom in the year A.D. 96, (Rev. 17:12). They have never existed since then, the Roman empire composed of ten kingdoms under one head, or the beast, so that the days of those ten kings have not yet come. And thus Jerusalem is trodden under foot until the times of these four empires have run their whole course. Do not say that the Roman empire is not, and therefore the Word of God has failed. This was distinctly revealed that it would be so (Rev. 17:8). And do not forget the coming again of Christ is the closing scene of the time of the Gentiles. He is the stone that shall smite the empires of this world in judgment. It is all therefore a great mistake to apply the scriptures, which foretell the kingdom of God on earth, which must be after the times of the Gentiles, as though they described England NOW; yea, when, as is well known, England was, and therefore will be again, part of that very Roman empire. Those ten kingdoms have not yet appeared; therefore the days have not yet come, when the God of heaven shall set up His kingdom. And when He does set it up, it will not be by the preaching of the gospel, but, God assures us, it will be by the personal coming of Christ. “I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven.... And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him,” etc. (Dan. 7:13-14). THEN surely, not NOW, shall the prophecy of Jacob to the sons of Joseph be fulfilled.

Remember a great part of Scripture is occupied with the purpose of God to bless Israel in that day. It is perfectly childish to apply those promises to England. Who can describe the vast increase of Israel, multitudes of peoples, during that millennial time, when “the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High” (Dan. 7:27)? Again, What is said in Scripture about both Judah and Israel, during this long period when God is gathering out of the nations the disciples, the brethren of Christ, the Church of God? That they are cut off through unbelief. As they refused to believe the mercy of God to the Gentiles, they have forfeited all claim to the promises, as natural branches. So that at last the riches of the grace of God will triumph, saving them also in pure mercy (Rom. 11:15-33). After all their struggles, rejecting mercy, and seeking to be saved by the law, and all their subsequent apostacy, as a nation they will be saved at last in mercy. Precious word! Is it not so in every individual case? After all our struggles to keep the law, and all our sins, we are brought at last to be saved by the pure mercy of God in Christ. “O the depth of the riches both of the wisdom and knowledge of God!” (Rom. 11:33). It is therefore a mistake to apply either the fullness of the Gentiles, or the times of the Gentiles, to Great Britain. The fullness of God’s gathering from the Gentiles, and the times of the Gentiles, close with the personal coming of Christ (Luke 21:27).

It may be said that these remarks apply to Judah, and not to the ten tribes. They may have accepted Christ, the true foundation-stone, and therefore be England; while Judah, as we all know, has rejected Him.

Let us hear what the word of the Lord says. while He is the blessed sanctuary to His disciples, yet “He shall be for a sanctuary; but for a stone of stumbling, and for a rock of offense, to both the houses of Israel” (Isa. 8:14). Yes; while Judah put to death the Lord of glory, yet is it not evident that Israel rejected the testimony of God to the risen Christ? (Acts 2:9). Were there not some from the very places where Josephus says the ten tribes were — Parthians, and Medes, and Elamites? Does Paul speak of rejecting Jews only, or of rejecting Israel? (Rom. 9; 10; 11). There can be no mistake: the Holy Spirit thus speaks of them in the New Testament. This then marks the present condition of both houses of Israel. To them Christ is a stone of stumbling, and a rock of offense. Reader, what is Christ to you? Can you say He is your everlasting refuge? Beware of any other.

Now there is another important point, Will Israel be converted as a nation before they are restored to their own land? Where is there such a thought in Scripture? We do not question their subsequent missionary labors. Even Judah, who shall be saved first, as it is written, “THE LORD ALSO SHALL SAVE THE TENTS OF JUDAH FIRST” (Zech. 12:7). “In that day shall the Lord defend the inhabitants of Jerusalem” (Zech. 12:8). And in that day the Lord “will seek to destroy all the nations that come against Jerusalem” (Zech. 12:9). Then you find the Spirit of grace poured out upon the inhabitants of Jerusalem; and then, but not until then, the bitter repentance of Judah, of every house apart (Zech. 12:7-14). Now what becomes of all the talk of Israel being England, the Christian nation saved now, when the Jews or Judah is to be saved first? And in this manner restored first, and then repentant? “In that day there shall be a fountain opened to the house of David,” etc. (Zech. 13:1). Nay more, do they not receive the wicked one, the man of sin? And even after their temple is rebuilt, is not the abomination of desolation set up in the holy place? (Dan. 9:27, 11:31, 36, 12:11). Does not the Lord Jesus point this out as the mark of the time, of the end of their history; as ushering in those shortened days of their terrible tribulation? And does He not assure us, that He shall come immediately after that tribulation? (Matt. 24:15-29). Does He not destroy the wicked one by the brightness of His coming? (2 Thess. 2:4-8). Alas! is not Christendom asleep, and dreaming about these things, as Jesus said it would be? (Matt. 25:5). Lord, awake Thy people!

Is it equally clear, that the first great gathering of Israel as a whole will be in unbelief, and their regeneration and repentance after? Nothing can be more clear. At the time of Israel’s gathering, we find them profaning the name of Jehovah amongst the heathen (Ezek. 36:21). He gathers them in pure pity for His holy name’s sake. He takes them from the heathen, gathers them from all countries, and brings them into their own land (Ezek. 36:24), THEN He sprinkles clean water upon them, gives them a new heart, puts His Spirit within them. This is explained by the Lord to Nicodemus to be the new birth (Ezek. 36:26, 27). They then dwell in the land. Creation is blest for their sakes, and THEN, but not till then, they deeply repent, and loathe themselves, which really is repentance. Thus, as in the case of every believer, the goodness of God leadeth to repentance. So shall it be with the whole nation of Israel (Ezek. 36:28, read to the end of the chapter). This same principle runs through the prophets. Take one place more — “Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh; I was ashamed, yea, even confounded, because I did bear the reproach of my youth” (Jer. 31:19), words of Ephraim, and words now of every true child of God. Are they your words? Has the goodness of God in Christ led you to abhor yourself?

Oh, what a day will that be, when they look and say to Jesus, their returned Messiah; What are those wounds in Thine hands? As one before had said, “I am Joseph” (Gen. 45:4), to his astonished brethren, so our precious Jesus will say, “These with which I was wounded in the house of My friends.” (See Zech. 13:6.) It may be just at that moment they make the marvelous discovery recorded in Isaiah 53:4-10. Has the reader ever thus looked at the wounds of Jesus? “But He was wounded for our transgressions” (Isa. 53:5). Now, since the Scriptures so clearly declare and describe the tribes of Israel profaning the name of Jehovah amongst the heathen, then gathered to their own land, converted after, or born anew; then their repentance; can these clear scriptures that thus speak of Israel be applied to Great Britain? Not for one moment; the whole thing is evidently a mistake. Has England, or the British nation, been restored to Palestine in unbelief? Has she as a nation been born at once there? Has she been blest there, and then afterward has she repented? The more we study these passages, the more impossible such an application becomes.

We cannot find one passage of Scripture quoted that has the least reference to Britain. Take one instance more of Philo-Israel’s mode of reasoning. It is quite true the Sabbath was given to Israel as a mark or sign. “It is a sign between Me and the children of Israel forever” (Ex. 31:17; Lev. 23:23-31; Deut. 5:14, 15, etc.). These, the author tells us, describe Great Britain (p. 6). Now what are the facts? The Jews do observe the Sabbath-day. The Scripture is fulfilled. But never have we met a single Englishman yet that observes the Sabbath-day. Every Christian in Britain very properly observes the Lord’s-day, which is a totally different thing. Which day marks the first of the new creation — the day on which Jesus arose from among the dead? Thus the Sabbath is a sign of Israel. The British never keep the Sabbath, therefore they are Israel!

What would a child say, if he read in his little book, A long, bushy tail is one mark or feature of a fox; a hare has not a long, bushy tail; therefore a hare is a fox? The argument would be just the same. Take another, and this is serious. A proof that the British are Israel is this, they are “a people who reverence the whole of the Ten Commandments, which are the covenant of their God.” And then the continual prayer for the last 324 years: “Lord, have mercy on us (Israel), and write all these Thy laws in our hearts, we beseech Thee.”

Now, to say nothing of supposing this to be a proof that we are Israel, to place England under the covenant of the law is simply to deny Christianity. Did not Christ die to redeem the Jews who were under all things which are written in the book of the law to do them (Gal. 3:10). Is it not true, “If righteousness come by the law, then Christ is dead in vain” (Gal. 2:21, (see) Gal. 5:1-4)? Is not every Christian “dead to the law by the body of Christ; that ye should be married to another; even to Him who is raised from the dead, that we should bring forth fruit unto God” (Rom. 7:4)? If under law, sin has the dominion (Rom. 7:7-24); but if reckoned dead with Christ, and risen in Christ, then sin shall not have dominion over you; for ye are not under law, but under grace.

But has not England nationally given up very much of the Christianity of the New Testament, and put into its place the beggarly elements spoken of in Galatians and Romans? I am not prepared to deny this, but what does this prove? Why just this, the universal tendency to distrust, to disbelieve God. This is not peculiar to England.

If you really do believe God, who also proclaims to you free forgiveness of sins through Jesus, and who declares that all who believe are justified from all things, can you possibly, if you believe God, continue to pray for mercy? If Her Majesty sends a free pardon to a condemned criminal, could he continue to cry to her for mercy? He might, as long as he disbelieved her words. Unbelieving England may continue to pray for mercy. But it is the privilege of every Christian in it to know that God, for Christ’s sake, hath forgiven him; that he has redemption through the blood of Christ, even the forgiveness of sins (Eph. 4:32, 1:7; Col. 1:12-14).

Well, I have been looking very carefully in this tract for some proof that the Saxons were the Israelites. Here it is at last — one line! All the evidence that Philo can give is this, “Called by Isaac’s name — Saac-Suna, sons of Isaac — Saxons (Rom. 9:7). Has the reader ever found anything about Saac-Suna-Saxons in Rom. 9:7? On the last page many scriptures are quoted properly, as referring to Israel’s future blessing, which in the earlier parts of the tract had been quoted as applied to England’s present condition.

We will now notice the second tract on this subject placed in our hands. Is it not reasonable? By Bishop Titcomb.

We feel some hesitation in taking up this work, as there seems to be a tone of self-confidence and challenge about it. “I openly throw down a gauntlet before all those who choose to take it up.” This spirit does not savor of Christ. And we must confess we have no desire to reply to it in the same spirit, but feel more and more our dependence on the Spirit of God, in comparing these statements with the Scriptures of truth.

There is however great candor and considerable ability displayed by the writer; but we are persuaded there is one fundamental mistake in the reasoning.

The writer distinctly says that “the British nation, with its great Anglo-Saxon colonies, represent most if not all of those tribes, by a true lineal descent.”

We need make no remark on several pages, as we and thousands more in Europe have held for many years, that every promise or prophecy in the Old Testament to Israel will be fulfilled literally. (See my tract on the coming of the Lord, and sequel.)

Only every fulfillment will be in pure mercy; when all claim to the promise had been forfeited through unbelief (Rom. 11).

On page 5 there is however the statement made, which we cannot find borne out by Scripture. “The promise of the Messianic birthright was personally conveyed to Judah.”

We have seen that Scripture says distinctly that the birthright having been forfeited by Reuben his birthright was given unto the sons of Joseph. “Of Judah came the chief ruler, but the birthright was Joseph’s” (1 Chron. 5:1, 2). This is very important. The author entirely overlooks the great typical truth set forth in the contrast between Judah and Joseph. Our Lord sprang from Judah as to the incarnation; but He must fulfill the Joseph type — He must die, and rise again, before He could be the source of blessing, and life, and salvation, whether spiritually to believers now, or to Israel, and the world hereafter. This is no little mistake: with the author salvation is of Judah; that is, he distinctly teaches salvation by incarnation, the great root-error of Christendom. He says the teaching of the New Testament is “intended only to show how the house of Judah brought in salvation for mankind THROUGH THE BIRTH of the long-promised Lord” (p. 12).

Now the teaching of the New Testament, and Old too, is the very opposite of this. Our adorable Lord was born of the house of Judah; but there was no salvation possible by His birth. He must needs suffer, and rise again. Redemption by incarnation was the disciples’ mistake (Luke 24:21) — exactly our author’s mistake. But did not the Lord thus rebuke them? “O fools, and slow of heart to believe all that the prophets have spoken! ought not Christ to have suffered these things, and to enter into His glory?” and again, “Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead” (Luke 24:25-46). Will our author read John 12:24? What does the Lord’s reply to the Greeks mean there? Was He not the grain of wheat that must die? Did not Paul preach that “Christ must needs have suffered, and risen again from the dead” (Acts 17:3)? What grieved the priests and the Sadducees? Were they not grieved that the apostles preached through Jesus the resurrection from among the dead? (Acts 4:1-3). Salvation by incarnation! Did not Jesus Himself say, “As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up” (John 3:14)?” Salvation by incarnation! Of Judah, born after the flesh? Hearken to the inspired apostle, “Yea, though we have known Christ after the flesh, yet now henceforth know we Him no more” (2 Cor. 5:16-21). We know Him, the One who has been made sin for us. Did not even the types of the law proclaim that “without shedding of blood is no remission” (Heb. 9:22)? Is not salvation by incarnation a fatal error?

While holding firmly the Judah aspect — that is, the true, real humanity of our blessed Lord — yet a more vital mistake cannot be made than to hold or teach salvation by His birth or incarnation. The great work was accomplished in the Joseph character — His rejection and death on the cross, and all salvation and blessing flow from the risen and ascended Christ.

We will now come to another mistake in this tract. “You must allow that the promise of Moses looked beyond Joseph’s Old Testament history, and thereby extended onward to his converted condition in the future times of the Messiah; that is to the dispensation of the gospel.” The last is a great mistake (p. 9).

Note, the author assumes that the gospel dispensation is the times of Messiah. And all his subsequent reasoning is based upon this assumption. We are agreed from Scripture then that the blessing of Jacob, or of Moses, and all the prophecies of Israel’s blessing, were not fulfilled in Old Testament times. That is certain; for the New Testament speaks of them as still cut off and scattered abroad. What then are the true future times of Messiah? We are told in the prophet Daniel that “Messiah should be cut off and shall have nothing,” (in the marginal and correct rendering Dan. 9:26). Peter declared, “Whom the heaven must receive UNTIL the times of restitution of all things, which God hath spoken by the mouth of all His holy prophets since the world began” (Acts 3:21). Are not those times of restitution the very times of Messiah? But Messiah is cut off, and as Messiah has nothing, and the heaven has received Him, and there He is to remain all through the gospel dispensation, until the times of restitution. Then is it not proved that those times — the times of Messiah — do not and cannot mean the gospel period, but a dispensation after it?

But this being evidently the case, from this, and the whole context of Scripture, it follows that every deduction of our author must be wrong.

Now take another proof. During the times of Messiah He is King, and reigns in Jerusalem (Jer. 23:5, 6; Zech. 14:8, 9). And further, as we have seen, Jerusalem shall be the glorious metropolis of the whole earth (Isa. 2:1-4; Mic. 4:1-8). Do we not believe these words of God, that in the “times of the Messiah” Jesus as Messiah reigns in Judah? And all nations gather to Jerusalem, the metropolis of the whole earth. But our Lord assures us that all through this present gospel period, at least from the destruction of Jerusalem unto the time of His coming again, this very Jerusalem is to be trampled under foot (Luke 21:24-27). It follows then that our author is laboring under a total mistake, in supposing that this present gospel dispensation is identical with the times of Messiah.

We might give many more proofs; but surely these are sufficient for all who receive the Word of God, as it is indeed the Word of God. Once see another dispensation, in which every literal prophecy of Joseph, or Ephraim, or Judah, or Israel will be fulfilled, then all becomes clear; while it is evident, from the above, that every application of those literal promises to England, or to anything else during this gospel period, must be a mistake.

Many divine principles of grace and blessing are common to both God’s dealings with individuals now and to the nation of Israel in the times of Messiah; and also that there is now an election from Israel saved is clear from Romans 9; 10; 11, and also Hebrews 8; 10, as we have seen. But where is there a single thought of Joseph or Ephraim being converted into Christian nations? “A Christian people increasing through the world, extending conquests,” etc.?

Now, candidly, is not all this theorizing in direct contradiction of the plainest possible teaching of the Lord Jesus Christ? Take that solemn prophecy delivered three days before His death (Matt. 24; 25). Does He not there describe this whole period, unto His coming again in judgment, on the living nations? What is the foretold condition of the Jews? Wars and desolations, until the abomination of desolation is set up; then the time of their great tribulation; and immediately after, the coming of Christ in judgment. And what is the state of Christendom (Matt. 24:33-25:30)? Does He not teach it will be even at the very close, as it was in the days of Noah? Are not His professed servants eating and drinking with the drunken? And all through the period are not all, wise and foolish, saved and unsaved, slumbering and sleeping right up to the awakening cry, “Behold, the Bridegroom” (Matt. 25:6)? Does not the Holy Spirit expressly describe both the latter and the last days of this Christian period? Is not the picture almost as terrible as that of the Gentiles in Romans 1? (See 1 Tim. 4:1-3; 2 Tim. 3.) Does not our author bow to all Scripture as given by inspiration of God? Then tell us how can these glorious times of Messiah described in the prophets take place during this period of the gospel? And where is there such a thought in the New Testament as a Christian nation at all? We know not of a single text that could possibly be so used, unless it be Matthew 28:19, and even there, is not the marginal reading the correct one?

Sad and ruinous has been the mistake of some in trying to make it so. Let us bow to the words of Jesus. Thus does He speak of the people of God during this dispensation: “They are not of the world, even as I am not of the world.” (Read John 15:16-20; 17:14-18.) Thus all identification of Israel with Great Britain falls to the ground.

We are not surprised to find that this author also has no historic proof. When speaking of the Saxons he says, “They wandered from Assyria into the south-west of Europe, adopting the language of the tribes among whom they dwelt; and thus gradually lost their acquaintance with Hebrew. Is there any difficulty in such a belief?” (p. 14). What a question! Is there any difficulty in believing a thing that has no proof or evidence whatever? He says he admits he has no absolute demonstration, but the belief falls in so harmoniously with Scripture prophecy. while the real fact is, as we have seen, it cannot possibly harmonize with Scripture. It is far from our desire to speak harshly, especially judging from the closing remarks of our author, that these subjects must be new to him. He says, quoting Zechariah, “I will bring them again out of Egypt and Assyria”; “Those countries being the figurative representations of exile.”

Now if one single text could be found where it said, “I will bring them again out of Britannia or Albion,” would not that passage have been seized on as unanswerable proof?

Then he tells us, when the Jews see us Anglo-Saxons in Palestine, they will come and join us, and so Jer. 3:18 will be fulfilled: “The house of Judah shall walk to the house of Israel.” (An incorrect quotation of scripture.) Now had he been acquainted with the Scriptures, he would have known that God would save the tents of Judah first, as we have seen. Yea, if he will read the context, even the preceding verse in Jeremiah 3, he will find that Jerusalem is already at that time the throne of Jehovah. So that his interpretation put upon it cannot possibly be true. Neither can it possibly refer to the present British Empire during the gospel dispensation; for until this has run its course, we have seen that Jerusalem cannot possibly be the throne of Jehovah.

In conclusion, what is all this agitation and commotion about? Is it not a grand diversion? Many may be little aware what it is. I remember when a boy, when the first sounds of the midnight cry were beginning to be heard, Satan raised up a diversion, the Johannaites; it was the very same Israelitish theory I heard once from a noted preacher of theirs, as is now propounded by more learned folk. Then came the Millerites, then the Mormon delusion. What were all these for, but to throw discredit on the awakening hope of the Lord’s return?

In each of those cases the delusion was very great and unaccountable. In the first the frame of a counter Jerusalem was built, where Ashton-under-Lyne now stands. And numbers prepared to ride to Jerusalem on white asses. In America the effect of the Millerite movement was a vast amount of the infidelity of this very day, and Mormonism is known to all.

But it may be asked, What harm is there in the present movement? Is it not stirring great numbers to read the Scriptures? I hope so, and I confess frankly, my object in writing this paper is to direct them in reading the Scriptures from error to truth.

What harm? This harm: the Spirit of God is awakening the whole Church of God to the blessed hope of the return of the Lord. Satan can no longer keep men in the error of the wicked, saying, Where is the promise of his coming?” (2 Peter 3:3-17). He can no longer delude the Church of God by the cry of peace and safety, a good time coming, and the world’s conversion by the preaching of the gospel. The midnight cry is going forth, these unscriptural views are vanishing before the awakening virgins. The very world seems aware of the near approach of judgment. Christians are again beginning to wait for the Son from heaven. Their eyes are being opened to see, and their hearts to receive, the blessed truth in such scriptures as 1 Thessalonians 1:10; 2:19; 3:13; 4:14-18; Hebrews 9:28; Colossians 3:4; Titus 2:13-14. Now what must Satan do? It will not do to let the Church of God awake to this long-lost, blessed hope without a desperate struggle. Now or never he must have a great diversion; men’s minds must be diverted from this blessed hope of so soon meeting the Lord in the air, when the deep longing desire of His heart shall be fulfilled: “Father, I will that they also, whom Thou hast given Me, be with Me where I am” (John 17:24). Oh, wondrous words of untold love! Is it to Palestine, think you, He would have us with Him as AngloIsraelites? Hear Him, believe Him. “In My Father’s house are many mansions (abodes): if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also” (John 14:2-3). Oh, tell me. Do you believe Jesus? Why should we distrust or fear Him? Oh, how He loves! In Scripture, is not this supreme moment the nearest, yea, the first event for which we wait? No heart can think what joy it will be to Christ to receive us from this sinful world to Himself. In the same glory, the same incorruptible bodies. When we see Him we shall be like Him. Oh, blissful hope!

And is there no harm in giving up this blessed hope of so soon seeing and being like and with Him we love! Blessed Lord, we would not give it up for the universe. Universe! What is it all to compare with Thee? Yes, the enemy may seek to supplant this true, Scriptural, blessed hope for the hope that we are Anglo-Israelites, instead of being caught up to meet the Lord, as all the redeemed will shortly be, at His coming in the air, and all the eternal glory that awaits us with Him. Our thoughts and hopes must not be diverted to white asses, trains, or steamers to take us to Palestine! No harm! Are Christians thus again to be deceived? Not one word would I say to detract from the bright and glorious hopes of the tribes of Israel through the long millennial times of Messiah. But this is not the hope of the Christian. His calling, his hope, his destiny are heavenly. The Holy Spirit will never deceive him by putting before him the hopes of Israel. Therefore the present Anglo-Saxon Israelitish movement cannot be of the Spirit of God. He cannot be the author of confusion. We shall enter the glad fruition of all these blessed heavenly hopes in a moment, in the twinkling of an eye, if still alive and remaining here (1 Cor. 15:52). If sleeping in the graves, we shall be raised first (1 Thess. 4). Thus if a believer, justified from all things, you may before you close this paper be forever with the Lord.

Israel cannot enter upon theirs, even those gathered in unbelief, and their temple rebuilt, without passing through those three and a half years of tribulation, such as never was and never shall be again (Matt. 24:15-31; Rev. 12:14, 13:5; Dan. 12:1-11).

The manner, time, and order of gathering the whole house of Israel, and setting up the kingdom of Messiah on earth, it would be very interesting to inquire into; but it would stretch this paper far too long. If the Lord will, we may take it up on another occasion.

Beloved brethren in Christ, search the Scriptures. There is no pretension to infallibility in this paper: test every thought by the Word of God, and reject whatever is not clearly revealed therein. The mere quotation of isolated texts proves nothing. Study in prayerful dependence on the teaching of the Holy Spirit the distinctive character and object of each book in the Holy Bible. And on this subject it is of all importance to keep clear and distinct the earthly hope and calling of Israel, and the heavenly calling and hopes of the Church of God. And how much depends on the state of one’s soul when studying that blessed word! Unless you are born again, and have the indwelling of the Spirit, you cannot understand anything aright. (Compare John 3:3 with 1 Cor. 2:14).

Beware, then, of meddling with these questions until the great question between God and your own soul is settled forever. “The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him: neither can he know them; for they are spiritually discerned” (1 Cor. 2:14). The Christian student of the Word of God, when examining these subjects, will find great help in observing one peculiar mark of the present period that is not found either in the dispensations before it, or in the Messianic dispensation which is to come after it. He will find the mark in the following scripture: “Give none offense, neither to the Jews, nor to the Gentiles, nor to the Church of God” (1 Cor. 10:32). We never find these three parties before or after the present dispensation. Where in the Old Testament history of Israel do we get such a distinction? There was the assembly of Israel in the wilderness, but it was Israel.

But now there is the Jewish nation, though scattered; and there are the Gentiles; and, besides these, there is the Church of God, totally distinct from both, and gathered out of both.

Now in all the prophecies, from Genesis to Revelation, that speak of the glorious kingdom of Messiah, we never once, after the Church of God is taken up to heaven, find a single instance where these three parties are found on earth again. The Jews, or Israel, and the Gentiles, are constantly found, as in Isaiah 60; but never once the Jews, the Gentiles, and the Church of God. Now this is a very important mark to guide us in the study of dispensational truth. It may sound strange, but many Christians have never seriously examined what the Church is, as distinct from the dispensations past and future.

Not only is it a mistake to apply those Old Testament promises to Great Britain, as a Christian nation, a thing utterly unknown in and contrary to Scripture, but it is also a grave mistake to apply them to the Church of God. The mystery of the Church was kept hid — was not made known — until revealed to the apostles and prophets of the New Testament (Eph. 3:3-10). It is not a nation, but every individual Christian on earth, forming and formed by the Holy Spirit into one body — the body of Christ. “For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles,” etc. (1 Cor. 12:12-13). The idea of a Christian nation, and the misapplication to the Church of Old Testament scriptures, which only speak of the nation of Israel at the times of restitution, all this has well-nigh obliterated the true knowledge of the Church of God. The hope too of the Church is to be quickly caught up to heaven, to be with the Lord. Such a hope is never presented to Israel in the prophecies. Thus the Church of God has not to wait or to look for the fulfillment of prophecy; but, resting in the precious words of Christ, she waits for Him from heaven. Do not then for a moment suppose you can understand the Old Testament without the New. A clear understanding of what the Church of God is will greatly aid in a right application of all Old Testament prophecies. We would therefore earnestly entreat all who have been aroused to search the Scriptures, to seek the teaching of the Holy Spirit as to that which is totally distinct from both the Jews and the Gentiles — the Church of God.

Appendix

The letter inserted below came into the publisher’s hands as the second edition was going to press. The dishonor done to the Lord Jesus, and the denial of all need of His atonement, is such as should be a warning to all Christians as to the issue of E. H.’s teaching. According to this absurd theory Paul spent a life of wickedness in seeking to win his countrymen to Christ.

“In the matter of Jewish conversion I reason thus. It is needless, because God declares He will accept Jews under Moses” (Ezek. 43:27). The highest favor we can gain is acceptance by God. The ten tribes redeemed by Christ gain no greater favor than the two tribes accepted by God under Moses. For a Jew to leave Moses when promised by God acceptance under him would imply doubt, mistrust, want of confidence in the promise made by God. God commands the Jews when they return to serve under Moses, and to offer young bullocks, blood, kids of the goat, rams of the flock, and make sin, burnt, and peace offerings (Ezek. 43:18-26). For a Jew not to do this when commanded by God to do so would render him a disobedient and rebellious son of God. This being so, for me to try and coax a Jew from Moses by attempting to convert him to Christ, when he could not be obedient to these Mosaic commands, would render me, or anyone else sanctioning and encouraging this disobedience, a doer of iniquity and a committer of wickedness; and knowing this to be fact, I never will, God helping me, sanction the wickedness of trying the base attempt of converting the Jews.

Signed, “EDWARD HINE.”

As It Was in the Days of Lot

“Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom, it rained fire and brimstone from heaven, and destroyed them all, even thus shall it be in the day when the Son of man is revealed” (Luke 17:28-30).

“How can this be?” some of my readers may ask. “We thought Christianity would spread until all the world would be converted. Does not the Scripture say, ‘The earth shall be full of the knowledge of the Loin, as the waters cover the sea’? (Isa. 11:9). How, then, can this world become as wicked as Sodom; and that wickedness go on until the very day that Christ is revealed from heaven?” The answer is very simple. The Scripture nowhere teaches that the time of the earth’s blessing will be before Christ comes, but after. There can be no doubt but that it will be exactly as Christ says — as in the days of Lot; yes, until the very day that Christ is revealed from heaven. Yes, my reader may live to see that day. If not a believer, but a rejecter of Christ, you may be taken with as great surprise as when they had just taken their shutters down in Sodom, to commence another day’s business, and another day’s sins.

But let us see how it was in the days of Lot. There are some most solemn lessons connected with this subject. There was Abraham, the man of God, outside Sodom, in unhindered communion with God. There was Lot, in Sodom, and consequently out of communion with God, though saved so as by fire. And there was the doomed city of wickedness.

There was but one Abraham on the face of the earth. And how few, at any time, have really walked with God. Of the first two men born of a woman, one set aside God’s sentence on the earth, and tried to bring the best he could grow, an offering to the Lord, and was rejected. The other, Abel, owned the sentence of death, and approached God through the blood of a victim. Enoch also walked with God, but there was only one Enoch in his day. So of Noah, but there was only one Noah, out of the whole world. And in the new world, so soon filled with idolatry, there was only one Abraham. And again only one Isaac. And only one Jacob. And only one Joseph. And then, not one man of faith is named for some hundreds of years. And then, a little child is found hid by faith in an ark of bulrushes. But on the face of all the earth there was only one Moses. Aaron even worshiped a calf. And then a Joshua — a Samuel — a David. And what is the history of the prophets but that of a very few men at any time, on the face of the whole earth, fully walking with God? How often they had to walk alone, even the nation of Israel utterly departing in heart from God.

And when Jesus came to His own, did they walk in His light? Alas! they rejected and killed Him, and after the resurrection there was but one Paul. And since his day, how few have walked with God, in the power of the heavenly calling! Alas! how earthly, and worldly the great house of

Christendom has become. Sad contrast to the heavenly, exalted Church of God.

And will it be so up to the very coming of Christ? There can be no mistake about it. He who cannot lie says it will be as it was in the days of Lot. Oh, far, far worse than it is now!

The Lord then appeared to Abraham as he sat, pilgrim-like, in the tent door, on the plains of Mamre (Gen. 18). There was unhindered communion at once. Not so with Lot; the Lord would not even go into the city where he was, but sent His messengers to pull him out. First the eye lusted after Sodom; then the tent pitched toward Sodom; then Sodom itself. Where are you, fellow-Christian? The eye on the world, the tent toward it, or are you in it? Sad place for a child of God! The devil is the god of it. Destruction is its end. When a man has got his utmost wish of the world, what can it afford? Ask that gray-haired old man- “What does the world afford you, prosperous, rich old man? I hear you have got a good bit of property in Sodom. Does it satisfy?” He shakes his head. “What does it afford?” He says, “An empty, aching heart; that is all.” What are the riches and honors of Sodom, in comparison with one hour’s real communion with God. Oh, for more real separation to Him; to feed on Christ with Him; to talk with God.

Not so Lot. All confusion and vexation. He tries to reform Sodom, and loses all power, even over his own family. Child of God, is it not so? True picture of every worldly Christian! How can we say, “Lead us not into temptation,” and then settle down in Sodom? But God is rich in mercy. “Hast thou here any besides? son-in-law and thy sons and daughters.” Oh, precious grace, it is just what God is doing at this very time. The terrible day of the Lord is very near, but God still waits in mercy. It is as though the Lord said, I would not have those so dear to you perish; go and wake them up; tell them of My mercy, and tell them of My coming judgment. O my reader, if saved yourself, have you no sons, sons-in-law, or daughters? Are there none you love for whom you would pray, and to whom you would speak the warning word?

But Lot seemed to his own children as one that mock-ed. Oh, sad effect of Sodom! My reader, your children watch you; they may see you clinging and grasping at Sodom’s property. You may get your heart’s desire in this world; and when you warn your children, you may seem as one that mocks. Ah, you may see them left to perish. Still poor Lot lingers. His property is there; and “the men laid hold upon his hand,... the LORD being merciful to him.” Thus were he, his wife, and two daughters brought out. Not a word about sons, and sons-in-law. Even his poor wife looked back and perished.

The sun was risen. The city astir. Lot was out. Oh what a cry of wailing and bitterness, as the first drops of liquid fire fell! It was too late.

And is this the doom that awaits this deceived world? Yes: it shall come as a thief in the night. Roll on, poor world; you have rejected Christ; you have preferred a murderer for your God. The devil that deceives you shall be cast into the lake of fire with you. O my reader, is this your doom, are you still a rejecter of Christ? Do ponder the end. Today there is mercy and pardon through the precious blood of Christ. God only knows tomorrow. O may God speak to you now, by being merciful to you. Remember, it is Christ who says,

In such an hour as ye think not the Son of man cometh.

The Meaning of the Word Shiloh

In scripture this word “Shiloh” has two meanings. It is the name of a person in Genesis 49:10. “The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto Him shall the gathering of the people be.” The meaning of “Shiloh” here as applied to a person is “whose it is,” or “whose right it is.” Surely that person is Christ the Lord. It was when He had accomplished the work of redemption, when God had raised Him from the dead, He was the One, the only One, “whose right it is” to gather to Himself. Whether we look at the church of God, or the future gathering of Israel and the millennial nations, or we look up to heaven in Revelation 5, and see one in the midst of the throne, there is only one whose name is Shiloh; to Him, “whose it is,” shall the gathering of the people be. He alone is the Shiloh. He alone is worthy. Worthy is the Lamb. Oh, let us never forget His words — what meaning they have—“For where two or three are gathered together to My name, there am I in the midst of them (Matt. 18:20). And this brings us to Shiloh as a Place.

The Meat Offering

If we have learned the meaning of, or God’s thoughts revealed to us in, the burnt-offering that all through this dark night, until the break of day, we are identified continually with Christ in all the sweet savor of His offering, once offered; forever perfected — it will then be truly blessed to see what is the next thing presented to us as believers, for our food along the journey. This is the meat-offering. We desire to write simply for the least babe in Christ. For it is the law of the meat-offering (meal-offering of fine flour), that so “shall all the sons of Aaron have one as much as another.” The sons of Aaron have thus, again, a privilege which the people do not enjoy — carrying out the figure of the sons of Aaron being a type of the church as the brethren of Christ. They have the privilege of feeding in enjoyment on Christ that the people of Israel will not have, even in millennial days. It is the will of our God and Father, then, that all the redeemed brethren of Christ shall feed on Him, in blest enjoyment, “one as much as another.”

The sons of Aaron were redeemed from Egypt. We have redemption through His blood. They were the recognized priests of Jehovah. “Unto Him that loved us, and washed us from our sins in His own blood; and hath made us kings and priests unto God and His Father (Rev. 1:5-6). The sons of Aaron had not to eat the meat-offering in order to get to be priests, or to get salvation and deliverance from Egypt. Neither have we to take the so-called holy communion to get to be saved, or to obtain redemption. If we have redemption, how can we have to do anything to get it? We feel more and more the importance of bearing in mind, that all these offerings are for those who have redemption. Truly all point to Christ, and reveal the rich provision of our God and Father. Perhaps you say, But must I not take the Lord’s supper? Certainly, if you can truly give thanks because you have redemption, but not without this certainty; it is mere mockery and unbelief to do so.

If, then, we can say we have redemption through His blood, even the forgiveness of sins, and that we are perfected, in unchanging continuity, by His one sacrifice — identified with Him, taken into favor in the Beloved, in all the sweet savor of what He is to God, as seen in the burnt-offering — we may now look at the next thing, the meat-offering. Here, note, there is no death, no atonement. “His offering shall be of fine flour; and he shall pour oil upon it, and put frankincense thereon” (Lev. 2:1). This is evidently Christ in His incarnation, the spotless humanity of Christ; what He was in His life down here below; the bread that came down from heaven. In verse 2 we have what Christ was to God, and in verse 3 what He is to us. The handful of flour and oil, with ALL the frankincense, was burnt at the altar by fire, of a sweet savor unto the Lord.

In His birth He was begotten of the Holy Spirit in sinless purity. As a child, He was “filled with wisdom, and the grace [favor] of God was upon Him” (Luke 2:40). Yes, from the moment He was born of the Virgin, He was this sweet savor unto the Lord.

Fine flour, mingled with oil, and anointed with oil. And when He, in grace, identified Himself with the remnant of Israel, in the baptism of John, “Lo, the heavens were opened unto Him, and He saw the Spirit of God descending like a dove, and lighting upon Him: and, lo, a voice from heaven, saying, This is My beloved Son, in whom I am well pleased” (Matt. 3:16-17). He knew no sin; there was no stain of inward corruption in Him, to hinder the Spirit of God descending on Him, the beloved Son of God the Father, in whom was all His delight — the meat-offering that satisfied the whole heart of God. He could say, “in whom I am well pleased.” Oh, how the Father delighted to say, in a voice out of the cloud, “This is My beloved Son.” And not only was He the food, the delight of God the Father, but surely, as all the sons of Aaron had their portion of the meat-offering, one as much as another, so have we our portion, our food, in Christ. “And the Word was made flesh, and dwelt among us (and we beheld His glory, the glory as of the only-begotten of the Father), full of grace and truth... And of His fullness have we all received, and grace for grace [or, favor upon favor].” There was a striking illustration of this on the day of the dedication of the altar (Num. 7). It is shown in that chapter that the offerings of the twelve princes of the tribes of Israel were exactly alike, pointing to Him who is the same yesterday, to-day, and forever. Now, as to the meat-offering, take the first, the offering of Nahshon, the son of Aminadab. “And his offering was one silver charger, the weight thereof was an hundred and thirty shekels, one silver bowl, of seventy shekels, after the shekel of the sanctuary; both of them were full of fine flour, mingled with oil, for a meat-offering.” Yes, in the meat-offering God had His portion, and all the sons of Aaron their portion. And both the large and small silver vessels were full of the meat-offering. Thus Jesus, as Man, anointed with the Holy Spirit, fills the infinite heart of God: “and of His fullness have all we received.” Yes, surely that which satisfies the infinite, must satisfy the finite.

Fine flour; yes, there was no unevenness in Him. See Him crushed and bruised by the sorrows that oppressed Him during His life. But all infinite loveliness, divine perfection — ever presented unto God for a sweet savor; and the nearer He came to the cross, the sweeter the savor. It was when Judas went out, He said, “Now is the Son of man glorified.” He was betrayed by His own disciple. The Pharisees and priests consulting to put Him to death, the powers of hell seeking to crush Him; and the more He is crushed and bruised, the sweeter the savor ascending up to His Father. Oh, precious Jesus, food of my soul! Oh, to be more like Thee!

Verse 11. “No meat-offering which ye shall bring unto the Lord shall be made with leaven, for ye shall burn no leaven, nor any honey, in any offering of the Lord made with fire.” Leaven, in scripture, is the well-known type of evil; leaven of Herod, of malice, and wickedness, etc. In Jesus was no evil, no root of sin. In Himself He was ever the perfect, sinless offering to God — sinless humanity — and, as such, anointed with the Holy Spirit.

The hand was never laid on the meat-offering — no, sinful humanity could not be identified with the holy, sinless, perfect One: He must die, or remain forever alone. There is no hand of God? Sadly, I must confess, it is the opposite. And if there is no frankincense, no sweet savor, in me, how can I be offered up to God at all? How can I be accepted of Him? I see all this most blessedly of Christ, even in His sinless humanity down here; but, seeing there is still leaven in me, and in all believers on earth, how can we be sustained in accepted favor with God?

These are thoughts that many a reader who really enjoys Christ as the meat offering will want explaining.

Is not this so? We will turn, then, to another scripture in Leviticus which will explain in detail more fully these very points.

Mephibosheth. Lame on Both Feet; Or, the Kindness of God

Very early one morning, many years ago, I was reading the ninth chapter of 2 Samuel. After reading it once, I thought, “What a strange chapter, about a young man lame on both his feet.” I read it again, and still I could see nothing in it. After going through it a third time, my eye rested on these words, “I will surely show thee kindness, for Jonathan, thy father’s sake” (2 Sam. 9:7). The thought suddenly flashed upon my mind, “Ah! there is a picture of the kindness of God, through Jesus Christ.” What a picture now lay before me, like some lovely landscape, at the break of morn. As years have rolled on, the beauty of this picture has only, to my mind, increased. Many times have I been led to preach Christ from it, and seldom without souls being converted to God. This encourages me, in faith, to trace over this interesting portion of the Word of God with my readers; trusting that God will use it in blessing to many souls.

In this picture, then, of the kindness of God, there are two characters — Mephibosheth, the child of grace; and Ziba, the self-righteous man. The condition of Mephibosheth, strikingly illustrates the state of a sinner when he is brought to God.

If you turn to the fourth chapter and fourth verse of this same book, you will find he was the son of Jonathan, the son of Saul, both now dead; that he had fallen, and become lame; and that since his fall he had been hid, lame on both his feet, in Lo-debar; which Hebrew word means, a place of no pasture. Being of the house of Saul, the enemy of David, he concluded, no doubt, that David would be his enemy; and therefore hid away from his presence.

How very strikingly this illustrates the condition of fallen man. No sooner had sin blinded the mind of Adam, than we read he “hid himself from the presence of the Lord God, amongst the trees of the garden” (see Gen. 3:8). And is not this man’s very condition, to the present hour? Why is that one hurrying off to the theater, or the alehouse? Ah! he knows not God. Being at enmity with God, he concludes that God is his enemy, and he dreads His presence. The thought of going this day into the presence of God would be terrifying. Does the thought give you alarm, my reader? Ah! it is because you know not God. Perhaps you may say, “I have sinned, and that makes me afraid of God.” True, you have sinned; and I have sinned; and all have sinned. But if you knew the price He has given, that He spared not His own dear Son, then you would see that God is the only one to whom you can go, as a sinner — and be assured, “The blood of Jesus Christ, His Son, cleanseth from all sin (see 1 John 1:7). But let us now go on with the chapter. “David said, Is there not yet any of the house of Saul, that I may show the kindness of God unto him?” (2 Sam. 9:3).

And is not this the present work of the Spirit of God? Is there not yet any of the fallen sons and daughters of Adam to whom I may show the kindness of God? No matter how deeply fallen, utterly lame, lame on both feet, and truly in the place of no pasture. For, poor, fallen sinner, wherever thou art trying to hide from God, there is nothing, in this world of misery and sin, that can make thee happy. Is there, now? Have you pursued the phantoms of Satan, or put your trust in the world’s fair promises, until your poor heart is broken with bitter disappointment, and all is a dismal void? Then, listen, I will tell you of One that will not serve thee so.

Ziba, the self-righteous man, informed the king, that Jonathan had still a son, who was lame on his feet, in the house of Machir, the son of Ammiel, in Lo-debar. “Then King David sent and fetched him” (2 Sam. 9:5). Now, this fetching is very beautiful. It tells out a grace so entirely of God. Man shows kindness to those who, as he thinks, deserve it. Or he expects to get something worth the kindness in return — not so with God. Mephibosheth had not done one thing to merit the kindness He had not to do his part first, as some say. No! GRACE went to fetch him from Lo-debar, the very place where he was. And did not the Son of God come to poor sinners, just where they were? He came to fetch them, and He found them dead in trespasses and sins. And did he not take that very place, and die, the just for the unjust, to bring us to God? Eternal shame on every proud Pharisee, who, after this, will say, “Man must do his part first.”

Mephibosheth was too lame to do his part first. He had to be fetched. And He who knows both man’s utter lameness, and this fetching-grace, has said, “No man can come to Me, except the Father, which hath sent Me, draw him: and I will raise Him up at the last day” (John 6:44). And again, “All that the Father giveth Me shall come to Me; and him that cometh to Me I will in no wise cast out” (John 6:37). Ah! if it had not been for this fetching-grace, we should have all perished, in our wretched strivings to hide away from God. “And now, when Mephibosheth was come unto David, he fell on his face” (2 Sam. 9:6). What a picture of dread and fear. As the son of Saul, the hunter of the life of David, what had he to expect? The next moment the voice of stern justice might demand his life. There he lies — a picture of a trembling sinner, brought into the presence of God, with the fearful load of guilt and sin; he knows not God — he knows not what to expect.

Before we hear the words of David, let us turn to the covenant of love, as unfolded in 1 Samuel 20:14-17. Jonathan, the father of that young man, fallen at the feet of David, speaks in the fourteenth verse: —”And thou shalt not only while I live show me the kindness of the Lord, that I die not, but also thou shalt not cut off thy kindness from my house forever.... And Jonathan caused David to swear again, because he loved him; for he loved him, as he loved his own soul.” Did you ever visit the place of your early life, and look for the first time on the child of a dear departed friend? Then you may have some faint idea of what David felt when he looked at Mephibosheth, the son of Jonathan, laid at his feet. Who can tell the tender sweetness of that voice, that spoke from the bottom of his very heart — “Mephibosheth!” “Behold thy servant” (2 Sam. 9:6),” is the trembling reply. How little did he expect the unconditional grace, that was about to be shown him. “Behold thy servant,” is the highest thought of fallen man. He ventures to offer himself as a servant to God, and hopes to be saved at last for his serving. This is the religion of every human heart.

But now hear the words of David. Like the Father, in the parable of the Prodigal, he cuts him short. “Fear not: for I will surely show thee kindness for Jonathan thy father’s sake; and will restore thee all the land of Saul thy father; and thou shalt eat bread at my table continually” (2 Sam. 9:7). Ah! this is like God, no conditions, no bargaining. It is not, If thou wilt do this, or if thou wilt not do that. Oh, no; it is all pure grace! The kindness of God! “I will surely show thee kindness,” and that entirely for another’s sake. “And thou shalt eat bread at my table continually.” Was it not thus in the parable referred to, where Jesus was unfolding the unknown, boundless grace of the Father’s heart? Was there one reproach? Was there one condition? No, he fell on his neck and kissed him (Luke 15). Is not this the kindness of God? Am I misrepresenting, or, with Jesus unfolding the true character of God? Is it thus that he receives the lost sinner? Are these his words to the wretched, trembling, hell-deserving sinner, I ask? Can he, pointing to the cross of Christ, say, Fear not, I will surely show thee kindness, for Jesus’ sake? All this, too, without a single condition. All pure grace, flowing from his own overflowing heart of love.

Oh, my reader, do you thus know God? “God, who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace are ye saved,) and hath raised us up together, and made us sit together in heavenly places in Christ Jesus: that in the ages to come, He might show the exceeding riches of His grace, in HIS KINDNESS toward us through Christ Jesus” (Eph. 2:4-7). Can you say that this is your portion? Man would have sent a book of directions to the lame young man, to tell him how to repent, and how to cure his feet; and how to do I can’t tell what. But there is not a word of it here. No, he comes just as he is, nothing more was required. How could there, when David’s heart was already filled with love to him Above all things, Satan will strive to hide this kindness of God from the poor sinner Let God be truly known, and I need no priest on earth, or saint in heaven, to soften his heart towards me. It is already filled with love unspeakable. Are you, dear reader, feeling the burthen of sin? And have you been perplexing yourself with men’s long books of directions how you are to repent, how you are to please God and get Him to save you? Perhaps one tells you to be as opposite to Colossians 2:20 as you possibly can, and that by keeping men’s ordinances and sacraments you may hope to be saved. Another, with equally deadly effect, may tell you to be deeply sorry for your sins, (they never say how deeply,) and that you must give them all up, and love God with all your heart etc., etc.; and then you may think yourself fit to come to Christ. That is, they would fain persuade you, that you are not so utterly fallen; that you are only lame a little on one foot, and that you only need to make a crutch of Christ, and so by His help you will get on very well; and really what it comes to is, that you may merit heaven at last.

Now if you are thus bewildered and perplexed, let me beg of you to shut up, and turn away from all the schemes of men. Let your mind dwell on God, as revealed in the cross of Christ. Perhaps you may be ready to say with alarm, Then do you mean to deny repentance altogether? Far, very far, from this is my desire. And perhaps few passages of God’s Word bring out more clearly than this both what repentance is, and the true place of repentance, or that show more strikingly what produces it.

No sooner had the stream of unconditional grace been poured into the trembling heart of Mephibosheth, than, “He bowed himself, and said, What is thy servant, that thou shouldest look upon such a dead dog as I am?” (2 Sam. 9:8). It is thus that the goodness of God leadeth to repentance. The sinner is brought into the presence of infinite grace, and infinite holiness too. The true character of God is revealed to him in Christ Jesus. He hears the sweetest words of love divine: —”Fear not, I will surely show thee kindness.” And the effect of this is to bow self to the dust, in the sense of this overwhelming grace. This is that change of mind called repentance. But shall I tell you, my reader, that you must thus repent before you come to Christ? No, I should as soon think of asking you to feel warm first, before you come to the fire, if I saw you perishing in the cold and storm.

But, if I mistake not, what many mean by repentance is a lifting up of self, a mending of self; and, by so doing, changing the mind of God, as though He were an angry Being, and needed our good works to turn His heart to us. Did there need a change of mind in David? No; his heart was full of love. Then how can there need a change of mind in God? What is the cross, but the expression of the love of God to perishing sinners? Now, my reader, if you knew the kindness of God to you — that nothing should ever separate you from His kindness and love in Christ Jesus — would not this instantly produce an entire change of mind in you? And the more you knew the freeness of this precious love, the more would you be humbled to the dust before Him. That which you may vainly try to work up in yourself as a preliminary to salvation, or as a title to it, would be produced the moment you believed the wondrous love of God.

And now note the contrast of these two men — Ziba the servant, and Mephibosheth the son. David calls Ziba, and gives him commands, all of which he agrees to keep. “According to all that my lord the king hath commanded his servant, so shall thy servant do” (2 Sam. 9:11). The very thing Israel foolishly engaged to do at Sinai -and the very thing thousands are engaging to do in our day, who have given up Christianity and gone back to Judaism — yes, and I fear nine out of every ten who read this paper, will belong to the religion of the servant, instead of the son.

What a contrast is seen in the words of David in pure grace to the son. “I have given” (2 Sam. 9:9). “Mephibosheth shall eat bread alway at my table” (see 2 Sam. 9:10). “As for Mephibosheth, HE SHALL eat bread at my table, as one of the king’s sons” (2 Sam. 9:11). So Mephibosheth dwelt in Jerusalem, for he did eat bread continually at the king’s table; and was lame on both his feet” (2 Sam. 9:13). Not one word of grace to the servant, and not one command to the son. The one is the service of legal bondage, the other the service of the heart’s deepest affection.

Happy thy portion, child of grace! God hath given you eternal life. No longer a servant, but a royal son, at the table of your Lord. Not a sacrament to help to save you, but ever sitting at the Lord’s table, breaking and eating that bread, and drinking of that cup, that reminds you of the broken body and shed blood of Christ, by which you are saved. Yes, God has given you the bread of life, on which you shall always feed. Why do you thus continually feed on Jesus? God has willed it. He has said it, and it shall be done. If you are a believer, your condition and standing cannot possibly be that of a servant. “For to as many as received Christ, to them gave he power to become the sons of God, even to them that believe on his name” (John 1:12).

And if children, then heirs, heirs of God and joint-heirs with Christ (Rom. 8:17).

How immensely important it is to understand this wondrous relationship. Surely you must see that there is a great difference between the relation of a servant, and that of a son. A servant abideth not ever, but the son abideth ever. Thus grace brought Mephibosheth from his hiding-place of fear and enmity, and at once gave him all the privileges of sonship, and that without a single condition. We have seen its effect upon him, in an entire bowing of self, a thorough change of mind; yea, we shall find that his heart is won to David forever.

Cold unbelief would say, “True, he was a poor, lame thing before he was brought to David, and made a king’s son. But surely he could never enjoy the privilege of sitting at the royal table, and still be a poor lame thing.” For there are not a few who would admit that it is all grace that brings a poor, lame, lost sinner to Christ, who nevertheless imagine that when brought, his continuance and final salvation somehow depend on his own walk and obedience. This is a most bewildering and tormenting mistake. If it were true, alas! who could be saved? Every believer who knows his own heart will say, Not me. If my final salvation depended on me for one hour, I dare not even hope to be saved. Dare you? But now what do we get in this divinely-inspired picture of the kindness of God? “He did eat continually at the king’s table; and was lame on both his feet” (2 Sam. 9:13). Precious grace!

“The grace that sought and found me,

Alone can keep me there.”

The believer is often sorely perplexed, when he finds that as to all strength in himself to stand in the hour of trial, he is as weak now as he was before. And should he for one moment, forgetting his standing in grace as a son, begin trying to walk as a servant, he would get occupied with his poor lame feet Finding thus that, as a servant under law, he cannot please God, he would be ready to give all up in despair. My reader may have been buffeted sorely in this way. You may have looked at your poor lame walk until you have said in your heart, I surely cannot be a child of God at all! Ah! you never can get peace by looking at your lame feet. Put them under the table, and look at that with which God, in His infinite grace, has spread the table. He sets before us the remembrance of Christ. All that we are in our poor, wretched, lame, dead selves, has been judged and put to death on the cross. And God reckons our old selves dead, and buried out of His sight. He sees us now risen with Christ; yea, even in Him, sat down in the heavenly places.

Oh! yes, it is quite true, the believer is in himself as lame after conversion as he was before. He has indeed a new life — a new nature now, which he had not before; and he has the Holy Spirit dwelling in him. But still his old nature, called the flesh, is what it ever was. What is he to do then? Have no confidence in the flesh whatever; but own the grace that made him His, and keeps him His forever. Let us put our feet under the table then, and feast on the riches of divine grace spread before us. When we have come to the end of all dependence on self, the end of all vow-making, of all our resolutions — when we really own the utter ruin of the old man — then follows that calm dependence on Christ in which we begin to realize the power of His resurrection in a holy life. But self-righteous flesh will have a hard struggle before it gives up for dead. (See Rom. 7.)

The subject of the next chapter (2 Sam. 10) is kindness shown and rejected; with the judgment consequent thereon. It is the great condemning sin. The kindness of God to a guilty world has been shown. “For God so loved the world, that He gave his only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life” (John 3:16). What kindness! But hear these solemn words: “He that believeth not is condemned already” (John 3:18). If my reader should be a rejecter of the kindness of God in the gift of His Son, think, oh! think of your eternal doom.

But I would now briefly pursue the history of these two men — types, as they were, of all at this day who have either found grace and salvation in God, or who are trying to be saved by keeping His commands.

In 2 Samuel 15 we have recorded the rebellion of Absalom. David, the true king, is rejected; and as he leaves Jerusalem, it is remarkable that he crosses the same brook that the rejected Jesus afterward crossed. “And all the country wept with a loud voice, and all the people passed over: the king himself passed over the brook Kidron” (2 Sam. 15:23). When Jesus crossed over on the night of His rejection, the few that passed with Him failed to watch even one hour. And in (2 Sam. 15:30), “David went up by the ascent of Mount Olivet, and wept as he went up.” It was to this mount Jesus led his disciples, when, having been murdered by this world, and God having raised Him from the dead, He ascended into heaven — rejected by the world, but received up into glory.

Now it is when David is thus rejected, having passed this Mount Olivet, that we find the character of Ziba, the servant, brought out. (Read 2 Sam. 16:1-4.) The first thing here is a great display of service to the king — asses loaded with bread, and fruits, and wines. How is this? says the king. Where is Mephibosheth? Ziba tells the king that he is abiding at Jerusalem, trying to get the kingdom. Really this seems as if Ziba, the self-righteous man, had the best religion. Yes, and to sight, it has always seemed so. But God knoweth the secrets of all hearts. To all outward appearance, there seemed to be great zeal and devotedness in Ziba; and he had such a beautiful form of prayer. But all was hypocrisy within. The day of the return of the rejected David at last came, (2 Sam. 19:24-30,) and Mephibosheth goes forth to meet him. Yes, and the day of the return of the rejected Jesus will quickly come; and every child of grace, whether sleeping in the dust, or alive when He comes, will go forth to meet Him in the air (1 Thess. 4:15-18).

And now the true character of both comes out. Mephibosheth “had neither dressed his feet, nor trimmed his beard, nor washed his clothes, from the day the king departed, until the day he came again in peace” (2 Sam. 19:24). The kindness of David had won his heart. That heart beat with affection to the rejected king; and his affection was too deep to allow him to take any place on earth but that of a sorrowing mourner, waiting the return of him he loved.

And did not Jesus count on this on the night of His rejection? “A little while, and ye shall not see Me; and again a little while, and ye shall see Me. Verily, verily, I say unto you, that ye shall weep and lament, but the world shall rejoice; and ye shall be sorrowful, but your sorrow shall be turned into joy” (John 16:19- 20). Alas, how little have we answered the heart of our rejected Lord! I cannot make anything of it but forgetfulness of Christ, to take any other place than that Mephibosheth took the place of a sorrowing mourner, awaiting the return of Him we love.

But what about the fruits, and bread, and wine? “Wherefore wentest thou not with me, Mephibosheth?” (2 Sam. 19:25). And now the truth is made manifest. It was he who had provided the asses’ loads of fruits. But being lame, Ziba had slipped into the saddle; and thus misrepresented Mephibosheth and played the hypocrite. And now note the deep effect of grace. Mephibosheth says, “Do therefore what is good in thine eyes; for all my father’s house were but dead men before my lord the king; yet didst thou set thy servant among them that did eat at thine own table” (2 Sam. 19:27, 28). How sweet the confidence grace gives! Has my reader the settled assurance that God has given him, in pure grace, a place at His own table? Then, may you not look forward to the coming of Jesus with unmixed joy? “And the king said unto him, Why speakest thou any more of thy matters? I have said thou and Ziba divide the land” (2 Sam. 19:29). Beautiful is the reply of Mephibosheth: “Yea, let him take all, forasmuch as my lord the king is come again in peace unto his own house” (2 Sam. 19:30). It was not the land he wanted; no, his utmost wish was realized. It was the person of him who had shown him such kindness.

And is it not so, where grace has really won the heart to Christ? It is not the things of the land. “Yea, doubtless,” says the Apostle, “I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord” (Phil. 3:8). Oh! that we were more like Mephibosheth — more like the saints at Thessalonica — “waiting for the Son of God from heaven” (1 Thess. 1:10). Mephibosheth had received the kindness of David with the fullest confidence; in spite of all his lameness, he had never doubted the reality of David’s love, but had patiently waited for David’s return; bearing every reproach, until the time should come. The Thessalonians had also received the glad tidings of the grace of God in power, and in the Holy Spirit, and in much assurance -and hence they bore with patience, and even joy, every insult and affliction from the hands of their enemies. And what was the secret power of this? They waited for Jesus from heaven. The real children of God have always been hated and slandered — yea, often burnt at the stake — by these boasting law-keepers for salvation.

But what a day is coming! Who can tell how soon He may come for whom we wait? His very last words were “Surely I come quickly; Amen. Even so, come, Lord Jesus” (Rev. 22:20). Did David return, and will not David’s Lord? Yes, our eyes shall soon behold Him. Oh, bright and blessed hope! Not the millennium. Not fulfillments of prophecy. These are blessed in their place — but it is Jesus Himself that the believer, who has been washed in His blood, longs to see.

This beautiful illustration stretches still further on, in 2 Samuel 21 — the day of judgment on the house of Saul. “But the king spared Mephibosheth, the son of Jonathan, the son of Saul, because of the Lord’s oath that was between them, between David and Jonathan, the son of Saul” (2 Sam. 21:7). This closes the history of this child of grace. And long after Jesus shall have returned, and His kingdom have been set up; when the Church of God shall long have enjoyed the heavenly glory of Christ, and Israel shall have enjoyed the glory of the kingdom on earth; yea, even when the great white throne shall be set, and when the fallen sons of Adam shall stand before that throne; then, not one that was numbered in the family of grace, in the counsels of eternity, no, not even one, shall be lost. But where will the careless sinners, or even the doers for salvation, appear in that day? Find me a man that professes to be a keeper of the law, that is not a breaker of the law. Can you, my reader, or can I, stand before that throne on the ground of our doings? Impossible. Surely, the man that pretends to be better than his neighbor, must be a hypocrite; for God says, there is no difference — all have sinned. No, no! it is not by works that any sinner can be saved. If you can find a man that is not a sinner, well, let him try. But a sinner needs pardon. “And without shedding of blood there is no remission” (Heb. 9:22). Blessed Jesus, thou hast borne the wrath, the curse, the judgment, due to thy people’s sins and now unhindered kindness and eternal peace are the happy portion of every soul that rests in thee. Look at the cross, my reader, and listen. Does not God speak there to thee? “I will surely show thee kindness.” But must there be no works in return? Oh! yes, real, deep, heart-service — the fruit of saving faith. How many works that seem to be good works before men, are really naught in the sight of God! Men load themselves with heavy burdens of self-righteous doings; and yet, what are they all, but the mere rejection of the unmerited kindness of God?

The deeper thy assurance of the unchangeable kindness of God to thee, a worthless sinner, the deeper will be thy hatred of sin, and the fuller thy joy in whole-hearted, devoted service to Christ; and the more earnestly, though patiently, wilt thou wait for His return from heaven.

An Address to the Mormons of Salt Lake City and Elsewhere

I will now relate a very remarkable circumstance that occurred nearly forty years ago. I had no thought of ever publishing this, but having had so many inquiries I think it best to do so, as exactly as my memory will enable me.

I had to get up one night to attend to the fire in the bedroom. As I passed the door, which was open, I felt somewhat alarmed to see a most malignant-looking figure standing in the doorway. He had a very dark countenance, and seemed unconscious that I saw him He was looking at about the level of my breast, with a look of indescribable hatred. I passed on and attended to the fire, and as I repassed the door the figure was gone. I thought I would say nothing about the matter; but in the morning my wife told me that in the night when she looked at the fire, she was horrified to see a dark figure by the fire, and described it exactly like the one I had seen in the doorway.

Still I was disposed to think it a double case of illusion. But having to visit an aged christian lady in another part of Sheffield, to my astonishment, before I told her a word, she began to tell me how she had the same night seen a dark, malignant figure in her room also, answering exactly to the one we had seen. I began to feel the Lord must have some purpose in permitting all this.

A few months after this I had one of those dreams that sometimes almost look like realities. In the visions of the night, I saw this figure again. I seemed to be lifted up on a pillar of solid strength, and to be told in my dream that he was a devil. He looked at me with diabolical hatred, clenched his fists, struck his arms behind him, and pronounced a most horrible curse upon me. I told him he was a devil and bid him begone. He seemed utterly shorn of strength, and vanished. Well, when I awoke I thought -that is only a dream, but a strange one.

I think it was that very morning, at all events within a few days, I went into a neighbor’s shop — Mr. D. Ingham’s, stationer. There was a dark-looking man in the shop talking to Mr. Ingham about the coming of Christ. I had only very lately been awoke to that blessed hope, and joined in the conversation; but felt some uneasiness, as his face seemed painfully familiar to me. I left, to return to my own shop. The man came with me, still talking about the coming of Christ; but little as I knew, it seemed very unsatisfactory. He came in with me. I began to feel very uneasy. I said to him, “Now hold; before you and I go any further, tell me, WHAT IS THE BLOOD OF CHRIST TO YOU?”

He clenched his fists, he struck his arms behind him; there was the very face, dark and diabolical, I had seen in my chamber and in my dream, and he pronounced the very curse I had heard from the figure. I said to him, “I know you to be a devil; in the name of the Lord Jesus Christ I bid you depart.” At the name of Jesus his arms and his countenance fell, as if all strength had gone out of him He walked away.

At this moment my wife had seen him from a door in the shop to the house. She came in and said, “Why, that is the very face I saw by the fire!” It was after I had asked him the question as to the blood of Jesus that the dark hatred appeared in his face.

I had heard that a Mormon elder — an apostle, I think he was called, one of the twelve — was to preach at the top of Sheffield Moor, exactly where the monument now stands, and I began to suspect that this was the man. I went to see, and there was the very man. I told how I knew what this man was, and opposed him in the name of the Lord Jesus. All strength seemed at once again to forsake him at the name of Jesus. The Lord then enabled me to preach the gospel of the grace of God, and I think I may say that Mormonism never from that day fairly lifted up its head in Sheffield.

I do not attempt any explanation of these facts. I believe the Lord permitted them to give me a distinct knowledge of the true origin of Mormonism. It has also given me to know that the devil, who hates and tempts us, is as real a person now as the devil that tempted Christ in the wilderness. Neither do I doubt that a devil may be a Mormon apostle, as well as a Judas Iscariot.

It may be asked, “Why do you write this after nearly forty years?” I will tell you. I have lately had a great bundle of Mormon tracts, books and newspapers sent me. I have also been informed as to the spiritual destitution of thousands in Utah, etc. There are many sighing in bondage, feeling assured it is not all right with them for eternity. Now, I do not feel it would be to their profit or my own, or pleasing to the Lord, to go into the theories of Mormonism. But this I do feel called to do in the name of our Lord Jesus Christ I solemnly ask every one of the thousands of Mormons,

What is the Blood of Jesus Christ to you?

Have you been brought as a hell-deserving sinner to trust in that blood — in that atoning death of Jesus on the cross? Let me take you to a few well-known scriptures many of you read in your Sunday schools long ago. Now turn to John 3:14. Do you believe there was no salvation possible, except by these means: “And 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?” Do you believe we were so vile-that sin, our sins, were so dreadful — that Jesus must be lifted up on the shameful cross?

Now, what is that death to you as a lost sinner? Do you know God? “For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have eternal life.” You may say, “Oh yes, we believe all that.” Do you? The devils do not doubt God so loved and so gave His Son; but this is a different thing. from believing IN HIM. We repeat, Do you know Him? Do you believe IN HIM? May I ask, are you quite sure you have eternal life? Because, note, the very purpose of God in thus giving His Son was, that “whosoever believeth in him should not perish, but have eternal life.” Now eternal life is that which can never perish; if it could it would not be eternal. And more, if you have not got it, you do not believe in the Lord Jesus Christ.

This is very clear from the words of Jesus Christ. He says, “Verily, verily, I say unto you, He that heareth My word, and believeth on him that sent Me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.” Do you hear His words, the words of the Son of the Father? Or do you hear the words of that stranger to Him — words that never give you the certainty of having eternal life? Do you believe, now, on God that sent His Son? If you hear Jesus, and believe God that sent Him, then plainly you have eternal life. And if you have not eternal life, then as plainly you do not believe God, but are being deceived, to your everlasting ruin. Such is the clear testimony of John 5:24. That this is the plain meaning of these words of Jesus is abundantly confirmed in 1 John 5:10-13. Just read those verses. There you have it as plain as words can make it: “He that believeth not God hath made Him a liar; because he believeth not the record that God gave of His Son. And this is the record, that God hath given to us eternal life, and this life is in His Son.” You may say, “We have our book, and our apostles and prophets, our city and temple,” etc. Ah! friend, it does not say he that hath these things hath eternal life. It does not really say so. No, but “He that hath the Son hath life; and he that hath not the Son of God hath not life.”

Now how is it with you? Do you say, “Certainly I have not that eternal life which can never perish.” Then certainly you have not the Son of God. And if you have not got Him, you have nothing for eternity, but are on the way to everlasting torments. Is it not time to awake?

We will turn now to Colossians 1. Will you read verses 12-14? You may be fit to live at the Salt Lake City; but are you fit for heaven? Is it all right with you? Have you no misgiving on this head? Is there not sin and death in your city? Is there not sin and death in you? Have you got something beyond all this, so that you also can give thanks unto the Father, which hath “made us meet [or fit] to be partakers of the inheritance of the saints in light”? Ah! are you fit for this, to be saints in light? This is plain enough again. A Christian is fit for the full blaze of light, in the presence of God, at any moment. If Mormon saints are only fit for the city in Utah, but are not fit for heaven, then Mormon saints are not Christians. We wish to make it as clear as possible, as we long for your souls. How is it, then, with you? Are you Christians, like the saints at Colosse, made meet by the Father for “the inheritance of the saints in light”? Because you must see that if this is not the case, you have never yet understood what it is to be a Christian in the true sense. You notice these Christians were delivered from the power of darkness; they were translated into the kingdom of His dear Son. Is it so with you? And now, returning to our first question, they had “redemption through His blood, even the forgiveness of sins.”

You know what it is for a slave to be redeemed forever from slavery by a great price. Has anything of this kind taken place as it regards your souls by the blood of Christ? I do not ask, do you believe in redemption? But, have you got it? Are you redeemed “by His blood”? I do not ask, do you believe in forgiveness of sins? But, are your sins forgiven? If not, you are still under wrath, even at the Lake City. Do not you know you may go from the Lake City to hell? If your sins are not washed away by the blood of the Lamb, you will go there, whether you think so or not. Do you ask, “How can such poor lost sinners as we are be made fit for heaven?” I will tell you, by the help of God. There is a grand secret known about the blood of Jesus to all those who walk in the light. It is this, and you will find it in 1 John 1:7. This is the grand truth known only in the light: “The blood of Jesus Christ His Son cleanseth us from all sin.” What is the blood of Jesus to you? Can you say, “It is this to me — it cleanseth me from all sin”? Is it this to you? Then you are in the light. Do you say, “I am trusting in something else to cleanse me from sin, and fit me for heaven”? Then you are in the dark. All other remedies of men will deceive you, and only land you in eternal woe.

What is the blood of Jesus to you? Can you say, “Unto Him that loveth us, and washed us from our sins in His own blood”? If you really can, you are right; and if you cannot, then is it not clear you are certainly wrong? Can you thus worship Him who loves you, and washed you from your sins?

In real love to your souls I should like to tell you a little further how Christians know that they are fit for heaven.

They know that they never can be fit by the works of the law (Rom. 3:19, 20). They know that God is righteous in justifying them from all things by the death and resurrection of Christ (Rom. 3:22-28). They know that God reckons all righteous who believe Him — believing Him that raised up Jesus our Lord from the dead, the death He endured when He was delivered for our sins. And they know that God was satisfied and glorified by that atoning death; for He hath raised up from the dead Jesus for our justification. Not only for the forgiveness of our sins, but to be our unchanging righteousness. And “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 4:24, 25; 5:1). You may see how complete all this is, also in Col. 1:20-22. They are dead with Christ, risen with Christ, “And ye are complete in Christ” (Col. 2:10, 20; 3:1). They are a new creation in Christ (2 Cor. 5:17). Christ has borne their sins, and been a sacrifice for their sin, and God assures them there is no condemnation to them that are in Christ, and no separation from His love to them in Christ (Rom. 8:1, 3, 32-39); and whatever devils or men may say to the contrary, they believe God, and thus can give thanks to the Father that they are fit to go to heaven. Hallelujah!

Now is this or any part of it true of you? That is the question. Have you peace with God — the holy, righteous God, who cannot look upon sin with the least allowance? Are you allowing sins? Then you may be Mormons, but you are not Christians. If sins are upon you, how can you either have peace with God or be fit for heaven? We beg your solemn attention to these words of God: “He that committeth sin [or practiceth sin] is of the devil” (1 John 3:8). You cannot deceive God.

A few more words before I close. Can you show one single scripture where God has said He would gather you from the nations to the Salt Lake City? The scriptures abound with promises to Israel, that He will gather them to their own land from amongst all nations; but you know He never said He would gather you to America. Is it not then most probable that Satan has deceived you and gathered you from all lands? I do not wish to quote from papers sent me, or reports of fearful wickedness by those who have escaped and told their tales. I appeal to you on the spot — you well know — and I ask you, Is Salt Lake City most like a holy city of God, or a wicked city of Satan? The scriptures give no promise of a holy city in this wicked world that has killed the Holy One, until He comes to reign. Until then, Jerusalem, the future city of God on earth, will be trampled under foot (Luke 21). The uniform testimony of scripture is that the world will ripen in wickedness, until He comes to judge it. Yea, and before then, Christendom will be so corrupt that it will be utterly rejected, spued out of His mouth, that is, most loathsome to Him. It therefore follows that if the devil has deceived you, as he deceives the whole world, then instead of your city being the city of the holy ones, it will become more and more corrupt — more (like the rest of the world) devilish and wicked. Satan may deceive as an angel of light, and his servants seem like the same, as in 2 Corinthians 11:14; but in the end he is the devil still.

Oh! is it possible you have been deceived by him, and lured from distant lands? Ah! you are not the first he has deceived. Look at the millions of Mahometans (Muslims), and myriads of Buddhists. Nay, look at that which has for so long called herself the true church. Was ever greater Satanic cruelty and wickedness found on this earth?

Now, though Christ most certainly never promised you He would take you to the Salt Lake, yet I can tell you what He has promised to all Christians, and He is shortly about to do as He has promised. He has said, “In My Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also” (John 14:2-3). Now this is not a place on earth; for as Jesus was going to heaven to the Father, He said, “Father, I will that they also, whom thou hast given Me, be with Me where I am,” etc. (John 17:24). Precious words of Jesus! And when he appears, then shall we appear with Him in glory (Col. 3:4). And when He comes from heaven in judgment we shall come with Him (1 Thess. 3:13; 4:14-18; Jude 14). And even still more: “We know that, when He shall appear, we shall be like Him; for we shall see Him as he is.” And what is the effect of this blessed hope in Him? “And every man that hath this hope in him purifieth himself, even as He is pure” (1 John 3:2-3).

What do you say to these things? What is the blood of Jesus Christ, the Son of God, to you? Can you say, “It has washed me whiter than snow “? Can you say God justifies you from all things? Have you peace with God? Are you made fit for the inheritance of saints in light? — fit to go to heaven any moment? Are you looking for Jesus to come and take you to heavenly glory with Himself? Is he your blessed hope and example? Are you seeking to be more and more like Him?

If not, then Mormonism is not the Christianity of the New Testament. If it is not, what is it but, like all the rest in this world, a delusion of Satan?

Do you say, “We begin to doubt it is even as you ask us. We fear it is a deception of Satan, and we are deluded; but what are we to do? Is there no hope?” Indeed there is yet, for it is written, “Whosoever shall call upon the name of the Lord shall be saved” (Rom. 10:6-13). Your leaders may threaten to kill you. Call on the name of the Lord. The devil will seek to frighten you. Call upon the name of the Lord. Meet to cry to the Lord in prayer in your houses. Search diligently the scriptures. Burn every book that does not agree with the Word of God. Confess your sins unto God. He is faithful to forgive and to cleanse you from all unrighteousness. He is gracious and full of compassion. Oh! turn to Him from all these delusions! He is my witness I have no object in this paper but the everlasting good of your souls. May God use this little paper for that purpose, and to Him be all glory and praise. If He shall be pleased to grant an awakening amongst you, I shall be happy to give a parcel of tracts and pamphlets on such subjects of divine truth as are referred to in this paper.

Mount Ararat; Or, Noah Raised up in the Ark From Among the Dead

And the Lord said unto Noah, Come thou and all thy house into the ark, for thee have I seen righteous before, me in this generation (Gen. 7:1).

There are two ways in which the New Testament speaks of the deluge; one by the Lord in the gospels, as an illustration of prophecy; and the other, as a figure of salvation, in 1 Peter 3. It is in the latter sense I desire to ask my reader’s attention. Before doing so, however, it will be well to ponder the solemn statement of our Lord in Matthew 24:37-39, “But as the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark. And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.” Thus, then, we learn from the lips of Christ, that the present -state of this evil, careless world will go on until the very coming of Christ; and that what God saw and said about man then is true now. “And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart, was only evil continually.” “The earth was corrupt before God, and the earth was filled with violence.” This is what God sees this present world to be still. No doubt, man boasted then of his great progress as he boasts now, but the deluge came. And the Lord shall come in terrible judgment on this age, though as little expected as was the flood.

It was true then, that a time should come when the knowledge of the Lord should cover the earth as the waters cover the deep. But did that hinder the flood? neither will it hinder the coming of the Son of man to judge the living wicked nations of this age. Until He comes, a few years at most, the earth’s wickedness ripens for harvest. Blessed are they who shall be first caught up to meet the Lord in the air. It is a solemn thought to feel assured that that event is very, very near. This, however, is not the theme of my present paper, though I can scarcely take my pen and thoughts from it, and may refer to it again. I desire then to look at the deluge as a figure of salvation.

The end of all flesh was come before God; and is not this the first solemn fact, as to. man’s present state, declared in the Epistle of Paul to the Romans? Whether Jews or Gentiles, all are guilty before God, or subject to the judgment of God. The end of man’s probation has come before God. It is too late for man to talk of being tried again; he is guilty and under condemnation. It is too late for that poor young man, condemned to death, to talk of being tried again. He must be pardoned or executed. Such is man’s condition. Man has been tried and found guilty. The end of all flesh is come before God. The poor prisoner may dream he is at large, and hope to commit no more crimes, — but he wakes for execution. Oh! how blind this world is as to its true state before God: and such was the state of the world in the days of Noah. The end of all flesh had come before God. The whole world stood under the sentence of death. No further probation or trial of man. God proposed no remedy for man in the flesh. Death and judgment were determined on the whole scene; and all this a figure of man in his present state. Death is passed upon all men — “for all have sinned.” No remedy is proposed for man in the flesh in the gospel. Death and judgment is passed upon the whole race of Adam. “And the Lord said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous before Me in this generation.” Noah is thus presented as a representative man — the head of all his house. The striking type of Christ, the Head of the Church, the First-begotten from the dead. In his own person, as a man, it was true of him as of every child of Adam: “there is none righteous, no, not one.” But he believed God, condemned the world, and became heir of the righteousness which is by faith. Like as in the case of Abraham, faith was reckoned to Noah for righteousness. But, surely, as a picture of Christ, nothing could be more striking. Just as God took Noah out from among the dead, and raised him up above the billows of judgment, and placed him on the high places of Ararat; so has God taken Jesus out from among the dead, and placed Him above heaven’s highest Ararat. And as a new world was to begin in Noah’s family from mount Ararat, so in Christ, raised from the dead, God has begun a new creation. Let us, then, examine these words more closely, as setting forth God’s thoughts of Christ, and the true figure of our salvation.

It is deeply interesting to see how creation is made to share in this great deliverance. But who can fathom the depth, of those words, “Come thou and all thy house into the ark.” If Shem, Ham, and Japheth were welcome, as sons of Noah, how welcome is every child of God in Christ? “Behold me, and the children whom thou hast given me,” Yes, in this touching figure, I hear God saying to Jesus, ‘Come thou and all thy house.” Oh! the glad welcome that awaits every child of God into his Father’s house above! Welcome as Christ is welcome. No stranger God shall greet us there.

Now notice, most closely, the peculiar reason God, assigns for the, welcome. “For thee have I seen righteous before me in this generation.” Weigh every word. “For thee,” He does not say for them, “have I seen righteous.” It was not what God saw in Shem, Ham, and Japheth. It is not what He sees in us. God can only look in the face of His adorable Son and say, “For thee have I seen righteous before Me.” “This is My beloved Son in whom I am well pleased.” Blessed Jesus, thou only couldst say, ‘I do always those things that please Him.’ Every thought of His heart most holy; every act, every word, perfect righteousness before God. Oh, how false is that accusation, that we deny the righteousness of our Lord Jesus Christ! We regard every doubt, every slight cast on His spotless Person, as from the father of lies, with which we can have no fellowship whatever. And for this we are hated of men.

It may be asked, Then what is the difference between our thoughts of the righteousness of Christ, and the thoughts of those who oppose our writings so bitterly? I will try to explain the difference. We, hold the righteousness of Christ in a far stronger, higher sense than our mistaken friends. They hold that man, under law, in the flesh, is not so bad, and that the righteousness of Christ’s person, is not so ineffably different from man in the flesh, but that both may be mingled together. The one imputed to the other, so as to make man righteous, under law, before God. To use the Lord’s figure, the old garment is not so rotten but that the new piece may be sewed on to fill it up. Now, we believe the Holy Scriptures teach the very opposite of this — that the end of all flesh is come before God; that man in the flesh is like an old garment, so rotten that it can neither be mended nor worn again; and more, yes, indeed, and more; that though our blessed Lord, when on earth, was in the likeness of sinful flesh (Rom. 8:3), truly and really man, yet so absolutely without sin, so ineffably perfect, that there could be no assimilation between sinless humanity and sinful humanity. No taking of or from one to mingle with or mend the other. This is that solemn truth taught in those words of Jesus, “Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit” (John 12:24). This was that truth that Jesus ever taught, but which His disciples were most slow to understand, That He could be of no use to man in the flesh; He must die and rise again; and if they must live they must first die. If they loved and kept the life they had, they could not have the life He had to give in resurrection. We are as slow now to learn this lesson as they were then; but until it is learned, we must remain as dark now as they were then. When Jesus taught this truth, Peter dared to rebuke the Lord. Surely, then, we may patiently bear the same rebuke in this day. (See Mark 8:31-35.)

This, then, is the great difference of our day. Some do not see man so bad in the flesh, or Christ so infinitely righteous that He could not be assimilated to man in sinful flesh. Others see man so utterly lost in sin, and that Christ was so infinitely holy, and perfectly righteous, that He could not become one with man in sinful flesh, except as an expiatory substitute. But man must die: yea, that He must die the atoning death of the cross, that through that death and resurrection man might be made one with Him in that resurrection state, where sin and death are known no more. In plain words, Christ could not be made one with us in sinful humanity, but we, after His death and resurrection, by the Spirit, are made one with Him who was in sinless humanity. Oh! the depths of the riches and wisdom of God. How much better are God’s ways than man’s poor thoughts!

Now, if we look at the figure, we shall see how beautifully all this truth is shadowed forth. God did not impute the righteousness of Noah to the old world, to men in the flesh. The end of all flesh was come. God had no purpose of saving it, but of destroying it. The terrible waters of judgment roared over the earth. But those very waters of death that destroyed all beneath them, bore in safety on their bosom this representative man, and those that were saved with him; only we must bear in mind that this is a figure of death and resurrection. “The like figure whereunto even baptism doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience towards God,) by the resurrection of Jesus Christ; who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto Him” (1 Peter 3:21-22). In this scripture, the deluge and baptism are put side by side, as like figures; both showing that true salvation is on the principle of death to the flesh, and new position and life, in resurrection. Noah was taken from among the dead and placed on Ararat Christ was taken from among the dead and is gone into heaven. All perished outside the ark: all must perish outside Christ. It did not matter how near a person was to the ark, he was either shut in or shut out. He might have helped to fell the trees or even build the ark, but when once the door was shut he was shut out. It was in vain to cry, Noah! Noah! open unto us. We know it will shortly be so again. The door will soon be shut. No matter how near you may be, ‘almost in’ will not do. Do not say, I am almost a Christian, and therefore I hope to be saved. You may be a Sunday-school teacher, ah, a preacher, but has God shut you in the only ark of safety? It says, “And the Lord shut him in.” The Lord never needs to do His work twice. When Noah was once shut in, he was as safe as at the moment when he stepped out on Mount Ararat. If in Christ you cannot be lost; if out of Him when the door is shut you cannot be saved. There was no salvation outside this resurrection ark. There is no salvation outside the risen Christ. If Christ be not risen, our preaching is utterly false and vain. If the ark had not risen and floated above the waters, it would have been of no use whatever — it would (if it had remained under the waters) have been a huge coffin. Now, our blessed Jesus did sink down to the lowest depths, He died the Just for the unjust. The dark waters of judgment passed over His soul. He died for our sins and was buried. But if He had remained under death, then all would have died with Him and perished forever; His death would have been in vain, of no use, like the ark sunk beneath the waters of the deluge. But He rose again for our justification; and thus the ark floating in safety to Ararat is a true figure of the risen Christ.

Now we find, I repeat, God did not propose to save man in the flesh. All that breathed in the old world were destroyed, and Noah only remained, and those who were with him in the ark. Is not this exactly what baptism teaches? Why is the believer baptized? Is it not to show, that as a man in the flesh he is now dead, and therefore buried in water; and henceforth not to reckon himself any more alive in the flesh, but dead. True, if this were all there would be no use in it; but he is also risen with Christ. The believer’s old world has perished beneath the waters of judgment, and his new world has begun on his heavenly Ararat. Nothing could be more clear than the harmony of the two figures — baptism and the deluge.

The old world perished. The new world began where the ark rested, upon the mountains of Ararat: God did not save the old world by Noah; old things passed away and all became new. It is so in Christ, old things passed away, and all things became new; and all things of God. Only let us not overlook one divine contrast. Failure soon came in with Noah, the bead of his new world. There can be no failure in Christ, the Head of the new creation.

Now as to these questions of resurrection, righteousness, and life. Looking at the ark as a figure, when may we say that the new world commenced? And where would you say was the fountain-head, so to speak, of the Noahic new world? Plainly, the new world did not commence until judgment was executed on the old, and the spring head or starting place was Ararat. This is the great question, I repeat: When did the new creation commence, and where is the fountain-head of righteousness and life? The New Testament makes it as clear to my soul that this was and could only be when God raised Christ from the dead, as the Old Testament makes it clear that Noah’s world began when God raised him from the dead above the waters of the flood. I do not doubt the sons of Noah were safe, resting in the Word of God before this. But they were saved when the ark rested on Ararat. Neither can I doubt for a moment that all believers before the death and resurrection of Christ were safe, resting in the promise of God. But I could not say they were saved until Christ arose from the dead. Though Elijah had long been safe in heaven, yet he was as really saved on the cross as the dying thief, and Christ as truly rose for his justification as mine. All God’s salvation, past, present, and to come, is through the death and resurrection of Christ. The Holy Spirit could not be given, and could not say to any, before the death of Christ, “By grace ye are saved.” Is it not through the exceeding greatness of the power of God in raising Christ from the dead — Head over all to the Church — and having now raised us up together and made us sit together in heavenly places in Christ Jesus? I say, is it not on this very account that the Holy Spirit can now say, “By grace ye are saved?” (Eph. 1; 2). All this is now said of every believer, of all in Christ Jesus. But could it have been said of one single believer before? Impossible! It is of little avail, for those who are ignorant, to ridicule or oppose these things as new and dangerous notions. Let such be ignorant still. But if the reader is a child of God and bows to the Word of God, let him search it, and he will find that this is the very truth once delivered to the saints.

Surely the type is not more clear than the antitype. If Noah’s world began when the old world was destroyed, so the new creation began when God raised Christ from the dead. “And He is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things He might have the pre-eminence” (Col. 1:18). I say, it is of the first importance to see that Christ is the beginning of the new creation, as raised from the dead. If we suppose that the new creation began by the incarnation or life of Christ in human flesh, or the righteousness of Christ under law — if this is our Christianity, it then presumes that the end of all flesh is not come. That man is still under probation or trial. If under law in the flesh, he must be still on trial. But all this is utterly contrary both to our figure and the plainest teaching of the Epistles. Indeed if this were true, it would be no new creation at all, but simply man perfected in Judaism. As we have seen, Christ ever taught His disciples that He must die and rise again; that nothing else was of the least use. The apostle tells us that all are dead, that the trial of man in the flesh by law is utterly abolished, that all are guilty and under judgment, that we now know no man after the flesh — no, not even Christ after the flesh. No doubt we had known Him perfect in the flesh. But it is not after that manner we know Him as the salvation of God, but in resurrection; so that if any man be in Christ be is a new creature. “Old things are passed away, and behold all things are become new, and all of God.” In proof of all this read, as a little child, Romans 1-8 and 2 Corinthians 3; 5. In Noah then, as a figure, we see resurrection from among the dead. And thus through Jesus is preached the resurrection from [among] the dead. The Jews could have done with Jesus as a king to adorn their system. Men now can do with Him to improve or make up for man in the flesh. But to see the world, and to see man as God sees him in the flesh; to see that man is just what he was in the days of Noah; and to say what God says about all this, that all is about to be destroyed, that God is now taking out as He did with Noah, an elect family in Christ from among this dead world; and linking them with that Christ in heaven, and that all else, however religious, and fair, and mighty in the world will be destroyed — ah! there is no wonder that this truth is so distasteful and stirs up so much wrath and enmity — what good would all the man-mending religion of this day have done in the days of Noah? And what will it do in this? The end of all flesh is come.

Nothing, then, can be more certain than this, that the new creation began when God raised Christ from among the dead — “the firstborn among many brethren” — that thus Christianity is altogether of resurrection.

Our next inquiry then is, Where is the fountain-head of righteousness and of life? In the figure, the fountain-head of this new race was certainly in the person of Noah, on Ararat. In like manner, the fountain-head of the new creation is in the person of Christ, gone into the heavens. We thus, in this figure, bear, as it were, these words addressed by our God and Father to the adorable Son in the highest heavens, “Come thou and all thy house”; not, surely, into an ark of gopher wood, but into the highest heavens of glory; “for thee have I seen righteous before Me in this generation.” Yes, all believers are thus made accepted in the Beloved — meet for the inheritance of the saints in light. Oh, the blessed welcome! Come thou and all thy house. Gaze up into the highest heavens and see the glory of God in the face of our true Noah, the man Christ Jesus the righteous One. THERE He is, the fountain-head of righteousness and life.

If we turn to Romans 5 we there find two fountains -the fountain-head of sin and death in Adam, the fountain-head of righteousness and life in Christ. As by one offense the stream of sin, and death, and condemnation flowed forth toward all men; so by one righteousness, the stream of righteousness and life flowed forth toward all. The whole of Adam’s race thus are under death and condemnation; the whole of the new race have righteousness and life. But it may be asked, Is not that the righteousness of Christ under the law, imputed to us who are still under law? The very word used in verse 18 makes this impossible. The Greek word translated `righteousness’ in this instance, means, ‘righteousness accomplished.’ Now, righteousness could never be said to be accomplished, completed, until the righteous One had died on the cross and risen again. Then the one righteousness was accomplished, and the righteous One seated in the heavens became the fountainhead of righteousness and life; so that just as Noah’s sons were accepted with righteous Noah, so are we accepted in the righteous One on high. The righteousness of Noah was not imputed to men under any of the institutions of the old world; neither is the righteousness of Christ imputed to men under the ordinances or institutions of the flesh under law. The institutions of the old world were buried beneath the flood. The ordinances of the flesh under law were nailed to the cross. Before righteousness was accomplished it was imputed. Faith believed the promise of God, and this was reckoned for righteousness. The apostle cites David and Abraham in proof. This is true of believers now, but much more than this is also true; and hence to speak of the righteousness of Christ being imputed to us as righteousness was imputed to Abraham, is far short of the whole truth. “For as by one man’s disobedience many were MADE sinners, so by the obedience of one many shall be MADE righteous.” We shall be as wholly constituted, or made righteous, as we have been, by Adam’s sin, made or constituted sinners. Nay, the very purpose of God in the death of Jesus, was that we might be “MADE the righteousness of God in him.” In one sense, righteousness is imputed to us; that is, we are reckoned righteous, because our resurrection is not yet actually accomplished. But, then, it is not the unfinished righteousness of Christ on earth, in the flesh; but righteousness as now finished, accomplished, and subsisting in the Person of our representative in the heavens. We are reckoned dead with Him, risen with Him, one with Him, like the sons of Noah in the ark. In a little while we shall be made righteous, for we shall see Him as He is, and be like Him and with Him forever.

He was ever the righteous One, but He had to die the death of the cross to accomplish that one righteousness in which we stand justified from all things. And now He has accomplished that righteousness, even so as to manifest the righteousness of God in saving lost sinners God has now said, “Come thou and all thy house (into the highest heavens), for thee have I seen righteous before Me in this generation.”

If He is thus, in resurrection, the fountain-head of righteousness, He is also the fount of risen life. In the ark was life: under the ark all was death. Christ is our life: out of Christ all is death. “Jesus said unto her, I am the resurrection and the life; he that believeth in Me, though he were dead, yet shall he live: and whosoever liveth and believeth in Me shall never die. Believest thou this?” Now, why had Jesus remained away from this much-loved family until Lazarus was dead. And why does He connect resurrection with life in these striking words,? He was the eternal life. In Him was life. But He had not that life to infuse into man in the flesh, to cure man, so to speak. This would have been to set aside the righteous sentence of God on sin. He could not become one with man in that state. He must die, or remain alone. But if He die, He must then bring forth much fruit in resurrection. Therefore He says, “I am the resurrection and the life.” In resurrection, those taken from among the dead are made one with Him. He can give them a new life, new to them, and that after, yea, on the very ground of the righteousness of God having been accomplished. The whole question of man’s guilt, and judgment, and God’s righteousness was divinely and forever settled, so that the believer can look upon himself, as to the sinful flesh, with all its lusts and sins, as truly judged on the cross, as the old world was judged beneath the flood. But now, as really one with Him who is the “I AM, the resurrection and the life,” and as passed from the old world of sin and death, as the sons of Noah had passed from the old to the new in the ark with Noah. Yes, I look at that risen One in glory and say — there is the fount; yea, there is my righteousness and, life. He is my life, He is my righteousness. Now, I ask, Is this denying the righteousness of Christ? Ah, I fear that some of those who thus charge us, know that they are bearing false witness. As a lady said the other day to a Christian friend of mine, “Ah, you all deny the righteousness of Christ.” “Stay, stay,” said my friend, “if you really think so, how is it that you can shake hands with us; is this all you care for your Lord?” No, if we denied the spotless righteousness of our adorable Jesus, we could not be Christians. We, as I said at first, hold the spotless and perfect righteousness of His holy person to be so pure, that He could not be assimilated or become one with man in sinful flesh; but that He must first as our substitute, in the likeness of sinful flesh, by a sacrifice for sin, condemn sin in the flesh (Rom. 8:3). And we hold, that righteousness had to be accomplished by the death of the cross, before man could be identified with Him, and thus made righteous in Him and partaker of His risen life.

Blessed be God, all this has been done. It is finished. And now let me ask the reader, have you this life? Are you in this ark? All that have not this life, must perish beneath the everlasting wrath of God. “He that hath the Son hath life; he that hath not the Son of God hath not life.” And if you have this life, it is eternal life. All the waters of the flood could not wash away one sin. The sentence on sin is death, and nothing can avert that sentence. Every other refuge but the ark, was swept away. It will be so again; every costly refuge that man is now building, will be burnt up. What a picture of man’s folly does the deluge present. What would it profit a man if he gained the whole world, and missed a place in the ark? And is it not precisely the same in this day? What are the world’s honors, riches, or pleasures; its politics and ambition? Now what fools we are to be occupied with these things; what can they profit in that hour, when it shall be as it was in the days of Noah? Do not turn a deaf ear to the words of Christ. It shall surely be as it was in the days of Noah. Blessed be God the door is not yet shut, you are not yet shut out; may God bring you, my beloved reader, and shut you in; and if shut in once, all is safe. Even in this there is a beautiful parallel in the two figures: the door was only shut once, and there is one baptism.

Under law there were many baptisms, because its sacrifices could never take away sins, and its washings could never make perfectly clean. But now all is perfect. A perfect Savior, a perfect sacrifice. All who are once sanctified by it, are forever made perfect. One sacrifice, one baptism, once dead and risen with Christ, forever risen. The new nature can never die, can never perish. “And whosoever liveth and believeth in Me shall never die. Believest thou this?” The one baptism is therefore a figure of perfect and everlasting. salvation. If once passed from death unto life, like the sons of Noah; once dead with Christ, once alive with Him in resurrection, then saved forever. It is not the washings of the flesh, like the many baptisms. of the law. We are not saved by the mere water in any form. But “by the resurrection of Jesus Christ who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto Him” (1 Peter 3:21). Now while it could not be that His righteousness should be imputed to us in sinful flesh, He could not be one with us in this sinful nature, yet it is most certain, if we have passed from death unto life, we are now made one with Him in resurrection, like Noah on Ararat. “And He (Christ) is the head of the body the church: who is the beginning, the firstborn from the dead; that in all things He might have the preeminence.” “And ye are complete in him, who is the head of all principality and power.” “But God who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins, hath quickened us together with Christ (by grace ye are saved), and hath raised us up together, and made us sit together in heavenly places in Christ Jesus,” etc. (Eph. 2:4, 6). Nothing could be more strikingly a figure of all this, than the raising up of Noah and his sons from among the dead old world. Let us not, then, think of taking Christ back with us into that old nature of sin and death, but reckon ourselves dead and risen with Him; and thus by the Spirit united to Christ, the Head, we form the spiritual or mystic body of the Christ. Now, if we are thus one with Him in the heavens, “There is one body.” “For we are members of His body, of His flesh, and of His bones.” “There can, therefore, be no condemnation to them that are in Christ Jesus.” What a blessed place of perfect safety. Now as one with Him on the heavenly Ararat, we are in that new state, and have that new life derived from Him our head. Really have that new-creation existence before our God and Father, which He must in faithfulness to Christ justify, and cannot possibly condemn.

I do not merely hint at a positive state of righteousness: but I most fully declare it. We shall as really be righteous throughout a bright, everlasting day, as risen in and one with Christ, as we have been really sinners, during the little moment we were the children of Adam. We have this righteous standing now in Christ our risen head. He is now our righteousness, and as our glorified representative, the pledge and certainty that we shall be raised from the dead, even as to the body, and made like Him. All this is not imputed to us on the principle of promise merely, but now made ours, because all bas been accomplished in his death and resurrection.

And surely nothing could be more practical than this our calling — as dead and risen with Christ. We are called to give up the old world with its lusts, its pride, and its false pleasures, as the sons of Noah gave up the old world at the flood; and like them with Noah in the new world, so “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 are dead and your life is hid with Christ in God.” Oh “that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being made conformable to His death. If by any means I might attain unto the resurrection of the dead.” Thus the Scriptures teem with proofs that as there was no salvation in the days of Noah, but by being raised from among the dead in the ark, so there is no salvation now, but by being made one with Christ raised from among the dead. And thus are we saved, justified, and glorified. And thus are we called to walk as those who are alive from among the dead.

Naaman the Leper Dipped Seven Times in Jordan

This man was “captain of the host of the King of Syria; was a great man with his master, and honorable, because by him the Lord had given deliverance unto Syria: he was also a mighty man in valor; but he was a Leper” (2 Kings 5:1).

What does earthly greatness afford after all? A man be ever so popular; he may prosper his business to his utmost cravings; or he may climb the highest pinnacle of political honor or military greatness. Naaman was all this; but he was a leper. And man, no matter what his position in this world, he is a sinner. Ah, this spoils all, makes every cup of this world bitter.

Leprosy was incurable. Still it spread, until the whole person was filthy — bloated, pimpled, and scabbed -wretched picture of man’s ruined, utterly rained, lost condition through sin. And, what is still worse, like the leper he finds every effort in vain to cure himself. The fearful poison spreads. Oh, how loathsome is sin! My reader may have long hoped to get better, but have you not rather got worse? Not a physician in Syria could cure the leper. Not a remedy on earth is found for sin. Search all nations, man has found no cure for sin. The whole world is one great leper-house. God hath chosen the weak things of this world. A little captive maid is God’s messenger to this mighty Syrian. She says, “Would God my Lord was with the prophet that is in Samaria, for he would cure him of his leprosy.” And I can say to my reader, “Would God you were at the feet of Jesus. He would cleanse you from your sins.”

The King of Israel had no such faith as this little said; he only thought the Syrians sought a quarrel. He, thinking of himself, said, “Am I God to kill and to make alive?”

“And it was so, when Elisha the man of God had heard,” he sent for the leper to come to him. “So Naaman came.” So like man was his way of coming! Such gifts, such horses and chariots! And he stood at the door. But Elisha received none of his gifts. The salvation of God is not to be sold. And Elisha sent a messenger unto him, saying, “Go wash in Jordan seven times and thy flesh shall come to thee, and thou shalt be clean.” He does not even come out to him; he sends a messenger. It must be by faith, not by sight, or by sign. God gives his bare word. He that believeth is saved.

Now Jordan was the type or figure of death. The ark had stood there, while all Israel passed over dryshod into the land of Canaan. Most striking illustration of Jesus taking our place in the river of death. There was no cure for this great leper, but to be seven times dipped in the river of death. There is no means in the universe by which a sinner can be cleansed, but by the death of Jesus. His blood alone cleanseth from all sin.

This made the leper uncommonly, or rather commonly angry; for it is the anger of the human heart against God’s mode of cleansing from sin. Surely, the leper thought, there would have been some great thing done to him. And so with the sinner; surely, he thinks, God must do some great thing to me or in me, by which I shall be saved. Burial in Jordan; why this is contemptible!

Besides, are not the rivers of my own country, “Abana and Pharpar, better than all the waters of Israel? may I not wash in them and be clean?” And he went away in a rage. So now, one poor leprous sinner will say, Are not the doctrines of my own church better than this salvation through the death of Christ alone? My church tells me to fast; to keep the vows of my order; in fact, to keep all the orders of my church. Is it not far better to wash in these rivers of my own religion, than to simply believe God about the death of Christ? Well, try hard; wash, wash, wash: but find me one, out of all the millions who wash in man’s own religious rivers, that is clean from sin. Find me one who knows even his sins forgiven by all his fasting, praying, and order-keeping. No, there is not one who washes in the old man’s rivers who either does, or even can, know, with certainty, that he is saved. Naaman’s servants say, “My father, if the prophet had bid thee do some great thing, wouldst thou not have done it? How much rather then when he saith to thee, Wash, and be clean?” All nations bear witness what man will do (if doing would do it) to get clean from sin.

“Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God: and his flesh came again as the flesh of a little child, AND HE WAS CLEAN.”

How beautifully, to be sure, this does set forth death and resurrection, the two great lessons of God. The death of Christ the end of sin; the resurrection of Christ the beginning of an entire new existence. The old leper goes down into death; burial with Christ. The new man comes out in all the freshness of the new-born child. Oh how spotlessly clean is that new creation. “And he was clean.” This is God’s only way of cleansing. “In the body of His flesh through death, to present you holy and unreprovable in His sight” (Col. 1:22). Jesus went down into death. Every believer is dead with him, buried with him, risen with him, perfect in him; without spot or wrinkle, or any such thing (Rom. 6, Eph. 5). Oh, to know the power of resurrection; being made conformable to his death. To leave poor old leprous self in Jordan. Ah, the old leper takes some dipping. Often, when we think we have learned the death of self on the cross, self still needs some dipping. Ah, you are occupied with the old leper still; remembering his sorry scabs and running sores. Oh, down with the leper, down, down to Jordan. Down, down in death is the only fit place for self. For its righteousness and its wickedness the grave of Christ is the only place. Look away from the old leper, to the risen Christ. If Adam were full of the poison of sin, God hath made the risen Christ to be our wisdom, sanctification, righteousness, and redemption.

There is no leprosy in the risen Christ. And “as He is, so are we in this world” (1 John 4:17). “Forever perfected.” “Clean every wit.”

Oh, my reader, hast thou learned this wondrous lesson? Have you gone down into death? Are you risen with Christ? Then set your affection on things above. Every old spot of leprous sin is gone. “If any man be in Christ he is a new creation; old things are passed away, all things are become new, AND ALL THINGS OF GOD” (2 Cor. 5).

Nehemiah; Or, the Building of the Wall

Ought ye not to walk in the fear of our God? The fear of the LORD is the beginning of wisdom.

In that fear, and desiring to know and do the will of God, let us look at the lessons in Nehemiah, written for our instruction. If we study this book in the presence of the Lord, we shall hear Him speaking to us in it, as to present events.

In Nehemiah 1, we see a man before God. He learns the state of the remnant of the Jews, and that the wall of Jerusalem is broken down. He bows in confession and prayer. Deeply earnest is this man of God, as he pleads with Jehovah for the state of the fallen, yet the redeemed by-power people. Thus he pleads: “O LORD, I beseech Thee, let now Thine ear be attentive to the prayer of Thy servant, and to the prayer of Thy servants, who desire to fear Thy name” (Neh. 1:11). Thus we see him before the Lord, feeling acutely the state of Israel and the city of the Great King. He owns fully their deep sin in departing from the Lord: “We have dealt very corruptly against Thee, and have not kept the commandments, nor the statutes, nor the judgments, which Thou commandedst Thy servant Moses.” Now, as these things were written as types for us, may I ask, Have we been thus before the Lord, in deep confession as to the present state of the Church of God? Have we thus wept and mourned and prayed for the blood-bought people of the Lord in this day?

Let us seek no mere controversy, but sit down before the Lord, and compare the present captivity of the Church in the world with what it was in the beginning. Has not the wall been broken down? When God by the Holy Spirit first built the Church, there was the wall of separation. All believers were together, and formed one body, as all the houses in the ancient city formed one Jerusalem, with its wall strong and high. Even so we read of the one Church of God, “And of the rest dared no man join himself to them” (Acts 5:13). Have you sat down before the Lord? Look, then, back along the dark ages, the centuries of captivity, during which this wall of separation has been broken down.

As God prepared Nehemiah, by this deep exercise of heart in His own presence, for his future work, so has God been pleased in like manner to raise up servants, prepared by Himself, for special work. But there must be this process of heart-preparation. I would not write another word for controversy, but there are many souls bowed down at the thought of what calls itself the Church. May God use these thoughts for their help and for His own glory.

After deep prostration and exercise before God in chapter 1, we find as the result, divine yearnings and activities of love for the welfare of the people of God in chapter 2.

All this brings before us for the first time Sanballat the Horonite, and Tobiah the servant, the Ammonite. Now, as these and their companions are brought before us throughout this book as the enemies and opposers of Nehemiah and his work for God in building the wall, it is important to know who they are, and whom they represent. They were, then, Horonites, Ammonites, and Arabians, but they were dwelling in the land of Israel. In Nehemiah 4:2, Sanballat “spake before his brethren, and the army of Samaria”; and Samaria in the beginning formed part of the land of Israel — they were active, boastful, subtle men of authority in the land, but not of it. Do they not, then, represent the active, boastful, subtle men of authority who are in the professing church, but who are really strangers to God, and not of the Church at all, but are the enemies and opposers of those desirous of carrying on the work of God, in caring for the saints, and in building the wall of separation to God?

If we now turn to the history of these men, we shall find seven forms or aspects of enmity to God’s work. “When Sanballat the Horonite, and Tobiah the servant, the Ammonite, heard of it, it grieved them exceedingly that there was come a man to seek the welfare of the children of Israel” (Neh. 2:10). And when has God raised up a man in like manner to seek the real welfare of the Church of God, but those have been found — and not a few of them — who have been grieved exceedingly. How great was the grief of the (Romanist) clergy when God raised up a Wycliffe, a Huss, or a Luther! But especially do we find these seven marks of opposition to the work of God during this century (i.e., the 1800s). What a grief it has been to many, that God should have raised up men to seek the real welfare of the Church of God, apart from all sectarianism. Some years ago, men were brought, like Nehemiah, on their faces before the Lord. Amazed at the departure of the Church from the commandments of her Lord, they were bowed in confession and prayer. And the Holy Spirit put earnest yearnings in their hearts for the one Church of God.

Philadelphia (Rev. 3) answers to Nehemiah as antitype answers to type. One must be alone a good deal with God to understand this. There were but few men with Nehemiah when he arose in the night, and no man knew what God had put into his heart. Just take a ride with him around Jerusalem. Dragon wall and dung-port wall broken down, etc. Such are the things you will find in and around the Church in ruins. That is the Church as seen in the hands of men.

Very clearly have the Scriptures foretold all this. The present state of Christendom is most accurately described in the Word. (See 2 Tim. 3; 2 Peter 2:1-9; culminating in Revelation 17; 18). Its progress is marked in its seven stages in Revelation 2; 3 Neither is there one intimation that it would be restored to its primitive glory as the bright witness of a rejected Christ. A feeble remnant is found in Philadelphia, clinging to the Person and word of Christ, and keeping His patience.

As Nehemiah, then, rode around Jerusalem (Neh. 2:11-16), so ride around Christendom. Oh, I ask you to reflect, What are God’s thoughts about Romanism and Protestantism? View the whole scene in the presence of God, and in His fear. Did Nehemiah hang down his hands in despair? No! he said, “Ye see the distress that we are in, how Jerusalem lieth waste, and the gates thereof are burned with fire; come, and let us build up the wall of Jerusalem.” Thus he encouraged them, and the hand of God was good upon him. They reply, “Let us rise up and build.”

This brings us to the second form of opposition. “But when Sanballat the Horonite, and Tobiah the servant, the Ammonite, and Geshem the Arabian, heard it, they laughed us to scorn, and despised us, and said, What is this thing that ye do? Will ye rebel against the king?” The first form of opposition was grief, the second is laughter. Compared with the whole nation, they were indeed a feeble remnant.

They longed to see the sacred city enclosed within the wall of separation. And shall that city of the King be more dear to them than the sacred enclosure of the saints of God around the Person of Christ be to us? As Nehemiah stirred up the remnant to build the wall, so has the Holy Spirit stirred up a few, each in his place, to build this wall, so long cast down. Oh, how the modern Sanballats have laughed and despised! What is this thing that you feeble, silly Christians will do? Yes, there has been a time of grief, and a time of laughter.

In Nehemiah 3, the wall is being built. Each little company is in its place building the wall. Is not this a striking picture of what has taken place in these last days? Wherever the truth of the one body of Christ — the one Church of God — has been accepted in the fear of the Lord, each little company has acted upon it in building the wall of separation; and the divine Architect has made each piece fit, like the well-worked courses of masonry. The work is of God; His good hand is with the feeble remnant.

It may be called “exclusive” — it must be so. You cannot build a wall but it must be an exclusive wall. Why set up its doors and bars, if not to preserve and exclude? We cannot sincerely receive the blessed truth of the one body without excluding all sectarianism. Can we accept the truth of one God, and then tolerate the other gods of the heathen? No more can we accept the truth of the one body of Christ and accept the many bodies of Christians!

This brings us to the third form of opposition (Neh. 4). “But it came to pass, that when Sanballat heard that we builded the wall, he was wroth, and took great indignation, and mocked the Jews.” Thus we have had grief, then laughter; now that the building of the wall is a fact, there is wrath. Is not this picture also sadly fulfilled before our very eyes? Sanballat’s wrath against the builders of this wall was not more bitter than the bitter hatred against the sacred enclosure of souls being really gathered to Christ, the true center. “What!” say they, “not tolerate our denominations! What! exclude all that does not seek uncompromising conformity to Christ!”

Sanballat “spake before his brethren, and the army of Samaria, and said, What do these feeble Jews?” And indeed what were they, compared with the army of Samaria? “What do these feeble Christians?” Ah, indeed, what are they, compared to the armies of Christendom around? Are they going to remove the heaps of rubbish? Are they going to level sectarianism in a day?

This wrath is succeeded by the fourth form of opposition. Sanballat mocked the Jews. “Now Tobiah the Ammonite, was by him, and he said, Even that which they build, if a fox go up, he shall even break down their stone wall.” Thus the enemy, while hating with bitter hatred the work of God, outwardly appears to make light of and mock at it. Is not this exactly so in our day? Well, there may be grief, laughter, wrath, and mocking; but the work goes on. Souls are being gathered within the sacred enclosure, around the precious Person of the Great Shepherd, Christ Himself. Christ is exalted, and all that does not exalt Him is excluded. Man is nothing

Now, what will Sanballat and his company do? This brings us to the fifth form of opposition: “But it came to pass, when Sanballat, and Tobiah, and the Arabians, and the Ammonites, and the Ashdodites, heard that the walls of Jerusalem were made up, and that the breaches began to be stopped, then they were very wroth, and conspired all of them together to come and to fight against Jerusalem, and to hinder it” (Neh. 4:7-8). We have had grief, laughter, wrath, mocking; now there is to be fighting — determined, uncompromising opposition to the work of God.

Is it not even so? Has not every sect in Christendom agreed in this — to fight against, to oppose, the building any further of the wall of separation to Christ? And as these companies consulted to come upon the Jews unawares, so often, when God has been blessing His Word in a given place, has the enemy come unawares, sowing evil reports, and sought to stop the work. Behind the scene are wicked spirits in the heavenlies. Surely we need the whole armor of God, and “our God shall fight for us.” The work at Jerusalem still went on; so it is now; the more opposition, the more it drives to God, and the more the work goes on. The trumpet of truth is heard to give a certain sound, and the saints resort to it.

Nehemiah 5 is very solemn. There was failure among the remnant. As Paul said, “We are men of like passions with yourselves”; and surely we know it. Are we better than others in ourselves? Far be the thought. But oh, the grace that has gathered to that blessed One, to whom no man can come except the Father draw him! As our Lord said, “It is written in the Prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto Me” (John 6:45). The Father is not gathering souls to poor failing man, but to His own Son.

Men have formed themselves into the churches of Rome, England, Scotland, and innumerable bodies; but God by His Spirit has restored the long-lost truth of the one body of Christ — Christ the only true center. It is now an accomplished fact, that the wall of separation from every human society is being built. Souls are gathered on the same basis as at Pentecost, though in themselves but a feeble remnant out of the camp of Christendom. There is the camp of a leavened Christendom, and there is the sacred enclosure outside that camp, gathered to Christ, and bearing His reproach.

This just brings us to the sixth form of opposition — what Sanballat and his companions did when they heard that Nehemiah had built the wall: “That Sanballat and Geshem sent unto me, saying, Come, let us meet together in some one of the villages in the plain of One. But they thought to do me mischief.” Then Nehemiah “sent messengers unto them, saying, I am doing a great work, so that I cannot come down: why should the work cease, while I leave it, and come down to you?” (Neh. 6:3). We have had five forms of opposition — grief, laughter, wrath, mocking, and fighting; now we have subtlety without. It is as if they said, Do not be so narrow and exclusive. Do come down from your sacred enclosure to “one of the villages in the plain of One.” “Let us meet together.” Do come down, and sanction us in the plain of One. Do you ask, What was this plain of One? Turn to Nehemiah 11:35: “Lod and One, the valley of craftsmen.” Do leave the only center of worship within those walls of Jerusalem, and come down to any one of the villages of “the craftsmen.” Well did they know that if the true worship of God was set up within that divine enclosure, they would feel like the Ephesians in after times, that their craft was in danger. “Sirs,” said the men of Ephesus, “ye know that by this craft we have our wealth” (Acts 19:25).

Thus we have the camp of Samaria, with its villages of craftsmen, on the one side — open, compromising, liberal -willing to meet all, and to take counsel with all together; on the other side, a few feeble Jews, gathered in separation on God’s ground, within the hated exclusive walls. And through the help of God they stand firm, and act as those who know they are just where God would have them be, and doing that which is pleasing in His sight.

It was not one effort, or two, but four times did Sanballat send messengers after this sort, to induce, if possible, the servants of God to give up their exclusiveness, and come down from their excellency to the low level of the plain of One, the villages of the craftsmen. Still God preserved him — “I answered them after the same manner” (vs. 4). To Nehemiah it was a great work to be uncompromisingly for God.

Sanballat, judging after his own heart, now sends for the fifth time his servant, with an open letter in his hand: “Wherein was written, It is reported among the heathen, and Gashmu [or Geshem] saith it, that thou and the Jews think to rebel: for which cause thou buildest the wall, that thou mayest be their king, according to these words... Come now therefore, and let us take counsel together.” Very firm was the reply, so like a man that walks in peace with God: “There are no such things done as thou sayest, but thou feignest them out of thine own heart.” If Nehemiah had been acting in the pride of a self-seeking heart, then nothing could be more narrow, close — yea, contemptible; but he was acting in the fear of Jehovah, and nothing could be more beautiful and faithful.

Is not all this a picture of the movements around us in this very day? Nothing could be more strikingly so. There is the sacred enclosure of a few feeble saints, gathered to Christ, and there is the great camp of the Greek, Roman, and Protestant churches. And as there were many Jews still in captivity, so are there many Christians in this great camp. But is it not written, “There were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. And through covetousness shall they with feigned words make merchandise of you” (2 Peter 2:1-3). Is not this terrible picture fulfilled before our very eyes? and is not this merchandise wicked in God’s sight, though one of the most respectable professions of this day? So fashionable is it that many of God’s own children are entangled in it, and follow its pernicious ways. If you would read a further description of this modern camp of Samaria, read 2 Timothy 3.

God in His sovereign grace has been working in this camp, and many souls, we trust, have been saved. He can work in Greece, in Babylon, or Rome. Satan has used this circumstance, like Sanballat of old, and repeated have been the temptations to come down to some one of the villages in the plain of One. Only give up your narrow, illiberal exclusiveness, and come down to the level of the craftsmen; only acknowledge us, and you may hold what you like. Do only come down from that hateful wall around the true ground of God; or, if you will not come down and acknowledge us, then you are but a sect in Jerusalem, as much as we are. You are exclusives. Come down, now; come let us take counsel together.

Those who are separated to Christ can say, All this is feigned out of your own hearts. You know we are no sect. You know that we do not exclude any one that God has gathered to Christ, and who only seeks His honor and glory. Is it not a solemn thing to oppose the present work of God, as Sanballat did of old?

“But,” says an eminent evangelist, who remains in and approves the camp of Samaria, “will you not go with us to the preachings?”

“I don’t know that I will,” said a young Christian. “What, will you not go where God is working?” “No, I do not know that I will.”

“How is that?”

“Why, God is sovereign; but I am a subject.”

The same evangelist said to another ( the servant of the Lord with whom he had first labored when in England), “I am sorry you are not with us.”

“Indeed, I am more happy to be with the Lord.” “Why, is He not with us?”

“That may be, in His grace, and I pray He may use you much; but you know you are not with Him outside the camp.”

No, we cannot be with the army of Samaria and at the same time with the few within the sacred enclosure of the rebuilt wall. “Let us go forth therefore unto Him without the camp, bearing His reproach (Heb. 13:13). There is the sacred enclosure of the feeble ones in Philadelphia (Rev. 3) — those who have gone forth from Sardis (Protestantism) unto Him, the Holy and the True. And there is the boasting camp of Laodicea, outside of which the precious Lord knocks at the door. Are you, my reader, in the camp of Laodicea, that which is rich, with its thousands? Then you have never yet gone forth unto Him, bearing His reproach. May God by His Holy Spirit make this clear to you. How could the gathered saints to Christ outside the camp come down and sanction the craftsmen in the valley of One? No, surely; twenty thousand on the plain of One should not attract my soul from Christ.

It is a great work that God is doing by the Holy Spirit -greater far than the work He did by Nehemiah. And the enclosed remnant in Jerusalem were not more distinct from the camp of Samaria than the souls gathered to Christ are distinct from the camp of Christendom. O that they who have been thus gathered were more true to Christ. They have failed, but they cannot give up the only true ground of gathering around Him. They own their failure, but they cannot give up Christ.

This brings us to the seventh form of opposition to the work of God — danger within. This will illustrate the cunning subtlety of Satan. In the last case, it was the temptation from without to go down to the platform of One — to compromise all that God has taught us, and sanction the craftsmen and merchandise of Christendom. Now the mischief is within. We shall do well carefully to consider it.

Sanballat does not appear on the surface. “Afterward I came unto the house of Shemaiah the son of Delaiah the son of Mehetabeel, who was shut up; and he said, Let us meet together in the house of God, within the temple, and let us shut the doors of the temple: for they will come to slay thee; yea, in the night will they come to slay thee.” Does not this look very plausible? Surely it is right to meet together in the house of God. But to shut the doors of the temple would be with us to put the light under a bushel. The temptation is, to give up the testimony. If we will not join the religious activities of the camp, then let us seek, in shut-up selfishness and fear of man, to enjoy that sacred place of blessing and communion among ourselves, and take care of ourselves.

The opposition may indeed become more grave; but shall we give up the testimony, if it be even to save our lives? or shall we flee? Shall we through fear shut ourselves up? Is this the mind of God? “And lo, I perceived,” said Nehemiah, “that God had not sent him... Tobiah and Sanballat had hired him.” Let us also, then, having this certainty that the work is of God, not be weary, or shrink from it. It seems to me the greatest trial and danger was from false brethren. The enemy knew that the wall was built: “They were much cast down in their own eyes: for they perceived that this work was wrought of our God” (Neh. 6:16).

But the false brethren, even “nobles of Judah sent many letters unto Tobiah, and the letters of Tobiah came unto them. For there were many in Judah sworn unto him,” etc. This is indeed sad, and a great trial, when those who outwardly take the place of being gathered to Christ, yet, like these mixed marriages of Judah, we find some dear brethren in the Lord fin Christ) seeking to mingle the principles of the camp with those of God. Nor should this surprise us, remembering the words of the Apostle, “Also of your own selves shall men arise, speaking perverse things.” (Read Acts 20:29-35.)

No doubt these half-and-half brethren are the greatest stumbling-blocks in the way of inquiring souls. Let those gathered to Christ beware of evil associations — the greatest present danger.

Thus we have very briefly examined the seven stages of opposition to God’s own work. The grief of the enemy (chapter 2:10); the laughter of the enemy (2:19); his wrath (4:1); mocking (4:3); fighting (4:8); subtlety without (5:1-9); subtlety and danger within (6:10). And many a reader of this tract will say, “I have seen all seven in the opposition to God’s work in our own day.”

So the wall was finished. No amount of opposition could stay the work of God. It is so again — saints are gathered to Christ, the wall is built; the doors are set up, and God has raised up faithful men to keep the watch. The position has been assailed in sevenfold opposition; but God has preserved the sacred principle of being gathered to Christ. To Him be all the praise! Surely we need to put on the whole armor of God. Our Sanballat is not dead, though his power is destroyed. These seven aspects (that is, complete opposition), will continue until the coming of our Lord.

Some one may now say, “If God has gathered souls to Christ as at the beginning, and if they find that the truth of the Church of God being one excludes every sect of men — yet if this basis was large enough at the first to receive every obedient child of God, surely, then, it must be as broad and be large enough now. Is it not a wonderful truth that all believers form the one body of Christ all are one? “There is one body.” And then if Christ has His place in the administration of the Church, its gifts, and its worship in Spirit, as at first, surely this is a large place to dwell in! Is it not large enough for every Christian on earth who desires to walk in the fear of the Lord, according to His Word? When this truth is known, what need for all the sects that men have made? Surely, no need. Then tell me, if the place is so large and so blessed, how is it that there are so few in it? Why, in some towns there are none gathered thus to Christ, and in others, those thus gathered are in no reputation.

This was the case also at Jerusalem. “Now the city was large and great: but the people were few therein, and the houses were not builded.” Yes, this is the very question of Nehemiah 7. Compared with the largeness of the city, there were but few in it; but the number was known, and left on record, of those who had come up out of the captivity (vss. 6-60).

But there were a great number which went up “from Telmelah, Telharesha, Cherub, Addon, and Inner but they could not show their father’s house, nor their seed, whether they were of Israel.” Many others also are named: “These sought their register among those that were reckoned by genealogy, but it was not found: therefore were they, as polluted, put from the priesthood. And the Tirshatha [or governor] said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and Thummim” (vss. 61-65). All this is exceedingly instructive. If mingling with the Gentile world had caused the Israelites to lose the certainty of their nationality, is there any wonder that the effect of the Church being mixed with the world should have caused so many to be uncertain whether they are the saved children of God or not? Even with the most evangelical there is much darkness and perplexity as to this. And this is one cause, if not the chief one, why so few take the happy place of the children of God gathered (together) to Christ (Matt. 18:20). Evidently there were many Israelites who could not show their genealogy; and there are many Christians who cannot show it; they are so confused with the false position they are in, that they cannot tell whether their names are written in heaven or not. Indeed, in human churches this is not an essential point. Until lately, many denied the possibility of any knowing with certainty that they are the children of God.

Is it not also true that if we do not know this, we cannot eat of the most holy things? We must know Jesus, the Great High Priest in the presence of God — He who once bore our sins on the cross, but who is now crowned with glory. As our righteousness, raised from the dead, we now see Him, with Urim and Thummim. In His face shine the lights (Urim) and perfections (Thummim) of God. How can you enter the holiest by the blood of Jesus if you are uncertain whether you are saved? Oh, search the register; never rest, my reader, until this first question is solved.

Reader, ask yourself, Is my name written in heaven? How do I know that my very sins are all forever blotted out? Is it true that God in very deed is my Justifier? What, shall nothing separate me from His love in Christ? If I die, am I quite sure it will be to depart and be with Christ? If I live until the Lord comes, am I quite certain that He will take me to be forever with Himself? Reader, you will never answer these solemn questions by looking within — at self, at feelings, or experiences. No, it must be the look of faith at the One who has been lifted up, and is now at the right hand of God.

We now come to another very interesting inquiry. And again, as of them, so it is of us. If they were neither to come down from the enclosure of those exclusive walls and mingle with the craftsmen, nor yet to shut themselves up, what were they to do? If we are not to come down from that blessed place our God has restored to us — the ground of the one body, and the sovereign guidance of the Holy Spirit — if we are not to compromise God’s blessed truth by a truce with what is of man in the movements of the age; and, on the other hand, if we are not to shut ourselves up, then, pray, what are we to do?

Nehemiah 8 is an answer to this inquiry. The people are gathered together as one man. And Ezra the priest brought the law before the congregation. Oh, what reading of the Book before both men and women, and those that could understand! and what attention to the Book! The Book — God’s Book. And Ezra opened the Book. And now what blessing and worship! and what causing the people to understand the Book! “So they read the book, in the law of God, distinctly, and gave the sense, and caused them to understand the reading” (vs. 8).

This, my brethren, is the work of those separated to Christ, and this is what they have to do. They must be men of “the Book.” They must open the Book; read the Book distinctly; make the people understand the Book. It is God speaking to us. Then there will be lifting up of hands, and bowing of heads, and worshipping the Lord with faces to the ground. Yes, as the Tirshatha, which is the Holy Spirit, gives us understanding of the precious Word, there will be intelligent delight in the Lord; we joy in God.

But is it to be all for ourselves? Oh, no. “Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for this day is holy unto our Lord: neither be ye sorry; for the joy of the LORD is your strength” (vs. 10). And all the people did so, because they had understood the words.

It is a great mistake merely to seek our own personal blessing and edification. It is spiritual selfishness. We must be personal; we must feed on all the sweet perfections of Christ, that which the fat of the burnt-offering pointed to — the inmost thoughts and affections of our own precious Jesus; the loveliness of His walk here below, and His present unchanging love. Does not the sweet perfume of His adorable Person fill the heaven of heavens? Oh, let us drink the sweet; let us be full of Christ! and then our happy work is to send portions to those for whom nothing is prepared. O child of God, this is to be your constant work, even to those who do not understand you — yea, who slander you, who misrepresent you and who speak all manner of evil of you ignorantly. Do not return evil for evil, railing for railing, but contrariwise, seek the spiritual good of all; “send portions” to the whole Church of God. Let what is pleasing to Him be pleasing to us. “For the joy of the LORD is your strength.”

Now we will notice one striking effect of reading the Book, and understanding the words that were declared unto them. On the second-day gathering (Neh. 8:13-18), they found what was written concerning the feast of tabernacles — “that the children of Israel should dwell in booths in the feast of the seventh month.” “And all the congregation of them that were come again out of the captivity made booths, and sat under the booths; for since the days of Jeshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness.” Is not this very remarkable? they were only a handful of people compared with Israel in the days of Solomon, yet this feast had never been so kept. This feast, Israel in booths, was a beautiful symbol of the people waiting for the millennial reign of their long-expected Messiah and Lord. And for a thousand years Israel had never so waited in booths as this feeble remnant now waited with “very great gladness.”

It is no less remarkable that the Church had never kept the feast of tabernacles since the days of Paul, until God has in these days gathered a feeble remnant outside the camp to Christ. This was the attitude of the Church in the early days of Paul: “Turned to God from idols, to serve the living and true God, and to wait for His Son from heaven,” etc. (1 Thess. 1:9-10; 2:19; 3:13; 4:15-18). Read prayerfully these scriptures.) Must we not confess that for eighteen centuries we look in vain in what is called church history to find the Church in this tabernacle feast again? No doubt there was a little of it during the sad days of persecution; but no sooner did the world cease to persecute than the Church immediately became worldly — in the world and of the world. And while the Bridegroom tarried for so many centuries, the Church slept.

Now what has taken place during these last years, since God has gathered a feeble remnant to Christ? Have not the Scriptures had a similar place and effect to that described in our chapter? Has not the effect been the same? The blessed long-lost hope of the Church has been restored, and an attitude answering to the feast of tabernacles has been once more taken. The gathered remnant have been led, by the Spirit of God, to wait for the Son from heaven; and there is very great gladness. We are now looking for Him without sin unto salvation. Yes, “we know that, when He shall appear, we shall be like Him; for we shall see Him as He is (see Heb. 9:28; 1 John 3:2),” contrasted with the awful gloom of looking for a day of judgment, and the bar of God, about our sins. There is very great gladness, because we know that He has loved us, and washed us from our sins in His own blood; and it is our happy privilege now to be waiting for Him from heaven. Oh, the untold joy of that triumphant moment! “Even so, come, Lord Jesus.”

And as Israel was to publish and proclaim in all their cities what they had found written, so surely would the Lord have us make known, with holy boldness, what we have found written. Intelligent communion with God and with one another, understanding the words of God which are written, making all this known to the blood-bought Church of God, and waiting for His Son from heaven — what could we have more?

Thus the wall was built. And all this great gladness more than made up for the hatred of men, and charges of exclusivism. I do not pursue this study much beyond the wall, but there is one thing I must notice.

Some of my readers may say, “Surely the result of all this would be self-complacency, conceit, pride. What! you the only handful of people on the face of the earth on true ground — within God’s sacred enclosure — around the only true center? This must produce narrow-minded self-satisfaction.”

You are wrong; it does not. Read Nehemiah 9. What a contrast to all human thought! “The children of Israel were assembled with fasting, and with sackclothes, and earth upon them.” It might be thought that separation from others would produce a feeling of self-superiority. But no; it did not. The seed of Israel separated themselves from all strangers, “and stood and confessed their sins, and the iniquities of their fathers.” And then there is reading, confession, and worship. Ah, this is of God; it is the divine order. Separation from evil brings us into self-abhorrence before God. And the more we read His Word, the more we have to confess; and, wondrous to tell, the more we confess, the more we worship. And then you find the Levites cry to God. Self-judgment produces dependence on God, and faith in God. “Stand up, and bless the LORD your God forever and ever: and blessed be Thy glorious name, which is exalted above all blessing and praise.” Thus the Lord Jehovah is before their souls; while owning their utter failure and the failure of their fathers, yet throughout this chapter, God, in all that He had done and was to them, shines out in every verse.

All this is so true in every case where a soul is truly gathered to Christ. “Mine eye seeth Thee, wherefore I abhor myself, and repent in dust and ashes.” I am sure the nearer we are to God, the more the flesh will be crushed, whether as individuals, or as saints gathered to the Lord. It is not what we are — no, we have sinned; but it is what God is, and what He has done for us. Surely deep, real, humility becomes those who can say there is nothing between our souls and the lake of fire but the blood of Christ. To Him be all glory and praise. He is worthy to bring His redeemed, without spot or wrinkle, to His own place prepared for them.

“Let us,” then, “go forth therefore unto Him without the camp, bearing His reproach.”

All this is surely truth for present guidance and for testing. Where are you, reader? in the religious world, afar off from God’s true ground of gathering? or have you, like the remnant, been brought back to the ground of what the Church was in the beginning? Have you been exercised before the Lord about the present condition of Christendom, as Nehemiah was about the holy city? Have you found any seeking alone the good of the Church of God? Do you know anything of that sevenfold opposition to the present work of God? The grief, the laughter, wrath, mocking, fighting, subtlety without and within, of those who are in the professing church? Have you the certainty that your name is written in heaven? or have you searched, and cannot find your register? Do you know whether you are a child of God, or not? This being settled, have you been led to search the Book — to understand the Book — to eat the fat and drink the sweet? Is it your joy to send portions to them for whom nothing is prepared? Has the searching of the Word led you to wait for Christ from heaven? Are you charged with exclusivism because of that hated wall of separation? And has all this brought you lowly before the Lord in confession, and then worship?

And finally, is God before your soul as He was before the remnant in chapter 9? Has your soul found the Sabbath of rest within the sacred wall, even Christ Himself?

Then beware of the men of Tire, who will offer their tempting wares before the wall. Keep the gates shut — oh, keep the gates closed. Let nothing come in to break your rest in Christ — your joy in God. We need much the lesson of the last chapter to keep the gates shut; it will be most offensive to men of Tire, but most pleasing to our God. He alone could have given us such a picture of the day in which we live, and He alone could give us such a light for our feet. May He sanctify us by His Word — His Word is truth!

Will you read, in the fear of the Lord, Rom. 12:4, 5; 16:17.

As It Was in the Days of Noah

“And as it was in the days of Noah, so shall it be also in the days of the Son of man. They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all” (Luke 17:26, 27).

If these words were but the mere opinions of men, we might disregard them, but since they are the words of the Son of God, they must, and will be fulfilled to the very letter. Let us then carefully inquire how it was in the days of Noah. “God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually” (Gen. 6:5). Yes, God saw. It does not tell us what man thought, but what God saw. There is no deceiving God. God sees all that takes place under the sun. Just think of God seeing the imagination of the thoughts of the heart. Could my reader bear to be in the presence of a fellow-man if he knew every thought you ever had in your heart? And what was the wickedness of man then, compared to the wickedness of man now? Has not man murdered the Son of God, and for 1900 years rejected Him? And Jesus foretells that this wicked rejection of Him will go on until the very day Christ is revealed.

I dare say that man thought the days of Noah were days of wondrous progress. But “the earth also was corrupt before God; and the earth was filled with violence.” What is it now? Let it even speak for itself. The world’s news-papers say we have no sooner recorded one deed of violence but we are called to report another. But what is it before God? And what will it be very shortly, when the true Church of God shall be taken up to meet Christ, and Satan deceives the whole world? Peace shall then be taken from the earth (Rev. 6). And men shall kill one another in that day of tribulation, tribulation such as never was, and never will be again. It will be as literally true as it was in the days of Noah, when the earth was filled with violence; yes, far more literally true than men expect.

I look upon the translation of Enoch as a type of the translation of the whole Church of God (1 Thess. 4). And then all the world becomes infidel, filled with blasphemous wickedness, except a small remnant of godly Jews who will be saved as Noah and his family So that it may be asked, “When the Son of man cometh, shall He find faith on the earth?” And God revealed His purpose to Noah that He would destroy man from the face of the earth. “By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith” (Heb. 11:7). And still the world went on; its buildings, its commerce, its pleasures, and its sins — men would not believe God. The ark grew larger every day, a witness of the coming judgment; certainly there was no appearance of the coming flood. Indeed, human reason would have said it was impossible. What? God destroy this beautiful world, only just in its infancy? Many of the wise men of this age would have said, “O no, Noah; you are quite mistaken; it is only your opinion; besides, a great many prophecies have to be fulfilled yet — all the world has to be blessed, and filled with righteousness, so that you must be mistaken, Noah; you had better give up working at that great ship, and give up preaching such peculiar views as you hold; come and enjoy yourself, man, and don’t be such a narrow-minded bigot; do you think everybody is wrong but you?” But the flood came and destroyed them all. “And they went in unto Noah into the ark, two and two of all flesh... and the LORD shut him in.” Every soul that was not shut in with Noah was shut out. There was then no hope; it was too late. Yes, and it will be so in the day of the Son of Man. We read in the parable of the Ten Virgins, “They that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us.” But it was too late.

A Jew, as he listened to the discourse of Jesus in Luke 21, foretelling the certain destruction of Jerusalem, and the scattering of the Jews among all nations, might have said, “Ah, that must be a mistake; why this city is to be the center of the whole earth, and blessings shall flow out through it to all nations. We scattered among all nations! No, all nations shall come up and worship in Jerusalem.” But the day of fierce destruction came; and the city was trampled under foot; and they were scattered among all nations.

In like manner, men may say now, “Be as it was in the days of Noah, the earth filled with violence and wickedness when the Son of Man cometh, up to the very day? O that is only your opinion; why, man, the world is to be converted! ‘Apostate Christendom destroyed’? Why Christendom has to extend until all the world are Christians — every man, woman and child!”

Thus man rejects the Word of God just as blindly and as fatally as in the days of Noah, or when Jesus foretold Judah’s awful doom. Yes, in like manner shall they say, “Peace and safety” up to the very day of Christ. It is quite true the world shall be filled with blessing, but this did not hinder the flood, did it? It is quite certain that Jerusalem shall be the metropolis of the whole earth (Isa. 2), but did this hinder its awful destruction? It is quite certain that the knowledge of the Lord shall cover the face of the earth, but will this hinder the words of Jesus being fulfilled? As it was in the days of Noah, so shall it be when the Son of man cometh. How can the future reign of Christ, in blessing over this earth, which shall take place after He comes, hinder the fearful judgments which shall surely take place at His coming? No, the world will go on increasing in wickedness until He comes.

His words shall surely come to pass. It will be exactly as it was; the world will be taken with as great surprise as it was in the days of Noah.

O my reader, are you ready to meet the coming Lord? Do you, like Noah, believe God, or, with the world, are you rejecting Him? Are you shut in with Christ, as Noah was shut in the ark, or are you shut out? God saw, and God knows your every thought. The Gospel still sounds; God grant that you may hear, believe, and live. If my reader is a Christian, let me beg of you to search the Scriptures, and see if these things be so. Jesus says, “Behold, I come quickly” (Rev. 22).

Now the Hammer and the Ax

Yes, “Now when all this was finished, all Israel that were present went out to the cities of Judah, and brake the images in pieces, and cut down the groves” (2 Chron. 31:1). As with the Thessalonians, they turned first to God, then from idols. We must be purged worshipers first within the veil, before there can be power for testimony without. This is God’s way. Then Hezekiah appointed the courses of the priests, and the Levites after their courses, every man according to his service. And did not the ascended Lord give gifts, every man according to his service (Eph. 4:7-13)? The Holy Spirit distributing to every man severally as He will (1 Cor. 12:1-11). Is He not the same Lord above? Is He not the same Spirit here below? “Every good gift, and every perfect gift, is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning (James 1:17). However the church may have failed — doors shut and lamps put out — have not as many as have been gathered to Christ found the Father the same; the Lord, the Holy Spirit the same? “No variableness, neither shadow of turning.” Let us, then, in faith wait on the Lord, and He will put both priests and Levites in their courses, every man according to his service — for worship or service. This brings us to the question of

The Order of Preaching, Worship, and Edification

First, as to preaching the word. This evidently varied according to circumstances. The first day, the Pentecost, was ushered in by the descent of the Holy Spirit. A vast multitude was called together by the rushing sound from heaven. The Assembly of God on earth was formed by the Holy Spirit. They were all filled with the Holy Spirit, and spoke with miraculous power. Peter was then used to preach the crucified and risen Christ. The result is a new company is formed at Jerusalem. That company is called the Church, or more properly translated, “the Assembly.” The word thus translated always means an assembly. It is so used to describe the nation of Israel in the wilderness (Acts 7:38). It is the same word in the Greek used to describe a crowd in the theater at Ephesus (Acts 19:32, 39, 41), and it is properly translated assembly.

But what is this new company called “the Church,” or “the Assembly”? That it is a new company is clear. “Give none offense, neither to the Jews, nor to the Gentiles, nor to the Church of God” (1 Cor. 10:32).

Does this company, “the Church of God,” ever appear in scripture before Pentecost? (Acts 2). Never, except in two passages, and there as a future thing. Matthew 16:18; 18:17: “I will build My Church,” “Tell it unto the Church.” Peter preached at Pentecost, but the Lord by the Holy Spirit formed this new Assembly. It was not that He formed what we see now, hundreds of sects, or denominations. He did not form the Greek, or Roman, or Anglican churches, etc., but “the Church of God.” It is of immense interest to inquire what this was, and what it is. Did you ever do this? It was composed of all saved persons. “The Lord added [together, or] to the Church daily such as should be saved.” This new company then was composed of such as should be saved. The true Church of Christ was only composed of the saved, or such as were being saved. All that were saved were added together, and formed the Assembly of Christ. To this agree the words of Paul, “Unto the Assembly of God which is at Corinth, to them that are sanctified in Christ Jesus, saints by calling,” etc., and again, “Unto the Assembly of God which is at Corinth, with all the saints which are in all Achaia.”

Compare 1 Thessalonians 1:1 and 2 Thessalonians 1:1. Thus it is most certain that no person belonged to the Church of God, in the First Years of Christianity, except the holy ones, the sanctified in Christ Jesus. Be not deceived, if this is not your case, you have no part nor lot in the Church of God, be you pope, emperor, king, or bishop.

This Church is also the Body of Christ, “and gave Him to be the head over all things to the Church, which is His Body, the fullness of Him that filleth all in all” (Eph. 1:22, 23). And note, this body is not a body of Christians organized by men.

“For as the body is one and hath many members, and all the members of that one body, being many, are one body; so also is Christ. For by one Spirit are we all baptized into one Body” (1 Cor. 12:12).

This Body, this One Body, is composed of all true saved believers, and is formed by the Holy Spirit. Dear fellow believers,

Now ye are the Body of Christ, and members in particular.

Such is the Church, the Body of Christ. “And God hath set some in the Church; first, apostles; secondarily, prophets; thirdly, teachers; after that, miracles; then gifts of healings,” etc. (1 Cor. 12:28).

Note, this is all of God. He set what He pleased in the Church, and what He pleases still remains Do not be too sure that what you call the church is the Church of God, but search the scriptures. Only of this be sure, that if you are not saved and made meet for the inheritance of the saints in light, whatever other church you may belong to, you do not at present belong to the Church of God.

Now as to the preaching and ministry of the Word of God in the First Years of Christianity, we must notice the difference between individual responsibility to Christ, and ministry in the Assembly. Individually they had the guidance of the Holy Spirit as to where they should go, as Paul in Acts 13. He and Barnabas were sent by the Holy Spirit. And they had the fellowship of the Assembly at Antioch. And we find them preaching Christ, and declaring the glad tidings at Antioch in Pisidia. Then Paul and Silas are directed to Philippi, by the river side. See the same guidance at Thessalonica, Athens, and Corinth. In Ephesus we find Paul for two years daily in the school of one Tyrannus (Acts 19).

So that it is evident the evangelist or teacher is responsible as guided by the Holy Spirit to preach the word wherever the Spirit opens a door for him. These should also be commended and helped on in their work by the Assembly (3 John).

It is, however, astonishing how little we find as to the Assemblies’ meetings for worship and edification, that answers to modern Christendom. Suppose you look through the Acts and the Epistles, do you find anything in the least like the mass? Is there any priest to offer a sacrifice for the living or the dead? It could not possibly be, since all the worshipers were forever perfected by the one sacrifice of Christ, and there is no more sacrifice for sin (Heb. 10:1-18). To break bread in remembrance of that death through which they had redemption, even the forgiveness of sins, was done by the disciples on the first day of the week (Acts 20:7). To offer another sacrifice would be to deny the eternal efficacy of the one sacrifice which had been offered. Do you find the disciples ever did this?

That all true believers were worshipping priests, is evident. “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” (Heb. 13:15. Ye also, as living stones, are built up a spiritual house, an holy priest-hood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ” (1 Peter 2:5).

What kind of places of worship had they? Had they churches, or chapels, or temples? Had they consecrated bells, or buildings? These abound now, but do we find a trace of such in the New Testament? Not a trace. We find them in an upper chamber in Acts 20:8. Wherever the saints were gathered together to Christ (Matt. 18:20), there was, and there only, the true Church or Assembly. Was it not so?

Worship was spiritual — in spirit and in truth and in the holiest (Heb. 10:19). This was the very immediate presence of God, the third heavens. The tabernacle or place of worship of Israel was a figure of this. There is the atmosphere; the starry heavens; and the dwelling place of God, the third heavens, the holiest. And in spirit the whole Church had holy boldness there as worshipers. But as to buildings, so-called places of worship, we do not find one even in imperial Rome. Read the last chapter in the Epistle to the Romans, and all must admit that all we find are Assemblies in houses. Thus the place was nothing. The Father had found worshipers to worship Him in spirit and in truth.

But when gathered (together) to the name of the Lord Jesus, do we find the order of worship and ministry described in the Word of God?

Concerning this matter, we find the Holy Spirit present (Acts 13:1-4). And whatever the diversity of gifts present, “the manifestation of the Spirit is given to every man to profit withal” (1 Cor. 12:7).

Note, this is in the Assembly. But no man could take the place of the Spirit of God, and no man could take the place of the Lord. But if confusion took place, did they not appoint a man as the minister over the Assembly? We never find such a thing. Confusion had come in 1 Corinthians 14. Do we read that one man therefore must take the lead or the whole service? No, we read, “Let the prophets speak two or three, and let the other judge.”

Read to the end of the chapter 1 Corinthians 14:29-40. It is quite true that human arrangements have set all this aside. But such was the Christianity of the First Years. The presence and guidance of the Holy Spirit was a reality. And Paul says, “If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord” (vs. 37).

Now whatever men may set up, it is most certain that when the Assembly is gathered together for worship and edification, it is the will of the Lord that there should be this holy liberty, for two or three to be used of the Holy Spirit in ministry. Surely we have lost that deep sense of the Lord’s presence which was in the Assemblies in the early days of Christianity. A mere imitation, however, of this true order of ministry in the Assembly, without real heart subjection to the Holy Spirit ever present, would be utterly powerless, and would soon degenerate into radicalism or self-will.

If, on the other hand, human pretensions have usurped the place of the Spirit, and human organization has entirely displaced scriptural primitive order, let us not boast, but humble ourselves, and ever remember the apostolic commendation is to God and the word of His grace, and not to any party or denomination of men. And though Christendom has ceased to walk according to the commands of Christ, yet we are warranted in expecting to find some who desire to own Him who is the Holy and the True. To such Jesus still says, “I know thy works: behold I have set before thee an open door, and no man can shut it: for thou hast a little strength, and HAST KEPT MY WORD, and hast not denied My name”

And further, to such He says, “I come quickly: hold that fast which thou hast, that no man take thy crown” (Rev. 3:7-13).

Beloved reader, is the Lord’s word nothing to you? Is it quite enough for you to go on with the stream of modern profession? Is it nothing to you what name you bear in Babylon? Or, while conscious of much failure, is it the desire of your heart to answer to what the Lord so graciously approves in the above scripture, indeed in all scripture?

May the Lord use these few remarks on the First Years of Christianity to stir up our hearts, to seek to walk so as to have the testimony that what we do in these last days of Christendom may be pleasing in His sight.

Many of the readers may say: Would it not be profitable to look into the Scriptures for an answer to this question what is the church? We will look to the Lord to enable us to do so.

The Passover

2 Chronicles 30

We shall now find some very important church truth typified in this chapter. The order is very striking. We have had the doors open — the full gospel of God; the grace that brings the prodigal right into the presence of the Father. Then, the lamps giving their full, perfect light; the Holy Spirit taking of the things of Christ, and showing them unto us; the infinite value of His one sacrifice; our immutable perfection by that offering, accepted in all the sweet savor of the burnt-offering, the Lamb of God — the joy, gladness, and worship.

Now the invitation goes forth to come to the house of the Lord at Jerusalem, to keep the passover unto the Lord God of Israel. And in wisdom and counsel, both of the, king, the princes, and all the congregation, this must be, not in the appointed time, the fourteenth day of the first month, but in the second month. For they could not keep it at that time, because the priests had not sanctified themselves sufficiently, neither had the people gathered themselves together at Jerusalem (2 Chron. 30:3).

If we read carefully Luke 22:1-20, we see how the Lord’s supper took the place of the passover. “With desire have I desired to eat this passover with you before I suffer” (Luke 22:15). The last passover before He suffered: Himself the fulfillment of it. He then presented Himself to faith, no longer the body of the lamb, or the cup of the passover. The Passover looked forwards — the Lord’s supper is a remembrance. “This do in remembrance of Me” (Luke 22:19). The blessed Lord Himself, our Passover, is slain. It is no longer the wine of the passover, but the cup, in remembrance of His blood shed for us. But they were to come to Jerusalem, to the house of the Lord. Is there any such house of the Lord now? any place of worship, or earthly sanctuary? No, there is no such place now. All this belonged to the first covenant, or to Judaism. “Then, verily, the first covenant had also ordinances of divine service, and a worldly sanctuary” (Heb. 9:1). What, then, have we now, if all the system of worldly sanctuaries, called the house of God — places of worship with divine service; all this is simply Judaism; not a vestige of which have we in the New Testament. What have we, as the true center of gathering? Have we not Christ Himself? Jesus says, “For where two or three are gathered together in (unto) My name, there am I in the midst of them” (Matt. 18:20). I know that in millennial days to come, Jerusalem shall be the city of the Great King. But let us remember that at present He, as their King, is cut off, and has nothing; and that now the only place of gathering is to Him, the rejected One.

But why did they keep the passover on the fourteenth day of the second month?

If we turn to Num. 9:1-12, we shall find a very distinct reason given there. The keeping of the passover in the first month is confirmed: but there were some men who were defiled by the dead body of a man, that they could not keep the passover on that day. The question was brought before the Lord; and the answer of the Lord was, that if any were unclean by reason of a dead body, etc., they should keep the passover on the fourteenth day of the second month. Thus Hezekiah acknowledged the defiled state of Israel. Is it not so with the church of God? Is it in its first condition, or second? Has it become defiled by the dead body of the world? Oh, does it not become us thus to own the sad, defiled, ruined state of the church as a testimony for Christ?

Now we come to a very important point. The invitation and responsibility to keep the passover was as extensive as the atonement. The sin-offering, the reconciliation, was made for ALL Israel. ALL Israel are invited, and responsible, to come and keep the passover. So they “make proclamation throughout all Israel, from Beersheba even unto Dan, that they should come to keep the passover unto the Lord God of Israel, at Jerusalem; for they had not done it of a long time in such sort as it was written” (2 Chron. 30:5). This deeply important principle as to the Lord’s table, also, is little understood. The analogy is striking; souls everywhere, who have been led to own the Holy Spirit in the assembly, like the lamps in the sanctuary, have been also led next to remember the Lord’s death, in the breaking of bread. Nay, more, they have learned from holy scripture that the church had not done it of a long time, in such sort as it was written. I am not aware of an instance for seventeen centuries, where Christians broke bread as it was written, until within about the last fifty years. There was always something omitted, or added, to what was written. I need not dwell on the Mass. But, what were we doing? Take one thing added, which we all thought right — a minister administering the sacrament. Was this written in the inspired word? Where? “Disciples came together to break bread” (Acts 20:7),” or “we came together.” In 1 Corinthians 10-11, is there a thought of such a person at the Lord’s table? This is not a question of the gifts of Christ: the evangelist to preach the gospel, and the teacher to teach the church of God. But at the Lord’s table, “The cup of blessing which we bless, is it not the communion of the blood 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” (1 Cor. 10:16-17). Place a man unscripturally to administer, and the communion is lost sight of! It is the expression, essentially, of equal co-partnership in that blood, and in that one body. Blessed fact, every redeemed sinner has equal partnership in the reconciliation; every washed soul whiter than snow! Fellowship one with another, and the blood of Jesus cleanseth us from all sin.

Where it is service, then all are not alike. Just as in a firm — one servant may have a pound per week, while a foreman may have three. But co-partners are all equally alike. In the equal co-partnership, fellowship, communion of His blood, communion of His body. There are no servants, and no foreman, in scripture to administer the sacrament. No, for a long time the Lord’s supper had not been kept as it was written. Oh, the grace, the love our Father has, to have restored it in these last days, before the coming of the Lord. But have we understood the heart of Christ in this? The invitation, and the responsibility to gather to His name, to break bread as it is written? Is not the invitation to do so as wide as the atonement? The responsibility reaches every reconciled child of God on earth. Not only Judah owning allegiance to Hezekiah, but to every Israelite in the revolted tribes. Not only those gathered, and owning allegiance, to Christ, but every redeemed soul in every revolted sect on earth, from Beersheba even unto Dan. As there was the perfect substitution offered, the seven goats FOR ALL ISRAEL: we must understand here Israel as a type of the whole redeemed church of God, whatever their outward position. And this is a great truth, that every believer, passed from death unto life, stands in all the immutable perfection of Christ, accepted in the Beloved — sins and iniquities to be remembered no more, no more! Is not the Lord’s table, as it is written, the true place for every one of them? Yes, the basis of gathering to Christ to break bread, our passover, is as wide as the atonement. Does not Jesus say to every reconciled soul, “Do this in remembrance of Me?” And would He not have each one enjoy communion with Himself? Other questions will arise, but the basis of true fellowship is seen to be equal to the extent of the atonement.

So the posts passed from city to city, but they laughed them to scorn, and mocked them. Oh, when did not men despise the message and the messengers of the Lord? It was so in the days of Noah, of Lot: yea, when the Son of God walked in the midst of men. And even so now, the present work of God in love is despised of men. Nevertheless, divers humbled themselves and came. Also in Judah, the hand of God was to give them one heart to do the commandment of the king, and of the princes, by the word of the Lord. And is not the hand of the Lord seen now gathering souls to Christ, and giving them one heart? If it is not this, it is only another sect in self-will. Yes, it is the hand of the Lord. Reader, are you asleep, or awake; can you discern the present heart and hand of the Lord? If so, it is a little thing to be laughed to scorn.

The next point in order is this: when the Lord had thus gathered a company to keep the passover, “They arose, and took away the altars that were in Jerusalem, and all the altars for incense took they away, and cast them into the brook Kidron” (2 Chron. 30:12-14). Thus, where the Lord has now gathered a company to break bread, as it is written, the first thing is to put away from themselves everything inconsistent with the holiness of His presence. Just as when the doors were opened, the cleansing away the rubbish began in the very holiest.

The holiest we enter in perfect peace with God. There, surely, holiness becomes that holy place. This is a solemn point to all whom the hand of the Lord doth gather, to keep the Lord’s supper, as it is written.

Sanctification

The effect of killing the passover was, that the priests and the Levites were ashamed, and sanctified themselves. It is very important rightly to divide the word of life, as to the subject of sanctification. There are three kinds of sanctification come before me in scripture.

First, the absolute, immutable sanctification of every believer by the one offering of Christ. Immutably perfect, this can never change. This, as we have noticed, is abundantly seen in Hebrews 10:10-19. This is what He has done; and what He has done must be perfect.

Secondly, there is sanctification in wickedness; separating ourselves in wickedness — abomination in the sight of the Lord. “They that sanctify themselves, and purify themselves in the gardens, behind one in the midst [or one after another], eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord” (Isa. 66:17). “But to this man will I look, even to him that is poor, and of a contrite spirit, and trembleth at My word” (Isa. 66:2). In contrast with, “Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions,” etc. (Isa. 66:3-4). No doubt this applies to the Jews, and their cleaving to the man of sin. But it also has a solemn voice to us in these last days. Yes, the very last and worst marks of these last days. Can anything be worse than pretentious separation from others, but only to worse evil? Oh, beware of these mockers of the last time. “These be they who separate themselves, sensual, having not the Spirit” (Jude 19).

Thirdly, there is “sanctification in holiness.” This is not what we are by the work of Christ; but practical sanctification — sanctifying ourselves. Have you noticed how much there is in our chapters on Hezekiah about this, over and over again? “They could not keep the passover at that time, because the priests had not sanctified themselves sufficiently” (2 Chron. 30:3).

This is not merely a question of gross sins, but defilement by touching the unclean. This we noticed in Num. 9. Those who had touched a dead body were unclean. You could not say it was gross sin to do so. Neither could you say, True, that dead body is unclean, but I am alive, and not unclean. This would be to deny the word of the Lord. All these types show that before the Lord, contact with evil, is evil. To touch the dead body is to be unclean. But, say you, what is to be done in the present defiled state of Christendom? If the true ground of being gathered to the name of the Lord to keep the passover, the Lord’s supper, as it is written, be equal to the reconciliation, as we have seen; and if the invitation is also equal, does it not follow that all ought to be together, no matter what defilement? Is there an express word of the Lord to us on this, in the midst of all the circumstances of these last days? There is; and it is very plain. “Let every one that nameth the name of Christ depart from iniquity. But in a great house, there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor. If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the master’s use, and prepared unto every good work” (2 Tim. 2:19-21). And then, after describing the very corruptions of these days — yes, of that which bears the name of Christendom around us: “Having a form of godliness, but denying the power thereof.” What is the mind of the Lord? Does He say, Keep in it; try to mend it: use your influence for good in it? No! but “from such turn away” (2 Tim. 3:1-5). This is to sanctify ourselves, to purge ourselves, to turn away from all known evil. But, oh, let it not be to a worse thing, but in holiness. The Lord search our hearts, and, by His precious word and Spirit, enable us to sanctify ourselves from all iniquity. Let us test ourselves by the precious words of Jesus. “They are not of the world, even as I am not of the world” (John 17:14-16). This brings us to

Paul's Defense of the Gospel

What was Paul’s object, or rather the Holy Spirit’s object, in giving us the Epistle to the Galatians? Was it not just this, the earnest defense of the gospel? Nothing can be more needed at the present time than an equally earnest study of this defense. We invite our readers to this, not merely to what we may have been given to say upon it, but to an earnest study of the Epistle itself. Remember, the subject is one of paramount, yea, of eternal moment to our souls; and especially if we find that the different gospel here exposed and resisted, has become the almost universal gospel adopted in this day.

Chapter 1:1. “Paul, an apostle, not of [or from] men, neither by man, but by Jesus Christ, and God the Father, who raised Him from the dead.” This then is our starting-point, and it is most carefully defended throughout the epistle. Well did the Holy Spirit know that those bringing in the different gospel would soon become the predominant party, and that their delusive argument would be the pretension of authority derived from man — what is commonly called apostolic succession. Once admit that, then you must accept as gospel whatever they please to teach, however contrary it may be to the Word of God.

We shall see, lower down in the chapter, how careful the apostle is to sweep all this away. He is not of men, or from man, neither is he by or through any authority of men. The true servant of God receives his commission, his call, his authority, from the ascended Christ. “He gave some apostles, and some prophets, and some evangelists, and some pastors, and teachers,” etc. (Eph. 4:11). And if we search every line in the New Testament we cannot find a single instance where one of these derived his call, or authority, or ordination from man, or by or through men. Elders and deacons did, but that was quite a different matter. It might be said, But was not Paul ordained to the ministry in Acts 13? How could this be, since Paul was a minister of Jesus Christ at the time? And note, the Holy Spirit called and sent him, and Barnabas, another well-known servant of Christ, to a special work, or, as we may say now, on a mission. And the assembly, not apostles, at Antioch, most solemnly commended them to (the grace of God for) that mission, with fasting and prayer, and laying on of hands.

If a man receives his authority from man, he is a servant of men. The true servant of Christ receives his commission direct from Christ, “and God the Father, who raised Him from the dead.”

Paul also could say, “and all the brethren that are with me.” The assembly at Rome, and even at Jerusalem was with him, as we shall see.

Without further introduction, he states in a few words the glad tidings to the churches in Galatia — that which he has to defend. “Grace be to you and peace from God the Father, and from our Lord Jesus Christ, who gave Himself for our sins, that He might deliver us from this present evil world, according to the will of God and our Father; to whom be glory forever and ever. Amen.” In this gospel all is from God, and accomplished by our Lord Jesus Christ. Nothing was of or from man. Grace, peace, and deliverance. The infinite price of redemption was given, freely given. “Who gave Himself for our sins.” That one sacrifice stands out in all its infinite and eternal efficacy. This is according to the will of God and our Father. With Paul then the gospel is Christ alone. Whatever perverts the gospel is an insult to Christ, and would rob the believer of redemption and deliverance.

Just as when the ransom price had been paid according to the will or vote of the British parliament, for the redemption of the West Indian slaves — to tell a slave it was not enough, that he must supplement it by a life of work and labor, would be to set aside the kindness of the English government, and to rob the poor slave of his liberty, and keep him still in bondage. Yes, this is just what the Judaizing teachers were wanting to do in Galatia. To teach anything besides Christ, or in addition to Christ, for righteousness and redemption, would be to set aside Christ altogether. Yes, Paul felt that the whole truth of salvation was at stake.

Does not this explain his vehement earnestness? He exclaims, “I marvel that ye are so soon removed from Him that called you into the grace of Christ unto a different gospel: which is not another; but there be some that trouble you and would pervert the gospel of Christ.” But what would Paul have said could he have seen the vast army opposed to him since? Popes, princes, cardinals, bishops, and thousands of clergy, bringing in a different gospel, indeed the very “no gospel” he is here opposing as introduced into Galatia? The Holy Spirit foresaw all these when He inspired Paul. May we not then read these words as Paul’s answer to such an inquiry? They are so important, we will give the new literal translation. “But if even we, or an angel out of heaven, announce as glad tidings to you [anything] besides what we have announced as glad tidings to you, let him be accursed. As we have said before, now also again I say, If any one announce to you as glad tidings [anything] besides what ye have received, let him be accursed. For do I now seek to satisfy men or God?” What earnestness! such a contrast to the indifference of the present day. When do we hear a man speak like Paul? Now the question is this, To whom do these words apply in this our day? And to whom would they apply during the past centuries? It is not very difficult to answer that inquiry, as the case is put so plainly To take our illustration of redemption. The British nation gave twenty-two millions for the complete redemption of her slaves. Paul says Christ “gave Himself for our sins, that He might deliver us.” This is the uniform gospel which Paul and the other apostles announced; and that this redemption is complete and eternal. This was the very foundation of everything in their preaching, and was well known to be so. “Forasmuch as YE KNOW that ye were not redeemed with corruptible things, as silver and gold... but with the precious blood of Christ, as of a lamb without blemish and without spot.” And this redemption every believer had. “In whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace.” Thus every man who was a Christian had this redemption, and had forgiveness of sins. If he had not redemption, and needed something beside the blood of Jesus, then he was not a Christian.

If you have redemption through the blood of Christ, complete and eternal, the forgiveness of all sins, then you are a Christian. If you have not, you are not a Christian. You may be trying hard to be a Jew, and keep the law; but, to speak the plain truth, you are not a Christian, but under the wrath of God as a rejecter of the free redemption that is in Christ Jesus, for the wrath of God abideth on him that believeth not. (See John 3:36.) All this will come clearly out, further on, in Paul’s defense.

Now do you wonder at Paul’s earnestness? Paul only announced as gospel Christ and His finished work. He gave Himself: that was the full price of our redemption. To preach anything besides is to set Christ aside. To tell a man he has to do anything for it, is to deny that Christ has done it. It really is, as an old countryman said a few days ago, “To set Christ aside.” Turn where you will in Paul’s preaching, the terms are so plain that we need make no mistake. Take Acts 13, that well-known preaching at Antioch. First he announced the death and resurrection of Christ; then forgiveness of sins through Jesus preached to all, and the complete justification of all who believe. Just like the announcement of freedom to the slaves, when the ransom had been paid. The Jews or the Gentiles at Antioch, had no more to do for their redemption than the slaves of Jamaica. And to tell a slave in either case that he had to work for it, for salvation or deliverance, would be simply to reject the announcement of freedom. It is a hard and cruel thing to tell a poor lost sinner he must seek to be saved by prayer, or penance, or sacraments, or temperance, or any other thing. Yes, Paul says, let any one who preaches another gospel be accursed.

But let us go on to the defense. You will agree, reader, that this is a serious matter, and fully justifies Paul’s earnestness, yea, vehemence.

It was enough for Paul that he satisfied God in thus announcing the gospel of His beloved Son. Yet, strange to say, that which is so pleasing to God is most distasteful to men. Our natural proud hearts hate the free grace of God. How sad! Paul then lets us know that the gospel he preached was not according to man. “For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.” The gospel is not to be learned at Jerusalem or Oxford. The soul must be brought into direct contact with Christ Himself. Saul was a most zealous religionist, but he was darkness itself, as to Christ and His redemption. It is then of vast moment to know that he received his gospel by direct revelation from the Lord Jesus.

Since this was the case, to preach anything different as gospel is to oppose not merely Paul, but to contradict Christ. People go back to the Fathers so called. But it is our privilege to go back to Christ Himself. Yes, Paul received the gospel he defended from Christ. What Christ taught him could not be error; therefore what ever is different to the gospel Paul preached must be false. Now what he preached was the free forgiveness of sins through that Jesus who had died on the cross, and had been raised from the dead; and he proclaimed that all who believed were justified from all things. And thus being justified from all things, they had peace with God through our Lord Jesus Christ. Every condition had been met by Christ. Now this justification is without any condition left for man to fulfill therefore Paul and all Jewish believers with him, had to give up entirely seeking justification by law, or on that principle; and were completely justified by, and in Christ. This, we shall find, is the great point Paul has to defend in this epistle.

Now before we proceed, how is it with our own souls? Are we forever justified in Christ, or are we seeking to attain to, to arrive at righteousness before God by practicing the righteousness of the law? Here are the two principles. The one is what Christ is to me before God, the other what I can attain to be by righteous works before God. The question of justification before men is shown in James to be by works, the fruit of faith. But, reader, have you fairly given up all hope, or effort, of doing your best to be delivered, or to be righteous on the principle of works? Is it what Christ has done and what He is, or is it what you hope to be and do for God? If you should be under this last soul-destroying delusion, so natural and pleasing to the heart of man, may God grant unto you full deliverance by our further meditations on Paul’s defense of the gospel, as revealed to Him by the Lord Jesus Christ.

Paul's Defense of the Gospel

Here we may notice the great human objection to the gospel, as revealed by Christ to His servant Paul. Whoever preaches the same gospel is invariably charged with antinomianism, that is, the setting aside of the law in the sense of liberty to break it. Paul speaks of this, “(as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just” (Rom. 3:8). And again, “What shall we say then? Shall we continue in sin, that grace may abound?” Read his answer (Rom. 6:1-15).

But what an answer to this insane charge against the gospel taught to Paul by Christ, in our chapter (Gal. 1:15-16): “But when it pleased God, who separated me from my mother’s womb, and called me by His grace, to reveal His Son in me, that I might preach Him among the heathen; immediately I conferred not with flesh and blood,” etc. No one can read the conversion of Saul but must admit that it was by pure, unmerited favor. It was “by His grace,” or free favor. But he says, “it pleased God... to reveal His Son in me.” Not only what He had done for him, but in him Yes; God took up in free grace that mad persecutor against Christ, and said, My Son shall be revealed in him The radiance of the glory shone into the earthen vessel. Even Christ, as the beloved Son, shone in him, and like Gideon’s broken pitchers, the radiance of the glory of Christ shone out of him Yes; he could say, “According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also, Christ shall be magnified in my body, whether by life or by death.” There is something worthy of God in this, to take up the mad hater of the rejected Christ, and say, as it were, My rejected Son shall be seen in you, and be reproduced in you. Was this that he might break the law? Did not Christ far more than fulfill it? Paul was not dead to the law that he might break it; but for Christ that he might bring forth fruit unto God. Yes; thus it pleased God. And does it not still please God that each believer should be a reproduction of Christ? What a vocation! May we each walk worthy of such a calling. And, note, it was not to preach mere doctrines, but “that I might preach Him among the heathen.” Yes, Christ takes the place of law. Christ is the gospel.

So distinct and certain was the revelation of Christ to Paul, that he needed no conference with men. He takes pains to show us that he did not go up to Jerusalem to be ordained by the other apostles. As we have seen, he derived no authority from them, and he knew absolutely nothing about apostolic succession. Three years after, he went up to Jerusalem to see Peter. He was with him fifteen days; yet, though he was there over two Lord’s days, he saw none of the other apostles, only James, the Lord’s brother. What a complete setting aside of all mere human authority.

Paul had to do directly with the Lord. One might have thought, in reading Acts 15, that he went up to Jerusalem about the law and circumcision, by circumstances: here it tells us it was by revelation. It was thus the will of God that the question should be settled, not at Antioch, but at Jerusalem, the very seat of Judaism, so that there should be no division. But that conference, he tells us, added nothing to him Who, however, would have thought that the first principal person Paul would have to withstand in the defense of the gospel would be Peter himself? But so it was. He says, “I withstood him to the face, because he was to be blamed.” What was he to be blamed for? He treated the believers of Antioch, who were not under law, as if they were not fit to eat with — fearing those who had the law and Christ, and separating from those who had only Christ. This was not upright, but dissimulation. If they of the law were better than the believers without the law, then the gospel Christ had taught Paul was not true: plainly then Paul must rebuke Peter. Ah! if Paul were here now, how many Peters would he have to rebuke? Is there not a growing determination to despise and shun all, or rather the few, that hold the doctrine of Paul? There are millions who are seeking to attain to righteousness and fitness for heaven by keeping the law in addition to the salvation they hope they have or may have in Christ. Every one of these are in uncertainty, and if sincere, in bondage and misery. For these we write.

Paul's Defense of the Gospel

Let us now examine carefully the mode of Paul’s defense of the gospel of God. He begins with the believing Jews: “We Jews by nature... knowing that a man is not justified by the works of law, but by the faith [or principle of faith] of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by works of law; because on the principle of works of law shall no flesh be justified” (Rom. 2:15). Here are two principles of justification so different that you cannot have both. The Jews had been on the one principle, seeking righteousness by works of law for 1500 years. They never could attain to righteousness on that principle, for there was not one righteous: on that principle all were guilty. They, the very people to whom the law was given, had now to give it up, in order that they might be justified on a totally different principle of faith.

And, further, this principle was the very gospel that Christ had revealed to and taught Paul. This shows how greatly Peter and all his imitators are to blame. For if the believer, justified in Christ, is still a sinner, unfit for those on the principle of law to eat with, then plainly Christ would be the minister of sin in having taught Paul such an error. There is no escape from this He would in that case have led Paul to be a transgressor. He says: “For if I build again the things which I destroyed, I make myself a transgressor.” The principle of justification by faith, which Christ had taught Paul, destroyed the principle of justification by works of law. If, then, Paul now gave way to Peter, and built again the principle of works of law, this clearly involved the terrible fact, that Christ was the minister of sin in thus teaching him to set aside the one principle and establish the other. Thus the gospel was undermined by the dissimulation of Peter. Now, if this was the case then, is it not so now? This is surely an important question to examine.

It is most important in every way, not only as to peace with God, but to show that to rebuild the principle of justification by works of law is to make Christ the minister of sin; for it was He who first taught His honored servant the truth of justification by faith. This is most serious when we remember, that the great party in Christendom for justification by works of law, not only would not eat with those who are justified on the principle of faith as taught by Christ to Paul, but they declare them cursed heretics; and when they have the power will imprison, torture, and put to the most cruel death, every man, woman, and child, that dares to believe the truth as thus taught by Christ!

But also, as a personal question, this subject is of the utmost importance. What is the effect to a soul to be under law? What effect had it had on Paul? “For I through the law am dead to the law, that I might live to God.” The law had come with its righteous demands and had found him a guilty sinner before God, and it could only kill him Righteous he could not be on that principle, for he was guilty. His just sentence was executed on his Substitute. But this was not, as we shall see further on, that he might break it; no, it was, as he says, “That I might live to God.” The law could not give life, it could only kill -in Christ risen we live to God.

Paul now looks at the cross of Christ and says — note it well — “I am crucified with Christ.” I was once under law responsible to keep it; now I am crucified with Christ.

There is the end of all my responsibility under law: the end of my whole self under law — crucified with Christ.

Have we accepted this solemn truth? If my old self is thus judged and executed, is there an end of me personally? It is true I am thus judged, thus executed, crucified: “Nevertheless, I live; yet not I, but Christ liveth in me.” It is all Christ now. “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.” Thus Paul defends the gospel. He had given up entirely the law, both as to righteousness and life. The Jew who was under law could never be justified by, or on, that principle, and had to give it up in order that he might be justified on the principle of faith. He was guilty, and law could not justify the guilty — it could only kill; therefore he had to be dead to it in order that he might live by Christ being his life — living in him

He now becomes bolder. To introduce the law for righteousness would be to frustrate the grace, or free favor of God; yea, it would be to declare that Christ had died in vain. This is how he puts the matter: “I do not frustrate the grace of God: for if righteousness come by law; then Christ is dead in vain” (Gal. 2:21). Do you say, This is very strange. I have been taught from my infancy to seek to be righteous by keeping the law. It was hung up before my eyes, and I was taught to pray that I might keep it in a word, I have been taught to seek righteousness by keeping it, just as a Jew was for anything I see. Now be very careful here: tell us what has been the effect of all this teaching? And what has been your desire, your object, in all your efforts and prayers to keep the law? Has it not been that you might attain to righteousness, so as at last to be saved? Now, candidly, have you not been entirely disappointed? You are not fit for heaven; you are not righteous; you have not peace with God; you do not even know that you have eternal life. Nay, further, the more you pray and seek after righteousness by keeping the law, the more sin you discover to be in you. And the truth is, sin in some form or other has dominion over you. You are not what you want to be, you are not what you ought to be. You are doing the things which perhaps you hate, and you cannot do the good that you long to do. Oh, do you not see that you are praying and striving to frustrate the grace of God? There would be no grace or free favor in it, if you could attain to righteousness by keeping the law. God tells you, you are a ruined sinner, under judgment, and you pray and strive to prove it is not so. Do not forget that if the doctrine that thousands are preaching be true, that righteousness comes by law, “Then Christ is dead in vain.”

Yes, that very law which can only kill, and which God gave to prove to man his lost and guilty condition before Him, that very law Satan now uses to frustrate the grace of God, and thus, if possible, to make the death of Christ to be in vain. Well might the apostle call these deceivers, who were seeking to draw Christians back under law, the ministers of Satan (Gal. 5:7-9; 2 Cor. 11:13-15).

Before we close this important chapter, let us recall the illustration of the redemption of a slave. The ransom has been paid by a kind friend as an act of free favor. Liberty is proclaimed to the slave. Believing that act of kindness, without a penny of his own, he is free. He is told that it is all very well as far as it goes, but he must not have the presumption to so really believe the kindness of that friend, or to be quite sure he is free — indeed, he must now pray, and work hard, in order to attain or obtain his liberty, he must, in fact, still wear his chain, and toil on, and only hope to be free at last, if ever. Is not this an illustration of the bulk of Christendom? If he follows this fatal advice does he not entirely frustrate the kindness of his friend? If he obtains his freedom by works, then the ransom was paid in vain. Is it not exactly so with every soul seeking righteousness on the principle of works of law? If even he could obtain it, and be justified before God, on the principle of works, would he not thus frustrate the kindness and grace of God in giving His Son? Would you, if you could, like thus to prove that Christ died in vain? For just as if the slave can obtain liberty by his own works, then the ransom need not have been paid; in like manner, if you can be justified before God by your works, then Christ need not have died.

Paul's Defense of the Gospel

The apostle having shown how the believing Jews had given up the principle of seeking justification by works of law, that they might be justified in Christ, on the principle of faith; and after proving that if righteousness could be attained on the principle of law, then Christ is dead in vain; he now exclaims, “O, foolish Galatians, who hath bewitched you, that you should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth crucified?” Could anything be more senseless? If the Jews, who had been under law for 1,500 years, had to give it up in order to be justified by faith, why should the believing Gentiles, who professed to be justified by faith in the atoning death of Christ, now go back to that which the Jew had thus given up?

Is it not like a slave who has been set free at great cost by a large ransom, now so senseless as to go back to bondage, in order to try to do what he never can, work out his own freedom? The great redemption price had been distinctly declared to them — “Jesus Christ crucified.” Oh, how senseless to reject this redemption, to turn from Christ crucified, to their own vain efforts to keep the law. And are not these words just as applicable now? Oh, senseless England, who hath bewitched thee? Art not thou doing the very thing that the Galatians were doing? Thy forefathers, 300 years ago (written in 1887), were groaning under the bondage of law, and vainly seeking to be justified by works.

God heard their groans, and revived the truth of justification on the principle of faith. The great ransom has been set before thee, Jesus Christ crucified. And now thou art so senseless as to think it was all a mistake to believe God, and enjoy salvation? Oh, senseless Christendom! thou art going back to salvation by works, and to ritualism; thou art trying hard to prove that Christ died in vain. Oh, Protestants, “Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?” Think of the sufferings of your fathers for the truth. “Have ye suffered so many things in vain? if it be yet in vain.” Yes, if you can be justified by sacraments and works; then indeed it was vain for Christ to die to procure the ransom of the slave.

The apostle cites Abraham, in proof that justification before God is not on the principle of law or works. “Even as Abraham believed God, and it [that is, faith] was reckoned to him for righteousness.” Faith was reckoned as righteousness This was a most remarkable ground of defense. The very father of the nation of Hebrews was not justified on the principle of works at all, but on the very principle of faith; which principle Paul had preached, and now defended. He says, Know then that they that are on the principle of faith, these are Abraham’s sons. This was a self-evident fact.

Let us then turn to the history of Abraham as the case to which Paul refers, as an illustration of saving faith, or justifying faith. (Read Gen. 12:1-3.) Abraham was called of God in verse 1. Then God speaks to him. “And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: and I will bless them that bless thee, and curse him that curseth thee; and in thee shall all families of the earth be blessed.” The promise is repeated in reference to his heir in Genesis 15. We shall find important details further on. But note, there are no conditions propounded as at Sinai. God says, “I WILL BLESS THEE.” This is the absolute word and promise of God. Yes, the unconditional word of God. Not a single ‘if.’ “And he believed in the Lord; and He reckoned it to him for righteousness.” This then is the principle of faith, for which Paul contends, believing in the Lord — believing is absolute, an unconditional word. Had there been a single condition, Abraham would have had to believe, in himself, in his ability and faithfulness to fulfill that condition. This element was entirely excluded. The Lord alone was his object of faith. All depended on Jehovah the promiser and Abraham believed Him. And his faith was reckoned as righteousness.

We will now pass on to the confirmation of the promise by the oath of Jehovah, in chapter 22. Here we get the very picture of how God has confirmed and accomplished His promise, in the offering up of His own Son for sinful men. Isaac the heir is offered up on the altar, and received in figure from the dead. Isaac was spared, and God provided a ram to die in his stead. “And Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.” Then the Lord spake by His angel from heaven, and said, “By myself have I sworn, saith the LORD; for because thou hast done this thing, and hast not withheld thy son, thine only son; that in blessing I will bless thee and in thy seed shall all the nations of the earth be blessed.” That all this pointed to Christ there can be no doubt, for the apostle says, “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ” (Gal. 3:16). To Abraham God confirmed His promise by an oath; to us He has confirmed His promise by raising up Christ the new seed from the dead.

Let us return to Galatians 3:8. The scripture, foreseeing that God would justify us poor heathen on the principle of faith, thus preached the gospel to Abraham, saying, “In thee shall all nations be blessed.” Then there are two principles still kept before us. They who are of the principle of faith are the children of Abraham; they who are of the principle of the works of the law, are under the curse. Are not these two principles in direct contrast? On one principle, faith in God gives peace with God, as in Romans 5:1; whereas the other principle, seeking to attain to righteousness before God by works of law, places those so seeking under the curse. The defender of the gospel makes his position quite clear. “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.”

We must carefully note that this is solely the question of justification before God. And we must not confound it with justification before men, as in James 2:14-26. There it is righteousness of walk before men. “Ye see,” is the theme of James. “But that no man is justified by the law in THE SIGHT OF GOD is evident: for the just shall live by faith.” The law could not give life, and all were guilty and under condemnation. The law could neither give life nor righteousness to guilty sinners; it could only curse the guilty. The law is not of faith. What a remarkable expression! we shall see more of this further on.

But if those who were seeking righteousness by the law, were still only under the curse, what can meet, or who has met this terrible state of man under the curse? “Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree.” Yes, He endured the utmost bitterness of that curse for those who were under the curse of law; and not that alone, but, “That the blessing of Abraham might come on the Gentiles, through Jesus Christ.” Note, Christ did not die the death of the cross that the blessing of Abraham might come on the Gentiles through keeping the law. No; but through Jesus Christ. “That we might receive the promise of the Spirit through [or, on the principle of] faith.”

It is a most serious question for the reader. Are you seeking righteousness on the principle of law? Then you are putting yourself under its curse. Are you justified on the principle of faith freely through the redemption we have in Christ Jesus? Then you have received the Spirit, the witness and seal of that redemption, through the blood of Christ, even the forgiveness of sins. On which principle do you stand before God?

The question is now raised, Can anything alter the promise or covenant of God? Though even it be a man’s covenant confirmed, then no man disanulleth or addeth thereto. How much more so of God, who has confirmed His promise in Christ. A very serious statement is then made: “And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.” Now note this, the unconditional promise of God confirmed in Christ, was given four hundred and thirty years before the conditional law, or covenant of law, was given on Mount Sinai. The two distinct principles are thus separated by four hundred and thirty years. Blessed for us that the law, given amid the thunderings of Sinai, cannot set aside for a single instant the promise of God.

The apostle waxes bolder and bolder in his defense of the gospel, as given to him direct by the Lord Jesus Himself. He says, “For if the inheritance be of the law, it is no more of promise but God gave it to Abraham by promise.” If the inheritance was given to Abraham by promise four hundred and thirty years before the law was given, then, clearly, the inheritance is not of the law; the law has nothing to say to the principle of unconditional promise. It is the very opposite principle. The principle of law is what man should do as a creature for God. But the figure of Isaac is the entire opposite of this. The promise of God is confirmed in His gift of His only begotten Son, and in that death which He has accomplished, and it is God who has raised that Son from the dead. All is absolutely of God, and therefore nothing can disannul it, or make the promise of none effect. If, then, our eternal salvation is secured on the principle of faith in Christ, wholly apart from the principle of law, for what purpose was the law given? This question may next fairly engage our attention.

Galatians 3:19. “Wherefore then serveth the law?” Why was it given? If God gave the promise to Abraham as an act of free favor, why was the law given afterward? “It was added because of transgressions [or, for the sake of transgressions], till the seed should come to whom the promise was made.” We are told also: “Moreover, the law entered that the offense might abound. But where sin abounded, grace did much more abound” (Rom. 5:20). Thus, by the giving of the law, all were proved guilty before God. When men had broken the known law of God, there could be no question left of their guilt, and need of a Savior. The law could have nothing to do with Abraham’s justification. For he had been reckoned righteous 430 years before the law was given.

Verse 21. “Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.”

Man was dead in sins. The law could only condemn him; it could not give him life. He was guilty; it could not give him righteousness, as we have said. Neither life, nor righteousness can be acquired by the law, that is God’s conclusion; on the contrary, “But the scripture hath concluded all under sin.” Yes, after man has been tried in every way, this is the conclusion. Have you accepted God’s conclusion? or have you been seeking righteousness by keeping the law? Well, this is God’s conclusion — you are under sin. Is this, however, that you may be condemned? No; but “that the promise by faith of Jesus Christ might be given to them that believe.” Thus the law did bring out sin in open transgression, that grace might abound. Yes; the promise with all its eternal results, is given to them that believe. What a defense of the gospel is the principle of faith!

Now we see how the Jews were shut up, kept under law, until faith in Christ was revealed. They were, like children at school, learning what the sin was, by open transgression. This was the purpose of God in it all. “Wherefore the law was our schoolmaster unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster.” How often this scripture is perverted, as though it meant that Christians are under the law as a schoolmaster. So far from this being the case, it is the very opposite; indeed, it is the strongest contrast. Thus to put the Christian under law as a schoolmaster, would be to give up entirely Paul’s defense of the gospel. It would be a mark of those who say they are Jews and are not (Rev. 3:9).

No; the apostle says distinctly, that after faith is come, or the principle of faith, we Christians are no longer under a schoolmaster, but are the children of God by faith in Christ Jesus. And as such, ye are baptized into (unto) Christ, have put on Christ, and are one in Christ Jesus. And if ye be Christ’s, what can ye want more? “Abraham’s seed, and heirs according to the promise.”

Let us seek to understand this part of Paul’s defense. Man with a heart, or nature, utterly at enmity against God, placed under the law of God, would be like a slave or servant in bondage told to do a task he had no heart to do, and, in fact, could not do: see Romans 7:5, 7-21. The very law of his (fallen) nature is sin, and the law only brings out that sin in transgression. In contrast with this, here is introduced a delivered soul, a child of God — having the holy nature of God, a nature or new being which delights to do the will of God. “Children of God by faith in Christ Jesus.” Such an one is no longer under the yoke of bondage, the old schoolmaster; but is baptized into Christ, has put on Christ. All that he was, whether Jew or Greek, is put off He is a new creature, a son and heir of God.

Let us carefully pursue this contrast. The schoolmaster, the law, could only condemn the acts or transgressions of man in his carnal, evil nature. It could only, if alone, kill man. Man in that state could neither acquire life nor righteousness by the deeds of the law; for he is guilty before God. The conclusion is, that he is shut up under sin. And then comes death and judgment. Oh, how gracious of our God to give the promise 430 years before this testing of man came in!

But now Christ, the object of faith, the fulfillment of promise, is come. What a change! We are no longer under that schoolmaster. No longer is our sinful nature tried by law. No longer are we seeking life and righteousness by works of law: but are children of God, by faith in Jesus Christ. We now have, not are seeking, life and righteousness for evermore. And are we to give all up, and go back under the old schoolmaster?

Paul's Defense of the Gospel

It is fully admitted that the Jews, the natural descendants of Abraham, were in bondage under the elements or first principles of the schoolmaster. “But, when the fullness of the time was come, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons.” The great truth of redemption is now brought into the defense. Redemption from Egypt was a picture of this redemption. The Israelites were in bondage, bitter bondage under Pharaoh. Nothing could give them deliverance until the blood of the lamb was shed. They were then brought out of bondage; they passed through the water of the Red Sea, as a figure of death; and then, through the Jordan, they entered the land. All this was of God. Now was this accomplished that they might serve Jehovah in the land of liberty, or that they might go back to the slavery of Egypt’s brick kilns?

If God sent Moses to effect that great deliverance, has He not sent His Son to effect the greater, the eternal redemption of His people, of His sons, by the blood of the Lamb? Now, is it that these sons are to serve the Father in holy liberty, or to go back to the slavery of the old man, under the old schoolmaster, the law? For Israel to have gone back to Egypt’s slavery would have been to give up their redemption. They could not be in Egypt and in Canaan.

For the Christian to go back under law is to deny his full redemption; and hence you never find a soul under law able to say he has and enjoys the known fact of redemption through the blood of Jesus, the forgiveness of sins. It is impossible to be on the two principles of law and of faith in Christ at the same time. Let it be remembered that every teacher, be he who he may, that seeks to lead souls under law, undermines the great foundation truth of redemption. It may seem strange, but it is no less true, that the truth of redemption was well nigh lost for many centuries. How could such prayers have been adopted, if redemption had been known? If a reader of these lines thinks this too strong, let him find us a page in all the so-called Fathers, before the Reformation, that distinctly teaches what redemption is, as found in the scriptures. Or, if you do not know the Fathers, sit down and write two pages on redemption, and then compare what you write with the scriptures. Get a concordance, and read what you have written, and compare it with what you find in the Word of God. You will find that, if you are under law by the teaching of men, redemption has no true meaning to you.

The Israelites could not possibly understand redemption while in the brick kilns of Egypt; neither can we, if still under the bondage of law. It is plain they must be redeemed from Egypt, in order to worship and serve Jehovah in the land of Canaan. It is equally true of us, we must be redeemed and have redemption, in order to worship and serve the Lord in the holiest.

Verse 6. We now come to another powerful argument in Paul’s defense. “And because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father.” He had said before, “This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish? Having begun in the Spirit, are ye now made perfect by the flesh?” God had given this seal on the hearing of faith. And what a seal! But it was on them, not as bondslaves under law, but as sons of God! It was God who had done this, because they were His sons. And note, God hath sent forth the Spirit of His Son into your hearts. Words utterly fail to set forth the superiority of this position or standing of the children of God, with a new nature, and the Spirit of the Son dwelling in our hearts; in contrast with the bondage of being in the fallen, sinful flesh under law. “For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death” (Rom. 8:2). How senseless, then, the charge, that the principle of faith, and deliverance from the law, means liberty to break it! If under it, we do break it, for it can only provoke the evil nature into active transgressions. In contrast with this, see the believer a child of God — as born of God, he delights to do the will of his Father. And more, he has the Spirit of the Son dwelling in his heart. And this characterizes him. He finds now in the Spirit of life in Christ Jesus, a law, principle, superior to the law or power of sin in the flesh, so that he is delivered from the old standing he had as a slave. “Wherefore thou art no more a servant [or a slave], but a son; and if a son, then an heir of God through Christ.” What a triumph over the efforts of Satan to get the child of God back under law. Well might the apostle speak with such vehemence: to go back to the law was to give up everything.

The Jews had been slaves under the bondage of the law. They had a nature utterly opposed to the law they were commanded to obey. The Gentiles had also been slaves to demons, which by nature are no gods. And now they were saved — known of God — why should they go back to slavery and be in bondage? “Ye observe days, and months, and times, and years.” On this account, Paul says, “I am afraid of you.” Is it not terrible that the old feast days to demons have been turned into fasts and feasts of so-called saints? How Paul does mourn over such in the tenderness of the bowels of Christ!

He, however, turns to his defense of the Gospel. Verse 21: “Tell me, ye that desire to be under the law, do ye not hear the law?” Note, they were professing Christians — they had no thought of giving up Christ or justification by faith, but they desired to have both principles, or both Christ and the law — exactly like great numbers now, who have no thought of giving up the principle of justification by faith, but having entered in by that wicket-gate, they now desire to have the law as a rule of life; or, in plain words, they desire to have both the principle of faith and the principle of law. May the Lord enable us to help rather than offend such. You that do thus desire to be under law, do ye not hear the law? Turn to Genesis, and read the history of Ishmael and Isaac. The son of the bondwoman, and the son of the free woman- these are the types of the two principles, the flesh under bondage, and the child and heir of promise — the principle of law, and the principle of faith. The apostle, in his defense, shows justly, that these two could not be allowed to co-exist. The bondwoman and her son must be cast out. The one should not be heir with the other.

And as it was then, just as the son of the bondwoman persecuted him that was born of the free, so it is now. “But as then he that was born after the flesh persecuted him that was born after the spirit, even so it is now.” Has not this been the experience of all the centuries since these words were written? How strange then, that not only the ministers of Satan want to displace Christ and faith by the principle of law and works, but many true Christians are so misled as to desire to have the principle of law and Christ!

Let us examine this great mistake a little further. Many have the thought, that to give up the law, as Ishmael was given up, would be to become lawless, or Antinomians. But, if so, how could the Spirit, through Paul, thus show us it must be given up, just as Ishmael was cast out? Are you quite sure you have by faith in Christ the salvation of your soul, and that that salvation is eternal? No doubt these Galatians had thus received the gospel as Paul had preached it to them — the very gospel he had received from Christ. It was a great matter to have seen and heard the man that received his gospel from Christ — one who had, in spirit, seen Him and heard Him. Then what did they want with the law? And what do you want with it?

Paul's Defense of the Gospel

Chapter 5 will show us they wanted the law for walk, just as you want it for walk. You find you have still an evil nature, called in scripture, “the flesh,” or, sin in the flesh (Rom. 8:2). You find this lusts after evil things, and is a source of great distress to you. Further, you say that evil, vile nature, flesh, must be put under restraint of law, or responsibility to keep the law, or it will break out in iniquity. This looks very plausible, and it is the object of the Spirit to utterly disprove all this false reasoning in this very chapter.

We cannot give Ishmael the least room in the house without its being an offense to Isaac. We cannot allow the principles of law an atom, but, in like proportion, we displace Christ. Thus it is strongly stated: “Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage... Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.” You say, Yes, that is strong language, but we are not seeking to be justified by law. What then? To walk by law? Yes, you find the flesh still in you, and it lusts to do evil things, and you want to put that evil nature or flesh under the law, so that you may walk in righteousness, or, in other words, that you may attain to righteousness of walk. Is not this the thin edge of Satan’s wedge? Will it not surely betray us into seeking justification by works of law? The whole thing is a mistake.

For first, the flesh or carnal mind “is enmity against God; for it is not subject to the law of God, neither indeed can be” (Rom. 8:6-9).

It has been tried for 1,500 years. The root of this mistake we are dwelling upon is ignorance of, or denial of the total ruin of man in sin. And though the flesh is still in us, we are not in the flesh; we are not on that ground. There is no improvement of the flesh thought of in the gospel, any more than a gardener thinks of improving the old briar on a stock rose.

Secondly, the flesh is utterly disallowed, and judged on the cross of Christ. That which the law could not do, God has, “sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh (Rom. 8:3). We are not to cultivate it by the law, for the only effect of law on our sinful flesh is to provoke transgressions (Rom. 7:7-25).

We always find it so. To place our sinful nature under law, can only prove that it is utter enmity against God -and thus bring us into bondage and misery. Surely, the result of man being placed on the principle of works of law, as seen in the Jews rejecting and killing the Lord Jesus Christ, ought to have been enough to show the Galatians the utter uselessness of going back to it, for even righteousness of walk.

And is it not so again with those who take the place of Jews, and are not, just in proportion as the principle of seeking salvation by works, and observance of days, and pretended holy sacraments — nay, in proportion as the principle of law is held for righteousness — in that proportion are the true living Person of Christ and eternal salvation, rejected? And where there is power, He is still persecuted, and killed in His members.

Verse 6. This is a very important verse, “For in Jesus Christ neither circumcision availeth anything, nor uncircumcision; but faith which worketh by love.” Man is so bad, that for justification, neither the principle of law nor lawlessness can make him a bit better or worse. He is concluded already, under sin and judgment. Note this well, if you are still in your sins, and in sin. You cannot be better or worse as to justification before God. But, if in Christ, your justification cannot be one whit more or less. If in the flesh, you are completely lost. If in Christ, ye are complete in Him. Nothing can add to your completeness in Christ. Have you this faith?

Now, faith must have an object, and the object of faith, true faith, is Christ. Is He the object of our faith? Then we shall be transformed by the object, and changed into His blessed likeness, soon to be like Him. But what is He? The perfect expression of love: for God is love, and thus faith worketh by love.

Here, then, we have the two principles fairly brought out, even as to walk, or a holy life. The principle of law availeth nothing, either for justification, or holiness of life. What is holiness but likeness to Christ, to walk as He walked, down here? Here, then, is a fact: the law, so pressed by deceivers in our day, and by many sincere persons, but deceived, has no power to work or produce a holy life, or a walk like Christ. Faith has power, for it is wholly occupied with Christ, and the more we do simply believe Him, as God speaking to us — the more we study Him — the more we are like Him. Let us, then, reckon ourselves dead indeed unto sin, and alive unto God through Jesus Christ. And then also that life and new nature, we, as believers, have in Him, has now the capacity to enjoy Him.

This scripture, then, gives us this defense of the gospel, that the law is of no avail whatever, any more than license or lawlessness, circumcision or uncircumcision, for a holy life; but that other principle is, which Christ had taught His servant Paul, “Faith which worketh by love.”

Now, since Christ had taught Paul the one principle, He could not possibly have taught these deceivers the opposite. “This persuasion cometh not of Him that calleth you.” Thus we learn that the leaven of Judaism in this day, is not of Christ. If it be not Christ, then, that is leading men, in our day, to ritual and legality, who is it? Who is it that is seeking to leaven the whole lump again with Romish salvation on the principle of works? Can there be a question that it is Satan now, as then, seeking to destroy your soul by leading you from Christ and eternal salvation in Him, and a holy life by faith in Him, working by love?

However gorgeous and unscriptural the ritual, however sweet the music or eloquent the tongue of men, however much dancing, bazaars, and worldly pleasure he may bait his hook with, remember, it is the eternal damnation of your soul he seeks. Nay, do we need to say it is Romish? Is it not all fast becoming alike? As to complete and eternal salvation in Christ, who knows this, and enjoys it, on the mixed principles of these days? As to holiness, where do you find it? Can you talk of likeness to Christ, and mix up with the world, go to balls or dancing, cricketing, football, and bazaars, as now carrried on? Would Christ be found in such places?

All these are allowed and practiced in these days, thus utterly denying that which is so prominent in this epistle — the Cross. I am crucified to the world. What has the law, then, to say to a crucified man? And what are the sports of the world to such an one? To be circumcised, or to adopt the principle of law, was to set aside the Cross, and its offense would be gone. What fools Satan can make of men and women! They will wear a cross, and utterly reject the complete salvation wrought by Christ, and will seek to be saved by works of law, as directed by men!

The apostle could wish that those who made so much of circumcision, would really circumcise themselves, so to speak: “I would they would cut themselves off that trouble you.” But faith alone can understand how really reckoning ourselves to be dead, can be one great step towards practical holiness. Let us next look at facts.

Chapter 5:14. Paul now shows that while, the law availed nothing for a holy life, he fully allows elsewhere that it is holy, just, and good. Now he says, “By love serve one another. For all the law is fulfilled in one word, even in this; thou shalt love thy neighbor as thyself.” This is a well-established fact. “For the law of the spirit of life in Christ Jesus hath made me free from the law of sin and death... God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us who walk not after the flesh, but after the Spirit” (Rom. 8:2-3). This is a glorious part of the gospel Paul defends. We are not only justified from our sins and iniquities, but justified from sin, the root in us, by sin being judged, condemned by the sacrifice for sin, our Jesus bearing this judgment due to us. What a relief when this is really known in the soul! Sin as a root in the flesh is now no hindrance to the Spirit — sin having been judged. Then further, the law of the Spirit is superior to the law of sin and death. I have, as a Christian, a law, or power in the Spirit infinitely superior to my old sinful self. The result is this, that in this totally new place the sinful flesh is set aside as judged, “That the righteousness of the law might be fulfilled in us.” But is this by putting our sinful flesh under law again? No, the very opposite, “Who walk not after the flesh.” What, do you not seek to mortify the flesh by long fastings, and prayers, as sincere nuns and monks have done? Do you not seek to chasten and improve the flesh by the various means prescribed by those who take the place of being your guides? Surely you ought to put your evil lusting nature under the restraint of law! No! Paul says, not that way at all. “Who walk not after the flesh, BUT AFTER THE SPIRIT.”

We are not now on the question of justification, but of walk. The righteous requirements of the law are fulfilled in us who are not under law. We are born of God, have the nature of God, and that is love. The nature of our old man as in the flesh was hatred and enmity to God and man In that state we were not, and could not be subject to the law of God, which surely requires us to be what we were not. In our old nature, evil was ever present with us. When we would do good; even then evil prevailed. Such was the trial of the flesh.

But now there is this immense difference. We have a totally new nature, and to us a totally new principle of life and power, even the Spirit of life. Now our very nature is love, and “the love of God is shed abroad in our hearts by the Holy Ghost which is given to us.” Thus with the delivered Christian, his new nature delights to do the will of God, and he has the power. Love is the fulfilling of the law.

But if those who were introducing the law were biting, and devouring those who were not circumcised, that was not love: they needed to take heed lest they consumed one another. Well, now, this is the question: If you can never meet the righteous requirements of the law by being under it, and if you have still a nature that can bite and devour, the very opposite of love, how are you to walk in holiness according to the holiness of that which is born of God? In other words, if not under the law, how are you to walk worthy of God, whose very nature is the holiness of love?

Verse 16. “Walk in the Spirit, and ye shall not fulfill the lust of the flesh.” Note, this does not say there is no flesh or evil nature left in you. That is fully admitted. But a distinct remedy is presented, so that you may, as we have said, be superior to the flesh, so as not to fulfill its evil desires. “Walk in the Spirit.” This is God’s remedy. Take hold of infinite strength and ye shall not fulfill the lusts of the flesh. And this is further enforced: “For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye may not do the things that ye would.”

Are you a Christian, that is, are you born again, and have you the Holy Spirit dwelling in you — your sins forgiven you for Christ’s sake? You say, Through the mercy of God I can say it is so. I am a Christian. Have you not lusts utterly contrary to the Spirit? You say, That is the very plague of my heart and life. That is exactly what you find here in this scripture. If the first part of this verse is true of you, then the old man is not mended or in the least better. And you find it so. Then what is your remedy? How shall you overcome them? The desires of the Spirit of God are holy and pure. You may read the list below, in verses 19-24. There is the double catalog — what the works of the flesh are, and what the fruits of the Spirit are. There is the black list of what the flesh is capable of doing. And every Christian that knows himself, knows that this is a true bill; this is God’s account of what the flesh is. And are not these lusts (worse than savage beasts) to be put under law? No, the law only provoked them into actual transgressions. And the inspired defender of the gospel says “Of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.” Thus to put believers under law, as the law provoked lust unto sin, would be by placing them under law to shut them out of the kingdom of heaven. This settles the charge that they might sin that grace should abound, or as it is called, antinomianism.

It is not, how may we practice these sins? Far from it; but how may we not “do such things”? Let this be seen, and the subject will become clear. You long for practical holiness and righteousness of walk. How is this to be obtained? These Judaizing teachers would put them under law. The scripture plainly declares the flesh does thus lust; but you have the Spirit: yes. Then walk in the Spirit. The only power for a holy walk is real, humble, watchful dependence on the Spirit. You say, Well, I am puzzled that the flesh in a believer is so vile, and that he needs the constant power of the Spirit; and is there no improvement of the flesh? No. What then? “And they that are Christ’s have crucified the flesh with the passions and lusts.” Crucifixion is not improvement, but death, the most painful and ignominious death. Have we really accepted God’s judgment of the flesh, mine, yours, on the cross of Christ? There is the end of vile me. My old man is entirely sin; but judged on the cross, He was made sin for us. We can thus reckon ourselves dead unto sin, and alive unto God. Sin has been utterly condemned on the cross. I, my old self, was sin; I therefore have been judged, so as to need judging no more as to my old nature.

Since this is the case, let us then not be desirous of vain glory, provoking one another, envying one another. Surely the deepest humility becomes us. How great then the contrast between the two natures in a believer! What he is as a child of Adam, with a nature so utterly, unmendably vile, but judged and crucified with Christ, his holy, sinless substitute: and the new nature born of God. And how great the contrast between the two administrations, that of law and that of the Spirit. It is not that the holy requirements of God are abolished, but how shall they be accomplished? and the answer is, not by the flesh being placed again under the law, but by being wholly condemned on the cross, and by walking in the Spirit as a child of God, reckoning my old self dead.

Paul's Defense of the Gospel

So far from this being antinomianism, it is the only means whereby practical holiness can be accomplished. Indeed, a most solemn warning is given in connection with this very subject, in further defense of the holiness of the gospel. “Be not deceived: God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting.” Here is a principle of universal application. “Whatsoever a man soweth.” This is not the same as a fall in a moment of temptation, though the bitter fruit of that may go with a man as long as he lives; but this is not sowing. The most terrible example of sowing to the flesh may be seen in Judas, who sought opportunity to betray the Lord for a little silver. Now if the believer sinks so low through carelessness and want of prayer, as to sow, to seek opportunity to indulge the flesh, there will be no exception to this rule in his case. Oh, what misery may he bring on himself and family, through sowing to the flesh, though saved so as by fire eventually.

Does not all this prove that though we should reckon the flesh, our old selves dead, and treat the flesh as dead, yet our old self is not actually dead, not even improved in the least. There is still in us the flesh, and if we live to it, walk in it, sow to it, the government of God, of our Father, must take its course; we must reap here what we sow. And at this point, let a man take care lest he is deceiving himself altogether. If he continues sowing to the flesh — doing that which is evil, and seeking to do it, let him beware lest he at last hear those awful words, “I never knew you: depart from Me, ye that work iniquity.” Remember the words of Jesus, “Many will say unto Me in that day, Lord, Lord, have we not prophesied in Thy name,” etc. (Matt. 7:22).

All this is assuredly true. How many sad instances we see, and how fearful often the conflict in the true believer; yet, it is equally true, “he that soweth to the Spirit, shall of the Spirit reap life everlasting.” We do not ask if you are infatuated with the delusion that your old nature is changed, or sin or lust is eradicated. This is all delusion, and may find you off your guard in an hour of temptation. But which characterizes your walk? Sowing to the flesh? Or are you quite sure you are sowing to the Spirit? It is in the Word of God alone you learn what is of the Spirit. You will find very much, highly esteemed amongst men, that is not of the Spirit, but of the flesh, and its end corruption.

We now come to the close of Paul’s earnest defense of the gospel which he had received by revelation from the Lord. He says, “As many as desire to make a fair show in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ.”

What a common principle this is in man’s religious nature. He wants numbers, to make a fair show in the flesh. He will give his wealth even, he will toil, he will allow almost anything, if it will only make proselytes and swell the party to which he belongs. He may do all this, and be a stranger to Christ. And then the circumcision, that is Judaism, had peculiar claims. In the midst of the darkness of this whole world, it only had the knowledge and testimony of the one God. It only had the oracles of God. Surely here was much for man to boast of, and they did boast, and bitterly hated and stirred up persecution against anything that intrenched upon it. To incorporate then believers with this ancient system by circumcision was the way sought to stop persecution, and wipe away the reproach of the cross.

Is there nothing like this in our day? The great desire is to make a fair show in the flesh, to increase the proselytes, to swell the numbers of the ancient systems for the improvement of the flesh.

But is the evil nature of man improved? It may be held in check, but has it improved by the law for 1,500 years? The apostle says not. “For neither they themselves who are circumcised keep the law; but they desire to have you circumcised, that they may glory in your flesh.” What a boast this would be. If the multitudes of the churches in Galatia would all become proselytes by being circumcised, all professing to be under the law, what a fair show in the flesh. This is the spirit of conformity as set up by Nebuchadnezzar. Oh, how men do long for this outward show. How beautiful such a scene! All circumcised, that is, proselyted; all keeping the sabbath; all swelling the vast assemblies of worshipers. No dissent, and therefore, no persecution. How wonderfully improved, you say, is society. Is not this enough to make a man boast? Not Paul.

Paul says, “But God forbid that I should glory save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.” What a man this Paul is. This beautiful scene of religious show in the flesh, though all men be conformed to it, has positively no charms for him. He says, I will take my stand outside of it all with that crucified Man, I will boast of Him, and Him alone. That cross has proved to me what you are, oh world of Jews and Gentiles. I have seen an end of this fair show in the flesh. It is forever judged, crucified to me. I will boast of the cross, the place you have given my Lord. Yes, this is the end of all human pretensions- man has proved himself utterly vile and at enmity with God. He has shown his hatred to God in the shameful death of the Son of God. There all united; the Gentile man with his philosophy and, learning, and the Jew with all his pretensions to righteousness. On that cross the world is proved guilty, judged, and crucified; and I am crucified to the world. There is the true discerning of my old self as a child of Adam.

I accept the cross, it is my just desert; I will boast of the One that thus died for me.

Now Paul sums up in a few words, his grand and inspired defense of the gospel. How little we have understood these words, and yet they present to us the very foundation truth of Christianity. He says, “For [in Christ Jesus] neither circumcision availeth anything, nor uncircumcision, but a new creature,” or “new creation.”

What can these words mean? What was the thought the Jew had as to circumcision, and being under the law? That it improved him, and made him a worshiper of the true God in His temple or house on earth, as Paul himself had done, seeking to establish his own righteousness, being exceedingly zealous of the tradition of his fathers.

He had found it of no avail, of no use; for when the crucified One appeared to him in glory, he found out that he was the chief of sinners, blaspheming and persecuting the Lord of glory. If the law could have availed for any man, it must have done so for religious Saul. It was no doubt gain to him before men, but for righteousness before God he treated all that was gain to him as dung. It was the test whether the old man could be improved. Nay, further, when God gave His Son, man under law would not have Him, but cried out, “Crucify him, crucify him “

Now as to the uncircumcision, the whole Gentile world without the law, yet having a conscience knowing good and evil — with all its moral teaching and schools of philosophy, of which men were very proud, all seeking to improve man sunk in sin-did it avail? See the answer in Romans 1:18-32. And that lawless world was fairly represented by Pilate. For once there was uniformity, but it was to reject and crucify the Son of God. Pilate, Herod and the Jews are friends!

We now come to the grave inquiry, Has Christendom fallen into the fatal Galatian heresy? Is it the mixture of the truth, or the attempt to mix up the law and the gospel, and for what purpose? Is it not to improve man — man fallen and sinful? Is it to restore him? Has the Christianity of centuries been a mixture of Christian truth, the law, and heathenism, having for its object the improvement of fallen humanity? the saving of what scripture calls the old man, our fallen humanity as derived from the first Adam?

If this is our object, according to this epistle we are laboring under a total mistake. Yes, a mistake which is the cause of endless sorrow and disappointment. A child is baptized, confirmed, takes the sacrament, observes heathen feast days under Christian names, reads prayers, observes ceremonies, seeks to keep the law, tries hard to be religious. And for what purpose? To improve his sinful nature. Does it avail anything? Nothing: he finds his evil nature as bad as ever. The words of Jesus are true, “That which is born of the flesh is flesh.”

And, what is most distressing, the evangelical has precisely the same object as the ritualist — the improvement of the old man. And how often he exclaims, “I am not a bit better.” The longer he lives, if a Christian, the more he abhors himself; and, the more he tries to improve his old carnal self, the more disappointed he is; the more he fails. No avail, no avail. Oh, what vain efforts to make the flesh better and holy. Yes, there are holiness meetings for this purpose, in order to attain to holiness of the old man, or to eradicate him, and thus be without sin in the flesh. And in the fervor of social intercourse, some may hope they are now perfect; without sin, and their love perfect! But after a time, and when alone, how dreadful to find the flesh still the same. We believe there is a terrible mistake throughout Christendom on this very serious matter. Every effort to improve my old self is utterly in vain. This is not Christian truth at all, but the very opposite.

Will you notice, that the apostle not only tells us what will not avail, but also what will. “For... neither circumcision availeth anything, nor uncircumcision, but a new creature,” literally “new creation.” Before we examine what avails before God, just look back at one statement as to the flesh, the old man; “And they that are Christ’s have crucified the flesh with the passions and lusts” (Gal. 5:24). No thought of either improving it or indulging it. It is literally set aside by the cross of Christ, put away from the sight of God on the cross. We thus reckon it dead — my old self dead. I am to treat myself as dead. There now we can look at “new creation.”

Note, this is the only true scriptural standing of every believer. “Therefore, if any man be in Christ, he is a new creature [or creation]: old things are passed away; behold all things are become new, and all things are of God,” etc. (2 Cor. 5:17, 18). Now, “new creation” is not old things improved. “New creation” is not an effort of mine, or a work of man “For we are His workmanship, CREATED in Christ Jesus unto good works” (Eph. 2:10).

Is not this truth of “new creation” little understood? Do you really understand that all the religion and philosophy of this world cannot either improve the old man, or new-create the new man in Christ Jesus? Oh, how blind we have been; surely we ought to seek to help each other in these things. Just read Ephesians 1:2. What a new creation! How worthy of God. That new creation is suited to God. Every believer is brought into favor in the Beloved. No cobbling of the old man, but it is buried out of sight; and the NEW CREATION is the climax of Paul’s defense of the gospel.

One more word as to walk. Many will say after reading this, If Paul takes away the law, or the law mixed with grace, as the believer’s rule of walk, or life, what rule does he give us? Let us read: “Neither circumcision [the law] availeth anything, nor uncircumcision [lawlessness], but new creation. And as many as walk by THIS RULE, peace be on them, and mercy, and upon the Israel of God.” What a subject to meditate upon. What a rule for our walk — “new creation.” The natural man knows nothing of this. It is perfect, it is divine, it is all of God. Not (I) now, but Christ. “I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me: 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.” Christ is the beginning, the head, the all, and in all, of the new creation. We are called to walk no longer under the law, which tests the flesh and provokes its corruptions, but as a new creation of God unto good works; works suitable to God, suitable to Christ, Head of the new creation. May He bless these feeble meditations on Paul’s defense of the gospel, and use them for the help and comfort of His children everywhere, and to Him be all the praise. Amen.

The Peace Offering

The peace-offering is probably the least understood of any of the offerings. Will you read carefully this chapter, Leviticus 3, and then the law of the peace-offering, Leviticus 7:11-34.

If in the meat-offering, there is fellowship in receiving, as we have seen, “all the sons of Aaron, one as much as another,” it is of the sweet savor of Christ in His life, and perfect obedience unto death. Here, it is fellowship in the sweet savor of His death. We shall find it answers in some respects to the Lord’s supper: fellowship in the remembrance of His death.

In chapter 3, whether the peace-offering be of the herd, or of the flock, or a goat, whatever the measure of fellowship, it must be through death that we can alone have fellowship. The spotless victim must be without blemish before Jehovah. Such was Christ. “And he shall lay hand upon the head of his offering,” etc. There can be no worship, no fellowship, unless there be identification with Christ. It is of no use talking about repentance, and baptism, and worship; if you are not identified with Christ, you cannot be in fellowship with God, or worship with His people. What wide-spread delusion there is on this matter! As the offerer came before God with his hand on the head of the peace-offering, do you come into His holy presence identified with Christ? Is this your condition at the Lord’s table?

The offering, though for food, must be killed. The blood must be sprinkled; it is “an offering made unto the Lord.” Surely this has not now to be repeated. And note, this is not the offering made for sin. Do we thus remember Him, as an offering made by fire unto the Lord? Oh, the sweet savor of that one offering, Jesus in all His perfectness and preciousness, offered to Jehovah. Do we remember that God our Father has His portion in that offering? “The fat that coverlet the inwards, and all the fat that is upon the inwards” — all the inwards, is “an offering made by fire, of a sweet savor UNTO THE LORD.” With us, how often the energy of our inmost thoughts is contrary to the path of holy obedience we long to pursue: not so Jesus, our offering. The whole energy of His soul, His inmost thoughts and desires, tested even in the midst of the darkness of this world, the rage and hatred of devils and priests, yea, and the wrath of God due to our sins pressing upon Him; yet the energy of His whole soul, the divine and human affections of His tender heart, went up “an offering made by fire, of a sweet savor unto the Lord.” Oh wondrous, perfect, infinite love! “And the priest shall burn it upon the altar: it is the food of the offering made by fire unto the Lord.” “All the fat is the Lord’s” (vss. 11-16).

And so was the blood — the life, the Lord’s and until the great one sacrifice should be offered, the life of these sacrifices must not be eaten. Man could not be thus identified with the Son, until He died and rose again (John 12:24). Until then the life of the offering was forbidden to be eaten. God then has His food, His portion first in the sweet savor of the offering of Christ, and this is what is shadowed forth in the fat and the inwards going up on the altar a sweet savor to the Lord.

We will now turn to the law of the peace-offering, as applied to us (Lev. 7:11). The great principle is that the sacrifice of peace-offerings shall be offered unto the Lord. In coming to the Lord’s table, it is not merely to receive, but to offer praise, and thanksgiving, and worship, in holy fellowship. Thus, in speaking of fellowship or communion at the Lord’s table, the apostle refers to this very offering, Israel’s fellowship. He says, “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread [or loaf] and one body; for we are all partakers of that one loaf” (1 Cor. 10:16). The principle of identification is the same, at the Lord’s table, or Israel’s sacrifices, or of the Gentiles. “Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar?” (1 Cor. 10:17). If God had His portion, and they had theirs, they were partakers with God in the sacrifices of the altar. In like manner, to eat of that loaf and drink of that cup at the table of the Lord, was to have fellowship with the Lord. It was to be identified with the Lord, and with all that are His, like the particles of the one loaf.

It was the same, and is the same to this day in the worship of idols. This gives idolatry its most fearful character. “But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils. Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord’s table, and of the table of devils” (1 Cor. 10:20, 21). Israel then had fellowship with God in eating of the typical sacrifices: to eat that flesh was to be in communion with Jehovah. To eat the Lord’s supper is to be identified with the sweet savor of Christ, in fellowship with Him, and all saints. To eat in the idol’s temple that which was offered to idols, was to be in fellowship with devils. And yet men are seeking and proposing to set up images again, and restore idolatry again, as the religion of this land; seeking that England should again have established “fellowship with devils”! It may be the sin of ignorance, they may not know how Satan is leading them on to the wickedness of the last days. We need not be ignorant, for these scriptures are plain enough. O Lord, deliver thy people from the wiles of the devil! (1 Cor. 10:16-21).

We will now return to our chapter, Leviticus 7. Verse 12. “If he offer it FOR A THANKSGIVING, then he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oil, and unleavened wafers anointed with oil, and mingled with oil, of fine flour, fried.” When we come then to the Lord’s table, if it be with thanksgiving, we remember the Person and work of Christ. Here all can and did go up for a sweet savor to God. They offered the flour, which shows in figure His pure humanity, begotten and anointed of the Holy Spirit. In Him was no leaven of sin. Praise should ascend with unmixed joy in Him, the Holy, Holy One, once offered a sweet savor unto the Lord.

But if we are identified with Him, as the worshiper of idols is identified with demons, are we then pure and sinless? If we have fellowship with Him, are we now like Him in pure sinless perfection, as to our nature, and even as to practice? Is the whole church, or the individual believer, now like Him, the Holy One? Oh how soon we shall be; yes, we shall see Him as He is, and be like Him. But reader, can you or I, can any child of God, now say, I am pure, without the leaven of evil in my old nature?

Verse 13. How exact are the balances of the sanctuary. “Besides the cakes, he shall offer for his offering leavened bread with the sacrifice of thanksgiving of his peace-offerings.” Thus it is, as it was in the meat-offering, where it is Christ, there is no leaven; where it is the church, or the individual saint, there is the recognition of the truth, that evil is still found: and therefore there is leavened bread with the sacrifices of thanksgiving. We may deceive ourselves with thoughts of our sinless perfection, as to the eradication of evil from our old nature; but, there are no such mistakes in the Word of God. Is not the type equally striking in there being leaven when it points to us, and no leaven when it typifies Christ?

Now when we come to the Lord’s table our communion is twofold. If it be thanksgiving, it is in thankful remembrance of Him. And when the offering was for thanksgiving, it must be eaten the same day: “he shall not leave any of it until the morning” (vs. 15). But where it was a vow, or a voluntary offering, it was to be eaten the same day, and on the morrow (vs. 16). A vow had reference to the future. With us there is a yielding of ourselves as a sweet savor to God — a yielding of our bodies as such. “That ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service,” etc. (Rom. 12:1). With the Christian, however, it is not a vow, but devoted dependence on God.

This is not limited to the Lord’s day, or to the Lord’s table, but to be continuous, the lasting effect of communion with Him. But inasmuch as the sacrifice of peace-offerings was a shadow of Christ, it must not be kept until it might become corrupt, on the third day. He that ate it at all on the third day, could not be accepted. There was no corruption in Him, neither could His holy flesh see corruption. It would be abomination to eat of such flesh of the sacrifices with a taint of corruption, or for us to allow such a thought of Christ. Where such a thought is allowed, all communion must be lost. How terrible the sin of such as speak of the Lord, in the days of His flesh on earth, as unfit to stay in Jerusalem at night, or to enter the temple! It would be abomination to have communion with them, be they who they might. “It shall be an abomination, and the soul that eateth of it shall bear his iniquity” (vs. 18).

So jealous is God as to the purity of His spotless and undefiled Son, that no flesh should be offered as a type of Him, and His sweet savor offering, that even touched anything that was unclean. It may be said, These were but shadows; true, but surely the substance of these shadows may not be less pure than the lessons set forth in these shadows.

When we hear Him pleading with the Father, His words are not then shadows! Is it not the desire of His heart that we should be kept from evil? Is it His will that we should be mingled with the world? He says, “They are not of the world, even as I am not of the world: sanctify them through Thy truth: Thy word is truth... And for their sakes I sanctify Myself, that they also might be sanctified through the truth” (John 17:14-19). What a precious, holy example; may we have grace to tread in His steps! Ah, how often we are like Peter, following afar off: and then warming ourselves at the world’s fire — that world which still hates and rejects the Lord of glory.

Very important questions now present themselves. May we have grace and wisdom to look them fairly in the face, however they may search us.

Perfection; Where Is It? and What Is It?

“Let us go on to perfection.”

In many souls, there is an earnest desire after increased holiness in these last days; and in the midst of so much declension and coldness of heart, that desire, and longing of heart for holiness and consecration to God, should be encouraged in every possible way according to God. With this object I now write a few thoughts on this subject. To help every anxious soul is my desire, and to hinder none.

As I know this will be read by those deeply interested in this subject, with them I can speak freely. I feel one question pressing upon my heart, and I know it has pressed on many of your hearts. How is it that so many of those professing holiness of heart, and many sincerely seeking it, have been so sadly discouraged? so many disappointed? so many almost giving up the pursuit in despair? And have you not heard precious souls, who have, and do, profess holiness, ask this question also -How is it there is so little growth? We attend holiness conferences, meetings, and preachings, and it is painfully felt there is little or no growth: how is this? The Lord, I believe, will enable me to answer these solemn inquiries. And I am sure He alone can.

It is then of all importance, that we rightly understand this portion of scripture, and all others which speak on this subject. Our blessed Lord says “He that receiveth seed into the good ground, is he that heareth the word and understandeth it; which bringeth forth, some an hundredfold, some sixty, some thirty” (Matt. 13:23). There is no uncertainty as to this, then, that all real growth and fruit-bearing must flow from a right reception and right understanding of the Word of God.

Now have we been sufficiently careful in this matter. Take these few words, “Let us go on unto perfection” (Heb. 6:1). Who are the persons thus addressed? What are they to go on from, and what is the perfection the are to go on to? We may have carelessly quoted and used this text, as though it were addressed to all Christians; and as if it meant we were to go on, as some say, crucifying the flesh or mortifying it, either progressively or by one sudden act of faith, until we attain to purity within. Any way perfect purity within is the perfection supposed by many to be spoken of here.

For the present I will leave the inquiry as to crucifying or mortifying the flesh, and speak on that later on.

May I ask you now to go with me to this epistle to the Hebrews, and calmly yet closely inquire what is meant in these words we have before us. One thing is very clear, the whole epistle, and therefore these words, were addressed to professedly believing Hebrews. And we must not forget that great numbers of them were very zealous of the law (Acts 21:20). And that they were very dull of hearing, as it is written, “For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not strong meat. For every one that useth milk is unskillful in the word of righteousness: for he is a babe. But strong meat belongeth to them that are of full age (or perfect, see margin)” (Heb. 5:12-14). Surely we need to study these words carefully, and then bear in mind that the persons specially addressed were Jewish professors, and were babes as to the full doctrine of Christ.

You may have noticed that divisions, or sects, have the same sad tendency, or worse; so as to keep us carnal and babes; and that the apostle could not speak unto the Corinthians as perfect or of full growth; but only as unto babes. This is most clearly put in 1 Corinthians 2:6-7; 3:1-3.

And if we would rightly understand this subject, we must bow to these solemn admonitions. But was this word only addressed to believing Jews, who were in great danger of going back to Judaism? are not the great mass of Christians in division? Yes. And are not great multitudes of professing Christians gone, or going back to Judaism, to forms and ceremonies? It is too true. Then surely there is a voice to us now, as well as to them then

“Let us go on to perfection.” This whole epistle to the Hebrews is on this subject. The going on from that which made nothing perfect, to that which forever perfects.

God’s ways are not as our ways; we may, yea, we often do, look within to find perfection. But this is not God’s way in this epistle. Granted to come to perfection is the purpose and object of the epistle; to lead these babes on to that. But what is the way or course pursued? The perfect one is first set before us. Yes, God’s way is very simple. The law made nothing perfect; all perfection is found in Christ, the perfect one. Thus God begins. In Hebrews 1 The glories of the perfect one, the Son of God, shine forth. God had borne with the church at Jerusalem in tender grace. He knew how hard it was for them to give up all that was visible. The glorious temple in which they still worshipped its sacrifices and ritual; its ancient priesthood; what a power all this had; and then the reign of their Messiah postponed (Acts 3:19-21) — I say, all that glorious reign postponed; for a time every earthly promise set aside. And then we should remember, the worship of the early church was purely spiritual. No place of worship on earth; no separate priesthood; positively nothing for the natural eye to rest upon: even Jesus was gone up to heaven. And more, the Roman armies were now soon to come, and utterly destroy the temple, trample under foot the city of Jerusalem, and after fearful slaughter of the rejecting Jews, the remnant were to be scattered amongst all nations. All this was present to the mind of God. Now was it not most tender and gracious of our God to give them this very epistle, to draw them from the shadows to Christ?

The destruction of Jerusalem was near, they knew it not; but God knew it. The destruction of the great apostate Babylon is near; men know it not but God knows it (1 Thess. 5:3; Rev. 17; 18). God, in tender love, would now draw us from the present Judaized Christianity, that makes nothing perfect; to that adorable perfect One, and His ever perfect work.

Even the writer of this epistle is purposely kept out of sight. God speaks, and the writer identifies himself with the believing remnant of Israel. God who had spoken by prophets, now speaks, or hath spoken, unto us by or in His Son. God was manifest, God spake in Him, who is the appointed heir, not merely of Palestine, but of all things. “By whom He made the worlds” (Heb. 1:2). Glory after glory shines forth. He was not made, but “being the brightness of His glory, the express image of His person,” or exact expression of His substance, “upholding all things by the word of His power (Heb. 1:3). Now follows a marvelous glory of the Son of God. “When He had by himself purged our sins, [or made purgation for our sins] sat down on the right hand of the majesty on high” (Heb. 1:3). In Ephesians 1 we see Jesus raised from the dead and ascended up above all principalities and powers, as the head of the body his church. But here in His right and title as Son, having finished that amazing work, the propitiation for sins, in the glory of His own person, He entered the highest heavens, and sat down. How far this exceeded the utmost expectation of the Jews! Their Messiah is sat down, not in the temple, but in heaven, at the right hand of the Majesty on high.

But do you ask what have these glories to do with our perfection, or with going on to perfection? They have all to do with it. Truly it is not man’s way; He would be constantly occupied with himself: but God thus unfolds the varied glories of the Son — THE PERFECT ONE; and “we all, with open face, beholding the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord” (2 Cor. 3:18). Then let me ask you to take this chapter (Heb. 1), and look to God to enable you by the Spirit to behold the open face, the unveiled glories of the Son. Do not take a passing glance; but behold the Lamb of God; meditate on each distinct sentence. The Jews had justly boasted of angelic visits, and ministries, to their fathers, and they had great veneration for those heavenly beings; but now trace the lofty contrasts of the Son, with all created beings, all angels shall worship Him: all are His servants. He is truly God: “Thy throne, O God, is forever and ever” (Heb. 1:8). Truly man: “Thou hast loved righteousness and hated iniquity; therefore God even Thy God, hath anointed Thee with the oil of gladness above Thy fellows” (Heb. 1:9). Marvelous grace to be linked with this glorious one, He who is Jehovah’s fellow. He takes the feeble little flock, and owns them in resurrection as His fellows. Perfect humanity! Precious grace! And this is so real that the angels which are His servants minister to us also, so we read “are they not all ministering spirits, sent forth to minister for them who shall inherit salvation?” (Heb. 1:14). Oh think of this! as we pass along this weary journey, those holy beings, who do His pleasure, attend our path; and His pleasure is our service.

Read on in Hebrews 2 and you will find solemn warnings, lest the professing Hebrew Christians should slip away from so great salvation. There you will have the authority of His word. We have seen the glories of the person of the Son, now the authority of His word. It was confirmed by the apostles who heard, God bearing witness. Again He is contrasted with angels; the world to come is put in subjection to Him as Son of man, not to them. We do not see all things yet put under Him. “But we see Jesus” (Heb. 2:9). Oh meditate! behold this wondrous sight! the suffering of His death! the sufferings of His life here below! now crowned with glory — perfected as the captain of our salvation. And in bringing sons to glory, He takes them into oneness with Himself before God. How precious every sentence! “For both He that sanctifieth and they who are sanctified are all of one. For which cause He is not ashamed to call them brethren” (Heb. 2:11). What joy this gives our blessed Jesus, saying, “I will declare Thy name unto My brethren; in the midst of the church will I sing praise unto Thee” (Heb. 2:12). And again, Jesus says, “Behold, I and the children which God hath given Me” (Heb. 2:13). And this introduces Him as our merciful and faithful high priest. He did not thus take angels by the hand, but He took the seed of Abraham. All this is specially addressed to the believing seed of Abraham, and is full of deepest instruction to us, in these last days. Do you say, “But what has this to do with christian perfection? It is so different from all I have read on the subject.”

Well, it is God’s epistle on perfection. Truly His ways are not as our ways, neither His thoughts as our thoughts. Our thoughts on perfection would lead us to the most unprofitable task of considering ourselves. Not so this epistle; not so the thoughts of God. No, He sets before us His glorious Son; and then says, “Wherefore, holy brethren, partakers of the heavenly calling, CONSIDER the apostle and high priest of our profession, Christ Jesus” (Heb. 3:1). If you want leanness and spiritual poverty consider yourself; be occupied with yourself. If you want to be unwise, compare yourselves amongst yourselves. If you would grow in grace in holiness, in conformity to Christ, then consider Jesus as thus set before us. There must be more prayerful study of the precious word.

And now read the solemn warnings against unbelief — and this done, then the glories of our great high priest, who is passed into the heavens, Jesus the Son of God. This brings us to the condition of these Hebrew professors of Christ. They had not gone on to perfection. They were only babes in divine truth, having a tendency to go back to the law, and was not their condition too sad a picture of Christianity in this day? We shall see.

In Hebrews 6 the persons spoken of are the professing Hebrew believers. And the writer identified himself with them. Then keeping before his mind the glories of the Son of God, he says, “Therefore leaving the principles of the doctrine of Christ [or the word of the beginning of Christ], let us go on unto perfection” (Heb. 6:1). Now note, this could not have been said to those who were of full growth, or perfect. To those who had fully given up, or gone on from, Judaism, to Christ, where could they go on unto beyond Christ?

Judaism was a system of repetitions, because it made nothing perfect. In Christ all is divinely perfect, and therefore cannot be repeated. Hence we read “not laying again the foundation of repentance from dead works, and of faith toward God” (Heb. 6:1). With the Jew of old, it was sinning and repenting, over and over again, and with the repentance, the blood of bulls, and goats. “How much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, purge your conscience from dead works, to serve the living God?” (Heb. 9:14). The repentance of the Jew of old never brought him into the presence of God. The way into the holiest was not opened, he, so to speak, stood without, afar off.

Before the death of Christ that was the true place. “But now, in Christ Jesus, ye who sometimes were far off, are made nigh by the blood of Christ” (Eph. 2:13). Is there not a striking contrast in this? And so “of faith toward God” (Heb. 6:1). However bright might be the faith of the Jew of old in a coming Messiah — yet how widely different is now the faith in God, which knows that He has sent His Son; that we have redemption through His blood, and the forgiveness of our sins? Yea, to go back from this, to faith toward God, as the Jew had it, before Jesus died, and rose again, would be to deny that Jesus had come in the flesh. And so “of the doctrine of baptisms [washings], and laying on of hands” (Heb. 6:2). These washings of the body, in case of leprosy, or defilements, were once the appointed ordinances of God. And as types and shadows most precious. Look at that sinning Jew: see him lay his hand on the head of that goat, and confess his sin on its head. This was identification, and the sin is imputed to the goat. It is killed, and the Jew is forgiven. This was most precious, in its true place, as the word of the beginning of Christ. But now, since He has died, the one sacrifice for sins, to go back to these offerings, or laying on of hands, would be to trample underfoot the blood of Christ. Oh yes, this is all very clear.

But what would you say “of resurrection of the dead, and of eternal judgment” (Heb. 6:2)? This is a very important point of truth. I gather from Josephus and the words of Martha (John 11:24), “I know that he shall rise again in the resurrection at the last day,” and the doctrine held by all Jews, to this time, is, that all mankind must die. That there will be a general resurrection of all the dead together; that all must stand before the throne of God, and be judged according to their works; and that the sentence of judgment will be eternal. I know that this is the doctrine of Jews, Mahometans (Muslims), and Roman, Greek, and Protestant churches. But this is not the complete truth or full truth. It was the beginning of the truth. Death is a reality, and resurrection of the dead is a reality. These are facts and compared with human philosophy great truths. But the resurrection from amongst the dead is the perfect truth or complete truth. “And as it is appointed unto men once to die, but after this the judgment; so Christ was once offered to bear the sins of many, and unto them that look for Him shall he appear the second time, without sin unto salvation” (Heb. 9:27, 28). Many other scriptures confirm this statement. There shall intervene at least a thousand years between the completion of the first resurrection and the second (Rev. 20).

But now as to judgment, the fundamental truth involved is of all-importance. If all have to come into judgment, then must all be condemned, for all are guilty, and hence the great value of the full, perfect truth as to this.

If I have to stand before God to be judged I should be lost; Christ was offered to bear my sins. He has been judged on the cross as my substitute. My sins, all my sins, have been laid on Him. Why, it is just this that makes the difference. My substitute has thus been judged on the cross. The rejecters of Christ must be judged before the great white throne. Do you not see that? Judgment on sin, there must be! Which is it? Is your judgment past, or future? It cannot be both, thank God. “Hath everlasting life, and shall not come unto judgment (Greek), but is passed from death unto life” (John 5:24). These are the believer’s three divine certainties from the lips of Jesus.

Thus the doctrine of death to all men, resurrection of the dead, and judgment, contains the beginning of truth but is not the full truth of Christianity. Christ coming for those that wait for Him (without sin unto salvation, having borne their sins), a thousand years at least before the judgment of the great white throne, is the more complete truth — in other words, perfection. It is this blessed hope, for which all believers waited, before the professing church went back to Judaism.

On this subject let me ask you to go on unto perfection; do look to the Lord to give you the Spirit’s thoughts on the following scriptures in reference to this. See John 14:1-3; Romans 8:23; 1 Cor. 1:7-8; 15:21,23,51-52; Phil. 3:20-21; Col. 3:4; 1 Thess. 1:10; 2:19; 3:13; 4:13-18; 5:23; 2 Thess. 2:1; Titus 2:12-13; Rev. 20:5-12.

Now this wondrous privilege, of being raised from among the dead at the coming of Christ or of being changed if living until that event, and in one moment as He is, in contrast with the rest of mankind, being left a thousand years, and rising to judgment; I say it is this that marks the infinite value of the atonement, as applied to those who believe in Him. And therefore now to go back to the doctrine of a general resurrection of the dead, and a general judgment, is, though ignorantly, to undervalue the death of Christ.

Now do not suppose that scripture contradicts itself; oh never. “Well certainly I thought,” some will say, “that Matthew 25 taught the general resurrection of all the dead; and that all would stand before the judgment seat, both sheep and goats.” How carelessly we read scripture! I cannot tell you how surprised I was to find that not only does this solemn chapter not bring all the dead before this judgment, but if you read it you will not find any of the dead in this scene at all. They are living nations who shall be dealt with according to their reception of the testimony and treatment of the Jewish remnant, when Jesus comes to reign.

But shall not we stand before the judgment (beema) of Christ, and be rewarded according to our labor or service? Ah, most blessedly true; but is that the same thing as standing to be judged for our sins? Surely not. Let us search the scriptures, and leave behind all that hinders our going on to perfection. Christians have no conception how far they have gone back, or, rather, they have never gone forward to perfection.

We must not overlook that some of these professors were in great danger of relapsing to Judaism. The class here spoken of, “once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Spirit, and have tasted the good word of God and the powers of the world to come” (Heb. 6:4-5). These are described by the Lord as “he that heareth the word, and anon with joy receiveth it. Yet hath he not root in himself” (Matt. 13:20, 21). Let us rejoice with trembling to see how far a person may go, and yet be deceived! such was the light and sense of Christ as the heavenly gift, and power of the Holy Spirit, and authority of the Word of God. And so near did the world to come appear to the early church, that a person could not possibly leave Judaism and take a place, if only in profession, in such a scene, without being greatly altered outwardly. And great joy anon within. But the testing time came, and if there was no root, there would be no fruit.

Now to give up Christ, and go back to Judaism, was to crucify Him — such an apostate from Christ would have to deny and curse him, before he could be restored back to Judaism. This brings out the force of the argument. Let not such an one be deceived. There was once the renewal of repentance, in the law, but now that kind of renewal is impossible. The ritual is set aside, and was about to be utterly destroyed. No doubt the returning Jew would again take his sin-offering, and laying on his hands expect to be renewed afresh. Impossible! It was terrible. It was putting the Son of God to open shame.

The sad mistake, however, that many have made as to this, is that it referred to a Christian; that if he fell into sin it would make it impossible to restore him to repentance. This would be worse than Judaism of old; for there was repentance and restoration then to him Nothing can be more certain than this, “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9). If we see what is spoken of here, the giving up Christ, and going back to Judaism, all is clear. Of true Christians He says, “But beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak” (Heb. 6:9). It is now high time we went on to perfection; therefore “let us go on to perfection” (Heb. 6:1). I do not see, however, how we could have gone on until all these points were cleared up; do you?

As this is God’s epistle on perfection, we cannot do better than follow the order God has laid down in it. First, then, as to priesthood.

The principle of a human priesthood had been tried for fifteen hundred years; an ordained priesthood, separated from the people, consecrated to the service and worship of God. All nations bear witness that this is a principle that man esteems. It is remarkable how this principle, sometimes called the clergy and laity, was adopted by every idolatrous worship on earth. The rude Briton, the polished Greek, or the ancient Egyptians, and Chaldeans. All had their priesthood. But in Israel “no man taketh this honor unto himself, but he that is called of God, as was Aaron” (Heb. 5:4). So that the Jewish priesthood, had not only antiquity, but divine authority.

All this is fully admitted, and stated in this epistle. Was there not then perfection in this ordained priesthood? No; for “If therefore perfection were by the Levitical priesthood (for under it the people received the law), what further need was there that another priest should arise after the order of Melchisedec?” (Heb. 7:11). Then, “For the priesthood being changed, there is made of necessity — a change also of the law” (Heb. 7:12). “For the law made nothing perfect” (Heb. 7:19). Now think what a change is here spoken of. The gorgeous solemn service of the priesthood — yea the whole system, and ministration of the law is set aside, and why? because these made nothing perfect. No perfection by the law. The Jew had the temple, the priesthood, the law, with all its beautiful ritual. What had the Christian? a material temple on earth? not one, except the Christians themselves, which temple are ye. A priesthood? not one, if even Christ were on earth he should not be a priest. A ritual service? no, he must beware of going back to such beggarly elements. If the Jew had all that the eye could rest upon, with delight: what has the Christian? Let it be reckoned up. It is this, “Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the majesty in the heavens” (Heb. 8:1)! I would give a very simple illustration. It is a bright clear morning, how very far you can see; but stay, how is it all the lamps of the city are put out? They were very useful in the dark. True, but they would be of no use in the light. The sun shines in all his brightness in the heavens. This is perfect creation-light, and the lamps and the darkness have passed away. The priests were the lamps, useful in the time of darkness. But now the true light shineth brighter than the noon-day sun.

This one great high priest, after the order of Melchisedec, the royal priest, had been clearly foretold, in their own psalms and prophets. But there are again in the professing church, priests and candles. yes, it is sadly true, and why? Because the mass are not going on to perfection, but back to the darkness of Judaism.

If you light the lamps of a city in the full blaze of noon-day light, it is saying the light of the sun is not enough. If you ordain a human priesthood on earth, you deny the all-sufficiency of Christ, our one great high priest, set on the right hand of the throne of the majesty in the heavens. Let the sun arise and the lamps disappear. Let Christ have His own blessed place before the soul, and a separate priesthood must vanish like a dissolving view. He hath an unchanging priesthood; He is able to save to the uttermost. Having loved His own, He loveth them to the end. He never fails to wash our feet; to restore our souls. Truly God, really man, infinite power, tenderest sympathy. Let me beg of you again, to study the high priesthood of Jesus, as revealed in this epistle, and thus go on, for in him you will find perfection.

The second point I name, as to perfection, is access to God. You will read a description of the first tabernacle and service in Hebrews 9:1-7. Then “the Holy Ghost this signifying, that the way into the holiest of all was not made manifest, while as the first tabernacle was yet standing” (Heb. 9:8). And that all these services and sacrifices “could not make him that did the service perfect, as pertaining to the conscience” (Heb. 9:9). We will notice the conscience when we come to Hebrews 10. And now as to access to God. The law and its priesthood could not bring the worshiper into the presence of God. It fell short of this, could not finish or perfect it. But we, that is all believers, have boldness to enter into the holiest “by the blood of Jesus” (Heb. 10:19). Now this is perfection. I cannot say to a well-instructed Christian, as to access, Let us go on. He is there, he knows it is the place of every child of God by the blood of Jesus — in contrast with the Jew under law, who could never enter. The priesthood could not bring him there. Christ has, and thus again in Christ, we have found perfection. There are no distinctions of priests and people, clergy and laity in the holiest. How can there be, since all are alike brought there, as purged worshipers? The very principle of priest and laity is, I am in, and you are out; or I am near to God, and you far off — so far that I will be your mouthpiece to God, and God’s mouthpiece to you. This is terrible wickedness. If every believer has boldness to enter the holiest by the blood of Jesus, and yet the pretended priest says of the laity, I am nearer to God than you, then he either does not believe in the blood of Jesus, or he believes in something of greater value than the blood of Jesus, which brings him nearer to God than the believer who has only the blood of Jesus.

If the term Clergyman is only used to convey the thought that he is a servant of Christ, to minister the Word of God to Christ’s sheep, I have little to say, except, that I judge it better not to use such unscriptural and dangerous distinctions as clergy and laity; and I am sure, if Christ has His true place before the soul, all such distinctions will be distasteful. I love the scriptural terms of evangelist, pastor, etc.

The third point I ask you to notice is perfection as to redemption. The Christian can say, “We have redemption through His blood, the forgiveness of sins” (Eph. 1:7). O blessed fact! who can tell its value? Now what could the Jew of old say? Certainly he had been redeemed from the bondage of Egypt; but as to sins? Well, the most he could say was the sins of the nation have been confessed on the head of the scape goat. The sins of three hundred and sixty days — the Jewish year. But when? On the day of atonement. Yes, and the goat has been sent far away, to return no more. And the blood of atonement has been shed, and sprinkled on the mercy seat. But blessed as all this was as pointing forward; yet it could not give the Jew complete redemption from sins for one year of three hundred and sixty days. And if it could? If he could have said, I have redemption for one year, would that have been perfect redemption? Certainly not! far from it. If you were to give £10 for the redemption of a poor slave you greatly pitied for one year, would that be perfect redemption? Why, it would only make the poor man’s case worse, as he lapsed again to slavery, and cruel bondage. No, if it is perfect redemption, you must pay down a sum that shall set him free forever. Now it is written of our precious Jesus that “by His own blood, He entered in once into the holy place, having obtained eternal redemption for us” (Heb. 9:12).

He did not redeem us for three hundred and sixty days: that would not have been perfect. My reader, if you have redemption, remember, it is, it must be, eternal redemption. Oh how few grasp this blessed fact! How few believe it! Have you eternal redemption by the blood of Jesus, infinite in value? How can it be less than eternal in efficacy? This is the value the blood of Jesus has before God, for all the washed, redeemed on earth and in heaven; and it is always the same. Is it before your soul as it is before God? I can tell you — who have never yet given it this place; all who speak of oft-recurring masses or sacrifices for sins; and all who speak of a fresh application of the blood of Jesus — that if you have redemption at all, you have eternal redemption. You will see this, if you look again at the illustration of the slave. If his redemption is not perfect, or complete, and forever; if only for one, two, or ten years, then there will need a fresh application of money, to purchase a further redemption. But if redeemed forever, there can be no such fresh application. Now if you have not gone on to the perfection, in the blood of Jesus once offered, for eternal redemption, then sure, as you have imperfect knowledge or views of that redemption so surely you will be uneasy, and inconsistent, and talk about fresh applications of the blood of Christ. The Scripture never thus speaks.

But you say many professing holiness do thus speak, as though they constantly needed fresh application of the blood of Jesus. Then it is evident they have not gone on to perfection, as to redemption. For they ought to know, and all God’s dear children ought to know, that every Christian has eternal redemption in Christ; and eternal redemption is perfect redemption. Therefore we have now gone on until we have again found perfection in Christ.

The fourth point I notice is perfection as to the conscience. We are distinctly assured, the law could never give this perfection. “For 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 they would have ceased to be offered” (Heb. 10:1-2). Do take this chapter and weigh every sentence. The blood of bulls and boats could not possibly take away sins. And now we hear the eternal Son, in the counsels of the past, engaging to come, and accomplish this vast work, cost what it may. “Lo, I come to do Thy will, O God” (Heb. 10:7, 9). This is twice repeated. “He taketh away the first” (the law, that which made nothing perfect) “that He may establish the second” (Heb. 10:9). “By the which will we are sanctified, through the offering of the body of Jesus once” (Heb. 10:10). This is a marvelous depth, perfect consecration, separation to God! But this is not by an act of our own. He said it, He did it. “Lo, I come to do Thy will, O God.” Oh, let this one offering of the body of Jesus Christ once, have its full place before your soul. Note well, that all our sins — I speak to those who are saved — were there laid on Him — all our sins were then future. No finite sacrifice could have thus met us, nor could have met God. These could never take away sins. “But this man, after He had offered one sacrifice for sins, forever sat down on the right hand of God” (Heb. 10:12). Was ever glory like this! And as everlasting is its efficacy to us, as its glory to Him. “For by one offering He hath perfected forever them that are sanctified” (Heb. 10:14). Oh, do you believe this? can we go on any farther? can there be any perfection beyond “forever perfected?” That which is infinite cannot be repeated. No, one infinite act forever perfects all the sanctified, by this offering of the body of Jesus once.

If we have gone on to this perfection, by this one offering, then the worshiper, once purged, has no more conscience of sins. He may be conscious of sin and failure, and there will surely be repentance and confession. For this is God’s way of restoring the soul in interrupted communion. This is the washing of water by the word. But as to the conscience, all sins have been judged, and borne by Jesus; and so put away, that they can be remembered no more. “Their sins and iniquities will I remember no more” (Heb. 10:17). God says it, and there are two witnesses. The Son of God, having finished this very work, sat down on the right hand of God; and the Holy Spirit also is a witness to us. May God give unto us more exalted thoughts of this perfection we have in Christ! “Forever perfected.” No man that understands this can talk of fresh applications of the blood of Christ, or of repeated or continued sacrifices for sins. The whole system of repetitions, and fresh applications, is taken away; and this one sacrifice stands alone, and forever perfects. “Now where remission of these is, there is no more offering for sin” (Heb. 10:18). Oh, let us take our happy place within the veil; “having therefore, brethren, boldness to enter into the holiest by the blood of Jesus” (Heb. 10:19). What I would press is this, that in all this that has come before us, there is no attainment. This is the perfection of every child of God. He many be only a babe, and not know it. But it is his all the same. For all this was addressed to those who were only babes; and written to lead them on to perfection. And note also, this perfection is not in themselves, it is in Christ Jesus.

Were you aware, my reader, there was so much on perfection in this epistle? “I did not even know it was upon the subject at all,” some will say. Well, do you now see that perfection in Christ is put in direct contrast with the law, which made nothing perfect? The human priesthood made nothing perfect! Our great high priest has perfected the work of atonement, and is perfect now, set down on the right hand of the majesty in the heavens, able to save to the uttermost, and will save to the uttermost all them that come unto God by Him.

Under law the veil hid God from man. The veil is now rent, and the only true place of every child of God is within, not without, that veil. And as to redemption the death of Jesus, infinite in value, could not obtain an imperfect redemption; so it cannot be a temporary redemption from sin; it is, it must be, perfect, ETERNAL redemption. Oh precious, oh priceless gift! Bless the Lord, O my soul. I have not redemption for a week or a year; but eternal redemption, praise the Lord forever!

And, as we have seen as to the conscience, the sacrifices of the law could never make the comers thereto perfect, as regards the conscience; but the one offering of the body of Jesus Christ, by which we are sanctified, also forever perfects. Now this is grace beyond all human thought! This truth can only be received by faith; faith that bows to the Word of God.

You say, perhaps, “Well, but if I should in an hour of temptation fail, and sin, do I not lose all this perfection in Christ at once?” Now this was just where the law failed, and a repetition of sacrifice was needed. And this is just where the one sacrifice of Christ does not fail. No single point in the whole range of truth tests the soul like this, as to whether I am on Jewish or christian ground. If I want a fresh sprinkling of blood, I am on Jewish ground; and not on the for-ever-perfected ground of the one offering of the body of Jesus Christ. So that all who seek relief by masses, or repetitions of any kind, reduce the death of the Son of God to the level of the sacrifice of bulls and goats. Nothing can be more certain than this.

But you say, “How then are the believer’s sins dealt with?” Ah, that is just the very marrow of the question. They have been dealt with on the cross. “What, my future sins?” I never ought to say or think of committing future sins, but to follow holiness. “True, but if I should sin again, would not that be a future sin?” Well, as to that, do not you see that all our sins were future when Christ died for them on the cross? Did He die for some of our sins only, or for all of them? He has been the substitute for all our sins first; and then all were future. They have all of them been dealt with in the glorious person of our substitute, Jesus Christ the Son of God — perfectly dealt with, so dealt with, that we are forever perfected as to the conscience. That precious blood, once shed, forever cleanseth us from all sin. And if you are walking in His light, you will know this. Oh how few give this one sacrifice its true place before the soul. I do bless God it has its true place before Him. He sees the blood, and He says, “And their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin” (Heb. 10:17-18). And if this were not so, if all our sins had not been laid on Him, then would He have often to have suffered since the foundation of the world.

Do you say, But when the believer sins, is not the Holy spirit grieved? and does the believer not feel distress of soul and interruption of communion; then what is he to do? If he is not to go to mass, or seek fresh applications of the blood of Jesus, what is he to do? He must assuredly go to his Father in confession: confession to God our Father is the only means of receiving forgiveness of sins. “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9). And for one who has given up Judaism, and taken his place in professed faith in this one offering of Jesus Christ, and commits the fearful willful sin of going back to the many sacrifices of the law for sin, he will find there are no longer such many sacrifices; and there can on that ground be no more mercy, but a fearful looking for of judgment. Read the solemn warnings to the end of Hebrews 10.

If all this be true, and it is true, how deeply important it is, to have faith, unshaken faith, in the everlasting efficacy of this one sacrifice for sins, once offered. Surely it is; and is not this the very reason why the Spirit of God brings before us the cloud of witnesses who believed God? Read Hebrews 11.

But what is this in Hebrews 12 — THE RACE? The race, that which man puts at the beginning of his books on perfection, God puts at the end. This is very striking. In all the books I have read on perfection, there is the race, sometimes long, and sometimes short, but the race first, and perfection at the end of the race, the race to get it. Just so. Now note this contrast: we have ten chapters, to show out the perfections of Christ; and how we are forever perfected by His work; then another chapter to show the immense importance of believing this — then comes the practical race. God’s way is right; all other ways are wrong. Now if you have been traveling after holiness the wrong way, backwards, is there any wonder you should have been so disappointed?

Now for the race. This must be run with patience -not an impatient leap of faith. Israel did not leap into Canaan. No, there must be, mind, not the eye on one another; but the eye on Jesus. Oh what patient endurance! Consider Him — looking off everything else, to Jesus. I see persons professing holiness, clinging to all kinds of systems of men, where evil reigns. There is no laying aside, no coming out from among them, no separation from iniquity. Ah, this is not the race. Be in earnest; let every one that nameth the name of Christ depart from iniquity. You will find the path of Christ a thorny path, but it shines brighter and brighter to the perfect day. “Consider Him that endured such contradiction of sinners against Himself, lest ye be wearied and faint in your minds” (Heb. 12:3). “There is one thing I am not yet clear about,” my reader may say, “and before we go any farther I should like to tell you.” What is it? “If God accepts us within the veil, forever perfected worshipers, by the one offering of Christ, it seems as if He made light of our sins and failures. I do not mean that He made light of them on the cross; but in His dealings with us here.”

Thank you for that thought. It just prepares us for what follows, in this chapter Hebrews 12. Note this, God is not dealing with us as sinners again; but as sons; “For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth” (Heb. 12:6). Now study this whole subject of fatherly chastening. Is not this chastening really perfect in its place, and applied to every son? I thank my Father for all the chastening I have known, for these forty years. This is a large subject and very precious.

Our for-ever-perfect standing in Christ, through His one offering, must not be confounded with practical holiness. A Christian cannot pray at all that he may be forever perfected. This he is, this has been done, never to be repeated. How can it? There cannot be two perfected-for-evers. This our great high priest hath done. But the Christian cannot pray too much and seek too diligently for practical holiness. This is the very object our Father has in all our chastening. It is all “for our profit, that we might be partakers of His holiness” (Heb. 12:10): and “it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby” (Heb. 12:11). And now having learned, or having gone on to perfection in Christ, and having learned the object of God in all our afflictions and chastening, how beautifully the exhortations come, in their true place. “Follow peace with all men, and holiness, without which no man shall see the Lord,” etc. (Heb. 12:14-16). It will not do to reverse this divine order. We must not begin to follow holiness, in order to attain to perfection in Christ. No, we must first know our happy place within the veil, forever perfected, and then God must be before the soul; no less a standard of holiness must we diligently follow. Thank God for the clearness of His word; and if God is thus before the soul, you will not follow men, except any who are walking in the light of His presence. What is it to follow holiness? It is not only victory over our own lust, blessed be God it is this; but it is real separation from all evil. This will cost (if it can be called cost) much. Can you not say, Lord, deliver me from everything that hinders holy communion with thee? The believing remnant of the Hebrews, then, were called to go outside the camp of Judaism, to Christ Jesus, bearing His reproach. The person of the rejected Christ outside the religious world was then, and may I not say now is, the test of perfect faithfulness?

If you will turn to the seven addresses to the churches, which describe the seven successive stages of the history of Christendom (Rev. 2; 3), you will find Thyatria describes exactly the state of the Romish church. Sardis describes as exactly the state of the protestant churches; but Philadelphia describes a feeble remnant, gathered outside the camp, to the person of Jesus, “He that is holy, He that is true” (Rev. 3:7). Is there not a voice in this to you? Do you not know that Christendom, both Roman and protestant, is in a state of shameful departure and apostasy from God? The precious Jesus, “the holy and the true,” is set before you by the Spirit of God? And if you are seeking to follow holiness, you must follow Him. “Let us go forth unto Him without the camp, bearing His reproach” (Heb. 13:13). Far be it from me to write one word, to weaken the earnest desire after holiness. I desire in my inmost soul, to press on with diligent haste, God is my witness; but the right object must be before us. And that object is Christ, outside the camp. If I heard you say, I have just come out of the bath, and I desire to walk in clean paths, and at the very time I saw you walking in a place of mud and filth, how could I believe you? Now what is that awful worldly Christianity around? Mystery, Babylon. Oh let us not merely talk of holiness, but come out of her, cost what it may. “Come out of her, My people” (Rev. 18:4), is the word of the Lord. Surely this is intensely practical. Well, let us have Jesus before us, the holy and the true.

Having thus very briefly gone over this epistle on christian perfection — and I trust this paper will serve as an introduction only, for you, to this epistle — I now call your attention to other scriptures, on this deeply important subject.

In the second part of this little tract, I would meditate a little with you on two things: our standing before God in Christ; and our state — Christ in us.

These two things certainly go together in scripture. If you are in Christ, Christ is in you; yet these two things are never confounded, but always kept distinct. Where would you like to turn first?

Well, I have heard much said about the Epistle to the Romans on this subject.

Very good. It is most precious to my own soul. First, then, the standing. “All have sinned, and come short of the glory of God” (Rom. 3:23), whether Gentiles without the law, or Jews under the law. And thus, being sinners, on the ground of law none can have a standing before God. Man is guilty, and therefore by works of law cannot be righteous. “But now the righteousness of God, without the law, is manifested” (Rom. 3:21). The righteousness of God must be perfect righteousness, for whatever is of God is perfect. And how has this righteousness of God, in dealing with man, been manifested, since man is guilty, and under judgment? The answer is very clear — it is the propitiation of the blood of Jesus, borne witness to by law and prophets. Thus the same blessed Jesus is brought before us. Behold the cross of our adorable Lord. Infinite person, infinite sacrifice. Oh, this explains, unfolds, the perfect righteousness of God in passing over the sins of the saints of old, and displays the perfect righteousness of God now, in justifying him who believeth in Jesus. Yes, on this principle God was righteous in reckoning righteousness to the Davids and Abrahams of old. They believed God, and righteousness was reckoned to them. (See Rom. 4.)

And not only so, “But for us also, to whom it shall be imputed (or reckoned), believing on Him that raised up Jesus our Lord from the dead. Who was delivered for our offenses, and was raised again for our justification” (Rom. 4:24-25). Here are two things, on the value of which depends our standing before God as to sins. “He was delivered for our offenses.” Was this a perfect sacrifice, or an imperfect one? Note, this is not a work done by us, but a work done for us, by the perfect, infinite Son of God, and must be perfect, as God is perfect. Nay, God has shown this, declared this, for He has raised Him from the dead. “Was raised again for our justification.” Is this perfect? We are forever perfectly justified from our sins, once laid to His charge, laid on Him! Look up in the face of that glorified Man set at the right hand of God. Could He be more perfect? (Oh, certainly not. But He was raised for our justification who believe on God that raised Him from the dead. God says so, and I believe it. What He is up there, we are reckoned to be. “Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 5:1). Is this peace perfect, or imperfect? The whole thing is of God, and cannot be imperfect. He gave His Son for our offenses. He raised Him from the dead for our justification. The peace, then, that He has, who once bore our sins, as the holy substitute, is and must be our peace. Could His peace be more perfect? then can ours? I cannot pray for justification; I have it. I cannot pray for peace with God; I have it. I may pray for the peace of God to keep my heart; but to pray for peace with God, or to pray for it to be more perfect, would be to doubt the testimony of God. Such is the value of that precious blood, there is not one offense between the believer and God. Apart from this, the work of Christ, to be thus before God, would utterly consume us. But now all is perfect peace with God, in the fullest discovery of all that He is.

All this must be understood, and the soul have perfect peace with God, before there is one word in the epistle on practical holiness. And what perfect access by faith, not by human intercessors, or by feelings, but by faith, into this grace wherein we stand, and rejoice in hope of the glory of God.

If we know this blessed, perfect truth, and through grace have received it, we glory in tribulations, and we are sealed by the Holy Spirit. The love of God is shed abroad in our hearts by the Holy Spirit, which is given unto us. O reader, are you standing afar off, as a Jew of old might, praying for these things? or have you been brought nigh, and can you give thanks for all this? All this is of God.

Just dwell on that thought, the love of God. I am looking at some beautiful flowers, but I never think of flowers, without my thoughts rising to heaven. The rain of heaven descends on them, and the dew of heaven pervades every leaf. That rain of heaven descends to the very roots, and pervades the whole plant, and see how each flower opens so gently to the morning sun, and how the sweet perfume ascends to heaven. All this is of God. And so the Holy Spirit distils the love of God into the heart from heaven, until the whole person is pervaded with the love of God. And now the eye opens gently on Christ, the sun of righteousness, and the sweet perfume of praise ascends to God. Oh, blessed God, how perfect are all thy ways! Yes, it is not my love, but God’s love, and that love He has commended to us, in that while we were yet sinners Christ died for us.

Now, the subject of christian perfection is so full here, that words can scarce be found to express it. The words, “much more,” are found five times from Romans 5:9-21. Just mark them in your Testament, look them out for yourself. Now, these verses, Romans 5:9, 10. Is not this perfect love of God to us? “MUCH MORE, then, being justified by His blood, we shall be saved from wrath through Him. For if when we were enemies we were reconciled to God by the death of His Son, MUCH MORE, being reconciled, we shall be saved by His life.” Is not this perfect love? If we had been once saved by an imperfect love, and an imperfect sacrifice, for some of our sins — not all — and then left to perish, of course, this would have been sad; but there is no such imperfection here. Do you believe this perfect love of God? If so, this will lead you to perfect joy in God. “And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the reconciliation” (Rom. 5:11). This closes the first part of the epistle. We have perfect justification from all our sins. We have perfect peace with God, perfect access, sealed with the Holy Spirit; the perfect love of God not only revealed to us, but shed abroad in our hearts, perfectly certain that He who has thus saved us, will save us to the end; so that we joy in God. And note, in all this there is no attainment; but the common blessed standing of every Christian. As to sins, all is thus perfectly settled.

Now, as to sin?

What do you mean? I never thought of any difference between sins and sin.

What, not between the sins we commit, and that sinful, fallen nature, the carnal mind, that commits, or leads us to commit, them? Well, you will find it is now not sins, but sin; that which entered this world by one man, Adam, and thus death passed upon all men. Read the argument: do you notice that though much has come in by Adam the first, MUCH MORE has come in for those in Christ, by Christ, the second Head?

If sin and death come in by Adam, life eternal and ever-subsisting righteousness have come in by Christ. Now, let the eye again rest on Christ, but Christ raised from amongst the dead. The Eternal One passed through death for us, to be the beginning of the new creation of God. Thus we are justified and have eternal life; and the life communicated to us is beyond death, in ever-subsisting, accomplished righteousness. Now then, all here is divine perfection again. Can there be a more perfect, or a higher, christian life than this risen life — a resurrection and eternal life? And this is the life of every true Christian passed from death unto life. Look up at the highest and the Holy One, the risen Christ, at God’s right hand; the life there is your life. Can there be a higher life than the highest? Then He was raised from the dead to be our righteousness; “upon all them that believe” (Rom. 3:22)— and always upon them — always their righteousness -always the same. I challenge the answer: can there be a more perfect righteousness? Can there be a better robe, can there, I ask, be a better than the best? What an unfolding of divine perfection there is in all this!

Hold a minute, I am a little alarmed. If one sacrifice, because perfect, has perfectly put away all our sins; and if we are forever righteous, in Christ; would not this lead to carelessness, to antinomianism, in fact? Let us continue in sin.

Now, if you read Romans 6, this is the very question taken up.

I am glad you will look at that chapter. I have heard so much about it, and I do not exactly understand what is said. It seems as if some had attained to something like this, the death of the old man. That is the complete destruction of sin, in them, so that the old man is somehow made pure by faith. Does it describe a state of attained purity? and is it true of some Christians, and not true of others?

Let us look at it. The object is to show the great folly of supposing that grace teaches that we may continue in sin. God forbid, or far be the thought; not only the act, but far be the thought, of continuing in sin. One thing we ought to know — that so many of us as were baptized into, or unto, Christ, were baptized unto His death. But do we all know this now? That as many as were Christians then, took the very place of death, to sin, with Christ, as symbolized by burial in baptism? Do dead persons continue in sin? But that is the very place we have taken. Dead with Christ; risen with Christ. In death old things passed away; in Christ risen all are new. All Christians ought to know this — “That our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin (Rom. 6:6). Now, who crucified the old man? and have some crucified the old man, and others have not?

And when was the old man crucified? Clearly this is not an act of faith; it was God who thus judged my sin, my old carnal man, in the person of the adorable substitute. “He was made sin for us” (see 2 Cor. 5:21). Now, when we believe, faith identifies us with all this. We accept the judgment of God, not only on our sins, but on ourselves, and we show this by the outward act of baptism.

But beware of setting aside the cross, and making the whole thing some act of our own. On the cross we see the just judgment of God on our proud, sinful self. There “I am crucified with Christ” (Gal. 2:20); and thus accepting the crucifixion, we justify God. And if we have thus accepted this place of death to sin, we have in that sense crucified the flesh, with its affections and lusts. Shall we, then, walk in them? Far be the thought.

It is a precious chapter — do not read it lightly or carelessly, and do not forget it is the standing of every Christian. He may not understand it; but it is of all importance for a holy walk that we should understand it. Ponder over each sentence. But is it our actual state, that is my question? Oh, certainly not, or why should we read, “Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God, through Jesus Christ our Lord” (Rom. 6:11)? When we see the Lord, and are, as to our glorified state, actually like Him, in sinless humanity, we shall not then reckon ourselves, but we shall really be so.

Then you cannot say that the believer is pure within, and has no sin as to his state? How can I, when I read immediately, “Let not sin, therefore, reign in your mortal body,” etc. (Rom. 6:12-14)? If the believer were pure, without sin, there would just be no meaning in these exhortations. It is a sad modern mistake to suppose that our old carnal nature is ever purified from sin, by any means. “That which is born of the flesh is flesh. That which is born of the Spirit is spirit” (John 3:6). The doctrine of the two natures is a truth of great importance. The old is never changed or improved; before God it is judged on the cross, and buried in the sepulcher of Christ. And thus our standing is wholly as risen in Christ.

Then I suppose you would say that the hopeless struggles of Romans 7 is true christian experience?

Indeed I should not.

What is it, then; the experience of an unregenerate person?

No; for in that case it would make an unregenerate person delight in the law of God.

What is it, then?

It is the hopeless struggles of a quickened soul under the law, and a sense of responsibility to keep it; yea, earnestly desiring to keep it; but having no power. I have often been struck with the fact, that it is placed so far on in the epistle. Forgiveness and justification maybe known before its solemn lessons are learned.

But if it is not christian experience, why are so many Christians in it?

Because so many Christians are under law, as if in the flesh, vainly hoping to be able to keep it. Where the experience is deep and real, it is of great use to the soul when deliverance comes. But we must learn our utter helplessness. It is the claims of the law on one powerless. It is doing the things I hate. There is no help for the wretched man that I am. But there is deliverance when I know and own the deliverance from the law by the body of Christ, being dead to that wherein I was held. “I thank God through Jesus Christ our Lord” (Rom. 7:25). But then, when full deliverance comes in Christ, is the flesh any better? The old “I,” my old nature? Not in the least; for after deliverance these words are given: “So, then, with the mind I myself serve the law of God; but with the flesh the law of sin” (Rom. 7:25). Now, why do these words come after deliverance? Lest we should suppose there is any inward purity of the old nature. I can reckon it dead; but I must ever walk in the fear of the Lord; for if the flesh acts, even in the most delivered saint, it is sin; and if it does not act, it is still flesh. But, alas! we all fail, though we should not; so that, if we who are delivered say we are without sin we deceive ourselves, and the truth is not in us.

Well, then, there must be condemnation!

No; that is just what there is not, to them that are in Christ Jesus. Let us read the words very slowly: “There is, therefore, now no condemnation to them which are in Christ Jesus” (Rom. 8:1). This is the standing of every Christian; could it be more perfect?

But stop; how can this be, if the old nature is sin?

Well, it is; is it not? or how could it lust? It must be sin, for the moment it acts there are sins.

How, then, can there be no condemnation? I know under law this simply could not be. “For what the law could not do, in that it was weak through the flesh, God, sending His own Son in the likeness of sinful flesh, and for sin (or by a sacrifice for sin) CONDEMNED SIN IN THE FLESH” (Rom. 8:3). I now see clearly how there is no condemnation to those who are in Christ Jesus; for all has been condemned on the cross; both sins and sin. And if all has been condemned in Him, there is nothing to condemn that has not been so already.

Oh, the deliverance this gives to the soul. As to the standing of the man in Christ it is absolutely perfect, there is nothing to condemn.

What, not my sins?

No, they have been perfectly judged, on the holy substitute, the Son of God.

What, not sin in the flesh?

No, it is judged too. Dead with Christ; risen with Christ; no condemnation in Christ. This is christian perfection.

But what then as to the state of a believer; what is the provision, or power for a holy life or walk? “The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death” (Rom. 8:2). One thing is thus certain, if you are in Christ, Christ is in you. In the flesh you have no power, but in Christ; and Christ in us, gives all power. It does not say free from sin, but free from the law of sin and death. The law of sin led me captive, I was powerless. But the law of the Spirit of life in Christ Jesus gives me infinite power. Yea, it is the very law of this Spirit to give victory.

Read Romans 8:8-14. Is not this most important? The certainty that the Holy Spirit dwells in us gives not only present power for holiness, but though the body is still under the sentence of death, because of sin, yet the resurrection of the body is sure. And note, all this is not the attainment of some, but true of all the children of God. “Now, if any man have not the Spirit of Christ he is none of His (Rom. 8:9). But if I have still a sinful old nature, can the Spirit of Christ dwell in me? I thought the Holy Spirit could not dwell in me unless there was absolute purity from sin.

If this were the case, how could He dwell in any except the holy Son of God, who is sinless? But we are told, “the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary, the one to the other; so that ye may not do the things that ye would” (Gal. 5:17). You could not apply these words as to the state of Christ.

But they are applied to believers. These contrary things are found in the same person, and in every child of God; so that as to our state, we are not like Christ, in sinless purity. We shall be when we see Him. Then we shall be like Him. Oh blessed hope! “And he that hath this hope in him purifieth himself, even as He is pure (see 1 John 3:3). It does not say, “is pure as he is pure,” but “purifieth himself.” All scripture is consistent with itself. But error is never consistent with scripture. There is no scripture for the thought, that some believers have attained to a state of purity, as Christ is pure.

I feel great difficulty in seeing that the Holy Spirit can dwell where there is a sinful nature. I thought that nature had to be gradually or suddenly changed into a holy nature, before the Holy Spirit could have anything to say to us.

Then am I to gradually change my sinful nature, and make a fit abode for the Spirit? I have heard something like this. I must make a vacuum, and He will come and fill it; but where is that in scripture?

You will find if you turn once more to Heb. 10:14, 15, that the Holy Spirit is not a witness of the purity of our old nature, but of the infinite value of the blood of Jesus. In the cleansing of the leper there was a striking type of this in Leviticus 13:12-17. The blood was put upon the leper, and the oil was put upon the blood. So our sins and sin having been judged in Christ, God does not impute them to us. He does not see in that sense our sins. He sees the blood, and when He sees the blood, the Holy Spirit can and does dwell in us, and shall abide with us unto the end. I know this is a serious truth, but it is the truth, the only truth. For if it be possible for you not to have the Spirit of Christ, at any time, then you would be none of His.

I fear this would lead to great carelessness and unholiness.

It is the opposite of this; it is the great power of and for a holy life. The apostle so uses it when the saints at Corinth were in danger of falling into dreadful sin. “What! know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God?” (1 Cor. 6:19). This leaves us without excuse. We have no need ever to be overcome of sin, for we have the command of infinite power, the Holy Spirit evermore dwelling in us. “Walk in the Spirit and ye shall not fulfill the lusts of the flesh” (Gal. 5:16). Oh child of God, your vows, and promises, and efforts, are all vain. If on this ground, trusting to poor flesh, I know sin will have the victory over you, sooner or later. Now let Christ have the full glory of deliverance. The difference is so great, you will never conquer until you find you cannot fight. Lay hold of these two facts; all your sins, and sin, have been judged on the cross. God sees the value of that blood. And now at all times, and in all places, the Holy Spirit dwells in you. Walk in this consciousness, believe them, as blessed facts; for facts they are, if you are His.

Now what becomes you as a temple of the Holy Spirit? How often have you felt disturbed, and miserable, and you could not tell why. Ah, you have grieved “the Holy Spirit of God, whereby ye are sealed unto the day of redemption” (Eph. 4:30). This is very often the case, when least suspected, in these degenerate days of worldliness. You will know practical holiness just in proportion as you are led by the Spirit. “For as many as are led by the Spirit of God, they are the sons of God” (Rom. 8:14). The Holy Spirit will not lead you into the circles of that world, which has rejected, and hates, the Son of God. All, all, of that world must be given up. Oh, let it not be in talk, but let us now, in simple dependence on the Holy Spirit, seek only to do the will of God. And if you thus walk in the Spirit, there may be much that is of the fleshly will of man to give up. But is not the Spirit putting it into your hearts, as you read this paper, to long for more entire consecration to God, or to be men of God, walking in the power of the Holy Spirit! What do you see around, but hollow profession? The house of God turned into shameful merchandise; the form of godliness but the power denied. Oh, awake, awake.

Before I close, will you bear with me a little longer? I want you to see how distinct the standing and the state are kept in Ephesians.

In Ephesians 1 and 2 we have the absolute perfect standing of the believer in Christ. In Ephesians 3, the prayer for the state of the Christian. Now read these verses; you cannot pray for the things that are yours.

Ephesians 1:3, oh how we are blest, “in Christ”; with all spiritual blessings in the heavenlies in Christ. Chosen in Him, to be holy, and without blame before Him in love — adopted children — He hath made us accepted “in the beloved” (Eph. 1:6), “in whom we have redemption through His blood, the forgiveness of sins” (Eph. 1:7). Oh, my soul, what food for holy meditation! Oh, let us go on unto perfection, even to Christ raised from among the dead, set at His own right hand in the heavenly places. Oh, the riches of the glory of His inheritance in the saints: and all this is ours. For God “hath raised us up together, and made us sit together in heavenly places in Christ Jesus” (Eph. 2:6). We cannot go further as to christian standing; it is the same as Christ, our Head in heaven. It is christian perfection. We cannot pray for this: we may pray for one another that we may know this perfection in Christ in the heavens. All is ours. Oh, praise the Lord.

But this the apostle does pray for as to the state of these believers, “That He would grant you, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man; that Christ may dwell in your hearts by faith,” etc. (Eph. 3:16-19). Oh, is not this a blessed state? Christ dwelling in our hearts by faith. And then note the great variety of exhortations that follow, all of which have to do with our state, and must not be set aside.

Thus in Ephesians it is first our standing in Christ, then Christ in us. “Now unto Him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us” (Eph. 3:20). But does this prove perfection in ourselves; or any change or improvement of the old nature? Indeed not, for every exhortation in the remaining chapters shows the greatest need of watchfulness, against our old carnal nature. Thus I find a perfect standing in Christ, but no intimation of perfection or purity of state. What! then am I to sink down into a careless continuing in sin, or to practice sin? If I have still an evil old nature, am I to be a slave to its lusts? By no means. If I know the power that worketh in us to be infinite — even the power of God, then surely I may count on deliverance.

If we were in a state of purity, we should not need these precepts and exhortations. God knows we need them every one. When we shall forever be in the same state of purity as our blessed Lord, do you think we shall need then to be told to “let no corrupt communication proceed out of your mouth” (Eph. 4:29); “and be not drunk with wine” (Eph. 5:18)? Can we then be told to “grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption” (Eph. 4:30)? Can these things be said to Christ? Then if we were now pure as He is pure, they could not be said to us. No corrupt communication can proceed from Him. He is purity itself. I am waiting for the blessed change: when we see Him we shall be like Him, and “he that hath this hope in him purifieth himself, even as He is pure” (1 John 3:3). He is the standard. But can we say in this state now that nothing impure can proceed from us? If we did, our own mouths would condemn us. Oh, let us be watchful, and ever seek to abide in lowly dependence on God.

We will now briefly notice these two points in Philippians. Here the apostle lays aside everything that he may be found in Christ. All that he was as a pious, devoted Jew must be counted dung, and he did count it loss, just to be found in Christ, not leaning on his own righteousness. And true christian experience is shown to be this, “that I may know Him, and the power of His resurrection, and the fellowship of His sufferings; being made conformable unto His death” (Phil. 3:10). Now I ask you, is this our experience. To talk about ourselves. To write about ourselves. This is not to know him. If you would grow in practical holiness, this will never be by being occupied with yourself. You must read the word more, forget yourself, in being occupied with Him. Are we walking, and seeking more and more to walk as dead persons, but risen with Christ? Do we know anything of the power of His resurrection? Not an atom of worldly place or distinction is consistent with this true christian experience. Yet if our walk in this day was like the experience here described, then surely we could not pretend to perfection as to our state. For the apostle, looking forward to that blessed moment, when he shall be actually raised, or changed, into the full resurrection state of purity, says, “If by any means I might attain unto the resurrection of the dead (or from among the dead)” (Phil. 3:11). Anyhow I only look for that, by whatever path of suffering, or loss, that is my only desire and object. Not that he had attained to this state, or, as to his state of purity, was already perfect. “Not as though I had already attained, either were already perfect” (Phil. 3:12). The idea of present perfection and purity destroys the whole force of this scripture. Not that the apostle could possibly question his perfection in Christ as to standing. Indeed he says, “Let us therefore as many as be perfect, be thus minded” (Phil. 3:15). What has pained me, in trying to read recent writings on holiness, is the almost entire absence of showing all believers their absolutely perfect standing in Christ, and the putting in its place a supposed kind of purity, or perfection of state, attainable here; and thus setting aside the blessed hope of the Lord’s coming, and also the full value of the one offering of Christ. If you take up any work on this subject, you will detect these two things. I am grieved it is so, and I am sure it will work great harm to souls. For if we do not know our perfect standing, how can we have peace? And if we are not waiting for the Lord, as Savior, from heaven, in the blessed certainty that when we see Him we shall be like Him, we thus lose the sanctifying power of that blessed hope.

I rejoice with all my heart in the awakening and wide-spread desire after more devoted holiness of life and walk, and I earnestly entreat my readers again to remember the power we have in Christ, and Christ in us. “I can do all things through Christ which strengtheneth me, (or, I have strength for all things in Him that gives me power)” (Phil. 4:13). So that he could say, “Christ shall be magnified in my body, whether by life, or by death” (Phil. 1:20). I merely point out the same perfect standing in Christ in Colossians, and then also exhortations for the same holy walk. Have you ever thought these words are true of, not some, but all the children of God? “Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the saints in light, who hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son. In whom we have redemption through His blood, the forgiveness of sins” (Col. 1:12-14). And again, “And ye are complete in Him, which is the head of all principality and power” (Col. 2:10). Have you weighed every word that thus describes the perfect standing of every believer? Yes, of you, if you have passed from death unto life. Read John 5:24, and you will find every exhortation to a holy walk in keeping with this your perfect standing in Christ. “If ye then be risen with Christ seek those things which are above” (Col. 3:1). And oh the certainty that “When Christ, who is our life shall appear, then shall ye also appear with Him in glory. Mortify therefore your members which are upon earth,” etc. (Col. 3:4-5). Now shall we have any such members to mortify when we are pure as He is pure? Plainly not. Then we are not here on earth pure as He is pure. If you vainly think you are, the result will be, you will fail to mortify your members; and in the end fall into sins again; and then Satan will get great advantage over you — if he has not already.

If this should meet the eye of any, who, while professing holiness, have been overcome, oh, let me beg of you to go to your Father, and confess your sin. Beware of going on one step farther in hypocrisy. “If we confess our sins, He is faithful and just in forgiving our sins, and in cleansing us from all unrighteousness (see 1 John 1:9). Then may we not look for purity of heart, entire purification from a sinful nature?

Oh yes, and earnestly long for it, at the coming of our Lord Jesus Christ.

I thought I had heard such words as these: “The very God of peace sanctify you wholly, body, soul, and spirit.”

You may have so heard; but you have not so read. Turn to 1 Thessalonians 5:23 and now let us read carefully. “And the very God of peace sanctify you wholly: and, I pray God, your whole spirit, and soul, and body be preserved blameless unto the coming of our Lord Jesus Christ.” Now you observe here is entire sanctification to God; and yet we need entire preservation. If spirit, and soul, and body were sanctified in the sense of being made pure as Christ is pure, then there would be no need of being preserved blameless. Does Christ thus need to be preserved? If He were on earth would He thus need it?

Then what do these words mean?

The very God of peace is so to fill the mind, so to command us, that we shall be wholly separated from the very appearance of evil; wholly sanctified to God.

But if there be still an old evil nature, called the flesh, how can we be truly consecrated to God in holiness?

That evil nature, sin in the flesh, has been condemned, not sanctified; and we have the prayer that spirit, soul, and body may be preserved blameless unto the coming of our Lord Jesus Christ. Most clearly implying, that until He comes for whom we wait, we shall need preserving, spirit, and soul and body.

But what is the difference from the way I had heard this text quoted?

All the difference possible. You had heard it as if it meant that spirit, and soul, and body might be made pure; whereas it is that they might be preserved blameless.

Thus may we be kept by the mighty power of God through faith unto salvation. And thus may deliverance and victory be our portion now, even as purity in all its above perfection shall be then; and oh, how soon! If we so long for it here, what will it be to be there? To hear that sweet voice; to gaze on that lovely face; the smile of His welcome; the glory of God shining in that face! and no fear; for we shall be like Him. “The glory that thou hast given Me I have given them” (John 17:22). Oh, go ye out to meet Him. As Rebecca left her mother’s home of idolatry to go to Isaac, so may we leave an ungodly world to meet our precious Lord. Wilt thou go?

The Porter's Situation

Observe, in this business of the fruits, each name is known to the Lord, and registered; enough for the servant of the Lord. “And Kore, the son of Imnah the Levite, THE PORTER toward the east, was over the freewill-offerings of God, to distribute the oblations of the Lord, and the most holy things” (2 Chron. 31:14). Let us examine the scriptures on this deeply interesting subject — the trusteeship and responsibilities of the porter. The first thought generally as to a porter in any establishment is, that it is the lowest situation. And it is true here also; if any man would serve the Lord, he must take the lowest place.

Will you turn to 1 Chronicles 9, read verses 17-32. They were keepers of the gates of the tabernacle, keepers of the entry, porters of the door of the tabernacle, porters in the gates. And note, wherever you find the word “office,” the margin reads, “trust.” We shall find this is not truth for officials, but for every child of God, as a trustee of Christ.

What is the door now but Christ? Their first service was to keep the door; and have we not now to guard the door; and, not only seek to keep Satan and men from closing the doors again — but maintain the gospel of Jesus, the way into the holiest? Note, they were placed by wards. In four quarters were the porters — toward the east, west, north, and south. Oh, that each beloved servant of the Lord may know his appointment of the Lord! Now we find four chief porters in their trust, “over the chambers and treasuries of the house of God” (1 Chron. 9:26), and their place is to lodge near the house of the Lord. And their charge, or trust, was to open these chambers of treasures of the Lord every morning. And some have charge of the ministering vessels — the fine flour, and the wine, and the oil, and the frankincense, and the spices. And some in their trust over the things made in the pans. And some over the showbread. Oh, my soul, dwell on each of these types of Christ, and then say, Have you ever understood the porter’s trust — all the treasures of the house of the Lord? The opening of those treasures every morning. The fine flour -the perfection of Christ in His blessed humanity. The wine -the joy of heart in God. The oil — anointed with the Holy Spirit. The frankincense and spices — the infinite preciousness of Christ. The meat-offering in the pans — the Person and walk of Christ, as a sweet savor to God. The showbread — Israel covered with Christ. The frankincense, and borne before God in divine righteousness Now also fulfilled in the church, as presented in Christ, in all the sweet savor of His Person. One Spirit with the Lord. All these glories and perfections of Christ committed in trust to the porter.

Still more, turn to 1 Chron. 15:18-24. Will you notice Obed-edom and Jeiel? Now it is highest praise with harps, in the Sheminith, or eighth, to excel.... The worship of the eighth, or resurrection.... I heard harpers harping with their harps. What a trust is this, thus to worship in Spirit and in truth. Lowest, as to self, is the porter’s situation — highest in Christ, with songs of praise. And these same porters are keepers of the ark. And is not that ark Christ? entrusted to make known the very heart of Christ? As he lived on account of the Father, surely the porter is called to live on account of Christ.

Now read 1 Chronicles 26:1-19. Strong men do these porters need to be. Such were the sons of Obed-edom — “able men for strength for the service, three score and two” (1 Chron. 26:8). These porters were placed in their wards by lot, the then way of appointment for every gate. Now the Holy Spirit appoints to the porters every man his work (1 Cor. 12). Some have service in the gatherings, as it says, “To Obed-edom, southward, and to his sons the house of Asuppim (margin, ‘gatherings’)” (1 Chron. 26:15). Others have service in the causeway going up, ward against ward. Eastward, six Levites; northward, four a day; southward, four a day; and toward Asuppim, two and two. At Parbar, westward, four at the causeway, and two at Parbar. So now each porter has his appointed place and service. Some in the gatherings in fellowship, two and two; others in the open air, the causeway going up; well for each one to know his own appointed Parbar. That service which is of the Spirit will be going up, waiting for the coming of the Lord. That which is of the flesh will be going down to the world.

In 2 Chronicles 23, we find the porters are the royal guards of the hidden king. Here they are divided into thirds. “A third part of you entering on the sabbath of the priests and Levites, shall be porters of the doors. And a third part at the king’s house; and a third part at the gate of the foundation” (2 Chron. 23:4, 5). What a trust here again during these the days of the hidden King, whom the heavens must receive until the times of restitution! To guard the true rest of the saints in Christ; to guard the person of the hidden King of glory; to guard foundation-truth. “And he set the porters at the gates of the house of the Lord: that none which was unclean in anything should enter in (2 Chron. 23:19). This is a great trust, and questioned by many. Nay, many do practically deny this, by maintaining that contact, with those that hold false doctrine does not defile.

Let us now return to 2 Chronicles 31:14. This verse is the key to the whole subject of the porter’s trusteeship and responsibilities. Whatever may be the precious treasures committed in trust to the porters, it is that they may distribute the oblations of the Lord, and the most holy things. Yes, my brother, if you do not know what to do with the heaps upon heaps of tracts, and publications, and precious truths, given unto us by the Holy Spirit, distribute them. Does the Lord thus commit to your trust some fine flour, wine, or oil, or frankincense — some unfoldings of the preciousness of Christ? Ah, it is not merely for your own eating, important as this is — no, but distribute it to others. But I think I hear a porter saying, I have no gift; I might, perhaps, tell of Jesus to an infant class in a Sunday-school. So it was with these porters in their trust, to give to their brethren by courses, as well to the great as to the small: beside their genealogy of males, from three years old and upward. Thus were they to give to everyone their daily portions. Yes; if you can only speak to one of the Lord’s little ones — three years old and upward. Let Christians thus love to distribute. Did not Jesus say, “Feed my sheep.” “Feed my lambs” (John 21:15-17)? Do not say this belongs to an official class. All believers are priests to worship, and Levites, porters, to serve. I saw the arrival of the prince at St. Pancras station; not a porter was there but would have felt it a high honor to carry a parcel for him. Will you not rejoice to be a parcel-carrier for Christ? To carry, to distribute the precious truth He has committed? Surely the precious treasures of Christ, committed to His saints in these last days, are for the whole redeemed church of God.

Is not every Christian responsible to distribute according to the grace given to him? Is not this the principle of Romans 12 according as God hath dealt to every man the measure of faith? “For as we have many members in one body, and all members have not the same office: so we, being many, are one body in Christ, and every one members one of another” (Rom. 12:4, 5). Then follows a list of different gifts, but each one responsible to use that he hath. So, in Peter, “As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God” (1 Peter 4:10). Such, then, was the porter’s trust, “For in their set trust they sanctified themselves in holiness” (2 Chron. 31:18). “And thus did Hezekiah throughout all Judah, and wrought that which was good, and right, and truth before the Lord his God” (2 Chron. 31:20).

And whatever he began in the service of the Lord, he did it with all his heart. Is He not the same God now — can He not lead His children now thus to do that which is good, and right, and truth before the Lord? Oh, that we may have faith in God, to seek only thus to do His will, and to do it with all our hearts!

Well, and after these things, and the establishment thereof (2 Chron. 32) —

The Preparation Day: Behold the Man

“And it was the preparation of the passover, and about the sixth hour and he saith unto the Jews, Behold your King” (John 19:14).

Let us note that instead of the sixth hour presenting any difficulty, it was the most suitable mode of stating time, the common time of the Roman Empire; just as the Jewish mode had been the most suitable for the Jews. Again, the seeker of difficulties may ask, How could this be, the preparation of the passover, when Jesus and His disciples had eaten the passover many hours before?

Let us examine this. We read, “And when the hour was come, He sat down, and the twelve apostles with him.” And, if we turn to Deuteronomy 16, we have the spiritual instruction as to the passover — the month, and the day, and the place. It was not to be in any place, “but at the place which the Lord thy God shall choose to place His name in, there thou shalt sacrifice the passover at even, at the going down of the sun, at the season that thou camest forth out of Egypt.” Thus Jesus was at the place God had chosen for the sacrifice of the passover, and the month, the day, and the hour had come: the going down of the sun. The appointed hour had come. As to the chief priests and scribes, they sought how they might kill Him. They knew not that He was the true passover Lamb. They understood not that the time had come that the passover must be killed. But when the hour was come He sat down with the apostles. Thirteen persons, within the prescribed number, according to Jewish history. They sat down on our Thursday, about six o’clock, at the going down of the sun: of Jewish time, it was the beginning of their Friday.

Now when we remember the vast numbers that gathered to the appointed place, Jerusalem, and that there were only from ten to twenty to each lamb, the number of passover lambs must have been very great. See Josephus, Wars, vi., ix 3, and Book ii., chap. xiv. 3 — 56,000 lambs are said to have been sacrificed. And further, as the passover occupied some considerable time it would seem that most of the night would be occupied before all had eaten it, only nothing must be left until the morning. There was a division in the service of the supper before the lamb was eaten; so that there is no contradiction or difficulty when we read, “Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not in to the judgment hall, lest they should be defiled, but that they might eat the passover.” Thus it would appear they returned to finish the passover by eating the lamb at the very hour they delivered Jesus to the Gentile power to be tried and killed (John 17:28).

If we turn now to John 19:14 we shall find a still more blessed explanation: one full of the deepest instruction for our hearts. You will notice it is not the preparation for the passover, but of the passover. And even after the crucifixion we read, “And now when the even was come, because it was the preparation, that is, the day before the sabbath” (Mark 15:42). “For that sabbath day was an high day” (John 19:31). That is, the sabbath of the passover week was of all Sabbaths the highest type of eternal rest. For fifteen centuries the preparation day had pointed on to this day, on which let us now dwell. Jesus, the Lamb of God, had presented Himself at this very passover, when the passover day fell on the day before the sabbath. Alas! the Jews understood it not. Do they who say they are Jews understand it any more now?

The preparation day, then, commenced on the Thursday evening at sunset, and lasted until Friday evening sunset. But what was it the preparation for? It was God’s preparation day for man; poor, lost, guilty man, to be brought into eternal rest to Himself: the eternal sabbath based on redemption. This had long been foreshadowed in Deuteronomy 5:15: “And remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence, through a mighty hand, and by a stretched-out arm: THEREFORE the Lord, thy God commanded thee to keep the sabbath day.” The sabbath, or rest of creation, had long been lost, and now God set forth the sabbath of redemption, which never can be lost while God is faithful to the claims of the redemption-blood of His Lamb.

Oh that our eyes may be fastened on Him, the Lamb of God, during the twenty-four hours of this preparation day. In this year the passover day was the preparation day. When the hour was come at the beginning of this day (6 p.m. of our Thursday) He sat down. Let us hear His precious words. “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” (Luke 22:15, 16). Think what He had to endure that day to fulfill the passover, and prepare the sure ground of our eternal rest. Yet such was His love to us, He could say, “With desire I have desired to eat this passover with you before I suffer.” Thus began the preparation day. There was no more use for the thousands of dying lambs. No more use for their flesh, nor typical value in their blood. The material feast must cease, and the spiritual now be symbolized by the bread and wine. The Lamb of God presents Himself. “And He took bread, and gave thanks, and brake it, and gave unto them, saying, This is My body, which is given for you: this do in remembrance of Me. Likewise also the cup after supper, saying, This cup is the new testament in My blood, which is shed for you.” The blessed Lord well knew the way these words would be perverted to a literal meaning of His flesh and blood, and thus He uses a word to show it was not literal: He does not say which shall be, but which is. Indeed, another word also: “This cup.” Now the blood was not yet shed, and the cup was not His blood. Did He not clearly mean, that as the paschal lamb had been eaten by Israel, in remembrance of the temporal redemption from Egypt, so it is His blessed will that we should partake of the symbols of bread and wine in remembrance of Him and of our eternal redemption? Nay, He says, “Do this in remembrance of Me.” We shall find He finished the work of this preparation day, and left no need of another sacrifice to bring men into the sabbath of eternal rest.

Let us return to John for further details of the preparation day. Chapter 13. Supper, the passover supper, being come, there was Judas, the devil having put into his heart to betray Him; but Jesus knew His own, and loved them with a love that knows no end. “He riseth from supper, and laid aside His garments.” This was probably at the usual break in the Passover before the lamb was eaten, when the head of the household catechized the younger children in the word. Did not the washing of their feet by water signify how He would ever, in love, apply the word? What a precious lesson on the preparation day! He will ever keep us suited to the rest into which we are brought: And thus He would have us serve each other.

He may have felt the first pang of suffering as He washed the feet of Judas, for when He had sat down again we read, He was troubled in spirit, and testified and said, “Verily, verily, I say unto you, that one of you shall betray Me.” This produced great consternation. And well it might. And what a remembrance for Judas forever and ever! And what does the tender heart of Jesus still feel as He sees men reading the word, and enjoying every outward privilege of Christendom, and yet hastening on to where Judas went? It will be terrible in hell to remember a father’s prayers and the constant reading of the word; and a sister or a brother resting in the love of Jesus, as one disciple leaned on Jesus’ bosom. Well may we look round the family, and ask, Lord, who is it? Are you quite certain, reader of these lines, the doom of Judas will never be yours? Oh, what did the blessed Jesus feel when He dipped the sop and gave it to Judas? It was all over for that man Satan entered into him, he went out, “and it was night.” And a night to his soul that will never, never know the break of day. No hope. What a warning on the preparation day!

And the bold and devoted Peter must learn this day, that he has no strength. It is not what Peter can do for the Lord on the preparation day, it must be the work of the Lord for him

And it was on this preparation day that the veil was lifted up, and the heavenly place and home of the saints fully revealed for the first time (John 14:1-3). Jesus would be no longer the object of sight but the object of faith, even as God. These poor disciples are lifted up, far above the promises to Israel, up to the Father’s house with its many mansions (abodes — of nearness to the Father). He says, “I go to prepare a place for you, and if I go and prepare a place for you, I will come again and receive you unto Myself; that where I am, there ye may be also.” Is not all this revelation suited to be given on preparation day? If on that day He would do the work that redeems us and prepares us for the place on high, then it was the fit time to tell them and us that He would go and prepare the place, and come and take us to Himself.

But if a Peter has no strength in the hour of temptation to stand for Christ, and Christ is no longer with us in bodily presence to sustain us, what is to become of us until He comes? He says, on this preparation day, “I will pray the Father, and he shall give you another Comforter [one to take entire charge of you], that he may abide with you forever, even the Spirit of truth.” See how this is repeated so as to meet our need in every way (John 14:16, 18, 26; 15:26; 16:7-14). Nay, all the blessed instruction of John 13; 14; 15; 16 And then the claims of Christ for us in chapter 17. All this occupied after supper the evening of preparation day, and every word is needed for our souls. The great work, however, of the preparation day had not yet begun. Let us carefully notice each stage. The preparation day had advanced. “When Jesus had spoken these words, He went forth with His disciples over the brook Cedron, where was a garden, into the which He entered, and His disciples.” Let us go with Him into the garden, and witness the sorrows of our own dear Lord.

As Jesus crossed the Cedron and entered the garden of Gethsemane for the last time, in the dark night of that preparation day, no human heart could sympathize with Him. No, to all His disciples it was the day of deepest disappointment. None knew the Father but the Son. None knew what was in the heart of God Father but He. God is love, and God had sent His Son that man might be brought into the eternal sabbath of rest. This was the purpose of God and this was the preparation day fore-ordained from all eternity, in which that work should be accomplished; yes, finished that very day. A work that should rend the veil, and remove every obstacle, should open the way for you and me and every guilty sinner that believes, God into His own eternal rest — a sabbath that can never be broken — eternal rest based entirely on the work accomplished on that preparation day.

Never was there a day like this before; never can there be another like it throughout the ages of eternity. Every promise, and every sacrifice; yea, all the dealings of God with man had reference to this preparation day. All this was known to Jesus. And when they had sung a psalm they went out and went into the Mount of Olives. Now what was it that pressed upon the heart of Jesus? What was there so terrible before His soul? He said unto them, “All ye shall be offended because of Me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad” (Matt. 26:31). It was not merely what He was about to endure in all the mocking, and cruel torment, that men could inflict; but, as the shepherd, though equal with God — His fellow, yet He must be smitten by Jehovah. Oh, think of the holy, holy, holy Son being made a curse beneath the smiting of Jehovah. Must this be accomplished on the preparation day? He would need and would look for sympathy, but all would forsake Him. And all to bring us into rest. How tenderly He said, “Sit ye here, while I go and pray yonder.” Oh, look at Him there, “And being in an agony, He prayed more earnestly; and His sweat was as it were great drops of blood falling to the ground.” What a cry that the cup might pass from Him! And what subjection to the Father’s will. The Lamb must be killed. He gave Himself up.

None but the Father knew how He loved the church, when He thus gave Himself up for it. Deep was the sorrow and anguish of His heart when He took with Him Peter and the two sons of Zebedee. Hear Him: “My soul is exceeding sorrowful, even into death: tarry ye here, and watch with Me.” In Matthew it is, “when He had gone a little way from them, He fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from Me! nevertheless, not as I will, but as thou wilt.” In Mark, He said: “Abba Father.” My Father, Abba Father: He appeals to all the endearing affection of that eternal relationship. But He could not be heard. He said: “Our fathers trusted in Thee; they trusted, and Thou didst deliver them. They cried unto Thee, and were delivered; they trusted in Thee, and were not confounded. But I am a worm, and no man: a reproach of men, and despised of the people” (Psa. 22:4-6). Oh, the depths into which our precious holy Jesus sank on that preparation day! But there was no other way by which the guilty sinner could be brought into the sabbath of God.

And what was the sympathy of His chosen three? He found them asleep, for their eyes were heavy. But nothing changed His changeless love. Three times did He thus go and cry to the Father, His Father. Three times did He return to find His most devoted disciples asleep. Yes, such is even devotedness, when put to the test. And if such is devotedness, what is mere profession?

A little noise is heard in the garden. The dreadful cup must be drunk. Here comes a very apostle of profession, at the head of a band of men, with swords, and staves, from the religious authorities of Israel. Hear what he says: “Now he that betrayed Him gave them a sign, saying, Whomsoever I shall kiss, that same is He; hold Him fast. And forthwith He came to Jesus, and said, Hail, Master; and kissed Him,” or covered Him with kisses. Such is man, whether it be a devoted disciple, or a false apostle. Jesus, blessed Jesus, thou must do the whole work alone on that preparation day!

In John, at this trying hour, the Godhead shone out for a moment: as “Jesus said unto them, I am He, they went backward and fell to the ground.” And now the last act of Jesus before He was bound was to heal His enemy’s ear. Peter could sleep when he ought to have been watching, and he would fight when the hour had arrived to be yielding. But Jesus was perfect in His deepest humiliation. He who had made all things gives Himself up to be bound.

We now enter on another stage of sufferings of Jesus on the preparation day. He is bound by His own people, and they take Him, the holy, holy One, as a criminal. They led Him first to Annas, father-in-law to Caiaphas the high priest. We have not much account of what He suffered before them. We read that he sent Him bound unto Caiaphas, the high priest (John 18:13-24).

Now mark the sufferings of Jesus, God manifest in the flesh, before His own high priest. What He suffered at his hands was as the Captain of our salvation. Just an example of what His followers have ever had to suffer if the pretended priesthood have had the power, whatever the name by which that priesthood was known. Surely no just charge could be made against the pure and spotless One. And the priest tried to entangle Him in His words. “Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort and in secret have I said nothing. Why askest thou Me? ask then which heard Me, what I have said unto them,” etc. (John 18:19-21). What a revelation of man- “Now the chief priests and. elders, and all the council sought false witness against Jesus to put him to death” (Matt. 26:59). How often have the priests of Rome, pagan and papal, done the same thing. What parallels we might give from the history of God’s real saints. Note, the sole object of the Jewish Sanhedrim was the death of the Holy One, Jesus.

No false witnesses could be found to agree. Driven to the last extremity, the high priest adjures Him by the living God that He should tell them whether He was the Christ the Son of God. How blessed the answer of Him who is the truth. “Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.” The high priest ought to have known that the Messiah would come exactly in this manner, as may be seen in Daniel 7:9-14; Micah 5:1-3. The Word of God was perfectly clear, and the Christ of God stood before him; but he knew it not. All was blasphemy to the high priest. And what was the thought of chief priests, elders, and Sanhedrim? “They answered and said, He is guilty of death” (Matt. 26:66). All that He had said was the exact truth. Man had no heart for the truth.

Note well how religious man treated the Lord of glory. Then did they spit in His face, and buffeted Him; and others smote him with the palms of their hands (or with rods). This gave much torment and extreme suffering. Ah, what would be said in our day if a highwayman was treated as they treated the Holy Son of God, against whom no charge of sin could be brought?

We read further in Luke 22 That “the men that held Jesus mocked Him and smote Him. And when they had blindfolded Him, they struck Hhim on the face, and asked Him, saying, Prophesy, who is it that smote Thee?” And in the midst of all this unparalleled outrage and inhuman cruelty, and anguish, and suffering, was there no human heart to pity or sympathize? No; as we read in Psalm 142:4, “I looked on My right hand, and beheld, but there was no man that would know Me; refuge failed me; no man cared for My soul.” But what of Peter, who really in his heart loved Jesus; Peter, who sincerely thought and said he would die for Jesus? What was he doing when Jesus was blindfolded and cruelly smitten by brutal Jews? Hush, while we tell it; he was denying Jesus, with cursing and swearing. Can we desire a greater proof that we cannot trust in ourselves, or our love, or our promises? We have now seen in this first trial of Jesus, what the man under law is with all his privileges. The Jew stands thus before us on the preparation day; he had every possible privilege; the oracles of God and His prophets had foretold these sufferings of the Messiah. Never in the history of the Jew had he made greater professions of zeal for the religion of his fathers. The law commanded him to love God with all his heart. And now God incarnate, visible, in humanity, humbled, in love to man, love to them: Jesus was delivered up into his hands. And the full character of the most favored man was fully revealed. What is in man came out in all its envy, malice, and hatred, against the Son of God. The chief priests seem to have been the worst. How strange, the greater the pretensions, and the more highly esteemed amongst men, the greater the wickedness and hatred to God.

Thus the midnight hours of the preparation day passed on. Deeper sorrows yet awaited our adorable Lord. Let us trace them; for all hearts must be tested on this preparation day. The whole multitude now arise and lead Him bound, again to tramp the dark streets of Jerusalem. They are taking him to Pilate. They are determined He shall be given up to the Gentile power. They long that He shall die the most cruel and shameful death. Let us follow, and see if the Gentile is better than the Jew.

It is now approaching morning on the preparation day. Remember how Jesus had been beaten, spit upon, and mocked at His trial before the high priest. “And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered Him to Pilate” (Mark 15:1). The Jews could convict Him of no sin, and Pilate can find no fault in Him: He fully declares this. He is greatly puzzled. He knows well that for envy the Jews had delivered Him to him.

Oh, what a sight! The weary, bruised, beaten Jesus! There He stands: see how His blessed face has been smitten. And there stand the multitude of the Jews, fiercely accusing the Prisoner, who created the universe. Yes, the whole multitude of them arose and led Him to Pilate. And in their cruel hatred they could only belch out lies against the Holy One. “We found this fellow perverting the nation, and forbidding to give tribute to Caesar, etc.” And when the Roman governor declared he could find no fault in Him, they were the more fierce.

Pilate, hearing He was from Galilee, seeks to escape from his difficulty by sending Him to Herod, who happened to be in Jerusalem at this time. Yes, every possible insult must be heaped upon the Lamb of God. He must be led again through the dark streets of Jerusalem to stand before the wicked Idumean Herod — the voluptuous, cruel murderer. And this wicked man was glad, and hoped to have his curiosity gratified. Not a single word of complaint, even now, escapes the holy lips of Jesus. “He answered him nothing.” Blessed Jesus, may we learn of Thee!

And the chief priests and scribes stood and vehemently accused Him. They followed Him like bloodhounds on this preparation day. Yes, they, accused Him, their Messiah, to the murderer Herod. They had blindfolded Him, and beaten Him with rods, and in the face. And is there any pity in the heart of Herod? Just as much as the true followers of Jesus have found, and may again find, in the dungeons of the Inquisition. “Herod with his men of war set him at naught, and mocked him; and arrayed him in a gorgeous robe, and sent him again to Pilate.” Thus, O Jerusalem, was thy Jehovah, King, and Lord, dragged and mocked by the cruel crowd through thy dark streets. Not a word of pity, or a look of sympathy for Him, who came to do the Father’s will.

Pilate felt the deep wickedness of the chief priests and rulers of the people: Again he tries to set Him free. He says, “I, having examined Him before you, have found no fault in this man touching those things whereof ye accuse Him” (Luke 23). Herod, too, had pronounced no sentence of death on Him. The struggle to release Him was made still greater by a message from his wife. This poor Gentile alone pleads for Jesus with Pilate her husband. She says: “Have thou nothing to do with that just man; for I have suffered many things this day in a dream because of Him” (Matt. 22:19).

Pilate tried hard to escape the evident guilt of giving up “that just man” by using his privilege of releasing one prisoner at the feast of passover. But, no, the Lamb must die on this passover day. The chief priests demand His death, and deliberately prefer a murderer and a robber to the holy and the just One of God — the Lamb without spot. They demand that Jesus shall be crucified. And now Pilate joins them in their wickedness. No evil could they lay to His charge, “But they cried out the more, saying, Let Him be crucified. When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person; see ye to it.” Then the bold words from the Jews were uttered: “His blood be on us, and on our children.”

And what did this representative of the Gentile power then do, convinced, judge as he was, that there was no fault in Jesus? He deliberately released the robber and murderer. And then what? Was there a little respite now? Was the bruised and beaten prisoner, the declared just One; allowed to rest His weary body awhile? The first thing done was to inflict the cruel torment of the Roman lash — a torment under which prisoners often died. Pilate has Him stripped and scourged. How that back was torn with the cruel lash!

Isaiah, more than 600 years before, had described this scene. He who clothes the heavens said, “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. 50:6). “He was oppressed, and He was afflicted, yet He opened not his mouth: He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth” (Isa. 53:7). Yes, He loved the church and gave Himself for it. Oh, look at that bleeding, bruised Lamb of God, silently suffering all the cruel agony that man could inflict!

How long they tore His back we are not told. Surely this was enough! No. He was now given up to the brutal Roman soldiers. The whole Gentile band was called together. And after all that He had suffered at the hands of His own people the Jews, was there no pity, no relaxation in the cruel torture? No, none! The first twelve hours of the preparation day had about closed (John 19:14) and the first of the measured three hours began with the scourging, about the sixth hour of Roman time four 6 AM): and lasted until the third hour of Jewish time (9 AM) when He was crucified.

What took place during these three hours? The awful scourging. This may have been nearly unto death. But all was borne in holy silence, the silence of undying love. No tender hand to wash and dress those bleeding wounds. They took Jesus after the awful torture into the common hall. Patiently He bore the pain as they stripped Him there, “and put on Him a scarlet robe. And When they had platted a crown of thorns, they put it on His head, and a reed in His right hand. And they bowed the knee before Him, and mocked Him saying, Hail, king of the Jews!” Oh, hold! is not this enough? No, no. “And they spit upon Him; and took the reed and smote Him on the head.” And when they, the Gentiles, had had their fill of cruel torture and mockery, then Pilate must add one more act of deep degradation. At this very time when the soldiers were wearied out with their mockery, and beating Him with their hands; while Jesus was wearing the crown of thorns and the purple robe, “Pilate, therefore went forth again, and saith unto them, Behold, I bring Him forth to you, that ye may know that I find no fault in Him. Then came Jesus forth, wearing the crown of thorns and the purple robe. And Pilate saith unto them, BEHOLD THE MAN!” Behold the man, Ah, behold the Lamb of God! See the blood drop from His holy crowned brow! Yet this is He who shall come in glory and show that nation his wounded hands. And is there no melting of the Jewish hearts to Him? Was ever sorrow like His sorrow? No, the very priests cried out again, “Crucify Him? Crucify Him?” Pilate at last delivers Him up to them.

There was no rest for Jesus on the preparation day. The soldiers spit on Him, and smite Him on the head, and then take the robe from off Him, and put His own raiment on Him, and led Him away to crucify Him. Oh, what He went through during these three hours from His condemnation to the cross! His perfectly tender human heart needed sympathy; but lover and friend were far from Him.

It was customary to compel the malefactor to bear his own cross to the place of execution. From John we learn this was carried out on Jesus. After all the beating, scourging, smiting on the head, and torture, we read, “And He bearing his cross went forth” (John 19:17). In Luke 23 we read, “And as they led Him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.” Was this pity to Him in His extreme weakness? No, from all we have seen they may have feared He would die on the way, and so they might lose the Satanic gratification of witnessing His torture on the cross.

Oh, look at that last procession on the preparation day. All that was past was as nothing to what was before Him, yet to come. He was about to drink the dreadful cup of wrath due to millions of souls. Let us look at the procession in Luke 23:27. It is now approaching nine o’clock A.M. A great company of people follow Him. “And of women, which also bewailed and lamented Him. But Jesus turning unto them said, Daughters of Jerusalem, weep not for Me, but weep for yourselves, and for your children.” His tender heart was occupied with the terrible judgments so soon to fall on them and their city. What love! God is love.

One other indignity must be added, that the words of Isaiah might be fulfilled, “And He was numbered with the transgressors” (Isa. 53:12). “And there were also two other malefactors, led with Him to be put to death.” What a sight! He who was God, walking with two thieves, to that place where the great work of the preparation day must be accomplished, that shall bring lost sinners into the sabbath, the rest, of God. The procession halts at a place of a skull, Calvary. “There they crucified Him, and the malefactors, one on the right hand and the other on the left.” This is at the third hour of Jewish time, or 9 o’clock A.M. The cross was not merely an instrument of death, but of torture and death, the most prolonged and painful torture. The six hours’ torture are divided into two distinct parts. Let us inquire what took place in each.

We have traced the holy sufferer through the hours of the preparation day until the third Hour, or nine o’clock A.M. In His last journey He halted at the place of crucifixion. We read the words, but how little can we realize the depth of degradation to the holy, holy Son of God. Let us meditate on what took place during the first three hours on the cross, until twelve at noon. What is crucifixion? At first it was an instrument of death, shameful and cruel. The poor criminal was stripped naked, a sharp stake was placed in the ground with the point upwards. This was driven through the body of the living prisoner, upwards to the heart, and there he was impaled to die! But this was a merciful death compared to the mode used in the days of our Lord.

A hole was dug in the ground to receive the beam of wood. The feet were nailed to that wood and the body laid in awful agony on the same, and the hands, nailed to the cross part at the top. Then think of the torture of the body as the cross was lifted up, and let fall in the hole prepared. It was at this supreme moment of untold pain that Jesus said, “Father, forgive them, for they know not what they do.” For three hours He hung there on that shameful cross, brutal soldiers mocking Him, rulers deriding Him. Oh, behold Him there crucified between two thieves. “And the scripture was fulfilled which saith, And he was numbered with the transgressors.” And there the unfeeling crowd pass by, wagging their heads, and saying, “Ah, Thou that destroyest the temple, and buildest it in three days, save Thyself, and come down from the cross.” The priest, yes, the chief of them; joined in the mockery. The very thieves reviled Him (Mark 15:25-32). Oh, for three hours they sat down and watched Him endure the torture of the cross.

But what was the inward experience of our adorable Lord, as He hung there in cruel suffering? He tells how the fathers had trusted in God, and were delivered, “But I am a worm, and no man... and despised of the people. All they that see Me laugh Me to scorn: they shoot out the lip, they shake the head, saying, He trusted on the Lord, that He would deliver Him: let Him deliver Him seeing He delighted in Him.” Oh, read the unheard sighs of Jesus in Psalm 22. Was ever sorrow like His sorrow? In the midst of all the cruel mockery, only one voice was heard that owned Him Savior, Lord. One of the reviling thieves was given to Him; as He hung there on the cross. He had heard those gracious words, “Father, forgive them; for they know not what they do.” Faith was given to the dying thief: precious grace. May we not also still pray, Father, forgive the living thieves all around in this day, who are robbing Jesus of His glory as the Savior of sinners, and the giver of eternal life, yea, denying His divinity and atonement for sins — for they know not what they do? But oh, wretched men, beware lest your doom be not that of the dying thief, but that of Judas. For surely the man that pretends to be a minister of Christ, and is a betrayer of the scriptures into the hands of the infidels, is more like Judas than like the dying thief.

Oh, how full the answer of Thy heart, blessed Jesus, to the faith of the tortured dying thief: “Verily, I say unto thee, To-day shalt thou be with Me in paradise.” Yes, He was justly put out of this sinful world, but in grace he was to be with Thee in the paradise of God.

It would appear to have been about noon when Jesus thus spoke to the converted thief, the sixth, hour of Jewish time (Luke 23:43, 44). “And when the sixth hour was come, there was darkness over the whole land until the ninth hour” (Mark 15:33). And why is there so little said in the Gospels as to what the holy, holy Lord suffered during those three last hours? Surely it is because it cannot be told. It can only be known to God what Jesus then suffered for us, for our redemption. We only hear the final bitter cry, “My God, My God, why hast Thou forsaken Me?” Darkness covered Him from every eye but the eye of God. Oh, think of Him being made sin for us; of all God’s billows rolling over His soul; of all our sins, dear fellow believer, laid on Him — delivered for our offenses, bearing our iniquities — the infinite wrath of God, which could only be borne by the infinite One.

And now He cries, with a loud voice, “IT IS FINISHED, and he bowed His head and gave up the ghost” (John 19:30). Nothing now remained, but to take down the precious body and lay it in the sepulcher. The great work of the preparation day is finished. Every scripture is fulfilled; all the shadows of the law pass away. The one atoning sacrifice has been offered. Will God accept it? What was the preparation for? The sabbath of the passover week, the sabbath or rest of redemption. As we have seen, God gave the sabbath to Israel because they were redeemed, as a shadow of this rest, or sabbath, to come. Well, let us see what took place. The body of Jesus is laid in the sepulcher at the close of the preparation day. The great stone was laid on the mouth of the sepulcher.

Did God raise Him from the dead on the Jewish sabbath, and thus restore man to rest under the sabbath of the law? No; Jesus lay in the sepulcher all through the sabbath given to Israel. The eternal sabbath of rest for man must be entirely new — the rest of the new creation. We cannot express in words how entirely all was changed, and all the effect of the work accomplished on the preparation day. When that work was finished the veil was rent. The way of approach to God was opened — opened also was the way for God to come out to man in richest, fullest grace. But this must be by first raising Jesus from the dead. He must be the first-fruits of them that slept. If He be not risen, all He suffered was in vain, as is fully shown in 1 Corinthians 15. “But now is Christ risen from the dead, and become the first-fruits of them that slept.” Oh, what a first day of the week was that, when God raised Christ from the dead! Could He have given a greater proof that He accepted the work done on the preparation, day? The grave clothes were laid peacefully aside, “and the napkin, that was about His head, not lying with the linen clothes, but wrapped together in a place by itself.” How little the disciples understood what had been accomplished on that preparation day! “For as yet they knew not the scripture, that He must rise again from the dead.”

What were the first words Jesus spoke to His disciples when He was risen from the dead? “Peace be unto you. And when He had so said, He showed unto them His hands and His side. Then were the disciples glad when they saw the Lord.” Yes, He had made peace by His own blood on the preparation day. He showed them His hands and His side. The work was done. It is finished. They heard Him speak unto them. We also are assured by the inspired word that righteousness is reckoned unto us, “if we believe on Him that raised up Jesus our Lord from the dead; who was delivered for our offenses, and was raised again for our justification. Therefore 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 the hope of the glory of God” (Rom. 4:24, 25; 5:1-2). What a sabbath of rest, entirely through the work accomplished on the preparation day. Now, if you saw Jesus, if He appeared to you, and you looked at His wounded side and wounded hands, and He were to speak to you with His voice, “Peace unto you,” just as He did to His disciples, would not that make you perfectly happy? Well, He says, “Blessed are they that have not seen, and yet have believed.” Do you believe He died for your sins according to the scriptures? Do you believe that God raised Him from the dead for the purpose of your justification? And believing this, do you know that you are reckoned righteous, or justified from all things before God? Then He says, being justified by faith you have peace with God -and all through our Lord Jesus Christ: yes, through the work He finished on the preparation day.

The redemption from Egypt was temporal, and the sabbath given to them also was temporal, for a time: has been lost, and passed away. But the redemption effected by Jesus on the preparation day is eternal, not for a time, and can never be lost. It does not depend on what we shall do, but on what He has done. The efficacy of His work, like His Person, is ever the same, “having obtained eternal redemption for us”; our sabbath of peace and rest is eternal also. Soon we shall enjoy it in all its fullness in His presence, where all is peace and rest forever.

Such is the everlasting portion of him that believeth. And do not forget, “He that believeth not the Son shall not see life; but the wrath of God ABIDETH on him” (John 3:36). Which is before you? An eternity of the blessed sabbath of the rest of God, or an eternity with His wrath, ever, ever, abiding on you: where “the smoke of their torment ascendeth up forever and ever, and they have no rest day nor night” (Rev. 14:10, 11). If we think of what this sabbath of rest cost Jesus on the preparation day, and of what God says as to the result of rejecting it, how is it that man can go on with this question unsettled? ETERNAL REST; OR NO REST DAY AND NIGHT — torment forever and ever? Do ask yourself, reader, how it will be with your soul? How is it with you now? Have you ceased from all your works for salvation, and entered into the rest of God? In this matter be most careful, neither to carry a burden, nor do a work. See Jer. 17:21, 22.

All this is individual. On another occasion we may look at the first and eternal purpose of God in the work accomplished on the preparation day.

Present Troubles

[For Private Circulation Only]

Beloved Brethren In The Lord,

If I can be of any real help to perplexed souls it will give me joy. I desire to write in the fear of the Lord, and to seek to please Him in helping His saints. I will first give you extracts from F. E. R’s. (F. E. Raven) letters as to eternal life (copied from his own writings by me. The italics are mine).

Mr. R. says: — “In regard to eternal life, it seems to me that it is a kind of technical expression, indicating an order and state of blessing, purposed and prepared of God for man. With Paul it is viewed as a reward or end, or hope — though the believer, being called to it, is to grasp it while on the road to it. With John, it is present and moral (not in display), formed for us by incarnation of the Son of God — and we having entrance into it through His death. The Son where His voice is heard gives us the privilege and entry and freedom of this sphere of blessing, which is expressed in Himself as a man — the privilege of blessed nearness to the Father, and of being the object of the Father’s joy and love and delight. Hence eternal life is in the Son. He is it. So that eternal life is objective and practical, rather than subjective — a sphere and order of blessing. But not only does Christ give freedom of entry into this sphere. He gives also the Spirit as the capacity, the Spirit IN THE BELIEVER IS LIFE. Hence the believer has freedom, or entrance, and the capacity to enjoy this sphere of blessing which Christ has formed. And behind all he is born of God. This is no question of attainment, but I am quite sure there are many Christians who are not morally in it, and yet loudly claiming to have possession of eternal life. Faith is not in exercise, and they are not free of the world.”

I grant it is most difficult to understand such obscure writing. I do not remember anything so obscure and bewildering. And further, I notice the absence of the plain distinct oft-repeated assurances of the Lord, that he that believeth HATH eternal life. This in itself is a great loss to souls. Let us now try to turn this strange mystic language into plain English, and test it by the Word of God. The Word of God is clear enough that eternal life is a Person, the eternal Person of the ever blessed Son of God. The true God and eternal life (John 1:6, 1-4:48, 51; 1 John 1:1, 2, 5:11, 20). Now what is eternal life in this new teaching? Read the extract: — “A kind of technical expression, indicating an order and state of blessing,” etc. “A sphere and order of blessing.” And note “He is it.” He is what? In plain English He is a myth, a sphere, a technical expression, an order and state of blessing. The glorious eternal Son of God is gone, and you have in His place a sphere, a myth! And then precious words mingled with all this about the Father and the Son. There is no escape that I can see from this Christ dishonoring explanation of His words. He states what eternal life is to him — a sphere, etc. Can you say the Son of God is a sphere, etc.? and can you accept this teaching as eternal life? If he had said plainly, Eternal life is a myth, and the Son of God “He is it,” would it not have meant Christ was a myth? Then when he says Christ, or “He is it” — and the it is a sphere, or a state or a technical term, etc., does it not in plain language mean Christ is reduced to a sphere, etc.? Surely, to say the least, this is utterly unsound teaching. And think of the sad havoc and effect on the sheep of Christ! What months of distraction, until they dread any one to speak on what was once so precious to us, and certain — eternal life. The Lord grant that such as hold and defend this doctrine, may be convinced and really return to the plain teaching of the Word of God.

On Righteousness

F. E. R. says: — “The point as to divine righteousness, is as to the force of 2 Corinthians 5:21. It is, as I understand it, the text of the ministry of reconciliation. It gives us divine intent in Christ being made sin for us. Divine righteousness is to be displayed in us in Christ. We are to have a perfect state in a heavenly standing. God has secured this for us in Christ in glory, and the moment he appears it will be absolutely true in us. So long as we have the flesh and sin, I could not say it is absolutely made good IN us, but it is made good IN us morally, as we walk in the power of the Spirit. Hence it is not any way a question of attainment, but of walking in the power of the Spirit in faith and hope. Paul looked to be found having God’s righteousness.”

Again F. E. R. says: “First as to 2 Corinthians 5:21. The subject there is not justification. In Romans 3 and 4, where the question is of offense, justification through faith in Christ’s blood is brought in, and the believer is justified now — is accounted righteous. The righteousness of God is upon him. But in 2 Corinthians 5:21, the point is not guilt, but STATE. This is met by reconciliation on the basis of Christ having been made sin for us, that we might become God’s righteousness in Christ. Surely to become God’s righteousness is more than to be held for righteous, as in Romans 4. If it means anything, it means sin is to be completely displaced IN US by divine righteousness, and this cannot be till the Lord come. Looking at the believer abstractedly as in Christ, it may be true now — but the verse involves more than this — the full result of Christ being made sin ‘for us.’”

According to this teaching, we are allowed to be justified now. But as 2 Corinthians 5:21 is the subject of reconciliation, and that is divine righteousness in us, reconciliation is impossible now, until sin in us is entirely displaced by this divine righteousness in us. We are thus robbed of all certainty as to reconciliation and eternal life. So far as I understand it, it is undiluted Romanism.

Council of Trent, Chapter 7. — “Lastly, the sole formal cause is the justice of God; not that by which He Himself is just, but that by which He maketh us just, that, to wit, with which we, being endowed by Him, are renewed in the spirit of our mind, and are not only reputed, but are truly called, and are just, receiving justice [righteousness] WITHIN US, etc.”

Chapter 16. — “Thus, neither is our own righteousness established as our own as from ourselves; nor is the righteousness of God denied or repudiated: for that righteousness which is called ours because we are justified from its being inherent in us; that same is [the righteousness] of God because it is infused into us of GOD, through the merit of Christ.”

Where is the difference between this and the system of F. E. R.?

It has been said, Did not J. N. D. in Synopsis teach pretty much the same as F. E. R. on 2 Corinthians 5? Did J. N. D. teach divine righteousness IN us? That it will be displayed finally in glory “in us as in Him,” surely all hold — that is, we shall be the display of God’s righteousness as in Christ. But we will turn and see what our dear departed brother did say about this very doctrine, now used by the enemy to bewilder souls. If he felt its obscurity, what may we? I refer to Vol. 2 of his Letters, beginning p. 567. He says: —”There is such thorough obscurity in the important passages, that it is not easy to lay fast hold of their import. Now I always found the effect produced by this teaching to be, not Christ before the soul, but self. They had got something wonderfully new and beautiful, what was not heavenly (that was common) but divine; and where Christ was spoken of, it was not Christ Himself, but Christ in them, conscious power of life in them.”

You will see the doctrine identical with what is now distracting the saints as our brother shows: “Connected with this is that we are not merely justified, but actually and livingly God’s righteousness, we are it, we livingly.”

Page 568: “He being in God, such an identification with Christ as makes us to be actual divine righteousness, as so identified with Him, which sustains us wholly above nature.”

Page 570: “He is in the region of life hid with Christ in God; he enjoys the state, and breathes the breath of the new creation... Righteousness is dwelling in life in new creation. There is actual positive righteousness, not only justification by faith.”

J. N. D. says all this is error: Page 571, he says: “Resurrection is not looked at in scripture as victor-strength in man, but as a divine act towards man.”

That is what J. N. D. says. He quotes further: “Co-quickened with Him in the same righteousness (2 Cor. 5:21). He says there is no such statement or thought in scripture; it is the system of divine righteousness in actuality in us — the exact doctrine of F. E. R., and read further, pages 574, 575, 576. You will be astonished how much that is current amongst us is utterly condemned as a wilderness of error — such as “life out of death,” “it is through death this life is reached.” He says: “All through I find the efficacy of Christ’s death lost in our dying.” He further quotes, “God’s righteousness revealed in heaven for us, and in us below.” “Life hid in God,” “a SPHERE of profession where we receive the power of glory.”

He shows how in this teaching, “redemption and Christ’s work are really lost in the work IN US.” He further says: “I cannot substitute this for redemption, nor give up Christ my righteousness before God for a fancied divine righteousness in me. I have lost Christ in Himself in your teaching.” Thus we have the very judgment of our dear departed brother on the very doctrine continued and developed amongst us, and which we are to receive as the heavenly truth on pain of being left behind as pillars of salt. Indeed, this teaching is much worse in one respect, as it takes away all certainty to the soul, now, of having eternal life, as well as ignores the fact of BEING NOW reconciled to God. The teaching is divine righteousness IN US by sin being displaced by righteousness in us. And we are not yet that, not in that state, so that we are only on the way to it, as we are on the road to the sphere, eternal life, and all certainty is lost to the soul. I beg you will compare Mr. R.’s statements with J. N. D.’s remarks. It is well known he dreaded this false teaching more than anything we ever passed through. I believe every word he says about it.

Now as to our beloved brother P.’s (Pilkington?) letter. while we have all been suffering from the effects of this teaching, for long — it may be unconsciously — he has been walking with God, and greatly used of God outside, far away. I do not doubt he has seen it, as a work of Satan, and no one can deny that the effects prove this. I do not think that he means that F. E. R. personally has hatred to Christ. But he looks upon it as the work of him who, though he comes as an angel of light, yet is always filled with deadly hostility to Christ. I do not believe that B. W. N. (B. W. Newton) was personally filled with such

hatred to Christ, nor had he the least idea that Satan so used him I have not a doubt Satan may so use any of us, if we are not in lowly dependence on the Holy Spirit. And this is the root of all our sorrows. He is rarely now owned in our midst. But man and his everlasting lecturing takes His place. And what is the result? The present low blighted state of all such places where man and this teaching prevails. And we are told criticism must be resisted to the utmost. This will not do. We must humble ourselves in the dust. Yet not in unbelief. It is said dear P. made remarks against a brother highly esteemed. He first sent a letter for that beloved brother, and I gave that letter to him I do not know whether he answered it or wrote to our brother P. And then, do not forget our brother wrote this solemn warning to us as he lay in a Syrian fever. Do not think of division — nothing will please Satan better. Surely brothers in London will have sufficient faithfulness to Christ to request that these false perversions of truth shall not be preached amongst them.

C. S.

Mr. R. having seen the above, wrote as follows to C. S.: December 24th, 1889.

My Dear Brother,

Mr. S. has sent on to me a letter of yours bearing no date, nor am I sure to whom it is written; but I feel I cannot allow it to pass without sending a line to remonstrate against the injustice both of its basis, and of its reasonings and conclusions. All is based on extracts from letters obtained from me by a brother eighteen months ago, and these extracts (which you have not taken the trouble to authenticate) are treated as though they were a careful exposition of a system of doctrine. I never knew a brother judged before on such premises.

Then as to the reasoning, I venture to say that in regard to both subjects in question, it is fallacious, and leads to unjust conclusions. Eternal life is said to be “the eternal Person of the ever blessed Son of God.” Thus the Son of God and eternal life are made strictly equivalent, and expressions used in reference to the latter are tested by their applicability to the former. I am sure such reasoning will not hold. On the one hand the Son of God is more than eternal life -He is God and the giver of eternal life; and, on the other hand, expressions may be used in speaking of eternal life which cannot be applied to Christ personally. The righteous go into eternal life. You cannot here substitute Son of God. John, in his first epistle, declares to us eternal life, manifested in the Son of God, in the character in which we possess it here. It is in God’s Son, and we are in Him that is true. He is the true God and eternal life. It is what He is to Christians. Eternal life, viewed as a subject in itself, has also other bearings.

Further, as to divine righteousness, it is reasoned that because it is maintained that divine righteousness in its fullest sense sets and displays us in glory in the life and state of Christ that therefore that life and state are held to constitute our righteousness before God. This latter idea is, I believe, Cluffism: but never had place in my thoughts. The former, I have no doubt, is the truth, and gives the fullest place to redemption. The righteousness of God which is upon us (Rom. 3) has reference to our responsibility. We are freely justified in His grace through redemption; but this is not beyond the brass of the tabernacle. The glad tidings of God’s glory are far beyond the question of our responsibility, and through righteousness set us in a wholly new state and place for man. And here we come to the gold of the tabernacle. It is the fruit of Christ having been made SIN for us. This is 2 Corinthians 5:21. We have a place and a state in Him who is righteous and holy in the Holiest of all.

Any one reading without prejudice my letters to Mr. B. would see that the tenor of them is that eternal life means for us a completely new order of things which has come to pass in man, in the Son of God having become man, and into which we have entrance through His death, and in power of the Holy Spirit. The Son being our life. And that as to 2 Corinthians 5:21, the complete answer to Christ having been made sin for us in our being perfected after His order in glory.

And now I add a word or two as to the details of your letter. On page 2, you endeavor to make me say that Christ is a sphere, and by inference that, Christ is a myth. What I did say is, that eternal life is in the Son — He is it, that is, eternal life — as I have shown at the beginning of my letter. I do not accept your method of reasoning between eternal life and Christ. And I add here that if eternal life does not denote to a believer a new sphere and order of blessing, he knows very little about it experimentally. “This is eternal life that they might know thee the only true God and Jesus Christ whom thou hast sent.” It is for us a wholly new order. The effort to charge me with Cluffism, I wholly repudiate. I never had an idea that anything in us constituted our righteousness before God. Christ is made that to us. And I should have maintained this as strenuously as any. Hence the charge of undiluted Romanism means nothing any more than the being robbed of all certainty as to reconciliation. The ministry of reconciliation is based on what has been done -the death of God’s Son — His having been made sin for us: and hence reconciliation is ever “now,” though the state consequent on it, holy unblameable and unreprovable, be in its consummation future. I suppose I have in my measure urged this as strenuously as most. In conclusion, I must say that the attacks made on me present ideas so foreign to my whole habit of thought, are so erroneous in reasoning, and in virulence are so utterly out of proportion to the offense given, or the weight of the person implicated, that given, am unable to recognize in them the work of the Spirit of God, and am grieved for those that have taken part in them.

Believe me, your affectionate brother, F. E. R.

Further Remarks

I do not know that I have much to add, — as my object is not continued controversy, but just to present Mr. R.’s own words in his letters to our brother B., which I copied with my own hand from his own handwriting. I do not know how they could have been better authenticated.

I have compared them with what was so strongly condemned by our beloved and departed brother, J. N. D., the root point being the danger of losing Christ Himself. There are points of contrast, but this is the root, divine righteousness IN us, that I refer to. I have also compared his doctrine with the Council of Trent. I also give you our brother R.’s reply. I have been much pressed in spirit to do this; it is also impossible for me, in my weak state, to answer all letters on this most painful subject in any other way.

I will briefly notice Mr. R.’s reply to me. It will be seen from the above that he was totally mistaken in supposing I had not clear authority for these letters. You must carefully refer to those letters.

First, the doctrine is most distinctly taught, that eternal life is a sphere, or new order of blessing. I still maintain that this is unscriptural, and confusion — a going beyond scripture. A sphere is that which surrounds a person or thing, as the heavens surround the earth, as water is the element or sphere that surrounds a fish, the air around the bird, etc. The heavens are very wonderful, but they are not the earth. The sphere of a fish, the water, is very wonderful; but the water is not the fish. The air is the sphere or order in which the bird is found, and full of wonders, but the air is not the bird. Now in whatever sphere we look at the Son of God, whether in the Father’s bosom; or down here in the sphere, the order of this world, surrounded by the darkness and wickedness of this world, or in that wondrous new order of things in the glory — a very wonderful, very blessed sphere — yet in each sphere, He was and is, the eternal life. It surely is very serious to confuse this, the order in which He was here, Himself all pure, or the new order or sphere in which He is now, is no more the Son of God, or eternal life, than the air is the bird, or water the fish. Surely a child should see this. Far be it from me to do any injustice, either in basis or reasoning, to our brother. But does he not teach in these letters that eternal life is a sphere, an order of blessing, and that Christ the Son of God is it? Indeed, I long that all such reasoning may cease on all sides, and that all may return to the plain clear scriptures.

If scripture said, “He that hath a sphere, or a new order of blessing, or enters morally into it, has eternal life,” then surely Mr. R. is right, and we must all begin and preach quite a different gospel. But unless Mr. R. can bring scripture for these new theories, I must keep to that, the Lord helping me, which I have preached for near fifty-five years. It is quite true the Son of God is more than eternal life. Yes, truly God. But that does not alter the fact that He is Himself the true God, and eternal life. “God is love.” God is also more than love, but that does not alter the fact that “God is love.” Mr. R. dare not deny that the Son of God is personally the eternal life, as the scripture so abundantly shows in the texts quoted in my letter above. And I have not found a brother who does not see this, that eternal life is the Son of God, but tries to make it something else, a some “it,” “it,” that can really say what eternal life is. The moment we depart from scripture it is, as one dear servant of the Lord said, “all fog.”

What I mean is this. After looking at all he has said about eternal life, as a sphere or order of blessing, until you are bewildered, just ask him, “Then do you hold that eternal life is really the Son of God?” “Yes, certainly.” And many are satisfied — while the letters are not acknowledged to be error, and withdrawn. Thus one statement slides over the other as a dissolving view.

So with the subject of Cluffism and righteousness. Read his letter. Note how it points to righteousness in us. He could not say God’s righteousness in us. But “Divine righteousness is to be displayed in us in Christ. while there is sin in the flesh, I could not say it is absolutely made GOOD IN US, BUT IT IS MADE GOOD MORALLY IN US.” “If it means anything, it means sin is to be completely displaced in us by divine righteousness, etc.” The mind is directed to self — divine righteousness IN US. It is not God’s righteousness; it is not His act. It is not what Christ is for us before the face of God. And note, this is all connected with reconciliation, the effect of the atonement — 2 Corinthians 5:21. Now, while still holding all this, ask Mr. R. at a meeting for examination, on this very verse, “Do you then hold that Christ is our righteousness before God now?” And in a moment the slide is altered, and the answer is “Yes.” Now is not this an illusion? The former teaching is not withdrawn, with confession of its evil, and the effect will be utter confusion.

I will not comment on the slight put on redemption as “the brass of the tabernacle.” It came to my heart like a cold wind from Greenland’s icy mountains. I have to learn yet from the word, that the foundation sockets of the tabernacle were made of brass. And it was the blood that touched the gold in the holiest. The redemption money was not brass. We should not make light of the great foundation truths. I believe they are needed more and more in this day.

I have seen Mr. R.’s printed explanations, as to eternal life. I cannot accept them. It is all misleading. It is not the Son of God before the soul, but “it,” “it,” “it.” It is the blessedness, etc., anything but what we get in scripture — Jesus Christ. “He is the true God, and eternal life.” With sorrow of heart, I must declare, so far as I can understand this teaching, I believe it will undermine the whole truth restored to us in these last days. It is quite dangerous to be occupied with it, utterly unprofitable, yea, withering to the soul. And if a party is formed around this confusion, it will be most disastrous. I see no remedy, but resisting it, and avoiding it. I give my feeble but solemn protest against it, though I would not be tempted to attempt to define these grave matters connected with the blessed Person of the Son of God. Oh to be more occupied with Himself!

It is no question of splitting hairs: it is a revolution. It is a system of dealing with scripture, or setting it aside, that would displace all truth and make way for any errors. And, if challenged, you are deceived by the answer, for immediately truth is admitted, and the superficial are satisfied, and declare it to be “new and wonderful truth!”

We have beheld the righteousness of God, complete, glorious, whether as to justification or reconciliation. In the Word of God we are now as truly reconciled, as we are justified. See Rom. 5:1, for the one, and verse 13 for the other; also 2 Corinthians 5:10; Colossians 1:20, 22. The righteousness of God, accomplished and subsisting, is as true to faith now, as it will be to our unspeakable joy and enjoyment, and manifested to an assembled universe in the coming glory.

If you believe that eternal life is not the Son of God Himself, but a sphere, and you are seeking to lay hold on that sphere, an order of blessing, then you have not the Son of God, but a sphere, etc. And thus, if you have the Son Himself you have life; and if you have not the Son you have not life. So that according to F. E. R.’s letters, which I have read, or his teaching, he and his followers would not have eternal life.

I think my reader will now see the difference. We hold the truth so plainly set forth in scripture — that Christ HIMSELF is the eternal life, not the sphere, or anything else. F. E. R. holds the error that THE eternal life is the sphere or the blessing. And I do believe that the mass who have fallen under his power will soon see, and say, that they hold the truth above with us, and not the error with F. E. R.

I have looked to the Lord to show me if I should expunge one word before printing this; and He gave me Jer. 26:2, “Diminish not a word.” In dependence, then, on Him I send it to my brethren. If you will read vss. 3-9, you will see I may have to suffer at the hands of my brethren.

It is said that Mr. R. has withdrawn a sentence in his letter to Mr. B., a sentence which I have shown to be Romanism. But his printed letter by J. S. O. (Oliphant), has not been withdrawn, at least I have not heard it has; and that letter contains his errors unconfessed. And what is so strange, accepted by many young brothers. I would ask your attention to that printed letter.

Mr. R.’s Letter of December 6th, 1889, printed by J. S. O.

It was said that at the meeting of Mr. H.’s, Mr. R.’s explanations satisfied every one (?). But now this printed letter upsets all again. It is very difficult to understand. Many times have I read it. This, I think, will help you. There seems to be the uniform principle of putting a truth and an error together so that the error neutralizes the truth. Take the first statement. It seems dangerous to take simple scripture statements of what is true of a believer, “viewed as in Christ. Such a practice results in the statements becoming mere dogmas, conveying little sense of reality.” Then follows the sample of truth and error. “This may be seen in regard to divine righteousness as spoken of in 2 Corinthians 5:21.” Note, “The believer is in Christ, and as there, is become God’s righteousness in Christ; but besides this, he still is in a condition here, in which the existence of sin and the flesh are taken account of (the Spirit lusts against the flesh), and this is wholly distinct from our state in Christ, to which divine righteousness, in its fullest sense, applies.” The serious error is that sin and the flesh are taken account of in 2 Corinthians 5:21. Sin has been judged. “For He hath made Him to be sin for us, who knew no sin.” Was this that our state, or sin, or the flesh, might be taken account of? No; it was for the very opposite: “That we might be made the righteousness of God IN HIM.” And note, this is the gospel subject of reconciliation! If this error were true, we are lost, and the gospel is destroyed. If, in this matter, sin and the flesh be taken account of, then Christ died in vain. And then to hide this error a scripture is quoted from Galatians 5, on quite a different subject! — the conflict of the flesh and the Spirit in our walk. It is a marvel to see brethren falling beneath such soul-deluding errors. And yet he says, “The above in no sense weakens, or sets aside the reality of the believer’s present standing in Christ”!

Reconciliation is my standing in Christ, through His death and resurrection. I am brought into a new standing, where my sin has been so judged, according to 2 Corinthians 5:21, that sin in me is not taken into account, but I am the righteousness of God in Christ. Mix up the question of your state and sin in the flesh, and reconciliation is gone, certainly for all present enjoyment, as the embracers of this error will soon find to their cost. Compare Romans 8:3; 2 Corinthians 5:21. If this new doctrine, of sin and flesh being still taken account of, it is a different gospel, and must not be received, though presented by an angel. Every one that receives this error will virtually give up the gospel (Gal. 1:6-9).

It is just the same as to eternal life. All the old error is maintained, and the truth just admitted. It is not Christ Himself the eternal life. “It was God’s purpose in Christ from eternity: it was, in essence,” etc. “The apostles could see it, and afterward declare it,” etc. Then follows the truth and the error “Eternal life... is in God’s Son.” Then the error, “For us it is the heavenly relationship and blessedness in which, in the Son, man is now placed and lives before the Father, etc.” Eternal life is thus still, with him, the sphere, a blessing. This subverts all that is said in scripture. There eternal life is the Son of God Himself, “His Son Jesus Christ. This is the true God and eternal life.” With Mr. R., eternal life is heavenly relationship and blessedness! Thus the gospel that has been blest to thousands of late — the blessed assurance of Jesus in John 5:24 — must be given up, as I hear some are doing.

All is utter confusion that follows in his printed paper. On page 3, eternal life and the Holy Spirit are confounded, “separating, in the believer eternal life from the Holy Spirit — and talking about Christ manifesting to the unbelieving world, eternal life — the blessedness in which, as man, he was with the Father — are to my mind, not only erroneous, but repulsive.” I will quote no more, it is too painful. May the Lord open the eyes of His saints to see the irreverent way these subjects, yea, even the Son of God, is treated.

Only another word. What is the Lord’s voice in all this sorrow? Why is it allowed? Why have so many fallen under the influence of this new teaching? Is it not that we have been making “the brethren” the testimony, instead of the Lord Himself? I do not remember anything like it, since I passed through the sorrow of B. W. N. (Newton), more than forty years ago. May we humble ourselves before the Lord.

Yours in Christ, C. S.

January 30th, 1890.

The Promise of the Holy Ghost

In departing from this world, how tender Christ’s care and love for the church. He says, “I will pray the Father, and He shall give you another Comforter [or one who shall take the entire charge of you], that He may abide with you forever; even the Spirit of truth; whom the world cannot receive, because it seeth Him not, neither knoweth Him: but ye know Him, for He dwelleth with you, and shall be in you... But the Comforter, which is the Holy Spirit, whom the Father will send in My name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto You.” The world, not knowing the Spirit, may appoint its emperors, kings, queens, and its high dignitaries, to take the place of head and caretaker of a church. But our blessed Lord named none of these. No, the world would persecute His church, or those who were His. In the world they should have tribulation. “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me: and ye also shall bear witness, because ye have been with Me from the beginning” (John 14; 15). And still more fully, instead of setting up of the long- promised kingdom on earth, He says, “I tell you the truth; it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.” Then He fully describes His work.

His presence will convict the world of sin, and of righteousness, and of judgment: of sin, because “they believe not on Me.” There needs no further trial of man; the world has rejected and killed the Prince of Life. It is proved and concluded under sin. “Of righteousness, because I go to My Father, and ye see Me no more.” If the world is proved under sin, there is righteousness in heaven. The righteous Father hath received His Son.” “Of judgment, because the prince of this world is judged.” This world’s very prince and god is judged. Execution then of judgment is sure to him, and all that are his, though God’s long-suffering tarries still.

Now mark the work of the Spirit during the absence of Christ. “Howbeit, when He, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you.” Such is the infinite provision Jesus promised before He departed from them: for the whole of His absence. We shall see shortly how all was fulfilled. He then opens His heart to them, and tells them of His departure (John 16).

Surely He felt His rejection; did not weep over Jerusalem? Though just about to be cut off, and have nothing of his earthly kingdom and glory, He could now lift up His eyes to heaven and say, “Father, the hour is come; glorify, Thy Son, that Thy Son also may glorify Thee.” Though He well knew the extent of the world’s rejection, yet His tender heart felt its deep joy in those whom the Father gave to Him. How much He gives them, how much He asks for them! How often He names to the Father those whom the Father had given to Him, and all on the ground of His finished work, this was His full blessed title, as man, He had finished the work which was given Him to do. “And now, O Father, glorify Thou me, with Thine own self, with the glory which I had with Thee before, the world was” (John 17:5). Yes, in the beginning, in eternity, however many myriads of ages this world may have been hung upon nothing, and rolled in space — yet, “In the beginning was the Word, and the Word was WITH God, and Word was God. The same was in the beginning WITH God” (John 1:1). Truly God; He WAS GOD: distinct in Person, WITH GOD; in eternity, the eternal now. Yes, immediately before He crossed the brook Cedron to offer Himself the infinite sacrifice for sins, He could thus look up to heaven, though rejected and cut off on earth, with the righteous claim as man to be WITH God, as He had been with Him in eternity. Could any created being claim such a place This scripture, with many others, affords absolute proof that He was very God, and truly man

Now see Him humbling Himself, and voluntarily giving Himself up into the hands of sinful men. All power in heaven and on earth was in His hands. They were made to feel it and fall, to the ground. But He who made all things, gave Himself to be bound, to be mocked, to be scourged, to be crucified: A robber was preferred to Him in whom was no fault. The wicked representative of Gentile power was compelled to say, as judge, “I find no fault in Him.” He was made a curse, hanging on the accursed tree, for the very people that gnashed their teeth with rage as they watched Him die.

It was in the end of the ages, every age of the trial of man, that He appeared to put away sin by the sacrifice of Himself (Heb. 9:26). Then “Christ was once offered to bear the sins of many But this Man, after He had offered one sacrifice for sins, forever [or in continuance], sat down on the right hand, of God... for by one offering He hath perfected forever [in continuance] them that are sanctified.” “Who His own self bare our sins in His own body on the tree.” “For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God” (1 Peter 2:24; 3:18).

All scripture from Genesis to Revelation bears witness to the true propitiation, the bearing and meeting the wrath of God against sin, and the true substitution of Christ for His people’s sins. We need no learned and profane theory of the atonement, but with adoring hearts worship God for His great love to us in thus giving His Son to be lifted up. It is only on that cross we learn what our sin really is in the sight of God. Blessed Jesus! it was for me Thou sufferedst thus. “Christ died for our sins according to the scriptures; and that He was buried, and that He rose again the third day according to the scriptures” (1 Cor. 15:1-15).

We shall see more of this when we come ‘to the faith held in the beginning. Christ died for our sins, and was buried. But then all appeared to be lost. The disciples were filled with sadness. They had looked for very different things, even the redemption of Israel from the Roman yoke. The only righteous One was laid in the grave — the end of all hope for man as a child of Adam — the end of man. The only righteous Man had died the accursed death of the cross, and was laid dead, in the grave. Now just suppose this were all, then every ray of hope is extinguished. All is under death and judgment. If Christ is not risen, there is no hope, and no good news possible for man That high-day sabbath, when Jesus lay dead in the grave, was the end of Judaism, with all its sacrifices and temple service. The veil was rent; what a change!

How blessed to dwell on that resurrection morn, that first Lord’s day, the first day of the week. If we may use such words, one eternity ended when He lay in the grave, the other began when He rose from the dead. Judaism was left desolate — the new creation began. Who can tell the exceeding greatness of the power of God to usward, when He raised Jesus from the dead? (See Eph. 1:19-23.) The consequences to us of that resurrection are infinite and eternal.

We cannot but linger over the results of His resurrection, even before we go on to the forming of the church or assembly of Christ. “For as yet they knew not the scripture, that He must rise from the dead.” Very blessed the instruction, whether in reference to the future kingdom as in Matthew and Mark, or as preparatory to the formation of the church as in Luke 24 and John 20. What a change, and the disciples knew it not. There was the proof that He had risen from the dead; but the disciples, even Peter and John, went away to their own home.

Not so Mary Magdalene. She had already been delivered from great misery; for seven demons had been cast out of her. She has little intelligence; indeed, she seems to think He is still dead. But she lingers at the sepulcher as if He were gone: she had nothing left. There she lingered, her heart deeply attached to Jesus. And is the tender love of Jesus changed to His sheep now He is risen from the dead? He is close to the weeper, and asks, “Woman, why weepest thou? She supposing Him to be the gardener, saith unto Him, Sir, if thou have borne Him hence, tell me where thou hast laid Him, and I will take Him away. Jesus said [one word], Mary.” O what a thrill of joy to that desolate heart! “She turned herself, and saith unto Him, Rabboni, which is to say, Master.” He was, however, no more to be held or known as Messiah. “Touch Me not.” He must go to the Father to receive the kingdom and return. He sends her with the joyful news of Christianity begun.

Propitiation and Substitution

We come now to the teaching of the Holy Spirit, on and after the day of Pentecost. It was not until Jesus, our atoning Substitute, was glorified, that the Holy Spirit could come to dwell here in the redeemed. Jesus had distinctly told them, “For if I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you” (John 16:7). His presence here, then, is in consequence of redemption being accomplished by the Son of God.

On the day of Pentecost, the Holy Spirit used Peter to announce, in the very city where Jesus had been rejected and slain, that God had, according to the scriptures, raised Him from the dead and made Him both Lord and Christ — the very Jesus whom they had crucified. This announcement convicts them of the deepest and blackest sin; and makes them cry out, “Men and brethren, what shall we do?” They are directed to repent and be baptized in the very name of this once rejected, now exalted, Jesus Christ, the Savior Christ, for the remission of sins just as was foretold by Gabriel, the angel of God. And with many other words did he testify and exhort.

And the effect was marvelous. “The same day there were added about three thousand souls.” The day had now dawned, when “whosoever shall call on the name of the Lord shall be saved.” Reconciliation for iniquity had now been made. The veil was rent — Jesus had entered heaven, by His own blood. He entered into the holy place, and now the mercy-seat is opened to the whole world. Peter did not as yet fully comprehend this. But the Holy Spirit acted upon this great truth. Jesus had cried, It is finished. God had rent the veil. Here it may be well to be reminded of the contrast between the propitiatory aspect of the sacrifice of Christ, and Christ as His people’s Substitute.

Propitiation is what the blood is to God for His people and for all creation. As He said, as to redemption, “When I see the blood.” So on the day of atonement, when the blood was first sprinkled before God, He saw the blood. But the blood of bullocks and goats never enabled God to rend the veil. Those sacrifices could not open the mercy-seat to the whole world. The blood of Jesus was shed, the veil was rent, the mercy-seat is opened to the whole world. Hence the Spirit of God gives the word now, “Whosoever shall call on the name of the Lord.” And to show that none are excluded, the first preaching sets the door wide open to the very murderers of Jesus; and three thousand enter in. It is on this ground that all preaching proceeds in the Acts. Indeed, the commission was as wide as the human race. “And that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem” (Luke 24:47). No matter, then, of what nationality you are; repentance and remission of sins are preached to you. God sees the blood; He is glorified by the death of His Son. The propitiatory mercy-seat is opened to you. Repentance and everlasting remission of sins are proclaimed to you.

In this aspect, as the propitiatory mercy-seat, the atonement is, as to the whole human race, unlimited. And thus the gospel is preached unto every creature. God has been glorified on the cross. But the atonement, in the sense of substitution, is limited to believers; to those who have redemption through His blood.

Let us, however, look at the scriptures. We have seen the door opened to the rejecting, despising Jews, by the preaching of Peter. Let us now see the same door opened to the Gentiles by the same apostle. After speaking of His death and resurrection, he says, “To Him give all the prophets witness, that through His name, WHOSOEVER believeth in Him shall receive remission of sins. While Peter yet spake these words, the Holy Ghost fell on all them which heard the word” (Acts 10:43, 44). Thus blessed be God! to both Jew and Gentile, the effect of the propitiation is an unlimited proclamation of mercy and forgiveness of sins. God sees the blood, infinite in value, before Him; and thus whosoever believeth in Jesus, shall receive remission of sins. Through the propitiation, forgiveness is preached. And to all who believe the message of God, from that moment they know Jesus as their Substitute, all sins and trespasses are forgiven: to this the Holy Spirit bears witness.

The preaching of Paul is on precisely the same ground. What does the preach to the Jews in their synagogue, and to the crowd of Gentiles? First, the death and resurrection of Jesus. Then the unlimited proclamation of forgiveness, with the absolute assurance that all that believe are justified from all things. Read his proclamation in Acts 13. Does this set aside the sovereignty of God? Not for a moment. Forgiveness of sins is truly preached to all; for the same words were preached to the Gentiles. And what was the effect? “And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life, believed (Acts 13:48). Now why should Christians differ about these two things? Is it not the clear doctrine of scripture that forgiveness of sins is preached to all, to every creature? Is it not an absolute fact that all who believe God ARE justified from all things? God says so in His inspired word. But if you ask, And who do believe? the answer is perfectly clear, “As many as were ordained to eternal life, believed.” We have no more right to deny one of these truths than the other.

Nothing can exceed the importance of the soul clearly understanding the ground of these two things: the propitiation of the death of Christ by which He has become the mercy-seat to the whole world, and His substitution for His people’s sins, by which THEY are justified from all things. It is the same sacrifice once offered. But, reader, have you the clear certainty in your own soul that, believing God, you are justified from all things? Do you say, “Well, I do not enjoy that certainty”?

It is no use denying the fact that there are many, who we trust are Christians, who do not enjoy the certainty that their sins are forgiven; and that God cannot impute sin to them. We would seek to help such.

Now first as to propitiation — God glorified about the whole question of sin, and sins. What is this? Who did it? and where was it done? Where was God glorified about the whole question of sin? Have you ever thought seriously of those hours of darkness, when Jesus was nailed to the cross, bearing the whole wrath of God due to sin? Have you really thought of the infinite suffering of the Son of God, made sin? Now think of those words, the cry of Jesus, long foretold — “My God, My God, why hast thou forsaken Me?” And have you ever thought of those further words: “It is finished; and He bowed His head and gave up the ghost”? Why was He thus forsaken? What was finished, and where was it finished? Solemn questions of eternal moment. Atonement was there and thus made. Propitiation was there and thus, by the Son of God, FINISHED ON THE CROSS, on the cross alone, God was there glorified as to sin. And all that followed, was because He, the holy One, made sin, had there on that cross glorified God. The infinite suffering of Christ, because of sin, was the atonement.

We must here notice two most bold errors held by some as to the atonement. The one is, that Christ was making the atonement during His blessed life. The other is, that it was not finished on the cross, but had to be made somehow after His death, now He is in heaven. This has many shades of error, such as Romish masses, fresh sprinklings, making propitiation with out shedding of blood, or the suffering of divine wrath. For none would be so daring as to say that Jesus is now enduring the wrath of God. Now both views entirely set aside the true character of atonement or propitiation. Both set aside the awful nature of sin. Both are equally false.

In truest sympathy He entered into and carried our sorrows, and was thus perfected as the Captain of our salvation. But carrying our sorrows, and bearing our sins, must not be confounded.

It was as He approached the cross, He cried out, “Father, glorify Thy name.” It was in the garden, with the awful cup before Him, that He sweat as it were great drops of blood. There He said, “O My Father, if this cup may not pass away from Me, except I drink it, Thy will be done.” Precious Jesus! the cup of wrath was still future, still before Him. It was only on the cross He could say, “My God, My God, why hast thou forsaken Me?” It was in that darkness His soul was made an offering for sin. It was on “the tree He bare our sins in His own body”; yes, on the tree. During His life He was despised and rejected of men; but the Father could say, “This is My beloved Son, in whom I am well-pleased.” But on the cross all was darkness — forsaken of His God! There was the atonement made. There it was finished: there He bowed His head and died. Jesus said, “It is finished.” There my soul rests in peace.

To say that He was making atonement during His life, would be to say that, though sin was imputed to Him, though He was made sin, yet sin is not so terrible, but God could have communion with Him when made sin. But on the cross the righteousness of God is fully revealed. Though it be His holy One, yet now sin is reckoned to Him, and He is bearing sins, He must now be forsaken of God until atonement be made. And it was made by Him, the infinite Son, so that God is glorified. Thus two things could He now say, as He bowed His blessed head in death, “It is finished.” “FATHER, into Thy hands I commend My spirit.” Yes, whether as the propitiation, glorifying God; or the substitute of His people’s sins, all was over — it was finished. And wilt thou, O vain, reasoning man, say that it was not finished? Wilt thou say that He had still to make propitiation in heaven, and priests to make it on earth? Wilt thou still deny that it is finished? and say that there must be millions of repeated sacrifices offered yet, or one sacrifice offered continuously? Or wilt thou say, it is not finished, for there must be renewed sprinklings if we sin or fail? All the subtleties of Satan and unbelief would deny those blessed words of Christ, “It is finished.” Begone, unbelief! God was glorified by the finished work of Christ; propitiation was made by that work of Christ on the cross, so that through Him is preached the forgiveness of sins, and by Him all that believe are justified from all things.

We will next look at what followed the propitiatory death on the cross. But let us hold. fast the blessed truth that “It is finished.” And ever remember that it was not in heaven, but on the cross, Jesus spake those precious words. It was when He expired on the cross the veil was rent. His entrance into heaven, and sitting down, was in consequence of having glorified God on the cross — of having obtained eternal redemption for us.

We have dwelt more on the propitiation aspect than the substitution of the atoning death of our Lord on the cross, because it is so little understood, and it is so important that it should be, as the ground on which forgiveness is preached to all. The one atoning death of the cross was both. Propitiation was what Jesus did: He glorified God as to sin. Substitution was what Jesus did; He bore our sins on the tree. But all for God, and for us, was done when Jesus said, “It is finished”; and died. We shall find the application of both these parts of the atonement in the epistles.

But the next thing is not what Jesus did, looked at as Man, though truly infinite God; it is what did God do? When Jesus had glorified God by the death of the cross, having bowed His blessed head in death; and further, His body having been laid in the sepulcher; did God leave the One who had finished the work, which He had given Him to do in the grave. Impossible! He might have left Him there if He had failed to finish the work. If it had to be finished in heaven, or now on earth by human priests; but, having made propitiation by His blood — that is, having glorified God by atonement — God could not in righteousness leave Jesus in the grave.

The first thing, then, that God did was to raise up from among the dead the One who had glorified Him as to sin. God raised up Jesus from the dead. This has an immense bearing on propitiation and substitution. He who had made propitiation, is now “declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead” (Rom. 1:4). Thus all doubt as to the work being finished, is forever removed; for God has raised Him from the dead who said on the cross, “It is finished.” We could have no greater proof that God is perfectly glorified by Jesus than this, God raised Him from the dead in proof, and that by the Spirit of holiness.

There is thus the most absolute certainty of forgiveness of sins, preached in the name of the once crucified, now risen and glorified, Jesus, All is now fully open and revealed. The great question was this, How could the righteousness of God be maintained in pardoning and justifying such poor, guilty sinners as we were?

Forgiveness was preached, and all who believed were declared to be justified from all things (Acts 13:38). But now God, in the tenderness of His love to us explains how He is righteous in doing this. The explanation is this, and there is, no other: “Being justified freely by His grace, through the redemption that is in Christ Jesus: whom God hath set forth a propitiation, through faith in His BLOOD, to declare His righteousness,” etc. (Rom. 3:24, 25). This is shown to be the explanation of the righteousness of God, both in passing over the sins of His people, past sing before the death of Christ, and also in justifying. all who believe now.

Oh, do you see how God is glorified by the death of the Lamb, through which redemption we are justified freely? Has God justified you freely? Did not He provide that Lamb? God sets forth that same death on the cross, as the revelation of His righteousness in mercy to a lost world. Do you believe that He is righteous in justifying him that believeth? And you believe. Blessed foundation for your soul to rest upon. Can you say, God is just in justifying me? You must say so, if you believe God. For this is the Word of God. As the propitiatory, or mercy-seat, was sprinkled with the shed blood, the blood applied to it, so the infinite value and efficacy of the shed blood of Christ is applied to the throne of God, and the effect is, that throne of mercy is opened to the whole world. Grace reigns through righteousness.

The first part of the day of atonement, as well as redemption, is fulfilled: Jesus has made propitiation for the sins of the people. So that, apart from law, God is righteous by that sacrifice in being my Justifier (Romans 3:26). You will now get still greater comfort to your soul, by looking at the other part of the day of atonement. It must be borne in mind that both parts, propitiation and substitution, took place at the same time on the cross. If you are a believer — if you believe God that raised up Jesus our Lord from the dead — what we mean by substitution is this: Jesus standing as our Substitute. “Who was delivered for our offenses.” Just as on the day of atonement, when propitiation had been made, the sins and iniquities of Israel were transferred to the head of the goat, so all believers can say, “He hath laid on Him the iniquities of us all.” Do you now see how Jesus was delivered for your offenses? all our sins laid on Him, transferred to Him? Oh, precious Jesus! and didst Thou thus take the whole responsibility of my sins? Yes; for this He was delivered. Are they still on Him? Is He still bearing them? Is there, can there be, a sin charged now to Him? No; God says, “and was raised again for our justification.” Who is the Justifier who raised Him from the dead — our Substitute standing for us, in our stead? It is God.

Our sins have been laid on Jesus yes, and fully judged on Him. Yes; and God has raised our Substitute from the dead for the very purpose of being our justification, of being the everlasting evidence that we are justified from all things; yes, and of being our everlasting, unchanging righteousness. Yes; exactly so! Oh rejoice, my soul, then! “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.” If you believe God, then assuredly you are thus justified, and you have peace with God. And it is equally plain that if you are not justified from all things, and if you have not peace with God, then you evidently do not believe God. If you read on you will see that if you have thus been saved and justified through the efficacy of the blood of Jesus, proved and made sure to you by His resurrection; how much more certain is it that you will be saved from wrath through Him? “For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life” (Rom. 4:24 to 5:11). Yes; the whole question of our sins is settled in divine righteousness. We are justified from all things. Such is the efficacy of the death of Christ. And God who has been glorified by that death, is our Justifier. Who then can condemn?

The first Epistle to the Corinthians is chiefly occupied with the church and its order, when it was seen in its unity on earth; but when the apostle does mention the gospel, it is Christ, the believer’s Substitute: “Christ died for our sins according to the scriptures: and that He was buried, and that He rose again the third day according to the scriptures” (1 Cor. 15:2-4). Take away that foundation, and Christianity falls to pieces. It would be a mere system of lies. But God has raised Him from the dead and given assurance to all men. All now is clear and certain. We must, however, never forget that not only did He die for our sins, but there is even a deeper truth — Jesus the fulfillment of the sin-offering. That is, in reconciling us to God, “He hath made Him to be sin for us, who knew no sin; that we might become the righteousness of God in Him” (2 Cor. 5:21). Thus in the likeness of sinful flesh, and by a sacrifice for sin, condemned sin in the flesh (Rom. 8:3). What deep joy this gives to the soul that knows not only the shamefulness of sins, but the loathsomeness of sin, the very nature in us, that produces all the sins; and that this also has been fully condemned, judged, in Jesus taking the place of the sin-offering on the cross. This was the lowest depth He could descend to for us. He went down to the lowest, that we might be raised to the highest — the righteousness of God IN HIM.

Oh this was good news! This was the will of God and our Father. The grace also of Christ “who gave Himself for our sins, that He might deliver us from the present evil world,” etc. (Gal. 1:3-6). And that this was the sacrifice on the cross, there can be no mistake. For of those who were under the curse of the law, we read, “Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree.” In it also was the purpose of blessing to the Gentiles (Gal. 3:12). It is remarkable how the Holy Spirit ever keeps the first great truth of the death of Christ before us — redemption through His blood — even when about to speak of our highest standing and privileges. When our adoption and sonship is the thought, He says: “But when the fullness of the time was come, God sent forth His Son, made of a woman, made under the law, TO REDEEM them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father” (Gal. 4:5, 6). Oh, how God sees in the redemption-blood His title to bring us to Himself as His sons. As we have said, all the offerings that follow redemption, reveal the righteousness of God when explained in Christ in all His dealings with us after we have redemption.

Even when the very highest standing and portion of the saints is before the Spirit, He still goes back to redemption — when dwelling on the gracious purpose of God in bringing us into favor in the Beloved, than which nothing can be higher. Oh, think of it, not only in favor, but in favor in the Beloved! In whatever favor Christ as the Beloved is, we are brought into favor IN HIM. But immediately He says, “In whom we have REDEMPTION through His blood, the forgiveness of sins, according to the riches of His grace” (Eph. 1:3-7). Do you know that you are in the Beloved, in all the unchanging love and favor of God to His beloved One -in Him the Beloved? How great, then, the value of that blood, through which you have forgiveness of your sins. Oh, the riches of His grace! And if He has thus loved His church, of which you are a part; if you have thus redemption, as to give Himself for it; will He, can He, possibly fail to wash it by the water of the word? Will He fail to present it to Himself, without spot and glorious? Why are you troubled, then, and why do thoughts arise in your hearts? May He not still say this to us all? (Eph. 5:25-27).

And again, is it a small privilege to know with a thankful heart that, instead of untold years of purgatorial suffering, the believer is fit for heaven at any moment? -to be “Giving thanks unto the Father, which HATH made us meet to be partakers of the inheritance of the saints in light?” Can you, at this moment, thus give thanks? Only as you have the Spirit’s teaching of Him, “in whom we have redemption through His blood, even the forgiveness of sins.” After the so-called Fathers lost the true doctrine of eternal redemption, you never hear them thus give thanks And to this day, how few have recovered either the full knowledge of what redemption really is, and how equally few can truly give thanks that the Father HATH made them fit for the inheritance, and at any moment Christ may come to take us to Himself. Think of those words: “In the body of His flesh through death, to present you holy and unblameable and unreproveable in his sight” (Col. 1:22, 12-14).

Rahab: Or, the Siege of Jericho

“Now Jericho was straitly shut up” (Josh. 6).

The iniquity of the Amorite was now full (Gen. 15:16). The time of righteous judgment had arrived. As this was the first of the doomed cities to be destroyed, God has been pleased to give us most interesting details, in which we shall find Himself revealed, both in grace and in judgment. The natural mind may in all this see only wrath and destruction; but the Spirit can reveal God in the richest display of grace. Yea, even in this scene of judgment.

If we turn to Joshua 2 we find Joshua sending two men to spy out the land. He may have had only thoughts of judgment; but God had thoughts of mercy, and the two spies are turned into evangelists. And now to show out the riches of the grace of God, and that no person can be found beyond the reach of mercy, a harlot is selected as the object of that grace. “They went, and come into an harlot’s house and lodged there.” There may have been no better place in that wicked city in which they could lodge. Who can tell the moral condition of that city, and of all the cities of Canaan? For four hundred years had God borne with the ever-increasing iniquity of the Amorites. This woman’s full character by nature comes out: not only is she a harlot, but it seems natural for her to lie. She deceived the king of Jericho, who sent to inquire after these men. Such is the sinner whom God in His grace delights to take up. Divine faith is communicated to her soul and repentance is wrought in her heart. She has self-judgment, and faith in God. She said to the men, “I know that the Lord hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you. For we have heard how the Lord dried up the water of the Red Sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom He utterly destroyed. And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you; for the Lord your God, He is God in heaven above, and in earth beneath” (Josh. 2:9-11). This was very striking, for at that moment Jericho abode in its strength. But faith knew, and the heart did utterly melt. “The fear of the Lord is the beginning of wisdom.” “For the Lord your God,” said she, “He is God in heaven above, and in the earth beneath.” Now is not this beautiful, such faith given to a lost sinner, in a city doomed to destruction?

And now her faith rises higher; she regards the two men as the servants of Jehovah, who cannot lie. Faith claims the kindness of Jehovah, “That ye will also show kindness unto my father’s house, and give me a true token: and that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death.” Faith seems to say, there is nothing too much to claim from God. Father, mother, brethren, sisters, and all that they have. Do you not think that that ancient faith of Rahab puts many of us to shame? Think of the grasp of that faith — there too in the city of destruction.

Well, God is equal to the utmost demand. He now responds to this noble faith, through His two evangelists, “And the men answered her, Our life for yours, if ye utter not this our business. And it shall be, when the Lord hath given us the land, that we will deal kindly and truly with thee.” She then let them down by a cord through the window. And they said, Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee (vs. 18). Not only so, but pray note the two whosoevers. “And it shall be, that WHOSOEVER shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless; and WHOSOEVER shall be with thee in the house, his blood shall be on our head, if any hand be upon him. And she said, According unto your words, so be it.” Is not this a wondrous display of grace which God pledges to whosoever takes refuge in the house of faith, in this doomed city of wickedness? Not a soul shall perish that takes refuge beneath the shelter of the scarlet line. This is very simple. Judgment is the certain doom of whosoever is found in the street of Jericho. Life and salvation, the assured portion of whosoever shall be found in the house of faith.

We will now pass on to the siege of Jericho. “Now Jericho was straitly shut up.” Is not this a striking figure of man’s present condition? What has been the state of this world for eighteen hundred years? Is it not guilty of the greatest possible sin — the rejection, and murder of the Son of God? What a vast Jericho this is, shut up in unbelief, and under judgment! “Every mouth stopped and all the world guilty before God” (Rom. 3:19), or “subject to the judgment of God.”

Has God ever opened your eyes, as He opened the eyes of Rahab? Has your heart ever melted at the thought of the certain judgment that is hastening? Let us return to Jericho shut up. There was no escape but through the house of faith. Every gate was closed, none went out, and none came in. It is so now, every gate is closed, law-gate, ritual-gate, works-gate, merit-gate — all are closed. Man is a sinner without strength. There is only one way of escape. What is it? For the king and all the mighty men of valor were given up to Joshua.

But what is the meaning of this compassing the city with trumpets of rams’ horns? “And ye shall compass the city, all ye men of war, and go round about the city once. Thus shalt thou do six days. And seven priests shall bear before the ark seven trumpets of rams’ horns; and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets. And it shall come to pass, that when they make a long blast with the rams’ horn, and when ye hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall ascend up before him. And Joshua the son of Nun called the priests, and said unto them, Take up the ark of the covenant, and let seven priests bear seven trumpets of rams’ horns before the ark of the Lord. And he said unto the people, Pass on, and compass the city, and let him that is armed pass on before the ark of the Lord. And it came to pass, when Joshua had spoken unto the people, that the seven priests bearing the seven trumpets of rams’ horns passed on before the Lord, and blew with the trumpets: and the ark of the covenant of the Lord followed them. And the armed men went before the priests that blew with the trumpets, and the rereward came after the ark, the priests going on, and blowing with the trumpets. And Joshua had commanded the people, saying, Ye shall not shout, nor make any noise with your voice, neither shall any word proceed out of your mouth, until the day I bid you shout: then shall ye shout. So the ark of the Lord compassed the city, going about it once: and they came into the camp, and lodged in the camp. And Joshua rose early in the morning, and the priests took up the ark of the Lord. And seven priests bearing seven trumpets of rams’ horns before the ark of the Lord went on continually, and blew with the trumpets: and the armed men went before them; but the rereward came after the ark of the Lord, the priests going on, and blowing with the trumpets. And the second day they compassed the city once, and returned into the camp: so they did six days. And it came to pass on the seventh day, that they rose early about the dawning of the day, and compassed the city after the same manner seven times: only on that day they compassed the city seven times. And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout; for the Lord hath given you the city. And the city shall be accursed, even it and all that are therein, to the Lord: only Rahab the harlot shall live, she and all that are with her in the house, because she hid the messengers that we sent” (Josh. 6:3-17). Is not this the long-suffering of our God, not willing that any should perish. Long had He borne with the wickedness of this city while Israel was in Egypt; and now the whosoever principle of divine grace must be fully tested. Rahab sees the destroying host approach the city. But what a strange sight — what can that object wholly of blue be? If we turn to Numbers 4:5 we shall learn: “And when the camp setteth forward, Aaron shall come, and his sons, and they shall take down the covering vail, and cover the ark of testimony with it: and shall put thereon the covering of badgers’ skins, and shall spread over it a cloth wholly of blue.”

It is the ark of the Lord with its blood-sprinkled mercy-seat covered with a cloth wholly of blue. Blue is the heavenly color. And was it not wholly of God that mercy should compass the city of destruction? Does not this seem to speak to us? “For God so loved the world that He gave His only-begotten Son that whosoever believeth in Him should not perish, but have everlasting life.” Now Rahab hears the sound of seven trumpets of rams’ horns: from seven priests walking before the ark, as they pass on before the ark of the Lord. To her faith these would be the soft sweet sounds of mercy.

See her there persuading her old father to take shelter beneath the scarlet line. No sooner is he in, than that sweet word “whosoever” cheers her on; a mother — ah, it is not always the work of a moment to persuade a mother and a father to believe the bare word of God! and now, brothers and sisters.

The trumpets still sound; and the city is compassed the first day. I do not know how many are housed the first day; but not one of that household must be lost. Another day that ark of the Lord, with its covering of blue, and those seven trumpets sweetly sounding, must surround the doomed city. Oh, how our God delights in mercy! Now brother, now sister, now “whosoever”; oh, hasten to the house of safety! Blow, ye priests, blow softly and sweetly; it is our God that welcomes the sinner in. Do not shout or make a noise yet, these are days of mercy; count them one to seven; oh, how perfectly welcome all ye whosoevers, welcome every one. Blow, ye priests, for God is glorious in His mercy, heavenly and righteous all the city round.

Oh, how cheered is believing Rahab! See her gathering in the crowd. All are welcome, whosoever, everyone. Early in the dawn of the morning, they take the ark, and sound the trumpets, wakening notes of threatening judgments to the ears of unbelief. Continually they blow the trumpets; God would have it so. Oh, the heart of God! not a child of faith should perish, not one be left behind. Six days did they thus compass the devoted city — not one day, but seven days, did the ark, emblem of God’s throne of mercy, compass the city.

But this is not enough. The mercy of God must be manifested to the utmost. On that seventh day, that last day of long-suffering, forbearance, and mercy, those trumpets must sound the blasts of judgment, and strains of mercy, seven times around the city. And now the last trumpet must sound. The last soul is gathered to the place of safety. The great shout is heard, and then the sudden crash of judgment comes, and not one found in the streets of Jericho escaped. Where now is Rahab, and all that took shelter beneath the shadow of the scarlet line? Will God fail to fulfill the word of His servants, that they would deal kindly and truly with her?

In God’s dealing with her kindly and truly, two things must be observed. She was brought out; and she was brought in. Out from the city of destruction — in to the privileges of Israel. “And the young men went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had, and they brought out all her kindred, and left them without the camp of Israel. And they burnt the city with fire, and all that was therein.” Kindly and truly as God did thus deal with this child of faith, and all with her, yet if this had been all, it would come far short as a picture of the exceeding grace of God to us. “And Joshua saved Rahab the harlot alive, and her father’s household, and all that she had; and she dwelleth in Israel even unto this day; because she hid the messengers which Joshua sent to spy out Jericho.” Thus was she brought out, and thus was she brought in. Saved out of, and from the doom of Jericho; brought into all the royal privileges of Israel. Grace translated the harlot of Jericho into the most honored mother in Israel — a mother in that royal line from whom David, and David’s greater son was born. She became the wife of Salmon, the father of Boaz. (Matt. 1:5). Kindly and truly did God deal with her, and, to all in that city of wickedness who believed the word of Jehovah.

I would now ask my reader to notice in this beautiful history, four things, which strikingly illustrate the sinner shut up under judgments; the sinner brought into the place of safety; the saint brought out of the place of judgment; the saint brought into the privileges of the church of God.

We have seen Jericho straitly shut up. And though the trumpet of warning and mercy blew long, yet the terrible crash of judgment came at last. It was similar in the days of Noah, when the long-suffering of God waited one hundred and twenty years. But at last the flood came and destroyed them all. Again in the days of Lot, what a night of wickedness; and though the sun arose once more in all its eastern splendor on the doomed city; yet when Lot was out of Sodom, God rained fire and brimstone and destroyed them all.

Is there not equally distinct testimony in the Word of God as to the end of this age? Men may no more believe it than they did in the days of Noah, but Jesus has said, “Now is the judgment of this world.” The Holy Spirit sent down consequent on the death, resurrection, and ascension of Christ convicts the world of the awful sin of the murder of Christ. Yea, that all have sinned, and are under the judgment of God.

Nothing can be more clear and certain than the teaching of Christ, that the end of the age will be as it was in the days of Noah, and of Lot. Read Matthew 24; and Luke 17:24-32: “Even thus shall it be in the day when the Son of man is revealed.” In Luke 21 you may trace from the past destruction of Jerusalem by the Romans, to the coming again of the Lord Jesus, with power and glory, and you will find that just as the destruction of Jericho came like a snare, so shall the judgment of this world come, “For as a snare shall it come on all them that dwell on the face of the whole earth.” I know Satan has persuaded men, there is no truth in these scriptures; that they need not fear — a good time is coming. But the apostle says, “For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety: then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.” Will not this be as it was in Jericho? There was no escape. Though long delayed, the crash of judgment came at last. And “the Lord Jesus Christ shall be revealed from heaven with His mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and the glory of His power” (2 Thess. 1:7). Now read 2 Peter 3 Are we not assured by this scripture of truth, that though scoffers shall come, questioning and denying all these things; yet the heavens and the earth are kept in store, reserved unto fire, against the day of judgment, and perdition of ungodly men? But just as the Lord was longsuffering in the days of Jericho, so again, “The Lord is not slack concerning His promise, as some men count slackness; but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance. But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up,” etc. No doubt this takes in the day of the Lord in its fullest sense; but I ask, God having thus spoken, is it reasonable to doubt His word, or explain it away? Surely not.

Now have you ever been really awakened, like Rahab, to believe the Word of God? What a grave position this really is! A sinner in a world under judgment — a judgment from which there will be no escape. You may say, but will there not be a millennium of blessing to this earth? Certainly! But did the millennium hinder the destruction of Jericho? Neither will it hinder the judgments coming on this world. It will come in its place. But judgment is the end, and doom, of the present age.

Such then is the condition of every soul in the world that has not passed from death unto life. Shut up, waiting the judgment of Christ. Oh, think of everlasting destruction from His presence. What would you feel if the dearest friend you have on earth, had committed some crime against the law of the land; and was at this moment in the condemned cell, waiting execution? But what is this compared to everlasting punishment? And how terrible, when the longsuffering of God only hardens the heart! It is an undeniable fact, God hath said it, “The whole world lieth in wickedness.” Rahab was deeply convinced of the condition and doom of Jericho; are you as deeply convinced of your own condition and everlasting doom, unless saved in pure undeserved love?

We will now look at the second point illustrated, the sinner brought into the place of safety. There was faith in Rahab: “I know that the Lord hath given you the land.” There was repentance, self-judgment: “As soon as we heard these things our hearts did melt.” And there was prayer: “I pray you swear unto me by the Lord.” Blessed marks of the work of the Holy Spirit in the sinner! And is it not to be noted that every desire the spirit prompts, is answered to the utmost? Did not God give her a true token? Did He not deal kindly and truly with her? Did He not save alive her father and mother, brethren and sisters, and all that they had? Did He not fulfill to the utmost bounds of “whosoever?” Ah, will not this once-lost harlot rise up in judgment against thousands who have rejected the kindness of God?

And is there not something very beautiful in the way in which the priests compassed the city of destruction? I am struck with the position of the ark. Before they had crossed the Jordan they were to go after the ark, even in the very last march into Jordan. “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” (Josh. 3:3, 4). And there was to be a space between it and them of two thousand cubits. But now they are in the land, blowing the rams’ horns, the ark must be behind them. They must be in the land to surround Jericho, and sound the trumpet. No person can sound the true gospel of God to a lost world until he knows his standing through the death and resurrection of the Lord Jesus, and sees himself dead with Him, and risen in Him. Redemption is not a thing before him now; once it was, when a seeking soul; now it is behind him accomplished once, and forever. It is important to be quite clear about this before sounding the trumpet to others. Is the passage of the Jordan before you, or behind you? And more, is the ark before you, or behind you? Is the propitiatory, the mercy seat before you, or behind you? Truly with us, but not before us. The propitiatory sacrifice once offered, finished, accomplished. When that work was before the soul, and Jesus had not been offered up, the true expression of the heart was prayer: “Forgive us our trespasses.” Now that work has been accomplished, and we have passed with the true ark through Jordan, as it is written, “Buried with Him in baptism, wherein also ye are risen with Him through the faith of the operation of God, who hath raised Him from the dead. And you, being dead in your sins, and the uncircumcision of your flesh, hath He quickened together with him, having forgiven you all trespasses.” Our joy now is to give thanks and to rejoice in Christ “in whom we have redemption through His blood, the forgiveness of sins.” Thus now the true expression of the heart is praise and thanksgiving.

Let then the servants of the Lord who know that they have crossed the Jordan; who know that they are dead and risen with Christ; who know that God for Christ’s sake hath forgiven their sins; let such compass this whole world of sin and judgment, and sound aloud the trumpet of salvation.

God is pledged to deal kindly and truly. He hath given a sure token. He hath given His only-begotten Son. What the scarlet line was as a figure to “whosoever” believed the Word of God in the city of Jericho, such and much more so, is the precious blood of the Lamb: It was fastened in the window — He was nailed to the cross. He died for our sins according to the scriptures. “The just for the unjust to bring us to God.” God was pledged in that wicked city to whosoever. God is pledged to this wicked world, that whosoever believeth in Him shall not perish, but have everlasting life. If the heart of God lingered then for four hundred years, it has now waited in long-suffering grace for eighteen hundred years.

Oh, let us compass this wide world with sounds of mercy; blow continually; blow softly, the household of faith is being gathered in. Have you a father, a mother, brothers, sisters, yet under judgments? for he that believeth not, is condemned already.

Oh, call them in.

The poor and wretched.

God is waiting,

Call them in.

When that believing company was gathered into the house on the wall, they were safe beneath the scarlet line. It was not a question how vile they had been, but giving up all other hope of escape, they were brought in faith to take refuge beneath the scarlet line. There and there alone they were safe. The trumpet blast of alarm to all beside, was the soft strain of mercy and safety to them.

Now, I ask, is this not a stupendous fact, that God is pledged to deal kindly and truly with whosoever, amongst the lost and guilty, shall take refuge beneath the blood-stained cross of Christ? But those evangelists preach a very defective gospel who would only bring the sinner to the cross and leave him there. This is not deliverance. All this — the scarlet line, the true token, the gathering them to the house of Rahab — all this was but preparatory to two things. The purpose of God was to bring them out, and to bring them in. It is all important to notice this. The same thing may be seen in Israel’s redemption from Egypt; Israel, in the house sheltered by the blood sprinkled on the door-post, was just like the elect company in the house of Rahab, sheltered by the scarlet line; both pointing to the sinner brought to take shelter beneath the cross of Christ. But the judgment on Egypt, the death of the paschal lamb, the blood that shut out the avenger — all this was preparatory to two things, as Moses says, “He brought us out from thence, that He might bring us in, to give us the land that He swore to our fathers (Deut. 6:23). In like manner the work of the Lord Jesus on the cross, and the work of the Spirit in bringing the sinner by repentance and faith, to take shelter beneath the precious blood of Christ, all this is preparatory to these same two things; to bring us out, that He may bring us in. The passage of the Red Sea was the bringing them out, the passage of the Jordan was the bringing them in. Just so, according to the word of Joshua. The young men “brought out Rahab, and her father, and her mother, and her brethren, and all that she had, and they brought out all her kindred, and left them without the camp of Israel.” Thus the deliverance from the scene of judgment was complete. They were now saved alive; not a stroke of judgment fell on them. See them there outside the camp in perfect safety. The crash of destruction falls upon the doomed city, upon whosoever believeth not, but not one of the whosoevers perished who believed the glad tidings of shelter in the house of Rahab. So far, then, God dealt kindly and truly with her; and all that believed. But God’s kindness went far beyond this; as we have seen, she was brought INTO all the privileges and heirship of the house of Israel.

Have you ever thought of what the believer is not only brought out of, but brought into? He is indeed sheltered by the blood: “When I see the blood I will pass over.” Oh, depth of mercy! the blood of Jesus shelters my soul from every stroke of deserved wrath. And more, we are not left in Egypt beneath the sprinkled blood, blessed as that blood is; but He “hath delivered us from the power of darkness” (Col. 1:13). Sheltered and delivered. Read on: “And hath translated us into the kingdom of His dear Son.”

Now, what are we brought into? We have seen Rahab the harlot brought into joint heirship with Israel; a joint partaker of their hopes and inheritance. Can you take in this marvelous translation? From the depths of sin, in that city of iniquity, to joint heirship in the future throne of the Israel of Jehovah? And the word says there she dwelleth to this day. Such grace must be permanent and everlasting. What a figure or type of the riches of the glory of His grace! Surpassingly strange as this is, it is no less strange than true. “The Spirit itself beareth witness with our spirit, that we are the children of God; and if children then heirs of God, and joint-heirs with Christ; if so be that we suffer with Him that we may be glorified together.” We must not for a moment judge of our destiny by our present condition; it may be suffering and deep sorrows here. If Rahab became a joint-heir in Israel’s earthly inheritance, all God’s “whosoevers” now are made joint-heirs with Christ; one with Him in all that awaits him, as heir of all things. Do not forget that it is His own work that fits us for this; we can only bow the heart, “Giving thanks unto the Father, who hath made us meet to be partakers of the inheritance of the saints in light.” When Israel were buried unto Moses in the Red Sea, they were out of Egypt; when they came our of Jordan with Joshua, they were IN the land. We are not only buried with Christ, but risen with Him, through the faith of the operation of God, “who raised Him from the dead” (Col. 2:12). Thus God reckons us dead with Christ, and risen with Christ. “He who knew no sin, was made sin for us, that we might become the righteousness of God in Him.” Through His death we have passed out of the place of judgment. With Him in resurrection we have entered into joint-heirship with Himself. Everlasting life our portion, joint-heirship our everlasting destiny. Was not this what the Lord meant in His commission to Paul, “To open their eyes, and turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me?” (Acts 26:18).

Oh yes, not only deliverance from Satan, but the bright inheritance of the sanctified, by faith in Him. And is not this what the Father hath begotten us unto, according to His abundant mercy by the resurrection of Jesus Christ from the dead? “To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you” (1 Peter 1:4). Calm and certain hope, amidst the trials of the wilderness! And was not this very dear to the heart of Paul, in that parting scene with the elders from Ephesus, knowing as he did how everything in the professing church was coming to the bad? “And now, brethren I commend you to God, and to the word of His grace, which is able to build you up, and to give you an inheritance among all them that are sanctified” (Acts 20:32). I beg of you then, do not for a moment suppose that deliverance from wrath by the precious blood of Christ, is the whole gospel of God, blessed as that is; neither allow the thought, that the inheritance was an after-thought, or attainable by a few of the children of God, by some work or effort of their own. No, joint-heirship with the risen Christ, is the predestined inheritance of every member of the body of Christ, of every child of God, from the descent of the Holy Spirit (Acts 2) to the taking of the church to be with Christ (1 Thess. 4).

To the glory of His grace be it known, that during this unexampled period of wickedness, God has no less, no other favor to bestow, than the predestined inheritance of the saints. What then is the believer’s inheritance? This can only be answered as you would answer the question what is the believer’s justification, in its completest sense? He stood in the believer’s stead, bare his sins in His body on the tree, as his Substitute bare the wrath due to him (Isa. 53). In His resurrection the believer is justified from sin, and sins once charged to and borne by Him, as He says, “He is near that justifieth me; who shall condemn me?” (Isa. 50:8-9). All this is reckoned to the believer. “He was delivered for our offenses, and was raised again for our justification.” What could not be done by me as a sinner, is done by Him for me, and reckoned to me. So that if you ask, What and where is my justifying righteousness? I point to the risen Christ, my representative in the glory. Who can condemn Him, therefore, who can condemn me? What is my justification then? It is Christ that died, yea, rather that is risen again. Look not at self; look off to Christ. What He is, is the completeness of our justification. Just as truly as what He was on the cross was our complete condemnation. In like manner whatever is the inheritance of Christ is the inheritance of every child of God now, co-heir, joint-heir with Christ. To use a legal term, we are tenants in common with Christ over the universe (His own essential glory as God of course excepted) Immense and glorious as it is, yet how fully and how simply this is revealed in scripture! What could be more simple in the case of Rahab? What was the inheritance of this poor sinner? Whatever was the inheritance and destiny of Israel? What is the inheritance of every sinner saved by grace now? Whatever is the inheritance of Christ.

Now do not misunderstand, let us not be occupied with a mere doctrine, however true: but with the fact that this inheritance is predestined. “For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the first-born among many brethren. Moreover, whom He did predestinate, them He also called; and whom He called, them he also justified; and whom He justified, them He also glorified” (Rom. 8:29). There is no break in the golden links from predestination to glory. There can be no separation between Christ and the co-heirs. Precious Jesus! Has he not said it? “And the glory that Thou hast given Me, I have given them” (John 17:22).

Now turn to Ephesians 1:11. Do you see this tracing of the plan drawn (eternal purpose) in eternity? God has dealt kindly and truly with us. We are not viewed here as still in Egypt, beneath the shelter of the blood: or in the house of Rahab, sheltered with the scarlet line; all important in their place. Here we have entered into our heavenly land. “Blessed with all spiritual blessings in heavenly places in Christ.” Here all is of God; like the ark behind us, all covered with blue. It is God that hath chosen us in Christ before the foundation of the world, “having predestinated us unto the adoption of children.” Here we are accepted in the beloved; “in whom we have redemption, through His blood the forgiveness of sins.” Follow the tracing: “In whom also we have obtained an inheritance, being predestinated according to the purpose of Him who worketh all things after the counsel of His own will (Eph. 1). We are also here sealed with the Holy Spirit of promise, “which is the earnest of our inheritance, until the redemption of the purchased possession.” Well might the apostle so earnestly pray that they might know the riches of the glory of His inheritance in the saints. Now Christ is revealed to the soul in the high heavenly places, “Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come; and hath put all things under His feet, and gave Him to be head over all things to the church, which is His body, the fullness of Him that filleth all in all” (Eph. 1:20-21). Think of being a joint-heir in all this! What a tracing of the eternal plan! At present we can scarcely bear the thought, destined to dwell one with Him, above all principality and power. All things put under His feet: Thrones and crowns, and royal scepters, around that throne in unclouded light await the redeemed of the Lord. Surely Moses and Elias speaking with Him in glory in the mount, was a bright figure of our co-heirship with Christ. What holy scenes of power, and love, and service, await us in the joint reign with Christ!

Satan may here suggest that though grace did bring the harlot Rahab, and whosoever believed the reports, into the blessing and privileges of Israel: yet surely, none but the most worthy of mankind can be thus associated with Christ, over all things. But as it was then, it is even so now, as grace compassed the city of iniquity ripe for judgment, and brought out every sinner that believed, so now grace has surrounded this world, ripe for judgment, ever since it rejected and murdered the Son of God. And this is the character of those grace now gathers to be the joint-heirs of Christ. “And you who were dead in trespasses and sins, wherein in time passed ye walked according to the course of this world, according to the Prince of the power of the air, the spirit that now worketh in the children of disobedience. Among whom also we all had our conversation in time past, in the lust of the flesh, fulfilling the desires of the mind: and were by nature the children of wrath, even as others” (Eph. 2:1, 2). Oh, the greatness of that love of God, the riches of that mercy who takes up such lost sinners, and raises them up with Chris, even into joint-heirship with Him! and thus shall the exceeding riches of His grace and kindness to us be shown in the ages to come. Surely He hath dealt kindly and truly with us, as well as with Rahab of old.

I have only a few words to add. Our adorable Lord is waiting there on the Father’s throne, until the last co-inheritor is gathered from this city of Jericho. It is not until the church is complete, that He takes His place in the midst of the throne (Rev. 5). Until then He says, “Let not your heart he troubled, neither be afraid! ye believe in God, believe also in Me. In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again to receive you unto Myself; that where I am there ye may be also” (John 14:1-3). My fellow believer, are not these words true? Do they not come from the very heart of Christ? Joshua sent the spies to take out Rahab; Christ Himself will come and take us out of this doomed world. “The Lord Himself shall descend from heaven with a shout, with the voice of the archangel and with the trump of God; and the dead in Christ shall rise first. Then we which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord” (1 Thess. 4:16-17). But if this is the blessed hope of the children of God-the Rahab household of faith; all that are Christ’s at His coming — the crash of judgments on the rejectors is not less certain. “For then they shall say, Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child: and they shall not escape.” The coming of Joshua to Jericho had two very distinct characters: The salvation and entrance of Rahab into the joint privileges of Israel; and the terrible fiery destruction of all that were found outside the household of faith. Just so, the coming of the Lord has two distinct characters: First, He comes to take His own without sin unto salvation. They enter into rest and glory. They see Him as He is and are like Him; forever with the Lord. Then after that when the now hated and persecuted saints are in rest, “the Lord Jesus shall be revealed from heaven with His mighty angels in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ. Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power” (2 Thess. 1:7). The scriptures are largely occupied with these two aspects of the coming of the Lord. Which is before my reader? Have you been brought as a lost and ruined sinner like Rahab to take shelter beneath the blood of Jesus? Do you believe God in His kindness and love, nay more in His righteousness, has provided that place of shelter? Has He in pure grace delivered you from the wrath to come? Then can you not trust with child-like certainty His word? Are you waiting for Him from heaven, to come and introduce you into that home of love and holy delight, the unclouded presence and glory of God? A little more conflict. And those who walk before the ark do indeed need to be armed with the whole armor of God. The better we know our destined place in the heavens, the more will wicked spirits in the heavenlies dispute it.

Rise up, my brethren, and, fully armed, march on before the ark of the Lord. Sound the gospel trumpet loudly, for the coming of the Lord draweth nigh. It is our Master’s voice who says, “Surely I come quickly.” Do not grieve the Spirit by half-hearted doubts. Do not say, If I may but be just saved. No, no, none will be merely just saved. If saved at all, you will be brought into all that Christ is; as surely as you have borne the image of the earthy, you shall bear the image of the heavenly. Without spot or wrinkle, or any such thing. Unblamable in holiness, in His presence with exceeding glory. Thus our God and Father speaks to us, and shows us the riches of His grace in the history of Rahab and the siege of Jericho. And soon shall we say, One half has not been told us, of His boundless love. To Him all praise. Amen.

A Short Answer to Many Letters on the Ramsgate Matter

Finding it impossible to answer all the letters sent, in reference to the departure of many from the fellowship of saints gathered to the Lord, on account of the Ramsgate difficulties, some years ago — indeed, feeling it would be contrary to the Word of God to continue the strife (2 Tim. 2:24), and yet loving many dear saints who have been misled in this matter — I feel led to write a plain statement of that principle which has been our guide and safety since the Lord gathered us to Himself.

In one word, it is the presence of the Lord, and the guidance of the Holy Spirit. The Lord says, “But whoso shall offend one of these little ones which believe in Me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.” He knew that offenses would come, for He says further, “Woe unto the world because of offenses! for it must needs be that offenses come; but woe to that man by whom the offense cometh.” Surely this is a searching word, and should lead us to judge ourselves, rather than one another. Let us think of the love of Christ to all His little ones, and the provision He has made when difficulties and offenses arise. “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.” To whom do these words of Jesus apply? To the Pope? Or to what he calls the church? whatever that may be. Let the Lord explain what He means by “you.” He further says, “For where two or three are gathered together in [to] My name, there am I in the midst of them” (Matt. 18:20). Does it not then follow, that in whatsoever place two or three are gathered together to His name, He is there in their midst as truly to faith, as once to sight?

This great truth, or principle, has been our safeguard, from the day the Holy Spirit again in these last days gathered believers to Christ.

Forty years ago the offense came. Not mere offense against a brother, but offense against Christ. Some were indifferent about this, and publicly refused to come into His holy presence and judge it. Two principles were made manifest. At that time the writer traveled much throughout England, in the gospel. In every assembly he knew, where the few gathered to Christ came together, as they ever had come, laying the whole matter before Him, they were led to purge themselves from this offense, and all conniving at it. In every gathering where leaders judged the matter, and sought to hush up the offense against Christ, as if it did not concern the saints everywhere, they went with the party who refused to judge it. This has continued to the present day, as is shown in the “Small-pox Allegory.”

The whole principle is summed up in the words of the man of God, to the house of Eli, “For them that honor Me, I will honor; and they that despise Me shall be lightly esteemed” (1 Sam. 2:30).

But it is asked, What has this to do with the Ramsgate matter, or the decision of Park Street? It has everything to do with it. It is the very question at issue. What has Park Street done more than was ever done by those who, in reality, seek to honor the Lord present, when His few are gathered to His name?

Why should it be called a new test, when it is the very principle on which we have ever acted? Offense there was at Ramsgate. There were two companies professing to be gathered to Christ. Months and years passed, and they, at least Abbot’s Hill, desired others to take up the case. At last the Lord so permitted it, that one applied for fellowship at Park Street.

And thus Park Street was driven to consider the question as to which of the two companies at Ramsgate should be owned. Note, this was thus a question forced on this local assembly. They could not, in faithfulness to Christ, be indifferent. The local assembly at Park Street was called together, as usual in all such cases, the Lord being in their midst according to His word. And to settle the matter, the Lord so ordered it, that both companies came from Ramsgate, and stated their case fully.

Such a full gathering in His presence had never taken place before or since, where the facts were fully heard from both sides. And after the case had been fully heard in the presence of the Lord Jesus, that local assembly, or the saints gathered to the name of the Lord Jesus in Park Street, decided that one of those meetings at Ramsgate should be received and acknowledged; the other should not. Now, if the Lord had been visibly present, could any gathering, or individual believer honoring Him, refuse the decision of that assembly?

But it is said, there were those present who dissented in their minds. They did, and the Lord withheld them from dissenting audibly. It must not be presumed that all who are gathered with brethren, are truly and intelligently gathered to the Lord, as truly as if they saw Him. There were agitators there from other places, and they were heard fully, until all reasonable time was gone, and then the assembly pronounced its decision, and for five weeks no serious protest was raised.

Now, honestly, did those agitators know where they were, or ever know, really, what it was to be gathered to the Lord? Where are they at this moment? Surely this ought to open the eyes of the sincere, and such as, we trust, have long desired to own the Lord. Have not the chief dissentients gone to Bethesda?

It is asked, “Then do you believe every act of an assembly is infallible?” No, we do not pretend to any such thing. “Then, how would you act in a case where you thought there might be a mistake?” Such a case occurred some years ago. A man in fellowship at Y. removed to B. The saints at Y. thought, seriously, that the assembly at B. had made a mistake in putting out this man. The assembly at Y. wrote to a brother they much honored. That brother wisely replied, “You must accept the decision of the assembly at B., and look to the Lord to show them if they have made a mistake in this case.” Oh, that that dear brother had acted similarly in the Park Street decision! The Lord never did show the saints at B. that they had made a mistake. No, the mistake was in the saints at Y. not honoring the Lord present when the decision at B. was come to. If they had, they would have left the case in His blessed wise and faithful hands, and not have written some 200 miles for the help of man.

Oh, beloved brethren, is it not sad, that those who we hope desire to hold fast the many great and precious truths God has been pleased to restore to us, should fail in this one all-important fact, the only safeguard we have; to really own the Lord present, when the decision was solemnly arrived at in Park Street. If we disown Him there, we may disown Him everywhere. It is evident to us all, is it not? that the chief opposers never did know and own the Lord present, or they could not be where they are.

But, still further, it is said, “The Lord could not have led that assembly, and we do not believe the decision was of Him, and, therefore, refuse it.” The chief reason assigned is that one beloved brother came fully decided, nay, had his decision written down. And he was one that had great weight. Quite true. And is this a scriptural reason why you reject it? Then you must reject also the decision of Acts 15. Did not a brother beloved, and of great weight, go up fully decided on the question of law? Yea, did he not go up by revelation? (See Gal. 2:2). Are we then to reject that which in one of these cases was declared to be of the Holy Spirit? In the other case, the brother had come to a judgment only for himself; the assembly were, in no way, bound by his judgment, nor did the assembly adopt the notice the brother had brought.

“But it is contrary to scripture for one gathering to judge another.” Is it contrary for one assembly to judge of the validity of a letter of commendation? If so, why give them? Is it not to misrepresent the case? Park Street did not judge another assembly, but met to judge which assembly they ought, in the fear of the Lord, to recognize?

But is not this the very thing you do — the very thing that offends and perplexes the Lord’s little ones? You judge an assembly. You judge, and never cease to judge, Park Street. Not only as assemblies, but even an individual will judge Park Street, and act as if he were far better able to judge the whole matter, than they were, with all the facts before them, and in the presence of the Holy Spirit to guide.

Could anything be more dishonoring to the Lord? If owning the Lord present, and recognizing every decision in one assembly by every other assembly; if this is anew test to you, we are very sorry. It should be everything to us. The Lord grant this fleshly strife may now cease. We love you as the children of God dearly. Do think of the dishonor to the Lord’s name Surely, instead of contention, we need to walk in lowly dependence upon Him, ever resting in the faithful guidance of the Holy Spirit.

If you say we really do own the Lord present with those gathered to His name, then why act in independency in judging what has been done in His presence? Does He not care for his saints? Have you not only brought sorrow even to your own souls, in thus, it may be, for the first time, disowning Him in the midst of His saints?

The Lord give you and give us light to cleave to Him. Why not, dear brethren, own your mistake? Will you contend forever? Jesus says, “I come quickly. Hold that fast which thou hast, that no man take thy crown.” If we give Him up, surely it would be to lose our crown.

Rebecca

Gen. 22 to 24

If we turn to this inspired account, we notice that Isaac had no bride until after that remarkable event in his history, his being offered up on the altar, and his being received in figure from the dead. It is written of Abraham, after he had offered up his only begotten son, that he accounted that “God was able to raise Him up, even from the dead; from whence also He received him in a figure” (Heb. 11:19).

Until this event, until in figure Isaac was raised from the dead, we do not hear of the bride of Isaac. This in our illustration then is the foundation of all that follows. “God will provide Himself a Lamb.”

Was not this so in the great antitype? When God gave up His only begotten Son unto the actual death of the cross, and until that work was finished on the cross, and God had raised up His Son from the dead — until then we have not one word of the Church, the Bride of Christ, as an existing thing. So far, then, the illustration is in keeping with the New Testament account of the formation of the Church.

Then, in the account in Genesis, it is after the receiving of Isaac from the dead, that Sarah dies, and is buried. It was after the death and resurrection of Jesus that the Jews were set aside, and for a time buried among the nations.

But still more striking is the fact, that after the death and resurrection of Isaac, the father, Abraham, and the risen son, Isaac, send the third person, the steward of the household, from Canaan (figure of heaven) for the specific purpose of fetching the bride, Rebecca, for Isaac the son. Could anything be more striking as a figure? It was after Jesus, the heavenly Bride-groom, had died, and was risen from the dead, and had ascended up to heaven, that the Father and the Son sent the Holy Spirit from heaven to this world, — the Jews having rejected the Savior-Messiah, and all the promises to Israel for a time being set aside, buried, as it were, for the present. Oh, that this were understood. The specific object of the descent of the Holy Spirit, as we shall see when we come to the Acts and Epistles, was to form the Bride, and take her to meet the Bridegroom. Let us look at this picture.

Eliezer then is a figure of the Holy Spirit come down from heaven. He comes, sent of the father, Abraham, for a bride for Isaac. He does not come for all Mesopotamia. And at this time Jesus does not ask for the whole world, but for those whom the Father has given Him, and who will compose the Bride.

Note, he comes in pure grace, giving freely his gifts, but giving first to the bride. Like Jesus at the well, he desires a drink of water from this stranger. For the Holy Spirit, as the Shepherd, also has joy in finding the lost one (Luke 15). But He brings all to her: the jewel for the forehead, and the bracelets for the hands. And not as the world, He giveth all first. Such is the way of the Holy Spirit in taking of the things that are Christ’s. It is the righteousness of God unto all, and the jewel upon the forehead of every one that believeth, and where the righteousness of God is on the forehead, everlasting love clasps the hands. This free favor touches the heart of Rebecca. There is room enough for the camels to lodge in.

It is free favor, everlasting love, that opens the heart to Christ, and the Spirit then dwells there forever. The heart is won for Christ. Note this second type brings out the work of the Spirit in fetching the Bride. Precious lessons for every servant of Christ. It is ours to seek this divine guidance, and when we have found it, to bow and worship. And now he brings out “jewels of silver, and jewels of gold, and raiment, and GAVE them to Rebecca; he gave also to her brother and to her mother precious things.” Yes, the Gospel sent by the Holy Spirit is giving. Every other gospel is asking something from man, who finds he has nothing to give.

Which gospel do you hear? Giving in pure free favor, like our picture here; or asking like the law, and giving nothing? But thus the Holy Spirit takes of the things of Christ for the Bride. The precious realities of redemption are figured by jewels of silver, and divine righteousness by the figure of gold. All is from the risen Son, the heavenly Bridegroom. But when thus clothed, and made meet to be the bride of Isaac, is there nothing more? no question of responsibility for the bride? Yes, there is the question of all questions: “Wilt thou go?” Have we heard that question? The Holy Spirit will never ask you that question until He has shown you and given you all that makes you perfectly fit to be the Bride of Christ. Ah, then your heart longs to be gone. “Yes,” she said, “I will go.”

“And the servant took Rebecca and went his way.” Yes, she is gone from all she held dear in that land of idolators. SHE IS GONE to meet the bridegroom. She sits on the camel with her back to her former home and her face toward the bridegroom and her future home. Which way do you sit, my reader? Is your back to all you once held dear in a sinful world? Is your face toward your waiting Bridegroom and your eternal home above? The true attitude of the Church is to go out to meet Him she loves. This was her first love. Yes, she turned her back to all below, to meet Him she loved. The journey was long, in dependence, at every step, on the guide who came to fetch her.

But the next event, after she left her old home, was, “Isaac came,” and Isaac went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and behold, the camels were coming.

And to this agree the words of Jesus, “And if I go and prepare a place for you, I will come again and receive you unto Myself; that where I am, there ye may be also.”

Yes, as Isaac came out in the fields of Canaan to meditate, so Jesus is now meditating in the fields of glory. Oh that the Bride may now lift up her eyes and see Him, as Rebecca lifted up her eyes and saw Isaac. May we, like her, dwell on all the Spirit has to tell us of the Man that comes out to meet us. Oh yes, it is His delight to tell us more and more of the Man that cometh out to meet us.

“For the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God! and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord” (1 Thess. 4:16, 17).

Yes, as the call of Rebecca brings before us the work of the Holy Spirit sent down from heaven, to form and fetch the Bride to meet and be forever with the Lord, this lovely picture will enable us to detect all that counterfeits His blessed work.

Let us try it. Here comes a very large company, led by a wonderful person. You will find his name and character in 2 Corinthians 11:14, and his company in verse 15. But how is this? They are all going the wrong way. They have all their backs on the coming of the Lord. They all say in their hearts, “My Lord delayeth His coming.” They are full of hatred to Rebecca, and would like to smite her. They say, “We are the church, and all that do not belong to us are damned, or shall be, both in this world and the next, so soon as we have power.”

Well, they seem very much in earnest; they seem to have an object before them. If it is not Christ coming from heaven to meet them, what is it? Ah, if you could but get it out of them you would not forget it.

Ask one or two. Well, try this one — the Rev. So-and-so. Kindly excuse me, do you not profess to be a Christian, and this company with you, does it not bear the name of being “the Church, the Bride of Christ?” “Yes, quite so. And we are the only church; all others are heretics, and will be lost forever.” This is strange. Did not the Church of Christ in the beginning go out to meet Him? And you are going the wrong way, with your backs to the coming of the Lord, and your faces on what?

How many would say, if they spoke up, “I have no time to think about such things as the coming of the Lord, I am seeking a good living in the world. We want possession of all Mesopotamia, and divide it into parishes for priests.”

And here comes another. He might say, “I am not so foolish as to give up the world. I delight in tennis, football, and all the dancing and carousing of Mesopotamia.” Poor things! When they think of eternity, they need a good amount of what they call pleasure to make up for the awful despair of eternity.

To another, the one like an angel of light is whispering, “What, give up Mesopotamia, my beautiful world? (2 Cor. 4:4). Come and join me in my politics, and let your hope be the improvement of Mesopotamia!”

Far more than this is true of that company who assume to be the only church on earth, but alas, they are traveling the wrong way. But what a test for the writer, and every reader of these lines! Are we being led by Satan, or by the Holy Spirit? Is the world your object, or mine? Or is the object of our hearts the Bride-groom of the Church? Have we received the free-grace gifts of the Holy Spirit? Christ our redemption; Christ our wisdom, our righteousness, our sanctification, our all? Have we been won to Christ? Have we said, “I will go?” What have we gone out from, to meet the Lord? Is He, the coming One, the object of our hearts?

Before we look at our third picture, let us meditate on this question: Which way are we traveling? If not to meet the Lord, our name is not Rebecca. In this picture then we see that the purpose of the Father, and the work of the Holy Spirit during this time, is to gather and present the Bride to the risen Son. This alone is the present work of the Spirit.

Redemption

“When I see the blood” (Ex. 12:13).

I knew a person who had, for years, been deeply anxious about her soul. She longed to know for certain, that she had redemption through the blood of Christ, even the forgiveness of her sins. She felt that if she died without redemption, she was lost forever. She went from place to place, to hear the preaching of the Word. Her anxiety became very great; yet nothing that she heard gave her peace. She was constantly thinking that she had something to do before she could have redemption. She tried to lay hold of the promises but they gave her no relief. She tried to serve God and keep His commandments; she found she failed at every step. She tried forms and ceremonies, but all in vain. She then thought she must have stronger faith, and tried to understand more clearly the value of the blood of Jesus; still all was darkness. God would not even have her faith as the price of her redemption. Her heart sank in despair; she could do no more. It was when she was in that state of self-despair, she heard those words, “When I see the blood, I will pass over you.” The Holy Spirit spoke in her soul in that moment, and said to her, “It was God who spoke these words.” In a moment she felt the vast difference between herself seeing the blood of Jesus, and God seeing it. She thought, Yes, God sees so much value in the blood of Jesus, that He will pass over me, and the destroyer shall not touch me. From that moment she believed what God had said about the blood of Jesus. From that moment she had peace through the blood of Jesus. Now she knows, with certainty, that she has redemption through the blood of Christ, even the forgiveness of her sins.

Surely, this one case, out of many thousands that might be told, shows the importance of the subject before us.

Before speaking of these wonderful words, “When I see the blood,” etc., let me remind you of the condition of this people, Israel, as described in the previous chapters. They were slaves under Pharaoh, in bitter bondage. They “sighed by reason of the bondage, and they cried, and their cry came up unto God” (Ex. 2:23). God heard and pitied them. He said, “for I know their sorrows.” Yes, such also is the plain fact, man has sold himself a bond-slave to Satan. There is no denying it. O what a cry of misery ascends from this world of sin. How bitter is the slavery of sin, if there were no lake of fire hereafter; even now, what bitterness and anguish has sin brought? Every heart knows its own bitterness. God heard their sighs, and has He not heard yours?

God is love! He heard their sighs. He knew their sorrows and He came to save. The people heard that God had looked upon their affliction (Ex. 4:31), and they desired to go forth and worship Him. Just like the person above, they anxiously desired to go forth and serve God; but, as it was with her, this only made their burdens the heavier. Their afflictions and sorrow were now very great. How often is this the case when the soul is awakened to thirst after God. Then Satan brings all his force to crush the sin-burdened soul. The next thing, we find the promises of God, in Ex. 6, entirely fail to give the least comfort. “They harkened not... for anguish of spirit, and for cruel bondage.” In the following chapters, to 12, we see, by the conduct of Pharaoh, how loath Satan is to give up his victims

How many who read these lines will say, “How like me all this! The more I have desired to serve God, the heavier has been my burden. I have tried to get comfort from the promises, but all in vain. Still anguish of spirit; still the burden of sin; still uncertain as to my interest in Christ.” Poor soul! if this is your condition, let us now look at this redemption chapter. God grant that this may be the beginning of months to you. Do you see, the Lamb was slain and the blood was sprinkled on the doorposts? And do not you see, that every soul, young or old, that took refuge in the blood-sprinkled house, had an interest in that blood? God said, “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.” He did not say, When I see how good you are; or, When I see that you deserve my favor; or, When you have repented enough or believed enough. No, the blood is first and uppermost in God’s thoughts. It was His token of love to them, just as and where they were. He did not even say, When you see the blood; but “When I see the blood.” Now, I repeat, did any person within that blood-sprinkled house need to ask, How may I know that I have an interest in the blood? It was most certain he had, on the authority of the Word of God. And every soul that simply trusted in what God said about that blood was saved that night.

Now, we all know that redemption from Egypt was a type of redemption through “the precious blood of Christ, as of a Lamb without blemish and without spot.” And, in the very same way, is not the blood of Christ God’s token of love to lost, burdened sinners? Jesus did not die that God might love us, but because He loved us. “In this was manifested the love of God toward us.” God did so love the world that He gave His only begotten Son. “Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins” (1 John 4:10).

Note, it is not what you see, but what God sees, in the blood of Christ. He knows all your sins, and yet He sees the blood of Christ. He sees that the sufferings and atoning death of His beloved Son justify Him in passing over all your sins, however deep their crimson dye. He says so plainly, and is righteous in justifying freely every sinner who believes in Him, “through the redemption that is in Christ Jesus” (Rom. 3). Do you say, How am I to know that I have an interest in that atoning blood? Why, do you not see, every Israelite who believed God had an interest in the sprinkled blood. And if you search the New Testament through, you will find that every sinner who trusted God about that precious blood shed on the cross knew, with the utmost certainty, that he had redemption through the blood of Christ. Note, you have not to trust in a promise. Redemption is no longer a promise, but an accomplished fact — a finished work. If you were dying with thirst, and a person promised to bring you water, you might trust his promise; but when he has brought the water to you, you have not then to trust in his promise, but to drink the water. God has fulfilled His promise; He has sent His Son. The blood has flowed from His pierced side. It is all finished. Peace through that blood is come to you. May God open your heart to receive that peace on the testimony of God, who raised up Jesus from the dead. Oh! how strange that men should forget this, and go back to the promises, as though God had still to do something to save sinners. It is done. The blood has been freely shed. God sees that blood. I only ask, Have you been brought to take your last refuge in that blood? Can you say that the blood of Jesus is your only trust? Then it is most certain that you have an everlasting interest in that atoning blood. You have redemption through that blood, according to the infinite value that God sees in the death of Christ. Up, then, arise, and away from Egypt. With girded loins, and staff in hand, as the redeemed of the Lord, away, away! Adieu, adieu, to Satan’s bonds and Satan’s world! You are no longer your own, but bought with a price-and such a price. Christ died, the Just for the unjust, to bring you to God — and to such a God.

Reply to Dr. Titcomb

(Bishop of Rangoon)

It may be well to give a word of explanation why this tract of Dr. Titcomb’s is noticed. It is not the habit of those he attacks to defend themselves, neither is it intended to do so in this paper. The Lord has been pleased to work by the Holy Spirit amongst the colliers and others in the villages of Hoyland, Wentworth, and all the villages around. This tract of Dr. Titcomb’s has been diligently circulated, with a view to discredit and hinder the work of God. And more, as this tract bears, strange to say, the mark of the “Church of England Sunday School Institute,” it is proposed to examine the truth or falsehood of the statements contained in this tract. We desire to do so in the fear of the Lord, in whose blessed presence we shall so soon stand.

The first words are these: “It is not my wish to speak unkindly about the sect denominated “Plymouth Brethren,” but it is right, nevertheless, that churchmen should be taught the false ground upon which they separate from every body of Christians. They are a good, but misguided, people, and, of all others, the most separating and schismatic in the christian church.” Could he have spoken more unkindly, or more untruthfully? The Christians be attacks repudiate all such names as “Plymouth Brethren,” and it is as kind for him to call them so, as it would be for them to call him a Jesuit! And why are they the most schismatic people in the christian church? Let us take an illustration. Suppose the Doctor had been writing to attack total abstainers. He does not wish to speak unkindly about the people denominated Total Abstainers; he wishes to warn churchmen against the false grounds on which they have given up the sin of drunkenness and abstained from all kinds of drink, whether of beer, gin, brandy, etc.; they are very good, but misguided people, and, of all others, the greatest drunkards in the world. In such a case, who would have believed the Doctor’s kindness? Yet the reasoning is precisely the same. Those Christians he attacks regard all sectarianism as sin and carnality. They have abstained from every form of schism, Roman, Anglican, Wesleyan, etc., therefore they are said to be the most schismatic in the Christian church! To put it short: the abstainer gives up all intoxicating drinks of every kind, therefore he is the greatest drunkard! Brethren have given up every sect, therefore they are the greatest schismatics

We now come to the mode of attack. “They say, first”— they say, without a single proof that they do say as stated— that in a true church the members must be all faithful and holy, both in faith and practice.” The first part of this sentence is untrue; they do not find in scripture “a church,” but “the church of God.” And they believe what scripture teaches — that all believers are baptized by the Spirit into that one body (1 Cor. 12:13). Now, does Dr. T. wish distinctly to teach that true believers, members of the one and only body of Christ, should be unfaithful and unholy? That it is of no moment that men living in sin may come to the Lord’s supper, and be accounted members of the body of Christ? If this is his doctrine, why is he not in the church of Rome? Nay, would even Rome tolerate such teaching?

But he goes on to say, “They therefore call upon every one who is so to come out from the professing church to which he belongs, and join himself to them.” This is also utterly untrue, as all who have witnessed the present work of God can bear witness. It would surely be to make another sect, “to join himself to them.” No, Christ is set forth by the Holy Spirit, and souls have been gathered to Him, as at the beginning. They have discovered that there is “one body,” as there is “one Lord,” and they desire to show it in worship and praise. Now, as they neither believe in a church of any kind, as distinct from the one church of God, composed of all believers, neither do they seek the faithful and holy to join himself to them. It follows, then, that all the subsequent reasoning is simply beating a man of straw of the Doctor’s own making

He says, “Now I am going to show you that this is quite contrary to the Word of God.” What is? He does not seem, in this tract, to have the least idea what the church of God is, but wholly occupied with a church; and the following scriptures seem to be quoted for the purpose of proving that in a true church there ought to be both wicked and righteous.

He says: 1. “Take the Epistle to the Corinthians “ He then quotes 1 Corinthians 1:2, to show that they were called “saints.” And then, in order to prove that some were not really so, “and by no means pure, either in faith or practice. Thus (chap. 3:3) he (Paul) calls some of them ‘carnal.’”

Is this so? Is there a word “about” some of them? Plainly it was the state of the whole assembly; as also, in chapter 1:12; that is, the apostle says it is true of them as a whole. Dr. T. says it was so of some of them. “Now this I say that every one of you saith, I am of Paul; and I, of Apollos,” etc. (Read 1 Cor. 3:1-5.) If this carnality, however severely condemned, proved they were not Christians, then it proved all the assembly, or church, were not Christians. No doubt, to say, I am of Rome, and I, of the Anglican, and I, of Wesley, is carnality; that is, it is of “the flesh”; but does this prove that all who are in these sects are not Christians? Surely not.

There is the same misuse of 1 Corinthians 11:21. It is not some of them, again, but the sad general state of the whole. Read it: “For in eating, EVERY ONE taketh before the other,” etc. Does a bishop of the Church of England quote this to justify a drunkard being at the table of the Lord?

He then quotes 1 Corinthians 15:34: “Some have not the knowledge of God.” Does this prove that some of the saints of the church of God at Corinth were not truly saved believers? Dr. T. quotes it for that purpose. The apostle here warns the saints against such persons; they had not the knowledge of God, and were teaching doctrines contrary to the holy character of God: the bishop would use the very words of warning to encourage the wicked being owned as part of the church of God. What is the subject of 1 Corinthians 15? Is it not the resurrection of those who are in Christ? — of those who shall bear the image of the heavenly? (vss. 23-24). Now, so general did the loss of the knowledge of this subject become, and the whole truth of the first resurrection, that even sixty years ago it was almost unknown, and all Christendom had returned to the Jewish doctrine of a general resurrection.

But surely this does not mean that there were no true Christians for centuries until this particular knowledge was restored some fifty years ago. And it would be very sad to say that every one who uses a prayer-book in which a general resurrection is taught, and the knowledge of this subject lost, is therefore not a Christian.

It is a pity to state such untruths as that Brethren say that Paul told the really converted believers to leave the church of God at Corinth, and “form a separate body.” If he has read their writings, he knows this is false. We shall see shortly this was impossible.

It is rather remarkable that every scripture the Doctor quotes condemns his own practice. He says: “Now turn to the Epistle to the Galatians.” Let us examine the truthfulness, again, of the quotation. “From Galatians 1:6 we see that some of these converts were removed to another gospel.” Is it so? The very opposite. They were all in danger, great danger — not from some of these converts, but from false teachers, who were seeking to pervert the gospel. Read the verses. Why does the Doctor thus uniformly misrepresent scripture? What was the false doctrine these teachers were bringing which the Spirit of God so denounces? Was it not the very doctrine that Dr. Titcomb maintains in the end of his tract — that Christ is not enough, but that we must also be put under the law? He then says, “From chapter 3:1, they did not obey the truth.” If we look at this verse, we find again no reference to some of the converts; but the assemblies, as a whole, are addressed as foolish Galatians. And what was their folly? Listening to teachers who would lead them, having begun in the Spirit, to seek perfection in the flesh by being put under the law. Then he says, “From chapter 2:4 there were false brethren among them.” Why the apostle is speaking of false brethren at Jerusalem. “Then, fourteen years after, I went up again to Jerusalem,” etc. Is it right, even for a bishop, to use the Word of God in this manner’?

Then he says, “Turn now to the Epistle to the Philippians. Read chapter 3:16-19. Observe how mixed in character were the members of this church. Many walked in it who were a disgrace to the rest, who were only to be called enemies of the cross.” But does the apostle say so? Does he say they were members of this church? or that many walked in it that were a disgrace to the rest? He says the very opposite. Read chapter 1:4-9: “Always, in every prayer of mine for you all, making request with joy, for your fellowship in the gospel, from the first day until now... Even as it is meet for me to think thus of you all... For God is my record bow greatly I long after you all,” etc. Indeed the whole epistle is just the opposite of what the Doctor says. No assembly, perhaps, is so much commended, from the first verse to the last. Hence they are warned against those who were walking worldly, though evidently not amongst them; though, no doubt, in danger of their creeping in unawares. Is it not a strange argument of the bishop’s, that because Paul warned the assembly at Philippi against these persons, this is therefore an excuse why such enemies of the cross should be in the church of God? It is a, solemn warning for us all in a day like this, when this very enmity of the cross is the established fashion. How many now eat and drink with the world, and mind the politics of the world! “For our conversation (or commonwealth) is in heaven: from whence also we look for the Savior, the Lord Jesus Christ.”

Thus not one of the scriptures quoted proves good and bad in the church of God, or the assembly, in such a place. Is the next a fair quotation? He says: “Now turn to the First Epistle of St. John, chapter 2:19.” He says the wicked went out from the church. This at last is true. But why did they? “If they had been of us, they would no doubt have continued with us,” etc. Then this proves the good and bad should not continue together in the true church.

The Doctor now maintains the contrary. He says, “Everything proves the New Testament to teach that the church will always, more or less, have a mixed character of good and evil, until the Lord comes in judgment. Jesus Himself said it would be so, etc. Read Matthew 13:47-49.”

It is sad to misapply scripture, but this may possibly be from ignorance in every case. But to flatly contradict the Lord Jesus Christ cannot be a mere mistake. The Lord explains one of these parables, so as to determine the sense of the rest. Of the wheat and the tares Jesus said, “Let both grow together until the harvest.” Jesus explains distinctly that the good seed are the children of the kingdom, but the tares are the children of the wicked one: and it is true that they are to grow together until the harvest. Now the question then is, what is “the field,” or place, where they are to be together? Jesus says the field, or place, is the world. The Doctor contradicts the very words of Jesus, and says that He, Jesus, says it is the church. How sad when there is an unscriptural theory to uphold! To affirm that Jesus says a thing, and quote scripture, and when we read that scripture to find the Lord says quite the contrary!

Then, do the scriptures teach that there was no failure or evil, or that evil persons crept into the professing church, or the kingdom? Certainly not; and if the Doctor had been acquainted with scripture, he might have pointed to numbers of passages, without misquoting one; only, while these were vessels of dishonor in the great house of profession, this did not suppose for a moment that they were members of the body of Christ. “Christ loved the church, and gave Himself for it, that He might sanctify and cleanse it with the washing of water by the word; that He might present it to Himself a glorious church, not having spot or wrinkle, or any such thing” (Eph. 5:27). As we have said, all true believers are baptized into this one body by the Holy Spirit, and He makes no mistakes. Yes, it is the Spirit of God, not these obnoxious Brethren, that thus has formed the church of God. They never dream of making a pure church; wherever did the Doctor get such an idea? It is made! it is formed, by the Holy Spirit, we repeat, and every believer is joined by the Holy Spirit to the Head, Christ, in heaven.

What, then, are these Brethren doing, and why are they separate from all the sects of men? If the apostles did not advise separation from the church of God, even when much evil mixed itself up with the profession of Christianity, why are Brethren now separate from sects abounding with infidelity and superstition?

Is there not a wide contrast between the church of God as at the beginning, and a sect now? The church of God was composed of all true believers on earth, owning one Head alone, the Lord Jesus Christ, gathered to one center -Christ. A sect now does not own Christ as the only center and Head; if it did, it would at once cease to be a sect. But it owns a pope, an emperor, a king, a conference, a Wesley, a Calvin, or it may be an independent fragment of the church, owning for its head a minister over his members. But in all these there is the not holding the Head, Christ, as the only center. There is utter departure, in these and all other cases, from the true scriptural idea of the church.

Now, in these last days the Spirit of God has again recovered the truth of the peerless glory of Christ the Lord — the Head of the church, His body. It is as, when the sun shines forth, the stars disappear. Oh, shine forth, Thou bright and Morning Star, Thou Sun of Righteousness. The soul that knows that Holy, Holy, Holy One can allow no compeer. If there were ten thousand popes or queens as heads of men’s churches, they all disappear before Christ the Lord. It is not believers leaving the sects to join the Brethren; no, it is the inestimable privilege of being gathered from every false center to Christ. Thus, while the church held Christ to be the Head, how could any separate from Christ? And, more, while He was truly owned, there was the power of our Lord Jesus Christ in the church, to deal with evil, and “to put away from themselves that wicked person” (1 Cor. 5:4-13). But to separate from Christ, and form a new body, was simply impossible.

But then another center — the pope — was set up, another head of the church; and then another head, the king; and what a king? And what a struggle betwixt these two heads — the pope and the king! Was not all now changed? and were not both equally wrong, and all wrong that followed? And is anything right, but Christ, the only Head and center of the church of God?’ Dr. Titcomb’s mistake is this; he reasons that because believers were not told to separate from what was right, therefore they ought not to separate from what is wrong. He does not make the least difference between the church of God, with Christ the Head, and a church of man, with a pope or a king for its head.

Separation from evil also is surely taught in Scripture, and holy discipline (1 Cor. 5; 2 Tim. 2:19-22; 3:1-5). We bless God that we have now the privilege of owning Christ the Head of the church, His body, to the exclusion of all others. To have done so a little while ago, we should have been punished with a cruel death, either by the pope, or by the church for which the Doctor pleads.

But we must return to the alleged errors of these Brethren. “2. These Brethren say that it is unscriptural for any one man to be ordained as a stated minister or pastor over a congregation; and that, as all true believers are anointed with the Holy Spirit, any one who professes to speak with official authority in a congregation usurps the place of the Holy Ghost.”

We will take the first clause. We suppose what is meant is, one man ordained as THE stated minister, to the exclusion of all others; as a clergyman over a parish, or a minister over a congregation. Now Dr. T. knows, or ought to know, that no such person is found in the New Testament. Since the coming of the Holy Spirit at Pentecost we have no record of any one being ordained either to preach the gospel to the world, or to teach in the church of God. If there is, why did he not give us a single instance? If such a case could be found, Brethren would immediately bow to it, as to every tittle of the Word of God. Why should he again quote words as if they said so, when they say the contrary? In Paul’s journey we read, “And when they had ordained them elders in every church,” or in every assembly. Does ordaining elders, more than one, in every assembly prove that one man was ordained to be the minister or the clergyman’? Nay, does it not prove the opposite, that no one man in apostolic times could possibly be ordained to take such a place of pre-eminence? What were these elders, or bishops, in every assembly? for they are the same persons evidently. See Titus 1:5; “Elders” in verse 7, the same persons are called “bishops.” So in Acts 20, in verse 17 the apostle sends not for the elder, or minister, but for the elders of the church at Ephesus; these same persons are overseers in verse 28. Read 1 Peter 5:1-5. It is plain they were aged men in the assembly, men of experience, able to shepherd, or rule, the assembly; as it says, “Likewise, ye younger, submit yourselves unto the elder.” This had nothing to do with the question of ministry in the word, as we learn by comparing this with chapter 4:10, 11. There it is not a question of elders, ordained or not ordained, but, “AS EVERY MAN hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. IF ANY MAN SPEAK, let him speak as the oracle of God; IF ANY MAN minister, let him do it as of the ability which God giveth,” etc. The same responsibility for every member of the body of Christ diligently to use the gift conferred, according as God hath dealt to every man the measure of faith, is taught in Romans 12:3-9; whether it be ministry, teaching, or exhortation. Can Dr. T. tell us how believers can obey this plain teaching — yea, these commands of Christ — where the world’s system appoints a clergyman to be the only man in and over a parish or assembly, and perhaps be not a Christian at all, excluding the exercise of every member of the body, or gift of Christ?

Now read carefully 1 Tim. 3:1-7. Granted, as we have seen elders and bishops in the assembly are the same persons. Then let us again compare chapter 3 with chapter 5. Does not the latter mean those who are spoken of in the former? Just as we found in Peter, and everywhere. They were elderly Christian men of the qualities described in chapter 3, or how could the apostle thus contrast them with younger brethren? “Rebuke not an elder, but entreat him as a father, and the younger men as brethren” (vs. 1). Perhaps the Doctor will still insist that an elder, or bishop, is the same as a minister, or one who labors in the word and doctrine. Now, if he will examine the scriptures, he will assuredly find he is mistaken, as may be seen in the following verse: “Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine” (1 Tim. 5:17). Does this not clearly prove one man might be an elder, and not labor in the word and doctrine, and another might? Elders were ordained by the apostles and their delegates. There is not one instance of a minister, in the sense of a laborer in the word and doctrine, ever being ordained. If there is, let Dr. T. produce the case. If there were a single case of such a minister being ordained over an assembly, to the exclusion of every man who may have received the gift, then clearly scripture would contradict itself, which is impossible. Therefore the Doctor must be utterly wrong, and the world’s system of church government which he defends. Those who minister the word are the gifts of the ascended Christ. (See Eph. 4:8-12). These are responsible to Him to use the gift. (See 1 Peter 4:10, 11; Rom. 12:3-9). Yea, every member of the body is responsible to use whatever manifestation of the Spirit is conferred. (See 1 Cor. 12:4-11). It does not say the Spirit gives all the gifts to the one man. “But all these worketh that one and the selfsame Spirit, dividing to EVERY MAN severally as He will.” Is not this as true of the feeblest member of the body of Christ, as of even a Timothy, who received such an extraordinary gift? (1 Tim. 4:14; 1:18, etc.).

As to Brethren saying that elders, or shepherds, etc., were only meant to continue during the life of the apostles, all this is simply false. Brethren believe the church of God has all that the ascended Christ is pleased to give it, and His love to the church is infinite. He will give faithful pastors and teachers, and evangelists, to the end, and Brethren desire most gratefully to own such. These never were of men, or ordained by men, and never need be. Brethren do not believe there are any apostles now on earth to ordain elders (cp. Titus 1:5). Neither can they find a trace of apostolic succession in scripture. How gracious of our God and Father this is so; well did He know if there had been we must all have remained beneath the rule of Rome. If there be apostolic succession, is not Dr. T. rebelling against it? There could be no honest escape from Rome, therefore those that believe it are going back to her.

The Doctor may say, Then, if that be the case, any man who is a true Christian, and believes himself called of God, and full of love to souls, may ordain himself to the ministry. And, pray, is the church of God to submit to such, without even the official authority of the world’s bishops? This taunt is often thrown at such as desire to be wholly guided by the Word of God. Now, it is remarkable this is the very ordination we find in the apostolic church. “I beseech you, brethren, ye know the house of Stephanas... That they have addicted [or ordained] themselves to the ministry of the saints, that ye submit yourselves unto such, and to every one that helpeth with us, and laboreth” (1 Cor. 16:15-16). This must also have been the case in the infant assembly in Thessalonica. Do we find a minister ordained over that young assembly? It had had the ministry of the apostle for three weeks, for he had to flee for his life. He sends Timothy to see how they do; and he says, “Wherefore comfort yourselves together, and edify ONE ANOTHER, even as ye do; and we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you,” etc. (1 Thess. 5:11-13). What a mercy it is to have such clear scriptures in these days of priestly pretensions! Thus, apart from all this world’s official authority, believers have now pretty much the same as in the beginning — the ascended Christ in heaven, and the Holy Spirit on earth. Christ still gives His gifts to the church. The Holy Spirit still uses whom He will. Brethren believe it is impossible to obey the Word of God, the commands of Christ, if they own the unscriptural idea of one man being ordained the sole minister over an assembly, or over a parish. For proof, read 1 Corinthians 14:29-37, it being understood that this does not refer to preaching the gospel or giving a lecture, but to the assembly gathered, as such, for worship and edification.

We now come to “several very dangerous errors which these good, but misguided, Christians hold.”

1. “They say that it is useless for an unconverted person to pray to God.” Where do they say so? No answer. Brethren find in scripture that true prayer is a sign of life, as the Lord said to Ananias of Saul, “Behold he prayeth.” Still, is it not a serious thing for an unconverted man, living in sin, to say, “Our Father”? Ought he not to be warned? Who is his Father? Again, we visit a dying man; the clergyman has been (there) also. He has said prayers, and, as the authorized minister, he has told the man to pray. Not a word about the finished work of Christ on the cross; not a word about the free forgiveness of sins, and of eternal redemption; not a word about having or knowing that we have eternal life; not a word of the glad tidings of God’s love to poor sinners. Oh, how often this is the case! You bend over that dying man, with eternity before him, and a life of sins behind him, and gently say, “My dear old friend, what are you resting on for eternity?” And he replies, “I am praying.” There is not a thought in his poor dark soul of the finished work of Him who says, “Come unto Me, and I will give you rest.”

Oh, Dr. T., this is the cruel, cruel case with thousands. Is not this putting prayer in the place of Christ as much as if you deceived the dying man, by telling him that a little cake was God, and if he ate it he would be saved. It certainly was not the manner of the apostles, when preaching the gospel to the unconverted, to tell them to pray. Find an instance. The Doctor refers to Simon Magus, but he had professed to believe, and had been baptized. He had taken the place of a Christian.

Should Dr. T. have a case of Simony brought before him, for anything Brethren hold, be may properly use the very language of Peter to Simon Magus. No doubt it is dreadful, willful wickedness in one who professes to be a Christian.

Next dangerous error. “They say that real believers should never pray for the Holy Spirit. Can you think why? Because the Spirit has been already given them, and dwells in them.”

Let us take an illustration. A father gives his child a valuable book; if he reads and enjoys it, because he has it, instead of continually asking the father to give it, he is guilty of dangerous error. The Doctor must be hard up to find a fault.

Now, does the Doctor really believe in the personality and Godhead of the Holy Spirit? Does he believe that the Holy Spirit has been sent from heaven as promised? (John 14:16-26; 15:26, 27; 16:7-15). That He is as truly with us now, and as truly a Person as Jesus was when in the midst of His disciples? Now, if one, say Peter, had prayed that Jesus might come, when He was there in their midst, would it not have been to deny that He was come in the flesh? Shocking unbelief! If we ask for the Holy Spirit now He has come, is it not to deny He has come; and therefore is it not also shocking unbelief? Perhaps the question put by Paul may be a most important one “Have ye received the; Holy Ghost since ye believed?” If Dr. Titcomb can say, I know that my sins are forgiven, that I am justified from all things, that I have peace with God through our Lord Jesus Christ, and that I have received the Holy Spirit — then how can he pray for any of these, any more than the child can pray for the book which his father has given him?

We now look at the next dangerous error. “They say [always, they say, without any proof] that no true believer ought to confess his sins, or ask pardon for them.” This has been denied so often, that it is sad, even for a bishop, to repeat such a deliberate falsehood. We trust he may be led to confess his sin of bearing false witness against his brethren; certainly he never can enjoy the blessedness of sins forgiven without confession. The scriptures teach, that while the adorable Lord has put away His people’s sins, so that they are never to be imputed to them (Heb. 1:3), yet they are actually forgiven us, when, through grace, we confess them. This has ever been God’s way of forgiveness. (Job 33:27, 28; Psa. 32:5; Luke 15:21, 22 John 1:9). The principle is evidently the same, whether when a sinner is first brought to God, or if we who are believers should sin. But the question is this — do we believe God? Forgiveness is preached to men, and God declares all who believe ARE justified from all things. The prodigal came to the Father, and he had nothing to bring but sins; and immediately on his confession, not giving him time to pray, the Father said, “Bring forth the best robe, and put it on him.” At once he is forgiven, and made fit for the Father’s presence. The Father’s house rings with joy.

Does the Doctor think it would have been better for him to remain outside, crying for mercy as “a miserable sinner”? There is nothing Brethren would press more than confession of sins to God; but let us also be assured of our Father’s forgiving love. We are told that the distributor of these tracts tells his people that they can never know that their sins are forgiven until just before they die. Surely this is not true, with the Bible in his hands! Were all the Roman believers just going to die when Paul wrote those precious words, “Being justified by faith, WE HAVE PEACE WITH GOD, through our Lord Jesus Christ”?

Now for the next dangerous error. “They say that all believers are so perfectly sanctified, that there can be no room for any growth in sanctification.” Simply false again! They hold both these truths. The scriptures teach distinctly that believers are sanctified by the will of God, through the offering of the body of Jesus Christ once, and that those who are thus sanctified are forever perfected — this being the work of the Lord Jesus. “For by one offering He hath perfected forever them that are sanctified (Heb. 10:10-14). This is indeed the testimony of God, and Brethren believe God. Our sanctification, as it regards the work of Christ for us, is indeed as perfect as it ever can be. But scripture also speaks of the sanctification in us, our walk and ways being brought into more and more conformity to Christ. Brethren, with all Christians, believe this growth in practical holiness to be progressive. It is a pity the Doctor did not inquire, so as to have understood what he was writing about. No doubt great numbers will have been deceived by these untruths.

We now come to the next of their dangerous views. “They say that to preach the duty of repentance, or sorrow for sin, as necessary for salvation, is both legal and dangerous, inasmuch as it is putting something in the place of Christ.” This sentence seems to imply that Brethren do not preach repentance, but set it aside as a dangerous thing. Nothing could be more false, as every one knows who either reads their tracts or hears them preach. At the same time it must be remembered that forty years ago repentance was frequently put in the place of Christ; it was presented as something to be done by the dead sinner before he believed — as good works in man leading God to be gracious to him. And this kind of preaching hindered thousands of souls from enjoying peace with God, as they never knew when they had repented enough. Brethren saw that this view of repentance denied man’s total ruin in sin, and the perfect grace of God to him in that lost state. Now, in exposing this error, and presenting the truth that it is the goodness of God that leadeth to repentance, they may, like the pendulum, have swung toward the opposite extreme. The question is still, what is repentance? Is it merely sorrow for sin? The scripture says it is not, for the Corinthian Christians sorrowed to repentance. “For godly sorrow worketh repentance.” They believed the inspired message of the apostle, and this produced godly sorrow, which worked in them repentance. The Ninevites repented at the preaching of Jonah. Did they repent first, and then believe God? Let us see. “He cried, and said, Yet forty days, and Nineveh shall be overthrown. So the people of Nineveh BELIEVED GOD, and proclaimed a fast, and put on sackcloth,” etc. (Jonah 3:4). Thus they first believed God, and then repented, and turned from their evil way. Was it not so at Pentecost? Did they not believe God that He had raised that very Jesus from the dead whom they had crucified, and had made Him both Lord and Christ? And they were cut to the heart. They were then told to repent.

It may be noticed that Job never repented until he saw God; and then what was his repentance? Nothing could make the subject more clear than this: he says, “Wherefore I abhor myself, and repent in dust and ashes” (Job 42). This is repentance. There will be sorrow for sins leading to it, and ever accompanying it, and confession of sins to God (Psa. 32). But repentance itself is both at conversion, and to the last chapter of the Christian’s life, that deep loathing of self — the judgment the new nature has of the old man, the utter abhorrence of all that is of the flesh — sins and sin. God by His Spirit works this true repentance in the soul in a variety of ways. No soul is ever saved without it; but so much, repentance is never put in scripture as the price of salvation. The more clearly we see God revealed in Christ, the brighter His glory who is the image of the invisible God is revealed to our souls—the more we know and believe the love that He hath to us; the deeper will be our unutterable abhorrence and judgment of self. And this is repentance. Thus repentance is not produced in the conscience so much by teaching how to repent, as by the full preaching of Christ. Truly, the writer can say this repentance is a far deeper work in his own soul than it was when he first believed, forty-six years ago. God only knows the sense the aged Christian has of his own vileness; but oh, the grace of God!

It will be noticed, every word the Doctor says is wide of the mark. The Corinthians were believers who did believe, not dead sinners pressed to repent (2 Cor. 12:10).

And Simon Magus, as we have seen, was a professor, and baptized. Brethren hold it to be quite right, when the gospel is preached, to tell that it is God’s command to all men everywhere to repent (Acts 16:30). They count on God to give repentance. They would especially press on themselves, and all Christians, lowly dependence on God, great diligence in the confession of sins or failures, and constant self-judgment. Indeed, had any one amongst them — that is, those who have left sectarianism, and are gathered (together) to Christ, the center — written a tract, full of false statements against Christians, he never could enjoy their confidence, until he had repented and confessed his sins. No doubt these false statements please those who hate the Brethren, but do they please Him who says of all His brethren, “That the world may know that Thou hast sent Me, and hast loved them as Thou hast loved Me”? Blessed Jesus, teach us more of Thy blessed ways. Read John 15:9. Oh, wondrous love!

We now come to the last charge of dangerous error. “They say that true believers are not now under the moral law as a rule of life. They hold that the resurrection-life of Christ is the only standard in the Christian dispensation; that the moral law was put away by Christ as binding on Christians; and that we are not ‘under the law’ in any sense, because we are wholly under grace. The Doctor then says, “Now it is quite true we are not under the law as a covenant of works.” But what is it else in scripture but a covenant of works? He then asks the Brethren, “Where do they find a text which proves that christian believers are not under the law as a rule of RENEWED LIFE?” We reply, Where does the Doctor find such a thought in the New Testament as renewed life? This is a fundamental, though common, mistake — the very root of Ritualism. When the gardener buds a rose on a briar, does be renew the life of the briar, or does he introduce a wholly new life and nature, namely, the rose? This is a feeble figure of the Christian. His old nature is the briar, his new nature the rose. There cannot be a greater mistake than to suppose that the new birth in scripture is the old nature renewed — the briar renewed. Whether it be by baptism, the incarnation of our blessed Lord, sacraments, or anything else, there is no such thought in scripture as renewed life in any way. “That which is born of the flesh, is flesh; and that which is born of the Spirit is spirit.” The very words of “our Lord Jesus.” As distinctly as that which is grown of the briar, is briar; and that which is grown of the rose, is rose. That sinful humanity could not be either renewed or engrafted, by the incarnation, is clear from John 12:24. This error of “renewed life” is leading souls to Rome. The teaching of Christ is that man must be born wholly anew (John 3). Just as with the briar, it must have a wholly new rose-nature.

Now, does not every Christian find two natures in him, as distinct, though one person, as the two natures in that one stock rose? Where this important truth is not known, the Christian is full of perplexity and doubt. He says, After all my efforts after renewed life, and to keep the law as the rule of renewed life, I find such an evil nature in me that is not subject to the law of God; it must be sin, for whenever it acts, it sins (Rom. 7). He questions whether he can be a Christian at all, and may sink into such darkness as the person who says, he can never tell whether be is saved or not until just before he dies. The whole thing is utterly false. The scriptures, as well as experience, recognize two distinct natures in the Christian, as distinct as the two natures in the stock rose. If the briar sprouts, it is briar; if the rose blooms, it is rose. If the flesh is allowed to act, it is sin. And, more, if the briar does not sprout, it is briar; and if the flesh does not act, it is sin. “The flesh lusteth against the Spirit,” etc. (Gal. 5:17). It is blessedly true that the new man is renewed, just as the rose is renewed year by year. It is not renewed life, the life of the old man under law, but new life, even eternal life; for “He that hath the Son, hath life; and be that hath not the Son of God, hath not life.” What is the record of God — that He hath renewed our life? No; “This is the record, that God hath given to us eternal life, and this life is in His Son.” Read 1 John 5:10-13; John 3:3-8; 5:24; 10:27, 28.

Now, as there is no such thing as renewed life to put under law, what life is it the Doctor wishes to put under the law? Or what nature is it — the old, or is it the new? — flesh, or Spirit; briar, or rose? The old, or man in the flesh, has been put under law, from Moses to Christ, and there was no law found that could either renew or give life (Gal. 3:21-25). If there had, righteousness would have been by the law (vs. 21). But all are concluded under sin.

If the Doctor does not understand the truth of the two natures, we will put the question in another form. Is the law for Christians as righteous men; or is it for the ungodly? He says it is for and binding on Christians. Paul says distinctly it is not. “Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly,” etc. Read 1 Tim. 1:8, 9. And, speaking on the practical walk of believers, he says, “For sin shall not have dominion over you; for ye are not under the law, but under grace (Rom. 6:14). Still, he maintains the truth, “that the law hath dominion over a man as long as he liveth” (Rom. 7:1). It was clearly given to man in the flesh. “For when we were in the flesh,” etc. How, then, are we believers delivered from the law? If we talk of renewed life, or reckon ourselves still alive in the flesh, we are not, and cannot be, delivered from it, for the law has dominion over a man as long as he lives (Rom. 7:4).

Will you now notice that the doctrine of scripture is the very opposite of Dr. Titcomb’s error? Dr. T. considers himself still alive, his life renewed, and therefore under law. The scripture not only teaches that Christ died for our sins, and was raised again for our justification — and thus we are justified by faith, and have peace with God — but that, as to sin, the root, we are accounted dead with Christ. “Likewise reckon ye yourselves to be dead indeed unto sin, but alive unto God in Jesus Christ our Lord (Rom. 6:11). This is God’s principle as to sin. Seek to live the life of the Rose — Christ. Do not allow a single sprout of the briar. Reckon yourselves dead to that, to sin. Beloved reader, study this principle, as unfolded in this chapter. Is it not the very place we take in the figure of baptism? As is shown, it is the very opposite of being under the law. Then, further, can a man be both under the law and married to Christ? or, in other words, can a Christian be both under Christ and the law? Read Romans 7:1-6. Is it possible for Dr. T. to be right? The apostle shows it is impossible, and he quotes the law of marriage to prove it. It is as impossible for a woman to be married to two husbands at the same time, as for a Christian to be married to the two husbands, Christ and the law.

Then how was a Jew, who had been married to the law, delivered from the first husband — the law? Of course if he as to the flesh still lives he could not, the law must still have dominion (vs. 1). What is the answer? “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.” The law is not dead, or abrogated, but we are dead to it, by the body of Christ. If Dr. Titcomb can prove that this is not so, and that man’s life has been renewed by incarnation, infused into humanity; or by sacraments; then every word in the epistles will be found false. Men will be still alive, and therefore under the bondage of the law. For the very starting-point of Christianity is that the believer is accounted dead and risen with Christ; and by that death in Christ, and resurrection, delivered eternally from sin, and law. So that there is “now no condemnation to them that are in Christ Jesus.” “Knowing that our old man is crucified.” Not renewed. “For I through the law am dead to the law, that I might live to God.” Dead that I might live: not renewed that I might live. “I am crucified with Christ: nevertheless I live; yet not I [not I renewed], but Christ liveth in me” etc. (Gal. 2:19, 20). Not I; but Christ. What a truth!

Have we accepted it? How blessed! Christ died for our sins: holy Substitute. Christ was raised for our justification — now the glorified representative. Our righteousness: He who knew no sin, made sin for us, that we might become the righteousness of God in Him. Yes, our sin, the very root was judged in that sacrifice for sin. Read 2 Corinthians 5:21; Romans 8:3. How great the deliverance and eternal the redemption

We trust no reader will suppose the epistles speak of the ceremonial law merely. 2 Corinthians 7 is conclusive as to that. The law, means the law: “the ministration of death, written and engraved in stones” (2 Cor. 3:7). Is there any wonder then that the apostle should so vehemently denounce the doctrine defended by Dr. T.? Read Galatians 1:6-9. This is the leaven which has now leavened the whole lump (Gal. 5:9).

To the Hebrews, the danger was the giving up Christ altogether, and going back to Judaism (Heb. 6; 10). The far greater danger to the whole church was seen in Galatia. The mixing up of both Christ and the law, just what man likes to do, this was to subvert the gospel. The very believing Jews had wholly given up the law as to righteousness; that they might be justified by Christ. The apostle himself could say, I am crucified with Christ. What could the law say to a dead man? He was dead to the law; Christ crucified, not the law, had been set forth before them. Surely then it was utterly senseless for them, having begun in the Spirit, to seek to be perfected by the works of the law. Read and study every verse in this epistle. Now if it were foolish in them, is it wise in Dr. T.? He would have us begin with Christ (at least I suppose so), and then be put under the bondage of the law! “Cast out the bondwoman and her son,” says the scripture. By no means, says Dr. T.; let both dwell together, Moses and Christ.

This brings us to an important point. If I am justified by faith, have peace with God, am dead with Christ, delivered from sin and law, born of the Spirit; have a new, yea eternal life: is this all I have for an holy life, practically, I mean, here below while in the body? No; I might have all this, and yet find Romans 7:7-23 to be my bitter experience. Yea, this really is the experience of every soul put under the law, and ignorant of deliverance through Christ in the power of the Spirit (Rom. 8:2). You notice, the Holy Spirit is not named while examining the condition of a quickened soul under law (Rom. 7). Why? Because, as we see in Galatians, the two things cannot go together. Now study Romans 8:2-17. What a stupendous fact, God the Holy Spirit dwelling in us! “For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.” Read Galatians 5:18. “But if ye be led of the Spirit, ye are not under the law.” Then can Dr. T. be led of the Spirit in trying to put us under law? Read chapter 5:22 -24. These are the fruits of the Spirit dwelling in us. Is there any law against these? Now read the catalog of the works of the flesh (vss. 19-21). But the Spirit dwells in us, so that we may not fulfill the lust of the flesh. “What, know ye not that your body is the temple of the Holy Ghost, which is in you?” “Wherefore glorify God in your body.”

The believer has thus a new nature born of God that cannot practice sin (1 John 3:9). He has the Holy Spirit dwelling in him, infinite power to enable him to overcome the lusts of the flesh. The love of God shed abroad in his heart, the law of the Spirit of life in Christ Jesus fulfilling in him “all the righteous requirements of the law.”

Is the law of Moses then the Christian’s standard of holiness? No; while he owns the law is good, he says, “For me to live is Christ.” Christ’ is his standard. Jesus said, “Ye have heard that it hath been said, Thou shalt love thy neighbor and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you,” etc. That is surely a higher standard than the law given to Israel when Baalam was hired to curse them. Did He not give a new commandment? (John 13:34). “A new commandment I give unto you, that ye love one another: as I have loved you, that ye also love another.” Read also John 15:12. Again, “He laid down His life for us: and we ought to lay down our lives for the brethren” (1 John 3:16).

The difference is this, the law was a perfect rule for man in the flesh. Man being a sinner, it became the righteous ministration of death (Rom. 7:8-18; 2 Cor. 3:7). The believer is wholly delivered from it, by being dead to it in Christ. But he is also risen in (with) Christ; he has a new life, stands in a new creation, and relationship. “If any man be in Christ, he is a new creature” (2 Cor. 5:17). And being now a son of God, the Spirit of God dwells in him (Gal. 4:6-7). Now he has thus a ministration suited to the new nature, and that far more glorious than the law; which was the ministration of death, which ministration is declared “abolished.” “How shall not the ministration of the Spirit be rather glorious?” (2 Cor. 3:8-18). The scriptures teach, that if under law, sin has the mastery (Rom. 7). They also teach that “where the Spirit of the Lord is, there is liberty.” How suited, and how beautiful, this ministry of the Spirit! “But we all with open face beholding the glory of the Lord are changed into the same image from glory to glory, even as by the Spirit of the Lord.” Thus the Spirit sets Christ in glory before the church of God as the only standard, declaring the ministry of the law abolished for believers, as it could only condemn such poor things as we are. All this seems foolishness to the Bishop of Rangoon. He says, “How foolish then to say that the resurrection life of Christ is our only standard, and that we are not in any sense under the law.” Brethren do not say the resurrection life of Christ, but Christ Himself now glorified. This was not foolishness to the aged apostle John. What a contrast to this bishop! John says, “Beloved, now are we the sons of God; and it doth not yet appear what we shall be; but we know that when He shall appear, we shall be like Him; for we shall see Him as he is. And every man that hath this hope in him purifieth himself as He is pure” (1 John 3:2-3). Does not the Spirit use John to set the risen, glorified, and returning Jesus, before us as the true standard? Blessed yearning of the heart for that moment when we shall see Him as He is, and be like Him.

Let it not be supposed for a moment that this ministry and liberty of the Holy Spirit means license or antinomianism. It is a liberty from the power of sin, in grace, that more than fulfills the law. It is the power of divine love in the soul, that goes beyond the law as perfectly seen in the blessed Lord. Did the law command a man to die for his enemies? or even for his friends? And thus when speaking, not of righteousness before God, but righteous walk in the relationships amongst men; then very often that divine principle of love is shown, fulfilling not only the law, but goes as we shall see beyond it. Not seeing this, the Doctor has seized these passages to put the, believer under law, and so establish the dangerous leaven so strongly condemned in the Epistle to the Galatians.

You will see this distinctly if we look at the texts he now quotes. He gives Romans 13:9 as proof that “the old moral law of Moses is still binding on Christian consciences.” Read the context. Is it not to show that he that loveth another hath fulfilled the law? He had already proved that Christians are not under the law (Rom. 6; 7). And yet he shows blessedly that though not under it, yet all these commandments are fulfilled by the power of divine love. “Love worketh no ill to his neighbor, therefore love is the fulfilling, of the law.” Now take Dr. Titcomb’s next quotation, Ephesians 6:1-3. Read the context. The division of the chapters rather hides this. You will find from Ephesians 5 this exhortation to “walk in love.” Verse 2 takes the very love of Christ to the church as the only standard of love, in all these relationships — beginning with the love of the husband, and his duties to the wife. Carry this thought forward into Ephesians 6 and it will be found in harmony with the great principle, love is the fulfilling of the law. On the other hand, lay that law down as a rule, and place the believer under it, he is fallen from Christ. This is just what Dr. T. does.

The same remarks apply to the other texts he quotes. The few words in Galatians 5:6 answer them all, and show their true meaning. He will have the law to be the perfect standard of holiness, taking no notice of what the Lord says in Matthew 5:43-48. One would suppose he had never read this. Now a standard is that beyond which you are not expected to go. But the Christian is born of God, a child of God, and the love of God shed abroad in his heart by the Holy Spirit is expected in divine love to go beyond the law; therefore it (the law) cannot be said to be his standard. Take one out of the many scriptures. The law says, Thou shalt not steal. Man placed under this law became immediately excited to covet. There was the righteous standard, and its effect was to bring sin out, in transgression. Now what is expected of a Christian? “Let him that stole steal no more: but rather labor, working with his hands the thing which is good, that he may have to give to him that needeth” (Eph. 4:28). The Bishop must be very dull if he cannot see that this goes far beyond his standard of holiness. Put him under law, of course the thief is cursed. By faith he can say, I have been crucified, executed, judged in the person of my blessed Substitute. In Him also I am alive, and now in the power of the Spirit he goes far, far beyond the law: though love is the fulfilling of the law.

We must notice one more text. He says, “Turn in the last place to 1 Corinthians 9:21 [To them that are without law, as without law (being not without law to God, but under the law to Christ), that I might gain them that are without law.] What can be clearer than this”? St. Paul says, “we are under the law... under the law to Christ.” Now is it fair for a Bishop who knows Greek, to write to Sunday-school teachers who may not know Greek, and tell them what he knows is not true? He knows Paul says no such thing. How could he when he says he became to them that were under law as under law, taking the ground distinctly that he was not personally under the law? He was not lawless, “but duly subject to Christ.” Dr. T. must well know that this is the meaning of the Greek. If Paul did say, We are under the law, would he not have contradicted the decision of the Holy Spirit on the very subject? (Acts 15:5 -28). Would it not have flatly contradicted all that the Spirit had spoken on the subject by himself? (Rom. 6:14; Gal. 2:15-21; 3:1-25). Was Abraham under the law four hundred and thirty years before it was given? Was Enoch two thousand before the law? Yet both walked with God. In conclusion; may we all be duly wholly subject to Christ, as He was subject in all things to the Father. We are sanctified unto the obedience of Christ. And the new man in Christ Jesus delights to own every word of God. If Enoch walked with God two thousand years before the law, surely we have power in Christ by the Spirit dwelling in us, to walk with God, even now eighteen hundred years after the law (Gal. 3:24). “Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.”

The Rest, the Well, and the River

In connection with what our brother has said on Matthew 18:20, I would like to ask you to turn for a moment to the words of Jesus in Matthew 11: “I thank thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father, for so it seemed good in Thy sight.” We thus hear Him speaking, first to the Father, and then to us. His tender heart was grieved by the unbelief of the privileged cities of Galilee. And does He not feel now the unbelief and rejection all around — yea, and all that we are called to pass through at this very time?

How true it is that the unspeakable privilege of being gathered to His name, to Himself, is hid from the wise and prudent, and the Father hath revealed it unto babes! “No man knoweth the Son but the Father; neither knoweth any man the Father, save the Son, and He to whomsoever the Son will reveal Him.” Now, is it not blessed to see how the Son thanks the Father for having revealed these things to babes? Having done this, He now speaks to us.

I know these loving words of Jesus are much used in the Gospel to weary sinners. Are they not equally true to weary saints? You say, I am so weary with all the strife, and division, and contention — so many speaking such perverse things! Does not our Jesus know it all? Yes, He knows all that Satan has done, and can do, to scatter those whom the Father hath gathered to His name; and, He knows the weariness and perplexity of many so dear to Him.

What does He say to them — to us? He says, “Come unto Me.” He knows the labor and burden of spirit, and He says, “I will give you rest.” He who gathered us at first from every sect still says, “Come unto Me.” We have heard Him giving thanks to the Father; now He says to us, “Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For My yoke is easy, and My burden is light.” What words are these even to us at this time, in the midst of an unbelieving and distracted Christendom! Very separating, as well as comforting, are those words of Jesus, “Come unto Me.”

There are three things the Lord presses upon me connected with His present thoughts and testimony — the Rest, the Well, and the River. We have looked a little at the first. We cannot be of service in the testimony of Christ, unless we are at perfect rest in His own dear presence. There we ever give thanks The greater the efforts of Satan to disturb and destroy, the more we discover the ever-loving care of Jesus, and enjoy His presence. As a dear afflicted sister told me a few weeks ago, she would not have been without all her afflictions and tears, because of the tenderness of that heart, and the softness of His hand, that had wiped them all away. Oh, what a contrast to the wise and prudent, even of the professing church, is the happy peace of the babes who know and rest in His unchanging love! This is just what we need at this time, in meekness and lowliness to learn of Him. He who gathered us long ago still says, “Come unto Me.” Talk of all being over! beloved brethren, this path shines brighter and brighter to the perfect day. Have we not found it so? Is not the presence of the Lord in the midst of those gathered unto Him as deep a reality as at the first? There we still find rest to our souls. Surely, if this suits His heart and the Father’s, it suits ours.

We will now come to the well. Turn to John 4:14: “But whosoever drinketh of the water that I shall give him, shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.”

How is it that there is often so little blessing amongst us when we come together? Is it not that we ignore this scripture, and come as empty vessels to be filled? Does the Lord teach us that, having the Holy Spirit in us, we are still empty, thirsty vessels? Is it not a wonderful thing for our bodies to be the temples of the Holy Spirit? What a contrast is an empty vessel and a springing well — “springing up into everlasting life”! Can there be lack of blessing where this is known and believed? There is nothing like it on earth. The Holy Spirit so satisfying the heart with Christ, that we never thirst for aught beside joy and blessing, ever fresh, never stagnant —“a well of water springing up.” Is not this the same as fifty years ago, or in Acts 4? while ever valuing ministry, let us not come as leaky vessels, needing a man to fill us up. Oh, let us remember the lesson of the well — ever fresh, ever springing up into everlasting life.

Now let us come to the river. If we have learned of Him, and are in that lowly state of soul to enjoy the unspeakable rest of His own presence; and if we know the Holy Spirit abides in us, a well of living water; if we have thus come to Jesus, as saints gathered to Him, having found that nothing that is of man can long satisfy; if we have drunk in His presence, He now says a wonderful thing: “He that believeth on Me, as the scripture hath said, out of his belly shall flow rivers of living water” (John 7:38). If a well is ever springing up, it must flow over somewhere. Jesus says, “SHALL FLOW rivers of living water.” How little have we awoke to this! Have we not almost forgotten it? He knows the state of this barren, thirsty land around us, and He says to each one who has found rest, and has the Holy Spirit dwelling in him, that he shall be a river; yea, out of his belly shall flow rivers of living water.

May each beloved brother be a river. Remember, it is not ourselves, but the Holy Spirit, of which He spake -all mere human ministry, however polished and exact, is only like ice. These scriptures have a special voice to us now. Have we not been too much limited, occupied with ourselves, and that as empty, rather than entering into the wondrous truths of the rest, the well, and the river? Rest to those gathered to Him is as real now, in the midst of the raging tempest of Satan’s hatred, as it was in the beginning. The Holy Spirit abides to the end, and the rivers of blessing of living water still flow to a lost and guilty world.

But from all we see, and hear, and learn from the word, would not the Lord have those rivers of blessing flow out to the whole church of God? Having learned rest in Jesus, and the presence of the Holy Spirit on earth, may He be graciously pleased to use us to others, and to Him be all praise. It is a matter of immense importance, when sent to any given place, to seek to be a river to every child of God in that town or village. And then, in the boundless love of God, to seek to reach every sin-burdened soul in the district. Too often we think merely of ourselves.

From Words of Faith, 1882, vol. 1, pp. 67-70.

The Revival of Shiloh

It is striking that that which introduces this is a beautiful glimpse of the bride of Christ, in the type of Ruth. This brings us to the present century of Christendom in figure. At the beginning of this century the Holy Spirit brought again before us the bride of the heavenly Boaz, and the glorious truth of eternal redemption, to be completed in resurrection. And now after Shiloh had been almost forgotten, all at once we have more in these three chapters as to Shiloh, than in the whole word or history of Israel before.

Righteousness and Peace

It is very blessed to preach the fullness of the grace of God, as we were seeking to present it last night — all things of God, all things ready, all finished; God’s own precious grace flowing like a river, the river of the water of life, flowing from the throne of God and of the Lamb, to a barren world, and for every thirsty soul. But I never yet found that a soul got really established in peace by hearing only of the Love of God. The riches of His grace must be unfolded, but also the absolute perfection of His righteousness, His righteousness in justifying the sinner. Until a soul gets thoroughly grounded in righteousness, if it knows only of the grace of God, it will fail to have settled peace. I will give you an illustration, which may help to put the matter more clearly before you. A young man was arrested in London for a grave offense (on a charge of forgery); and it so happened that his father was a friend of the Lord Mayor; so that, when the young man was brought into his presence as his judge, and saw the face of his father’s friend, of one who had often nursed him on his knee, he was convulsed with emotion. When he saw the tears began to trickle down the Lord Mayor’s face — tears of love and compassion — he covered his face with his handkerchief, and sobbed as if his heart would break. What was it made him weep? What added to the acuteness of his sufferings? The consciousness of the love that he knew was in the mayor’s heart. But here was the difficulty; no amount of love on the part of the judge could justify that young man, for he was a criminal; and how could love justify a criminal, or make him feel at ease? Indeed the sense of love only made him more unhappy, only deepened the intensity of his sufferings as he stood there.

Now such exactly is the condition of many a soul that knows the love of God. The more you think of the love of God, the more intense is your suffering and self- condemnation. How can a criminal stand before a judge, and look for justification, when he is guilty? With man this is impossible; and it is far from easy to open up satisfactorily how God can justify a guilty person. It was a great difficulty in days of old, e.g., in Job’s case. Bildad asks (Job 25:4), “How can man be justified with God? or how can he be clean that is born of a woman?” How can a sinner be justified with God? This is the point. Job’s friends could have shown well enough how an innocent man can be justified with God; it would be an easy matter then; but he is guilty; and how then? The law will justify him who keeps it; and if there be one here who has kept it, I tell him “the law will justify you at once.” Law is extremely profitable for you in that case; but if you break it, what can it do for you? And where is the person who has not broken it? show me the man, and Job’s friends would justify him at once; but they could not justify the guilty. If your little girl did something naughty (stole a piece of sugar, say,) her mother could not justify her, though she be her mother; and suppose she grew up to be a thief, her mother could say and do nothing to justify. There is a lady who belongs to one of the highest families, not only of England but of Europe, who from a child sank step by step into the deepest degradation, and may now be found haunting the lowest gambling-places of the continent. Could her mother justify her, however her heart might bleed for her? Of course not. Suppose your child — God forbid it — grew up to be a thief, whatever amount of love you may have to your child, it will not lead you to justify the child. What! justify a thief, or thieving! Love alone neither can, nor will, justify the guilty; indeed it rather adds to the condemnation. I never yet met with a magistrate who could justify one guilty of the most trifling offense. You cannot justify either the sin or the sinner. That Lord Mayor loved the young man, his heart was breaking to see his friend’s son stand before him in such a position, and proved guilty. What a dreadful thought and word and reality “guilty” is! But do you think he could have taken that young man up in his carriage, and say, “I will drive him to the Exchange, and proclaim to everyone that he is innocent?” He could not. It would have been untrue and unjust.

Thus it is easy enough for any one to justify another if innocent; the difficulty is to justify him who is guilty, and has been proved to be so. You see the difficulty that is before us, and how God can be righteous, and justify the sinner. And I very much question if the righteousness of God has ever once been duly put before many here now. It is a thing scantily and rarely touched on in the sermons you are in the habit of hearing. A few words are taken from the scriptures, on which man’s thoughts are told out. Such is an ordinary discourse. One would desire to deal differently with God’s word.

I know there are many here who have never been pulled up about this question of righteousness, and that it is well they should be pulled up. Be God’s love what it may, He is and must remain righteous, and in righteousness what is He going to do with such a man as you? It is no use trying to make as good a case for yourself as possible before God; for He knows all about you — far more than you do yourself. He knows the source of that iniquity which has shown itself more than once, in overt acts of transgression.

The occasion of the writing of the Epistle to the Galatians, was that Jews or Judaizing teachers had come down from Jerusalem, and were trying to seduce the believers from Christ, or rather to add something on to Christ, to substitute something for Him in part. They must be circumcised, not exactly in the place of faith; but after believing, circumcision was brought in in some way to get righteousness by; it was something added to the work of Christ. This might seem a small matter, but the apostle never wrote so vehemently as he did on this subject. The different gospel that was not another was, that it was insufficient for a man to have Christ without circumcision and the law. And this is the gospel (if so it can be called), of the present day; the gospel in which we have been bred. Even Peter got infected by it, when certain came from James, not before. Before he took the ground, that to have Christ is to have everything, he did eat with Gentiles; but when those Judaizing teachers came down, he no longer felt free to eat alike with those who had only Christ (Gentile saints), and those who had circumcision, and the law besides Christ; and he withdrew, fearing those of the circumcision. This opposition to God’s grace originated at Jerusalem where lived great numbers of believing Jews; so that the entire system, city and all, had to be destroyed, and the people scattered, in order to break it up.

These teachers who came down from Jerusalem were zealous of the law, just exactly as they are in some parts of Christendom. People are far more religious than Christians now-a-days. Peter feared them, dissimulation followed, and they ceased to walk uprightly according to the truth of the gospel. The believing Jew had got Christ and the law; the Gentile only Christ. Peter, when thus astray, admitted practically that the law added something to Christ; and it was to correct this that Paul wrote the Epistle to the Galatians. He saw that it destroyed the whole character of the gospel. It was the question of righteousness: “You must be saved by Christ,” said they, “and then keep the law for righteousness.” You will see in this epistle how very simply the subject is introduced to us. “For if righteousness come by the law, then Christ is dead in vain” (Gal. 2:21). So he goes on to say, that as many as put themselves on the principle of law, no matter who they are, they are under the curse.

“Cursed is every one that continueth not in all things that are written in the book of the law, to do them” (Gal. 3:10).

And we know that no one has kept or can keep the law. This is the doctrinal statement in Galatians, which is fully unfolded in the Romans. Why was the law given? It was added for the sake of transgressions, not surely to produce sin. For two thousand years before the law, sin was in the world; and the law came in by the bye, that the offense might abound, that is, that sin might be manifested in open transgression, so as to prove what fallen man is, to show his sinful and lost condition, and the need of a Savior who could meet his ease. Then he goes on to show the importance of standing fast in the liberty wherewith Christ had made them free.

The Epistle to the Romans opens up this whole subject in detail. The beginning is characteristic of the whole. “Paul, a servant of Jesus Christ, called an apostle, separated unto the gospel of God” (Rom. 1:1). In the gospel of God we have the key-note of the entire epistle. Its great theme is the glad-tidings of God in contrast with the legalism, which others sought to introduce, the system which man has brought in, and in which we have all been brought up. The apostle was separated unto the gospel of God. What I would preach to you now, is entirely from God to man, not from man to God. It comes down from Him, instead of going up to Him. It is not of man, neither is it by man, nor yet about man, but about His SON Jesus Christ our Lord. God is the Author of His own good news, His Son the burthen of it. The object of faith is the Son of God, and this is important to notice, for unless I bring before you the person and character of the Son of God, you will surely mistake and undervalue His work. We must believe in His personal glory before we can appreciate His sacrifice. There must be one competent to go into the holiest before the sprinkling of the blood; the blood must be carried in there to make atonement, but something else must come first, and what was that? The high priest with the golden censer and its incense, symbolizing the sweet savor of the holy uncreated divine person of the Son of God, concerning which we have no account of its formation. And the golden censer was full of incense, the holy fragrance of His person. When the cloud of that incense enveloped the mercy-seat, then the blood was to be brought and sprinkled God must have His only Son presented first, His work afterward. It is the value of the person that infinitely enhances the work.

To see the importance of apprehending aright the person of Christ, turn to 1 John 4:9: “His only begotten Son” (1 John 4:9),” “and sent His Son” (1 John 4:10); “the Son” (1 John 4:14); again “the Son” (1 John 4:15); “This is the witness of God which He hath testified concerning His Son” (1 John 5:9). The gospel is not concerning your feelings and doings, or the church’s in any shape, but concerning His Son; so that, “he that hath the Son hath life, and he that hath not the Son of God hath not life” (1 John 5:12).

I hope you see the importance of really owning the true, eternal, divine person of the Son, by whom the heavens and the earth were made, for “all things were made by Him, and without Him was not anything made that was made” (John 1:3). After thus dwelling for a moment on the key-note of the epistle (to the Romans), read one or two verses in the same chapter (Rom. 1), as to what the gospel is. “For I am not ashamed of the gospel [‘of Christ’ is an interpolation], for it is the power of God unto salvation to every one that believeth” (Rom. 1:16). God is the source, and His righteousness the subject of the gospel; and this is its effect for the believer — it is the power of God unto salvation. And now comes the question of righteousness. If a magistrate cannot possibly lower the dignity of the law in order to justify a theft or thief, surely God has not lowered His righteousness by slurring over sins. On the contrary, we read, “Therein [that is, in the gospel] is the righteousness of God revealed” (Rom. 1:17). There is the solemn background in (Rom. 1:18): “The wrath of God is revealed from heaven against all ungodliness and unrighteousness.” This looks like a difficulty, does it not?

On what principle then can God be righteous in justifying the ungodly? This is the question, and I want you to look it fairly in the face. Man always tries to make his case a little better or more hopeful than it is. “A little more prayer, a little more religion, a little more reading of my Bible, and by-and-by I shall be good enough for God to justify.” The epistle opens with the truth which reverses all this. Here we have the apostle opening up what man is at his worst and vilest condition; showing first the shameless idolatry, and shocking moral corruption, into which the Gentiles had sunk: as afterward he proves from the Old Testament that the Jews were not a bit better.

If you plant a tree in your garden, and want to know what it is, you wait and see what kind of fruit it bears. What then was the fruit produced by man? The latter half of Romans 1 to the first half of Romans 3 is the answer. Read first that awful category of evil, which blackens the page of ancient history, for these are historical facts, and facts, I may add, that live to this moment. Who but God knows the sin and the misery in this town? the groanings of those poor broken-hearted wives and children, the wickedness which is crushing hearts into the dust, even here and now? Will you say that some were better than that? The apostle answers by going on to show, that there were those who were in the schools of philosophy and the seats of government, moralists, magistrates, and the like, who assumed to judge of right and wrong, but then the very things which they condemned they practiced themselves. Then he proceeds to prove that the chosen people, the Jews, were no better. They might have God’s law, but they broke it before all the world. Is not this terrible, that professors are no better than the world which makes no profession at all? If a man kept the law it would be excellent, but what good is it if not kept except to condemn the man who is under it? He then quotes in Romans 3 the Jewish scriptures, to prove that they were as bad as, and so more guilty than the Gentiles. The aim and the object of all this must inevitably be, not to improve man’s case, but to demonstrate what it is. Yet the fact that man has no righteousness whatever, no strength, that he is the slave of sin and of Satan, utterly dead to everything that is good before God, his heart and his ways as well, yet the very badness of his condition commends the righteousness of God. The greatest sinner that bows to God is welcome to the Lord Jesus, because he is the Savior of the lost.

Still, how can a righteous Judge justify a sinner? how get over from his sins righteously? How is God righteous in justifying the believer? What then is righteousness? Righteousness is what one does consistently with relationship. Holiness is what one is according to God’s nature. If the righteousness of man is what he does, the righteousness of God is what God does, or has done. Now man is found to have no righteousness at all, nor is there anything but sin in him, and the law brings it out evidently in transgression; so that, as you know, the more a man tries to keep the law, the more he finds himself breaking it. Nay, I will go farther, and assert that when you come and question a man converted if not delivered you will find the same principle true. As I, the other day, asked of a lady elsewhere, How can God say to us, “There is therefore now no condemnation” (Rom. 8:1)? “This,” she said, “is just my difficulty, for the longer I live the more I condemn myself.” Look at a Christian or at an unconverted person, the difficulty remains. How can you as a man stand before God and say that there is nothing in you that He can condemn when you are every day condemning yourself? Did you ever abhor yourself so much as to say, “Oh! that I had never been born?” As you walked along the streets, did you wish to sink into the earth from the gaze of men? If this was your judgment of yourself, what, think you, will God say to you, who knows the very thoughts of the heart, and every sin, infinitely better than you? God who cannot look on sin with the least allowance? Does He say of you, “I do not see anything in that person that I can condemn?”

Let us see how this can be, this wonderful non- imputation. But we shall have to take it bit by bit, “line upon line, and precept upon precept (see Isa. 28:10, 13). How can God justify the very worst sinner before Him here? It will not do to try to mend your case, so as to make it look as well as possible, for God knows all about it far better than you do yourself.

I will illustrate my meaning by an anecdote, which may help you to see this a little more plainly. A German prince was visiting the prisons at Toulon, and, in honor of the presence of so great a personage, the governor gave him liberty to pardon one prisoner. “Well,” said the prince, “you must give me time to go round the prisoners, that I may select my man; I do not want to act at random, but must see who is fit for it.” Permission was given to visit and examine the criminals; and, as he went round, he asked each one of his case. “What brought you here?” “Oh!” said the first prisoner, “my offense was not a very bad one, only a trifle, but the jury and the judge were against me, and they made my case out much worse than it really was; I did not deserve nearly so heavy a punishment as I got.” “This will not do,” said the prince. Number 2 made his case look still better, and Number 8 said he was not guilty at all; he had been arrested and convicted on a false charge! At last he came to a poor broken-hearted-looking fellow; and on asking, “Well, what brought you here?” “Oh!” said the poor man, in anguish, “I was the greatest wretch that ever lived, and my punishment has not been half so great as it ought to be; I deserve to be broken to pieces on the wheel. You do not know how wicked I have been, and it is a mercy I am here at all.” “That is the man for the pardon,” said the prince. Why? Because he was honest and upright, not like the rest trying to make their case look as well as possible, but confessing the truth. The upright man is the man who owns the truth, and he is the man to be pardoned.

We see this distinctly in Job 33:27: “He looketh upon men, and if any say, I have sinned, and have perverted that which was right, and it profited me not, he will deliver his soul from going into the pit, and his life shall see the light.” “I have sinned:” this is uprightness. A sinner’s uprightness consists in owning his condition. God says he is a sinner, and his uprightness is to own it. This is the way God is going to save souls at this time. The truth must be out, and owned, as to what you are. God will not, as it were, electro-plate you over, and make you look like silver, when you are nothing but dross. The very first step in the conversion of a soul is the owning of his sins before God, not to your fellow-man, not to a priest, but to God. Sin confessed is sin forgiven. Do you say, “I never thought that before; I thought I had to become better in order to be fit to be forgiven?” You have been occupied with your own thoughts about yourself, with self-righteousness; but what we have to bring before you is God’s gospel about His Son, and God’s righteousness revealed in it. If you put yourself under law to obtain righteousness, and God deals with you on the ground you take, He must curse you. Now where is the man who will take this position under law, when God has already been at such pains to show how bad we are, and how utterly powerless to keep it? The world stands already guilty before God; how can it be anything else? It has murdered the Son of God. Man cannot be more guilty.

Measured thus, can he do worse than he had done? He has been tried in every way, and shown to be entirely worthless in all. What further trial is necessary or conceivable? He cannot be made worse, nor can he do worse than is already done. Hence, when I hear of dreadful crimes committed by men, through allowing their evil passions to flow over, I am not in the least surprised; for my heart turns to a still worse exhibition of human evil — to the cross of Christ. And the guilt is as bad, or worse, of disbelieving it. Every rejecter of Christ is morally judged already, just because he is not subject to the Son. “He that believeth on the Son hath everlasting life; and he that believeth not the Son shall not see life; but the wrath of God abideth on him” (John 3:36.). If you are not justified by God on His principle of faith, then you must be condemned by the righteousness of God, which will by-and-by judge those whom it does not justify now. God must act in consistency with all His attributes, and every person stands justified or judged morally — one of the two.

Now God is absolutely consistent in what He has done. He has given the Son, His Son, the Creator of heaven and earth; He has set Him forth as a mercy-seat. There was in the mercy-seat wood and gold, symbols of the humanity and the divinity of Christ; and the boards rested on sockets of silver, made from the redemption-money. Redemption is the basis of all. The blood was shed, and sprinkled on the gold of the mercy-seat, and before it. There was thus a place where God could righteously remit sins and pardon sinners. The blood of the Son of God has been shed, and accepted; and God now sends out the gospel in virtue of the infinite sacrifice of His Son, by the Holy Spirit sent down from heaven, to every creature on earth. He is perfectly righteous in proclaiming forgiveness of sins to every soul that believes, and He put on every believer the whole value of the person and work of Christ. Thus does He accept the believer, not according to what he is, but according to what Christ is and has done.

God comes out now, and deals with men on the ground of the death of the Lord Jesus. This death shows how God forbore to judge, and could justify, saints of old, the Abrahams and the Davids, on the ground of what was to come. But if Abraham could look forward in faith to what God would do, we have to declare unto you, what is still more blessed, what God has done. If we believe on Him who raised Jesus from the dead, righteousness is reckoned to us. Believing God about His Son, in virtue of the death and the resurrection of Christ, we stand righteous in the presence of God. Such is the efficacy of Christ and His work. “Therefore, having been justified by faith, we have peace with God” (Rom. 5:1). The last time I was in Glasgow, a lady said to me after the preaching, “I do not understand it; but I have been seeking peace with God for many months, indeed for some years, and I cannot find it.” My answer was simply, “Peace with God is a thing that you will never find in yourself: God never produces it in any human heart.” “I do not know quite what you mean,” she said. “Well, suppose you had a garden,” I said, “and in that garden an old dead tree, and you tried to produce apples on that old tree; you could not. Impossible to get any fruit from a dead tree. But suppose a friend brings a basket of apples from a living tree, and gives them to you, it is a very different thing, is it not? In fact peace is a thing you cannot grow in your garden; it is not produced in our hearts, but given by God to you.” And the poor woman said, “Why, then, I must go home and pray for it?” “No,” said I, “peace is preached to you, not prayed for; God gives it to faith as distinctly as a person gives you a basket of apples.” Peace is not something grown in the heart, but made by the blood of Christ’s cross, and given to the believer. Are you without spot in the presence of God? And are you quite sure there never can be a cloud nor a spot upon you there? Unless you have got Christ thus, you have not peace solidly. Can this be found in man’s heart?

But I must ask you for a few moments to drop your religious life, or anything concerning yourself. Let not self occupy you in the least, but let every eye be fixed now on Another. Turn to two scriptures that are well known, probably, to all here; for I wish to read to you things that you know, that you may get to know things that you do not know. In Isaiah 53 we have the death of Christ distinctly foretold. “He was wounded for our transgressions” (Isa. 53:5). See also Zechariah 13, where we find that in the latter days the Jews are to ask, “What are those wounds?” (Zech. 13:6), and He replies that He received them in the house of His friends. This will be the discovery to the Jews in those days, as I pray it may be also to many a soul here now. But fix your eye on the person of the Lord Jesus. I do not dwell on the sorrows of His life, as given in the opening verses, but come at once to the great point — His death — in Isaiah 53:5. Now, do you really believe that the Lord was judged, condemned, bruised, put to death for our sins? “Who was delivered for our offenses” (Rom. 4:25). Not the Jews did so, save instrumentally, but God really. Do we believe that? Forget yourselves altogether, and look at the Son of God under divine judgment on the cross. Did He not cry from the center of that darkness which fell at least on the land, “My God, My God, why hast Thou forsaken Me?” (Psa. 22:1). Whatever needed to be judged in me has been judged and condemned to the uttermost, beneath the stroke of unsparing judgment, in the adorable Substitute. Read Isaiah 1:6-8. Did God help Him? Did He not justify Him? Not, of course, from aught His own — sins He had none. “He who knew no sin was made sin for us” (2 Cor. 5:21). The very sin of our nature was judged on Him. For this the holy, the infinite, Son of God bowed His head in death, and His body was laid in the grave among the dead. Aaron’s rod, you remember, was laid among the other rods, but it alone budded. So with Christ: He was laid down among the dead, but lies He there yet? Is He condemned yet? Is He bearing sins still? Far be the thought. God raised Him from the dead. The King of Righteousness arose, the everlasting gates opened, the King of Glory ascended, entered, and sat down on the right hand of the Majesty on high. But not this only: “He was raised from the dead for our justification” (see Rom. 4:25). The Man that was condemned to the cross, that bare our sins, that cried, “My God, My God, why hast Thou forsaken Me?” the Lord of glory, has finished the work given Him to do, and God has raised Him from the dead, and seated Him at His own right hand. Was it not “for us?” Tell me, do you think He has peace with God? Look not at yourselves, but at Him. What do you mean by peace with God? There is One seated in the unclouded presence of God, where a cloud or shadow can never come, that One, the beginning and head of a new creation, crowned once with thorns, now with glory, and this, too, after bearing in His own body our sins. He is seated in the unclouded presence of God. Can sin and death have any more to say to Him? Do not you think he has peace? Assuredly; and more than that, if I turn to Ephesians 2:14 I find something still more blessed, “He is our peace.” And if He is our peace, the peace that He has in the presence of God is ours, not as a thing apart from Himself, but His very Person in glory is the believer’s peace.

Again, He said, “My peace I give unto you” (John 14:27). Ah! this is an apple brought from the new creation garden, not something produced in me; it is mine, but it comes from Him. He has made peace; I have not to make it, as you hear people speak of making their peace with God. “He is our peace” (Eph. 2:14), but I cannot enjoy this till Christ gives me light. Unless the table with the twelve loaves was placed before the lamp, the light could not fall on the loaves. If you make an imitation table (as Jeroboam did), and place it somewhere else, away from the presence of God, the light cannot shine upon it, you can never there enjoy the peace of God in its perfection. But the first thing to be ascertained is — what is our peace? — to see the foundation on which it rests. When I, a sinner, could not be justified, what could be done with me? I might be condemned, and this I have been, but God has done it in the person of His Son in the likeness of sinful flesh, and for sin. Everything in me that was not in Him, everything offensive to God, had the sentence of condemnation executed on it in the cross of Christ. And now I bring you back to that lady’s question. “Now just tell me,” I said, “if God has condemned all that He could detect in you, if He has laid the whole of the sins, and the sin, on the person of His Son, and if everything that God could see wrong in you has been already condemned in His cross, how can there be anything left to condemn in you?” “Now,” she said, “I see it: I never did so before.”

I ask you, can any man stand up, and say that God was not righteous in raising Christ from the dead? Did He finish the work, or not? Did He glorify God for sin on the cross? Could the Infinite offer a finite sacrifice? Could the eternal Son fail in the work He was engaged in for you? No; He glorified God perfectly; He put away sin completely; He is now crowned with glory, and God is righteous in so crowning Him. And He is your peace. He was made to us wisdom from God, and righteousness, and sanctification, and redemption. Christ is all, and in all that believe. And if God has crowned Him with glory, He will crown me with glory too. His glory is ours (John 17).

“Well, if that is the case, as a believer I am justified!” Of course you are; God says so.

Be it known unto you that through this man is preached unto you the forgiveness of sins; and by Him all that believe are justified from all things” (Acts 13:38-39).

Christ is the propitiation for the whole world. Jehovah’s lot, you remember (Lev. 16); was offered and slain, and its blood carried in; but there was no laying of hands on it, no identification of the people with it. There was no substitution in this case. Christ is not the substitute for the whole world, for then the whole world would be saved. He is the ransom for all (1 Tim. 2). Scripture nowhere speaks of Christ being the propitiation for the sins of, but simply for, the whole world. When you come to the scape-goat, then you have substitution; the people were identified with it, and their sins confessed upon its head — faith is the hand on the head of the sacrifice. And thus you see how immensely important is the principle of faith, because otherwise you have no part in the thing. If you read Leviticus 16, you will see that on Jehovah’s goat, which was for all the people, there was no hand laid. The propitiation is for the whole world, so that mercy and pardon may be proclaimed unto the world, but none are pardoned and justified, save those who believe. Faith alone gives you a part in the thing. It is only where the soul believes God, and says, “I believe that God sent His Son, and that He died for sinners, and that He was raised again. If this is enough for God, it is enough for me.”

This is faith, and the soul is identified with all that Christ is. I ask not if you feel at peace, but if He who suffered for sins, Just for unjust, made and is peace. Joyfully you will answer that since the cross no cloud can come between God and the Son of man, who glorified Him. I believe, and am sure; I know, and enjoy it. The peace the Lord Jesus has with God the Father is my peace, and there is no other, for the peace He has with God is the peace He made for us, and gives to us. As to the past, we have perfect peace; as to the present, we have absolute favor; and as to the future, nothing short of the glory of God to hope for, and even now boast in.

The apostle never reasons from man up to God (which is what men are constantly doing), but from God to man. I once asked a young preacher what that verse meant, “the love of God is shed abroad in our hearts” (Rom. 5:5). He immediately commenced to reason upward, as he had been accustomed to do, from himself to God, and, after thinking some time, replied, “Well, I suppose it means that, the more we love God, the more He will love us.” He put himself first, and God second. Now, as to our loving God — supposing I do — but I walk along the street, and look into a shop window, and something attracts me that I would like to have, where is my love to God? How soon I forget God! My love is not to be depended on; but does God’s love vary, or ever change? Thus the Holy Spirit puts God first, and man second. If I know that He loves me, then I love Him who first loved me. It is not by trying that we love God. Who ever knew such a thing, even in human affections? Who ever heard of a mother trying to love her child? I never heard of a man who tried to love his wife but one — who would give a straw for his love? And as to the mother loving her child, why, she cannot help doing so. But in our case with God, it was when we were enemies, when there was distrust and dislike in our hearts to God, that He loved us. “If when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life” (Rom. 5:10). If God only loved us as we love Him, He never would have loved us at all. I know that many dear Christians doubt this. They think that God does love them because they love Him, and that if they feel cold toward God He will cease to love them.

“My dear friend, do you not know that God’s love is an everlasting love? that it does not change when you change, or cease when you fail to deserve it, and that all these twenty years He has been loving you, while you did not know it?” So said I once to a poor man who, although a converted soul, had been going about for twenty years with the idea that God hated him. The relationship of a child is permanent; the Father will chasten the child. He cannot wink at sin; but He does not make me a servant only if I am a child. Whatever my failure, I do not cease to be a child. The one offering of Jesus Christ has forever perfected all them that are sanctified before God.

The Righteousness of God

“GOD is love.” But the question was, How could God deal with a creature like man, whose very nature was hatred and rebellion against the blessed God, who loved him even in his enmity? The law had been given to Israel for fifteen hundred years, God’s righteous rule for man —a law which brought out man’s rebellious nature, in open transgression. The rest of the world had been given up to their own will and lusts, they having given up God and His truth, as set forth in His eternal power and Godhead (Rom. 1).

The Gentile world had sunk to the lowest degradation, worshipping demons, and being led by them into every form of gross wickedness. Yet “God is love.” Israel, on the other hand, was no better. With every privilege, having the oracles of God, yet they did not keep the law; and, what was far worse, so blind were they that they were seeking to attain to righteousness by that very law which God had given to manifest man’s sin in open transgression.

All this may be read as the distinct teaching of the Spirit of God in Romans and Galatians. Yet “God is love.” However bad man may be, and he cannot be worse than he has proved himself to be in murdering the Son of God, yet “God is love.” But then God is also a holy God; and “the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness” (Rom. 1:18).

You say, Is this a proved fact? Surely — we need no greater proof than the Word of God Thus it is written, The wrath of God is a fact — wrath against sin. Let us look at one fact in proof of this — the penalty of breaking the first command to man: “For in the day that thou eatest thereof thou shalt surely die,” or “dying thou shalt die.” At the moment you read this, there are not less than 3000 children of Adam within one hour of death. By sin came death, as it is written,”Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned” (Rom. 5:12).

Yes every day of this dying death — every twenty-four hours — near 100,000 of the family of that man by whom sin entered, pass away in death, and many in great agony. Have you ever read of an infidel who escaped the doom of sin? Now if such a visible stream, such a terrible river of death and anguish flows from sin, and all along its course such suffering, and pain and anguish of mind and body, poverty, sickness, guilt, and wickedness, flowing from sin, even in this world — what may you and I expect if God deals with us, in righteous wrath, through all the ages of eternity? Can we count the number of our sins? Ah, well might He say, who bore them in His body on the tree: “They are more than the hairs of My head.”

And the doctrine in the First Years of Christianity was this, that all were guilty, Jews and Gentiles — not a single exception. “There is none righteous, no, not one.” Every mouth stopped; all the world guilty before God (Rom. 3:9-20). And still you, say, “God is love.” Yes, and God from all eternity, from before the foundation of the world, has chosen a people that shall be holy, and without blame before Him in love. Now tell me, reader, how do you expect to attain to that happiness? just tell me, how do you, a guilty sinner, hope to be able to stand before God, justified from all things, accounted righteous? Perhaps you say, “By attending a place of worship: there I am taught the law of God: indeed, it is hung up for my eyes to see it. There I am taught to keep that law. And I hope to so keep it, with the help of God, that I may at last attain to righteousness, so as to be able to enter heaven at last. Is not this the right way to heaven?”

Millions expect the same as you do. It was this very way that led the Jews to reject the righteousness of God. Being ignorant of that, they went about, just as now, to establish their own righteousness. See Romans 9:31 to 10:4. Ah, those verses are dead against the fashionable religion of the whole world.

But the doctrine of the First Years of Christianity was the very opposite of all this. It was plainly this:

“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. 3:20).

Have you not found it so? How old are you — forty? And if sincere you have been trying to keep the law over thirty years, are you fit for heaven? Are you righteous in His sight? Are you awake? Is your conscience awake, or hardened? Look back! Look at the present — this day! Remember, God tells you, if you break one commandment you are guilty of all. You have longed to be holy, pure, sinless; but sins, sins, sins... Have you ever been overwhelmed, not able to look up? But you say, “I am eighty years of age.” Worse still, eighty years of sins instead of forty. Ah, they stare upon you now every day of your life. Not a single day have you loved God with your whole heart. And with eternity before you, and all your efforts miserable failures, is it not enough to make you gasp? The most righteous thing you and I can do is to judge ourselves guilty before God. On the ground of any righteousness of our own we are lost. Past, present, or future, we have no hope of attaining to righteousness by works of law. We are undone.

Now for our question: with the wrath of God against sin before us, as we have seen, in Adam’s transgression, and our own sins — with the absolute certainty that sin must be punished, as that stream of agony and death even in this world fully proves — how is God to be righteous in taking such ungodly sinners as we are, and declaring us justified from all things? How is His eternal love and infinite abhorrence of sin to be revealed, in perfect, consistent harmony?

What is the righteousness of God, as revealed in the First Years of Christianity? Oh the importance of having again the gospel as then preached: “For therein is the righteousness of God revealed” (Rom. 1:17 and context). This is fully explained in Romans 3:21-26: “But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God, which is by faith of Jesus Christ, unto all and upon all them that believe: for there is no difference: for all have sinned and come short of the glory of God; being justified freely by His grace, through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in His blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time His righteousness: that He might be just, and the justifier of him which believeth in Jesus”.

Note, this is God’s righteousness, apart from law, though surely witnessed by the law and the prophets, even the righteousness of God, by faith of Jesus Christ. We thus look by faith away from ourselves, and law, and everything else, to Jesus Christ. And what we find there, is unto all and upon all them that believe. Let us fully own that all have sinned, you, I — all, and come short of the glory of God. God points us then to Jesus Christ, as the revelation of his own righteousness, and to the work of propitiation which He has wrought. God declares His righteousness, both for the remission of the sins of Old Testament believers, and also His, God’s righteousness in justifying now “him which believeth in Jesus.” This is a vital question for us. And note it well, this is entirely of God: “Being justified freely by His grace.” This is the free favor of God. By what means is God righteous in doing this, accounting the believer righteous before Him freely? The answer is very simple: “Through the redemption that is in Christ Jesus.”

But you say, “sin must be punished.” We have seen this verified, as to God’s government in this world, by the black river of death, and in the judgment that is to follow; but how has God dealt with all believers’ sins and iniquities? If they must be judged according to all that God is, has that been done? This is exactly how God has both commended His love to us, and revealed His inflexible righteousness. Yes, God so loved that He gave His only begotten Son for this very purpose. And we believe God, “that raised up Jesus our Lord from the dead; who was delivered for our offenses.” Oh, behold, the Lamb of God, the Son of God, once delivered for our offenses. Ah, He only knew what it was to be delivered to bear that wrath of God due to sin, as God sees it; to endure the punishment according to God’s holiness, and abhorrence of sin. Such was God’s love to us, that it pleased Him to bruise His Son in our stead. Yes, He who said, “Lo, I come to do Thy will,” sank beneath the dark billows of the wrath of God. Such was the price of our eternal redemption. And did God in righteousness accept the ransom price? This is the very thing we believe, that God raised Him from the dead “for our justification,” in view of our justification, for that very purpose. So that God is our righteous justifier. Who shall condemn?

Oh, reader, reject this redemption, and you must suffer in your own person the just wrath of God against your sins, throughout an unending eternity. But now, thus believing God, we are accounted righteous before Him, through the redemption that is in Christ Jesus.”Therefore being justified by faith, we have peace with God through our Lord Jesus Christ,” etc.

Thus God has acted in perfect consistency with Himself and toward all created beings. The sins of the believer have been borne, and sin judged on the infinite Person of the Son of God, according to the eternal purpose of God — according to all that God is in His holiness, majesty, and love.

It was this great truth, the righteousness of God revealed — displayed by the atoning death of the Son of God, proved by His resurrection and ascension to heaven, borne witness to by the descent of the Holy Spirit — that gave absolute peace with God, in the First Years of Christianity. And, however men and demons have sought to deface it, yet it remains the same — the only safe foundation for the sinner’s soul to rest upon. There is no other foundation on which my soul can rest. God has settled every question for me in absolute righteousness, so that now we can say with certainty, “We have peace with God through our Lord Jesus Christ.”

God is thus revealed to us. “But God commendeth His love toward us, in that, while we were yet sinners, Christ died for us.” There is nothing on our part but sins — no work of our own in this matter, all is free grace. “Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is reckoned for righteousness. Even as David also describeth the blessedness of the man, unto whom God reckoneth righteousness without works. Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not reckon sin” (Rom. 4:4-8).

Do you know God thus as your Justifier? Are you this blessed man? Not of or by any works of your own; but freely by His free favor, through the redemption you have in Christ Jesus. Now if we see the kindness of God in making all this so plain to us, and His own righteousness in justifying us, all fear and doubt will be gone, and we shall do as they did in the First Years of Christianity, as Paul says, “We also joy in God, through our Lord Jesus Christ, by whom we have now received the reconciliation.” May it be so with the reader.

Ruth

We have looked at the creation of Eve as illustrating the purpose and work of God, in the new creation of the Church, the Bride of Christ.

We have also seen the work of the Holy Spirit sent down from heaven to form the Church, the Bride of Christ, in the call of Rebecca.

Now we would behold the Bridegroom-Redeemer in the Book of Ruth — the attractions of Christ, and the way the desolate stranger is drawn to Him and becomes the redeemed bride.

We get also the exercises of heart through which each soul passes, more or less, that is brought to Christ. Just as each, whether Jew or Gentile, is found dead in sins, children of wrath in Ephesians 2, — yes, each of those raised up with Christ to occupy the place of highest blessings in Him in the heavenlies — so it is in our picture. Ruth is one of a people outside, under the curse according to the law (see Deut. 23:3-6) just as in Ephesians 2:12, “Ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world.”

Such is our condition by nature. Such was the position of Ruth, the Moabitess. And death was written upon her. All hope was gone as to her husband, he was dead, and his brother was dead; Elimelech their father also was dead. This is the place where grace finds her. For from first to last “by grace ye are saved.” God can use whom He pleases in that work of grace.

She who was “Naomi” (pleasing) in the land of Jehovah, has become “Mara” (bitter) when away from her God, and is stirred, for she hears of blessing when in the land of Moab far away, how that the Lord had visited His people in giving them bread. Wherefore she went forth out of the place where she was, and her two daughters-in-law with her (Ruth 1).

Thus the work of grace begins apparently in both Ruth and Orpah. And so it is, often the work seems to begin in two persons, and they travel on together for a time. And there is the same out-ward love for a time to the feeble messenger of that grace. Thus it was with Orpah as well as Ruth. Orpah wept and kissed Naomi, and then went back to her demon gods.

“I say that the things which the Gentiles sacrifice, they sacrifice to devils [demons] and not to God” (1 Cor. 10:20).

How many Orpahs have we known, who once professed to have left the world, and started for the heavenly journey? Such have sacrificed themselves and their children to the worship of fashion and pleasure. Not so where there is a real work of grace: “Ruth clave unto her.” She says, “Whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God,” etc. There must be uncompromising decision for Christ.

Nothing could more strikingly illustrate the soul’s first meeting with Christ than Ruth 2. She gleans in the field of the bridegroom, the kinsman-redeemer. What grace he shows her! She is welcome when thirsty to drink, and at meal times to come and eat; and handfuls are dropped on purpose for her. Still she was only a gleaner. Many remain in the fields of our Boaz, happy to get blessing, and sharing those blessings with others, as Ruth did with Naomi, and never seem to reach the true ground of rest. “Shall I not seek rest for thee, that it may be well with thee?” said Naomi to Ruth.

We notice, that the only way to find rest, is to seek it at the feet of the Redeemer-kinsman, as seen in Ruth 3. We must know Him as the Redeemer-Bridegroom; just as Ruth took that place at the feet of Boaz in his sleep, picture of the death of Christ. Spread thy sheltering protection over me, for thou art one that hath right to redeem. There was another relation before Boaz, and Ruth had to wait until the morning. Yes, we must be brought to the death of the cross of Christ. But note it is not there we find rest, the rest of redemption. If the morning of the resurrection of Christ had never broken the silence of the tomb, we could never have found eternal rest. He must rise again, or there can be no redeemed Bride. We must call attention to this point in this beautiful illustration. The Church as such had no actual existence until Jesus arose from the dead. Ruth has not to glean now, but to sit still, “for the man will not be in rest, until he have finished the thing this day.”

Ruth 4, is the question who is to be your husband and redeemer? Man, as represented in Israel, was placed under law, as the old husband. That relationship existed. The question then was, could the law bring man into resurrection-redemption? It could not. It could go no further than the land, that is, the government of God in this world. It could not redeem the guilty. The first kinsman could not redeem Ruth, one of the accursed race, and give her a place in resurrection. Very strikingly is all this brought out in this chapter. He must relinquish all claim and pretension, “So he drew off his shoe.” What he could not do, Boaz did; he says, “Moreover, Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance.”

In like manner, what the law could not do Christ has done; as it is written,

Christ also loved the Church, and gave Himself for it; that He might sanctify and cleanse it with the washing of water by the word, that He might present it to Himself a glorious Church, etc.

Oh what love was this, the eternal Son, the creator of all things, to humble Himself so low as to become the Redeemer-kinsman of poor lost sinners under the curse of sin, to pay the purchase of their redemption; and, as risen from the dead, to take them into everlasting oneness with Himself as His Body and His Bride.

Very briefly let us now see how all these pictures or types of the Church have been fulfilled in the Church, the Bride of Christ. In Ephesians we see the Church as the workmanship of God, according to His own purpose, which answered to the creation of Eve. God raised Christ from the dead. The new creation of the Church was consequent on His death and resurrection. The Church is to be presented to Christ, the last Adam, and be joint heir with Him over all things in the paradise of God in the heavenlies.

Then after the death and resurrection of Christ the Holy Spirit was sent down from heaven to form the Church. This work of the Spirit is going on still, and will go on until that moment when the Church complete is presented to Christ, as Rebecca was to Isaac. The day of Pentecost was the first day of the work of the Holy Spirit in forming the Church; and soon the last will have arrived. See the Acts for the full account of the formation of the Church. And though the Satanic counterfeit goes on to Babylon’s apostasy, yet the work, guidance, and care of the Holy Spirit never ceases; and daily now, as at the beginning, such as are saved are added to the Lord, as truly as on the day of Pentecost. And as the Church or Assembly included all who were saved then, so now it is quite true there is no salvation outside the pale of the true Church, simply for this good reason, that all that are truly saved are baptized into the One Body, the Church. “For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ. For by one Spirit are WE ALL baptized into one Body,” etc. (1 Cor. 2:12, 13). The Holy Spirit never makes or baptizes different bodies of Christians. For it is as true that there is but one Body, as it is that there is one Spirit. Christ is the head of His Body the Church. “And there is One Body.” (Eph. 4:4-6). The Lord grant that we may hold this important truth firm to the end. For whatever is not truth is not of God, but of the father of lies.

The blessed hope of the Church may be seen in 1 Thessalonians 4:15-18, and the judgments that will follow in chapter 5:2, 3: “And they shall not escape.” “When the Lord Jesus shall be revealed from heaven with His mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ,” etc. (2 Thess. 1:7-8).

How terrible the judgments about to be poured on apostate Christendom as revealed to us in Revelation 17-18. Then, when the great harlot is forever judged, the Bride of the Lamb will be the true second Eve, the Rebecca, the Ruth. Then will be heard the voice of the great multitude in heaven, saying, “Let us be glad and rejoice, and give honor to Him, for the marriage of the Lamb is come, and His wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousnesses of saints” (Rev. 19:7, 8). Read also the description given of her in Revelation 21:9 to end.

Having the glory of God, and her light [or shining] was like unto a stone most precious, even like a jasper stone, clear as crystal. Such is the sure destiny of the Church of God, them that are sanctified in Christ Jesus, saints by calling. The Church of God is composed only of such. All pretensions as to being the true Church will soon be tested. May every reader of these few lines be tested NOW. Rest not, beloved reader, until you are quite sure you belong to the redeemed Church of God — until you know that you have redemption through the blood of Christ, even the forgiveness of sins. Tomorrow may be too late; the Church may be gone to be forever with the Lord, and you, if unsaved, forever left, shut out. Oh think of those words, “Too late!” What infinite mercy that it is not too late yet. “And the Spirit and the Bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely”.

Oh the precious grace that invites you so sweetly, even unto the last moment. Have you tried the pleasures of this world, its sins, fashions, and its follies — and still you thirst? Oh come to Jesus, come now. He says, “And let him that is athirst come.” Do not say, “I am too bad for such scenes of glory and holiness.” No, He says, “Him that cometh to Me I will in no wise cast out.” He is the truth — He will not deceive you. Oh, come. And to you who have come, can you look up to Jesus in the heavens and say, Come? Who can say that He will not come the day you read these words — nay, even before they are in print?

Ruth; Or, Blessing and Rest

“Shall I not seek rest for thee, that it may be well with thee?” Ruth 3:1.

My object in writing this paper is, not to interpret the book in its typical bearing on the ways of God with the remnant and nation of Israel in days to come; but, principally, to help the young believer to distinguish between blessing of soul and the true ground of solid rest, as this distinction is illustrated in the touching history of Ruth. I would, however, first notice some solemn instruction in the history of backsliding Naomi. I say backsliding, for when there was a famine, instead of abiding in the land of the Lord, she and her husband, and two sons, went to sojourn in the land of Moab; and, what was still worse, they continued there.

It is very sad, in times of trial, when the children of God, instead of abiding with Him, go down to the world. But it is still worse when they continue there. And what did she find away from the land of Jehovah. Naomi, which means “pleasant,” was her name, but bitterness did she find away from her God. Away from His presence, death blights her every hope. First, her husband, then her two sons died, and she was left. And full well does the backslider know it is a bitter thing to wander from the Lord.

Though she had left the Lord, He had not left her; like the prodigal, who; heard there was bread enough in his father’s house, so the report reached Naomi, “how that the Lord had visited His people in giving them bread” (Ruth 1:6); and, like the prodigal, “She went forth out of the place where she was:” (Ruth 1:7). Wondrous indeed is the grace of our God, who never forsakes the wanderer, but draws and restores with cords of love. Her daughters-in-law arise to come with her to the land of Judah. But dwelling in Moab had done its sad work in her desolate heart. Instead of leading them to Judah’s God, she says, “Go, return to your land and your gods” (see Ruth 1:8, 15). She wished them to find rest in the house of that husband on which God had written death.

And such is the influence of every believer, either walking in communion with God and thus pointing souls to Christ; or, away from His presence, leading others to a world of sin and death.

The Lord, however, had touched the heart of Ruth, and she could not go back. And now Naomi, having lost all, returns to Bethlehem, and Ruth with her. “The city was moved about them, and they said, Is this Naomi? And she said unto them, Call me not Naomi, (pleasant,) but Mara: (bitter:) for the Almighty hath dealt very bitterly with me. I went out full, and the Lord hath brought me home again empty” (Ruth 1:19-21). Should these lines meet the eye of a backslider, may I not ask, Is not this your picture — true as life? You went out full, and now how empty — how desolate — what a life of bitterness. You remember the days when your name was “pleasant”; but what a change! The world tempted and promised; but what have you got? But do not say the Lord is against you. No, the Lord was not against Naomi, though she thought so. No, He hedged up her path; but it was to bring her “to Bethlehem, in the beginning of barley harvest” (Ruth 1:22). She went out in the days of famine, and she returns in the beginning of barley harvest. How little did the prodigal expect the ring, and the robe, and the fatted calf!

Blessed be the God of all grace, it is always so. However far the child may have wandered — however deep the sorrow and bitterness in departing; it is always the beginning of the days of barley harvest when he returns. Desolate wanderer! The Lord restore thee to the home of His love!

What blessing awaits thee: and what blessing awaited the bitter Naomi. Not only is it the beginning of barley harvest, but Boaz, the lord of the harvest, is the near kinsman of desponding Naomi.

A stranger goes forth to glean in the field. It is Ruth, the Moabitess. How like a sinner who first goes forth to hear the word of life — to glean a few ears of blessing. As a Moabitess, in herself she was an alien from the commonwealth of Israel; without God, and without hope. But something had drawn her from the house of death to the field of Boaz. It is so with the sinner, whose heart the Spirit of God has touched. Lost and guilty in himself; a stranger to God and peace; yet he is drawn to the place where the servants of Christ are reaping the field. And Boaz was there, and said unto his servant that was set over the reapers, “Whose damsel is this?” (Ruth 2:5). The servant tells him it is Ruth, and what she has done from “morning until now” (Ruth 2:7). He knew where she had come from, and who she was. And full well does the Holy Spirit, who is set over the servants of Christ, know who every sinner is, and where from, that is brought to Christ. And now Ruth hears the voice of Boaz: “Hearest thou not, my daughter? Go not to glean in another field; neither go from hence, but abide here fast by my maidens” (Ruth 2:8). What tender words! He did not drive her from his field as a worthless Moabitess. Oh, no! His words speak such a welcome to her stranger, desolate heart. Precious picture of Him who would not break the bruised reed, nor quench the smoking flax (Isa. 42:3; Matt. 12:20). “Come unto me,” says Jesus, “all ye that labor, and are heavy laden; and I will GIVE YOU REST” (Matt. 11:28). How blessed a fact this is; that, however vile and guilty, and however weak the desire after Him implanted in the heart by Him who draws to Jesus, in the presence of Jesus the sinner finds what Ruth found in the presence of Boaz — a perfect welcome. As Ruth heard the voice of Boaz, so says Jesus, “My sheep hear my voice; and I know them; and they follow me” (John 10:27). “Go not to glean in another field,” says Boaz, “but abide here” (Ruth 2:8). And, oh! my young believer, abide with Jesus. Go not to seek pleasure in another field. Be not enticed to the ball, or the concert, to the world’s parties, or its false pleasures. Are you drawn to Jesus? Cleave to Him with purpose of heart. I remember a young person in Wiltshire, whose heart the Lord had touched, was persuaded to go to one more ball. She went. She danced. And she was taken from that dance, and laid on her dying bed. Her so-called friends excluded every person who might speak to her saddened heart of the love of Jesus. But they could not exclude Jesus. His is a love that changes not. It was learned from the nurse, that before she departed she had peace with God. “Who shall separate us from the love of Christ?” (Rom. 8:35). Let, then, the thought of His love keep you from gleaning in another field. This tender warning is the more needed in our day, as so many seem to be with Christ one day, and with the world the next.

And Boaz said, “And when thou art athirst, go unto the vessels and drink” (Ruth 2:9). How like the words of Jesus! “If any man thirst, let him come unto me and drink” (John 7:37). The prophet also crying of him said, “He, every one that thirsteth, come ye to the waters” (Isa. 55:1). And in the last words of Jesus, again, we hear, “I will give to him that is athirst of the fountain of the water of life freely” (Rev. 21:6). “And let him that is athirst come; and whosoever will, let him take of the water of life freely” (Rev. 22:17). Precious grace! “Then she fell on her face and bowed herself to the ground, and said unto him, Why have I found grace in thine eyes, that thou shouldest take knowledge of me, seeing I am a stranger?” (Ruth 2:10). Yes, it was grace that bowed Ruth to the dust. And is it not the grace of God that leadeth thee to repentance? She said, Why have I, a poor Moabitess, found grace in thine eyes? And can my reader say,

Why was I made to hear thy voice,

And enter while there’s room?

Oh, why have I, so unworthy, such an outcast — why have I found such grace? It is all grace, perfect love to the guilty sinner — love that came and died for me, the Just for the unjust! Yes, when the grace of Boaz was known, that grace changed the mind and won the heart of Ruth; and no repentance is true, but that which is produced by the knowledge of the grace of God in Jesus Christ. When the poor sinner is brought really to know Him, that self is bowed to the dust — the mind is forever changed — the heart is forever won. “We love him because he first loved us” (1 John 4:19). What so mighty and irresistible as the love of God? And now Boaz comforts the desolate heart of Ruth “Thou hast comforted me.... thou hast spoken friendly unto thine handmaid, though I be not like unto one of thy handmaidens” (Ruth 2:13). My reader may say, I am far from being like one of the Lord’s people; but can you say you have found a comfort in the Lord’s presence that nothing else could give you? Though your heart was sad and desolate, did you not find comfort at such a meeting? or when you came to glean at such or such a preaching. Nay, when you felt as if you would sink in despair, did you not find comfort in your own closet, when none heard you but the God of all grace? You may be afraid to say you are a Christian. But are you a gleaner? Has God put a thirst for Himself in your heart? Have you found comfort in Him, when none could help? Then take courage. He that hath begun a good work in you will carry it on until the day of Christ.

And Boaz said, “At meal time come thou hither and eat of the bread, and dip thy morsel in the vinegar” (Ruth 2:14). Oh hungry soul, how free is the bread of life! “Take, eat, this is My body, which is broken for you” (1 Cor. 11:24). Oh what a feast is the table of the Lord. How tenderly did Boaz reach her the parched corn. “And she did eat, and was sufficed, and left” (Ruth 2:14). When the King sitteth at His own table, how satisfied the soul that feeds on Him. What unspeakable delight when the soul thus feasts for the first time with Him. I shall never forget the joy and awe I felt when I saw for the first time the table of the Lord, where there was none to preside, but Jesus Himself. Wondrously sweet is the communion of souls who thus own Him.

But still Ruth is only a gleaner. And Boaz said, “Let fall some of the handfuls of purpose for her, and leave them, that she may glean them, and rebuke her not” (Ruth 2:16). Oh! how like the ways of our God. Timid gleaner, have you never found handfuls of blessing, dropped on purpose for you? How suited such a word was to you. What a handful you picked up in such a promise. Perhaps you did not know how God had ordered all this on purpose for you.

Thus does this beautiful history picture forth, step by step, the gracious ways of our God, with many a timid soul. The first budding forth of desire after God, in the going forth to glean — the finding a little blessing amongst the stubble — then the voice of the Shepherd — thirst and the freeness of the water of life — repentance — the full moral bowing down and judgment of self in the presence of divine grace — communings with the Lord — the bread of life — the Lord Himself — the soul filled with blessing, on purpose from the Lord — the gleaning from the word, the beating and the eating. What a picture, I say, of the drawings of divine love.

And yet Ruth had not found rest. “Then Naomi, her mother-in-law, said unto her, My daughter, shall I not seek rest for thee, that it may be well with thee?” (Ruth 3:1). This brings us to a deeply important and practical part of our subject. Many a dear child of God does not get a step beyond this. You may have been drawn to Christ — have found Him precious — had sweet communion with Him — thirsty, you have drank of the water of life — and hungry, you have eaten of the bread of life. You may have enjoyed all the comfort and blessing described above; and yet not have the knowledge and enjoyment of the true ground of solid rest in God. You are happy when enjoying blessing; but when trial and temptation come, you doubt whether you are really a child of God. “Shall I not seek rest for thee, that it may be well with thee?” God now enable me to write, and you to see, the true ground of rest.

The scene now is entirely changed. It is now no longer the gleaning and the beating. The Martha character ends and the Mary place begins. Ruth is not in the field, but at the feet of Boaz, like Mary at the feet of Christ. She no longer gleans ears of barley. Boaz himself is her kinsman; and if she got one measure, by her gleaning and beating, she now receives six, and is sent away. But six is not the perfect number, and still she has not rest. However filled my reader’s soul may be with blessing, mere blessing is not the ground of rest.

Then said Naomi, “Sit still, my daughter, until thou know how the matter will fall; for the man will not be in rest, until he have finished the thing this day” (Ruth 3:18). It is of the first importance to note this, that as Boaz thus undertook for Ruth, and could not himself be in rest until he had finished the work he thus undertook, even so our adorable Substitute (I speak of all believers) undertook for us, yea, so took our place, that He could not be in rest Himself until He finished the work that gives us rest in the presence of God forever. “It is true,” said Boaz, “that I am thy near kinsman: howbeit there is a kinsman nearer than I” (Ruth 3:12). “Then went Boaz up to the gate, and sat him down there, and, behold, the kinsman, of whom Boaz spake, came by, unto whom he said, He, such a one! turn aside, sit down here. And he turned aside and sat down” (Ruth 4:1). He also takes ten men of the elders of the city and said, “Sit ye down here, and they sat down” (Ruth 4:2). And lest there should be any after misgivings or complainings, he tells the other kinsman the whole case of Ruth, and gives him the first and the fullest opportunity of redeeming Ruth and her lands. The other kinsman can manage well with the land, but cannot possibly either redeem Ruth, or “raise up the name of the dead upon his inheritance” (Ruth 4:4).

And the kinsman said, “I cannot redeem for myself, lest I mar my own inheritance: redeem thou my right to thyself, for I cannot redeem” (Ruth 4:6). Now there was in olden times a very curious custom in Israel, “concerning redeeming and concerning changing, for to confirm all things; a man plucked off his shoe, and gave it to his neighbor; and this was a testimony in Israel” (Ruth 4:7). This was the end of all controversy; the very end of all claim by the other kinsman. “Therefore the kinsman said unto Boaz, Buy it for thee, so he drew off the shoe” (Ruth 4:8). Thus the ten men of the city were witnesses, that the claims of the other kinsman were ended. He could not redeem. He could not raise up the name of the dead. He could not give rest to poor, desolate Ruth.

And who is it, and what is it, that has had the first and the fullest opportunity of saving and redeeming the poor, lost, guilty sinner? It is the law. The other kinsman could do very well with the land. And most excellent and necessary is the law, for God’s moral government in the world. But can the law, which utterly condemns the sinner, can it redeem the sinner? Impossible! it can only curse him (Gal. 3:10). Can it raise from the dead? Never! that would be to mar its own inheritance, for it is the inheritance of the law to kill; but not to make alive. For hundreds of years it had the fullest opportunity of saving men, but could it do so? No. As the ten elders bore witness that the other kinsman could not redeem, so the ten commandments bear witness, that, on the principle of keeping law, no man can be saved. If my reader were perfectly righteous, and continued so, in all things that are written in the book of the law to do them, then could it give you life? But is this the case? Nay, does not each of the ten condemn you? Have you not sinned in thought, word, and deed? You may hope to be righteous some day, by keeping the law. But is it not written, “If righteousness come by the law, then Christ is dead in vain?” (Gal. 2:21). How can you then find rest and life in that which is the ministration of death (2 Cor. 3:7)? And if the plucking of the shoe, proved the ability and claims of the other kinsman to be ended, how much more when Jesus took the writing of law, and nailed it to His cross? Does He not prove both the utter end of all question of the law’s ability to save, and the utter end of its claim on the sinner also? Oh why, then, would you cling to the other kinsman? Why go back to the law, which can never redeem the guilty sinner?

What the other kinsman could not do, that Boaz did do. For he could not be in rest until he had finished the matter. The very elders were witnesses, not only that the other could not, but “Ye are witnesses this day;... Ruth, the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance” (Ruth 4:9-10). Oh, what a day of gladness for poor Ruth! What a perfect work did Boaz finish for her that day — what a complete change for her — what perfect rest! No longer the poor, sorrowing, outcast Moabitess — no more gleaning and beating — no more coming and going — no more enjoying blessing with Boaz one hour, and away from him desolate the next hour. The stranger gleaner is now one with him forever. They two have become one, to part no more. Perfect rest! Happy Ruth! the love that redeemed thee will never part with thee — nothing shall separate thee from his love. Thou hadst nothing to bring to him Boaz had all to give for thee. Thou art purchased to be his wife. Nobly did he undertake for Ruth, and nobly did he finish the work that day. There was joy that day in the gate of Bethlehem. All the people, and the elders in the gate, bore witness, with great rejoicings, of the perfect redemption of Ruth, and her marriage to the mighty man of wealth.

Is it not even so? What the law could not do, God has done, in the sending of His beloved Son.

Three things gave Ruth perfect rest. Redemption, resurrection, and marriage — union with Boaz. And what but these three things, in Christ, does the believer need, to give him solid, everlasting rest?

Let me repeat them — nothing short of redemption, resurrection, and union with Christ, can give the lost sinner rest.

Redemption. It is the happy, present, sure privilege of all believers to say, “We have redemption through His blood, the forgiveness of sins, according to [not our good deservings, but] the riches of His grace” (Eph. 1:7). “Being justified freely by His grace, through the redemption that is in Christ Jesus” (Rom. 3:24). “There is, therefore, now no condemnation to them which are in Christ Jesus” (Rom. 8:1). Redemption through the death of Jesus on the cross is the foundation of everything. Beyond this, the other kinsman has no claim whatever. The law could not reach beyond the cross: there it was nailed. The death of Christ is the very end of the law’s utmost possible claim. It cannot go beyond death. And Jesus undertook for us just there. He so really took our place in death, and became a curse for us that He could not, like Boaz, be in rest Himself until He had finished the work of redemption perfectly for us. He did not merely appear to undertake for us. It was a deep reality. “Made sin for us” (see 2 Cor. 5:21). Oh! my reader, ponder this well. Your doings or your feelings had nothing to do with this. If you are a believer this vast work was undertaken for you, and finished for you, without your asking. It was the love of God.

After the kinsman had once plucked off his shoe, the case of Ruth could never, on his behalf, have a second trial; the question was settled forever. It was so with the law. It was a schoolmaster unto Christ. But though man had a fair trial until the cross under law, it could only condemn him. “Now we know that whatsoever the law saith, it saith to them who are under the law; that every mouth may be stopped, and all the world may become guilty before God” (Rom. 3:19). And again, the apostle says, “We thus judge, that if one died for all, then were all dead” (2 Cor. 5:14). Oh! let it be remembered, then, that after this, the cross, man can never be put on his trial again under the other kinsman, law. It has been once and forever proved that he is only lost and guilty, and the law cannot give him redemption, a new life, and rest with God. Any attempt to get back past the cross, and put oneself on trial again under law, is sheer madness. “Christ hath redeemed us from the curse of the law, being made a curse for us” (Gal. 3:13). “For as many as are of the works of the law are under the curse” (Gal. 3:10). This ends the question. The blessed cross is the end of the law, and the beginning and foundation of grace — the grand barrier, so that they that would pass from one ground to the other cannot. If of my works, it is no more God’s grace. Let us now pass on to RESURRECTION.

The death of Jesus, the propitiation for our sins, could never have given rest to the guilty sinner without the resurrection. This is the very point insisted on, where it is written, “And if Christ be not raised, your faith is vain; ye are yet in your sins” (1 Cor. 15:17). How this marks the deep, real responsibility Jesus undertook for us. If perfect redemption were not made by Him in the giving up His precious life, He could not rise again. If we were still in our sins, unredeemed before God, He must remain among the dead. If our sins are not purged away, He cannot be raised for our justification. He cannot be in rest Himself, sat down at the right hand of the Majesty on high, unless He has forever purged our sins. Now the question is this: Has God raised Him from the dead for our justification or not? Is He raised up on high, and there sat down or not? Most assuredly He is. Then this settles forever the question of our sins. It proves beyond all doubt that they are put away by the death of Jesus forever. So long as Jesus sits above, in that very body which hung on the tree, bearing our sins, so long is He our righteousness, and God’s assurance to our souls, that our sins and iniquities He will remember no more. Yes, the resurrection of Jesus, gone up on high, is the answer of our conscience before God. And far more still. For whatever God did to Christ in raising Him from the dead, He hath also done to us in Him our substitute. Yea, “God, who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) and hath raised us up together, and made us sit together in heavenly places in Christ Jesus” (Eph. 2:4-6). So that, just as the condition of Ruth was no longer what she was in herself as a poor outcast Moabitess, but what she was as the honored bride of Boaz, so, the condition and standing of a believer before God, is no longer what be is in himself as a guilty, condemned sinner; and most certainly not what he is, or would be, if put on his trial again under law. No; these old things are entirely passed away, and his condition and standing is entirely of God in Christ, the Head of the new creation. Ruth had nothing to bring to Boaz. But what riches had Boaz for Ruth! The sinner has nothing to bring to Christ. But what has not Christ for the sinner? Redemption, life, and union. Just the three things that Boaz had for Ruth. She not only needed one to redeem her, but death was written on her house. We not only needed redemption, but also life, as “death passed upon all men, for that all have sinned” (Rom. 5:12). We have redemption through His blood. And His resurrection is our life. Not the old man made alive. It was not the old dead husband of Ruth raised again to life, but a new husband. Regeneration is not the old man raised to life again, but an entirely new life — the resurrection-life. Nor are we put again under the old husband, the law; but “ye also are become dead to the law by the body of Christ, that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit to God” (Rom. 7:4). Surely my reader must see, that when converted, we are not married again to the law, that we should bring forth sin — that which the law always brings out. No; “We are delivered from the law, being dead to that wherein we were held, that we should serve in newness of spirit, and not in the oldness of the letter” (see Rom. 7:6). May God give my reader understanding in these things. If we are led of the Spirit we are not under law.

Why should Ruth desire to go to the kinsman, who could not redeem her; and why should the believer desire to go back to the law, which could only curse him? Beware, my young Christian reader, for many whom you little suspect would seduce you from Christ. Think not that I would teach that God has set aside His law. No, as the ten elders bare witness of the perfect redemption and union of Ruth to Boaz, so the fulfilled law bears witness. Yes, the death of Christ for His own is the great fulfillment of the law. The law demanded the life of the sinner. Jesus gave His life for the sinner, and the law sits in the gate, a fulfilled witness of the righteousness of God — not passed over slightly — no, fulfilled to the utmost.

I trust my reader now sees, that happy feelings, or the consciousness of blessing, cannot form the true ground of rest, but perfect redemption through the blood of Christ; that the certainty of this is proved by the resurrection of Jesus from the dead; and, even more than this, that every believer is now one with Jesus; that the very expressive figure of marriage is used to show this wondrous union. When the Emperor married his wife from England, she ceased to be an Englishwoman. She might still have an English nature, but her standing became French; yea, it became what the standing of the Emperor was. Her former station ceased, and became dead as it were. So with Ruth. She ceased to be the poor Moabitess, and became one with the wealthy Boaz. It is so with every believer, the moment God the Holy Spirit leads the soul to rest in the finished redemption of Christ; forever afterward, the former old standing in guilty self is reckoned to cease — to be dead — and marriage is marriage before God. The married woman can never again be Miss So-and-so. Is it not equally true that the Christian, now made one with Christ, can never return to the station and standing of what he is in himself? What he is in himself has been judged on the cross, and now ceases forever before God. He, like the Empress, may still have the old nature; but the old standing of condemnation never can be his again. There is not such a thing; as it is written, “There is therefore now no condemnation to them which are in Christ” (Rom. 8:1). Oh, my reader, if you are a believer, however poor and unworthy in yourself, all this is true of you. You have redemption through His blood. You have His risen life in you. You are one with Christ. Nothing can ever separate you. He will not die again and leave you a widow. You never can be more united to Him than you are, and therefore your everlasting rest never can be more sure than it is. He has undertaken for you. Who shall lay anything to your charge? “It is God that justifieth; who shall condemn? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us” (see Rom. 8:33-34). Can you not triumphantly say, “Who shall separate us from the love of Christ? (Rom. 8:35). In conclusion, “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 are dead, and your life is hid with Christ in God. When Christ, who is our life shall appear, then shall ye also appear with Him in glory” (Col. 3:1-4). All is blessed certainty. Risen with Christ — sat down with Him — perfect rest! How could Ruth ever doubt the love of Boaz? All the people and the elders were witnesses. Was it presumption then for her to be quite sure? Impossible! How can you doubt, then, my fellow-believer? He loved you and gave Himself for you. You are His and He is yours. It is not presumption. God is witness — the elders bear witness — ten thousand times ten thousand bear witness — all creation shall bear witness. “Worthy is the Lamb that was slain
(Rev. 5:12). Farewell, then, to doubts and fears. No more comings and goings — no more gleanings and beatings. Farewell to the land of Moab — farewell to a deceitful world. Thou art one, redeemed sinner, with yonder Christ in glory. That home above — that scene of love — is thine forever. There, set thy affections. There, poor desolate wanderer, is thine everlasting rest.

Samuel; Or, Recovery in the Last Days

Who was Samuel? Of what tribe of Israel was his father Elkanah? Such were the questions put to the writer, a few days ago. Yes, these questions are important, inasmuch as the history of Samuel is so full of instruction for the very time in which we live.

Samuel was not only of the tribe of Levi, but he was of the very family of Korah, whose children were spared, in sovereign distinguishing grace, from going down alive into the pit; at that very time that Korah, and all the men that appertained to him, and the families of Dathan and Abiram, went down into the pit, and the earth closed upon them. The account of this we read in Num. 21 From what we find there, we might conclude that the children of Korah perished also in this dreadful judgment on the sin of Korah, Dathan, and Abiram. In another chapter we read, “And the earth opened her mouth and swallowed them up, together with Korah; when that company died; what time the fire devoured two hundred and fifty. men; and they became a sign. Notwithstanding, the children of Korah died not” (Num. 26:9-11). Of that family was Elkanah (Redeemed of God). Such was his name As has already been dwelt upon in the tract of (From Egypt to) Shiloh, this family was the one chosen of God to illustrate what is pleasing to the Lord, in these very last days, after centuries in which the true and only divine principle of gathering to the name of the Lord had been practically lost.

That which preceded, or introduced the restoration of that place, which the Lord had chosen, in the days of Samuel, was the picture of the Redeemer-Bridegroom, in the beautiful book of Ruth. In like manner, that which preceded or introduced the restoration of the knowledge of the Lord’s presence, wherever two or three are gathered (together), in (unto) His name (Matt. 18:20), was the re-unfolding of Jesus the Redeemer-Bridegroom.

In this day, of rapid increase of wickedness and soul-destroying doctrine, which is coming in like a flood, it is surely of great importance to seek to help the perplexed to understand what is the remedy, and what is really pleasing to the Lord in these last days. Let us dwell a little on the character of Samuel and his family, for present help and guidance.

He was then the child of Hannah (grace and mercy) and Elkanah (God has redeemed). How far, dear earnest inquirer, do you answer to this? Have you been born anew, through grace, the free favor of God, and the depths of His mercy? And can you say that God has redeemed you to Himself, and at such a cost? And can you say, I am of that family saved from going down into the pit? If God had dealt in righteous judgment on us, might we not have been crying for a drop of water to cool our tongues? If we really believe this, it will make us little in our own eyes.

Such was Samuel. His mother prayed for him in bitterness of soul, at the only place on earth where the Lord had set His name (1 Sam. 1; Jer. 7:12). And when the Lord had answered her prayer, she brought him to that place which the Lord had chosen, when He had brought His people into the land, and had given them rest. To this very place Samuel was brought.

He was a little weaned child, dedicated through the death of an offering, and was a worshiper. How far is all this true of us? Are we little in our own eyes? Are we weaned from this world? Separated from it by the death of Christ? And are we worshipers in spirit and in truth? This is the only condition of soul in which we can have an ear to hear what the Spirit saith unto the churches.

Thus was Samuel dedicated to the Lord, at the place which the Lord had chosen to place His name, and which had been almost forgotten Hannah not only brought him unto the place, but also unto the Lord. Many in this day may have been brought to the place, but not to the Person of the Lord.

Hence when difficulties arise, they are perplexed, and say, All is lost, all is over. Not so the words of Samuel’s mother. in her marvelous prayer of faith. (Read 1 Sam. 2:1-10.) The Lord Himself is before her soul. “My heart rejoiceth in the Lord.” He filled her soul. There was none other, “none holy as the Lord, none beside Thee, neither is there any rock like our God.” What is the arrogant boast of that day, or of this, to a soul thus before the Lord? Blessed Lord, when Thou shinest forth in Thy glory, all must fade away; all human, or even all created lights, must disappear. The range of divine truth, now reported to us, is truly wonderful, far beyond the day in which these truths were uttered.

If we ask, How does the Lord quicken a soul and give life? Hannah replies, “The Lord killeth and maketh alive, He bringeth down to the grave, and bringeth up.” And who are they the Lord hath chosen to bring to Himself? “He raiseth up the poor out of the dust, and lifteth up the beggar from the dung hill, to set them among princes, and to make them inherit the throne of glory.” Think what is involved in these few words, as revealed to us now by the Holy Spirit. How utterly beyond all human thought. Do the learned of this world know that the whole fallen race of man, however religious, is but a vast dung-heap of fallen humanity? What a discovery was this to the learned Pharisee, Saul of Tarsus! Reviewing his blameless life under law, with all his learning and innumerable advantages, he says, “I do count them but dung, that I may win Christ, and be found in Him,” etc. Oh, ye learned Universities; oh, ye bishops, doctors, and divines; have ye tried to improve the loathsome dungheap! Will ye never learn- the secret of a Hannah, or a Paul? Will ye never know the truth?

In perfect keeping with Ephesians 2, Hannah says what God does, not what the beggar of the dung-hill says or does.

Yes, God raiseth them up. He lifteth them up out of one place into another — from the dung-hill to inherit the throne of glory. God has no lift short of this, from the lowest to the highest. Oh, my soul, rejoice in the riches of His grace!

God separated Israel from the nations. God sent His Son to that separated nation, His own nation; but they rejected that beloved Son, and killed Him. God knew the enmity of that act of Jew and Gentile; and God looked down on that seething dung-hill of humanity, and right down from that glorified Man on the throne of glory: He sent the Holy Spirit, and he said, as it were, I will take out of that dung-heap, out of that loath-some place, the poor, vile, ragged, guilty beggars of that dung-heap, a company, to inherit with my Son, His throne of glory. What a place! What a state of immutable purity and glory! Yes, unblameable in holiness, lifted up to be with God Himself.

Well may the apostle say, “According to the riches of His grace.” All this can only have its fulfillment in the church, the bride. And, note, the purpose of God will be fulfilled. There is just one anxious question some of my readers might like to ask Hannah. It is this, “May my feet not slip so far, that I may so fail, as, after all, to be lost; and, instead of the throne of glory, like and with my Lord, may I not be lost at last, and sink to the lowest hell”? What says the inspired Hannah? Listen, “He will keep the feet of His saints Not “I,” but “He,” “will keep the feet of His saints.”

But many say, “We may be lost, and He may fail to keep the feet of His saints “ Ah, they do not know Him, or they would not doubt Him. He has given too much for His sheep, to let one of them be lost. He says, “My sheep hear My voice, and I know them, and they follow Me and I give unto them eternal life; and they shall never perish, neither shall any pluck them out of My hand. My Father, which gave them Me is greater than all; and no one is able to pluck them out of My Father’s hand” (John 10:27-29).

Some may say, Oh, that is a very dangerous doctrine. What! is there danger in the word and unchanging love of Jesus? Suppose a person is a professor, and yet practicing sin, is such an one safe and sure to be saved at last and inherit the throne of glory? Jesus says “And they follow Me.” Is practicing sin following Him, the holy and the true? But what says the mother of Samuel? “The wicked shall be silent in darkness.” And how terrible that silent darkness of never ending despair. Is it that that some have more strength to endure than others? No, “For by strength shall no man prevail.” No, the deeply important question is this, Are you one of His saints, one of His holy ones? If so, He has strength to keep your feet. And His love is as great as His power.

It is remarkable how these chapters (1 Sam. 1; 2; 3) answer to the restored truth of saints gathered to Christ, like the restoration of Shiloh. So these words of Hannah as wonderfully illustrate the order of the truth restored. The beggars of the dung-hill lifted up to the throne of glory, come in verse 8, before the time of tribulation on the adversaries in verse 10. And then, in the same verse, the judgment of the ends of the earth, and then the reign of the King.

This, as the reader will see, answers to the order of the New Testament revelations:

1. The grace of God taking out the vilest sinners, to take them, the church, to the throne of glory.

2. The absolute security of all who are the Lord’s saints on earth.

3. The time of tribulations after the church is taken to glory.

4. The coming of Christ to judge the quick, and set up His kingdom on earth.

How far Hannah may have entered into these things, or understood them, is not for us to say. This is what the Spirit saith by Peter, “Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you, with the Holy Spirit sent down from heaven; which things the angels desire to look into” (1 Peter 1:12). All this flowing through Hannah (grace and mercy) has much to do with forming the character of the pattern of man, who desires to answer to the heart of Christ now, as set forth in His address to Philadelphia.

We will next turn to the deeply instructive principles set forth in the history of our Samuel; and then to the proofs that he was of the family of Korah, and its cheering lessons.

Can we shut our eyes to the fact that we find Christendom, now at this very time, answering, in the most striking way, to the history and state of Israel in these days of Samuel? And more, just as the only true place chosen of Jehovah for Israel to gather to Him, so remarkably revived, or became again after centuries so prominent in 1 Samuel 1; 2; 3 so now, after centuries, the true and only place which God has chosen for His saints to be gathered to, has been revived, or become the only place of safety and real communion with Himself in this very century. We have not the least doubt these chapters were written for our instruction.

Yes, in the midst of all the unrest and ever increasing wickedness, there is still the calm unspeakable peace of His presence wherever two or three are gathered (together) to His blessed name But note, this cannot be known, or even understood, where the officialism has its sway. This is most strikingly illustrated in chapter 2. The weaned child is in perfect peace. “The child did minister unto the Lord.” How blessed is such employ. What a holy privilege to know His will, and have nothing in this world to do, yea, nothing in His presence, gathered to Himself, to do, but to do His will, to minister unto Him.

Not so the official family. “Now the sons of Eli were sons of Belial; they knew not the Lord” (1 Sam. 2:12). It is just so now. The greater the official dignity, the less may the Lord be known. We may seek the interest of sect or party; or, as in the case of the sons of Eli, seek how much we can get up by the flesh hook of three teeth, from the pan, the kettle, the caldron, or the pot: to equal the sins of these sons of the priest, self, self, self. Was there any wickedness in Israel at the very place where Jehovah had placed His holy name? And who are bringing in this down-grade, as it is called, this flood of blasphemies? Who are the “False teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.” Who are undermining and seeking to destroy the Word of God? Who are seeking to set aside God by the horrible and insane doctrine of evolution? Who are setting aside the divinity, the deity, and the atoning work of the Son of God? Is it not the official family, the sons of Eli? Is it not the family of the humanly ordained ministry? — each man with the “hook of three teeth in his hand”?

Is it not awful to contemplate, that the very men who are seeking to destroy Christianity, are deriving their rich supplies from its profession? All this is most strikingly foreshadowed in the life of Samuel, by the priests, the sons of Eli. We are deeply convinced, also, that those who will retain their official position and self importance will fail to prove, or provide a remedy for, this state which marks the last days of this period of unbounded grace. If we would see the remedy we must turn to God, and see what He did with the weaned child. For then, as now, judgment and destruction was at the door, and the sons of Eli knew it not.

The contrast to all this wickedness was very great in the weaned child. “But Samuel ministered before the Lord, being a child, girded with a linen ephod. Moreover, his mother made him a little coat, and brought it to him from year to year, etc.” Oh, where is the little weaned child of this day, clothed with divine righteousness, and constantly renewed by grace and mercy with the little coat of practical righteousness? Happy contrast to the boasting official sons of Eli. Such as Samuel are they alone whom God will use.

Yes, the contrast is very sharp. These two families illustrate two principles. We may say the principle of the weak and weaned Philadelphian, in Revelation 3, and the boasting Laodicean. These two principles are so opposite that they will not mingle. The first is well pleasing to the Lord; the other is professing Christendom, become so loathsome to Christ that He will utterly refuse it (Rev. 3).

Thus we get in Samuel the forecast of the days or century in which we live. But some will say, if a man keeps himself free from practicing wickedness, it is no matter what he allows in others, with whom he may be associated. Does not the case of the aged Eli speak out here? He was very old, but his age was no proof that the Lord approved his ways. And note, he knew of the evil of his sons and all they did. It was the practice of sin. Again, the Spirit points to the little weaned child. It is not to any dignitary of Israel. No, “And the CHILD Samuel grew before the Lord” (vs. 21). And again, “And the child Samuel grew on, and was in favor both with the Lord, and also with men” (vs. 26). This always marks the “little child” growth, in that hidden wisdom before the Lord. And still to grow on in the knowledge of infinite wisdom and love. Many have found unspeakable blessedness in this growth, of which the officials must remain in complete ignorance, and through ignorance will treat it with contempt.

Will God never interfere with this state of things? Yes, He did then. “And there came a man of God unto Eli, and said unto him, Thus saith the Lord.” Read what the Lord says to Eli (vss. 27-36). What was the chief thing God had against the official Eli? Was it not just this one thing, association with, and allowance of, the evil he condemned?

And has not God raised up very specially, in this century (1800s), a testimony to this very principle? And it is very remarkable that every official in Christendom that has received that testimony has had to give up his position, and become a weaned little child. The substance of this testimony is in vs. 30, “For them that honor Me I will honor, and they that despise Me shall be lightly esteemed.” Oh, weighty words! Do we understand them? He says, “Where two or three are gathered together in (unto) My name, there am I in the midst of them (Mau. 18:20). Do we honor Him? Do we honor Him as if we saw Him? or do we despise Him, and send for a man to help us to decide a difficult case? Or do we propose a man to preside over such a meeting, and the Lord present? Did John propose that Peter should preside at the last paschal feast? Is Christ not despised? The reader will here observe that official appointment of a man must dishonor and despise the Lord, in many cases most ignorantly, no doubt.

This is the question of today that must be faced by all the children of God. We would press the question, Do we honor the Lord as if we saw Him in our midst? It is the most grave question for those who profess to be gathered to His name, because He says, “There am I.” Let us not forget such scriptures as 1 Corinthians 12:4-8; 14:29-33.

Of others we would also ask, is it possible to honor the Lord, and set aside these inspired words for our guidance? And we must acknowledge that an ordained minister to preside over an assembly, must, of necessity, set aside these scriptures; and instead of honoring the Lord, sets Him aside. It is necessary to speak plain. The end of the age is upon us, just as the end of that which God had chosen to illustrate these days of the church was close upon them, in our history of Samuel. We shall, therefore, find much to help, both those professedly gathered to Christ, the true Shiloh, and also as to the camp of Christendom. Unsparing. judgment was pronounced against the house of Eli, judgment that should sweep them from the earth.

Let us now turn to the child Samuel. Are we of that family, saved from going down into the pit — the very contrast to the house of Eli? “And the child Samuel ministered unto the Lord before Eli. And the word of the Lord was precious (rare) in those days; there was no open vision” (1 Sam. 3:1 ). Now, if the precious words of Jesus to the assembly at Philadelphia be our copy, then this is our path; and may this be our spirit, as a child dependent on the Holy Spirit ministering unto the Lord; seeking to please Him, to serve acceptably in His sight. Blessed occupation; even before Eli. That is, before the official ministry of this day, that allows the evil which it, in word, condemns. Our path is to go on: all true service is unto the Lord. Yes, whether before those who say they are outside the camp, and allow links with false doctrine, or before those in the camp, with all its last-days evil. The path of the little child is very simple; but its responsibilities are very great in these days, as we shall soon see.

Another blessed mark of the child Samuel in this day also, to such as walk with God, is this “The word of the Lord was precious (rare) in those days.” If this is not the case with you and me, we are not walking with God. You may say, I belong to a society that numbers its thousands and thousands. We do not read that there were thousands of Enochs, before the flood, that walked with God. Is the word of the Lord precious to you? The more that blessed word is attacked, is it still the more precious to you?

Night came on, and now darkness, gross darkness is settling on the earth. The darkness of infidelity is preferred to the light of the gospel of the glory of Christ. And those who pretend to be the great lights of the church are themselves darkness itself. What a picture of them was aged Eli. He lay down in his place, and his eyes are dim, they cannot see. The Lord is speaking in His word now, but they cannot hear.

Note what a solemn moment this was. It was “ere the lamp of God went out in the temple of the Lord, where the ark of God was, and Samuel was laid down” (1 Sam. 3:3). Is it not so at this moment? Christendom is refusing the truth in the love of it. And will the Holy Spirit remain and shine forever? No. Oh, what will be the end of the hosts of infidel ministers, denying the Lord that bought them, and Christendom that loves to have it so? Paul says, “And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned (or judged) who believe not the truth, but had pleasure in unrighteousness” (2 Thess. 2:11, 12). Read also the testimony of the Holy Spirit in 2 Peter 2:1-3. But who hath an ear to hear what the Spirit saith unto the assembly? Eli had no ear to hear then. The Eli’s now have no ear to hear. Indeed, the Lord did not speak to Eli. He called the child. He spake to the child. It is remarkable: “Now Samuel did not yet know the Lord, neither was the word of the Lord yet revealed unto him” (1 Sam. 3:7). We might easily understand that the sons of Eli knew not the Lord. But what does this mean, that Samuel the weaned child, did not yet know the Lord?

Is it not that we may know Him as Savior, long before we know Him as Lord; and as the Lord, speaking to us individually? In our own case it was so; and we believe there are many who have never known Him in that intimacy, so as to have actual communications from Him, and with Him. Where human arrangement has excluded the guidance of the Spirit, this is not to be expected. But even where there is the professed position of being gathered to Christ, this lesson of Samuel the child, and Eli, the aged, demands our prayerful consideration. Did the Lord ever thus speak to you? He did speak to the child. Let us carefully consider the message.

The terrible judgment on the house of Eli is announced to the child. “And the Lord said to Samuel, Behold, I will do a thing in Israel, at which both the ears of everyone that heareth it shall tingle... For I have told him that I will judge his house forever for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not” (1 Sam. 3:11-13). And still further, note these most solemn words: “And therefore I have sworn unto the house of Eli, that the iniquity of Eli’s house shall not be purged with sacrifices nor offering forever” (vs. 14). Can anything be more striking than the judgment of God on this principle, made so light of by men? The allowance of evil, even though you may be personally free from that evil; yet, if you are associated with those that practice sin, or hold false doctrine, you are clearly held as guilty of the very evil yourself. “Come out of her, My people, that ye be not partakers of her plagues.” “If a man, therefore, purge himself from these, he shall be a vessel unto honor, sanctified (or separated), and meet for the master’s use, and prepared unto every good work.” (Read Rev. 17:4; 2 Tim. 2:21; 3:5). These scriptures cannot be ignored with impunity. The iniquity of Eli’s house should not be purged with sacrifice or offering forever. Yet this is the very principle defended by so many, who even profess to be gathered to Christ. Just as the house of Eli was, at the only place where the Lord had set His name. Nothing so hateful to them as holy separation from every link with false doctrine as to Christ. We cannot but dwell on this as a truth of the utmost importance. The judgment fell upon Shiloh for this very thing.

And the little child must tell Eli every whit. “And Samuel told him every whit, and hid nothing from him.” However painful, the full truth must be told out. Note, this was the only fault of Eli. “And he said, it is the Lord: let Him do what seemeth Him good” (vs. 18). Now note, if we are gathered to Christ, and in the little child spirit, there will be growth. “And Samuel grew.” How oft this is repeated. And more, “And the Lord was with him.” And have we not also seen the opposite? Those who do not in heart know the Lord do not grow. There is no spiritual advance in divine truth. There may be great excitement and activity, but the Lord is not with them. I have often said, If there be five meetings in a town, and only one truly gathered (together) to the Lord; and if a humble little Samuel were taken blindfolded into each, he would have no difficulty in discerning where the Lord was truly present. His presence is so different from every imitation. I am persuaded many have never known it in reality. But that does not alter the fact, “And the Lord was with him.”

Another mark of the Lord’s approval was this: “And did let none of his words fall to the ground.” All knew the Lord was speaking by Samuel. It will be so now, just as they are little, and weakness itself, God will use His servants, and their words shall now be heard, far beyond Dan to Beer-Sheba.

If we compare this with Revelation 3, the address to Philadelphia, nothing could be more striking. There it is the blessed Lord Himself; what He is to those who have a little strength. It is just the same here in our Samuel. It is the Lord, the true Shiloh, at Shiloh, “For the Lord revealed himself to Samuel, in Shiloh, by the word of the Lord. And the word of Samuel came to all Israel.” And this is the case now. Yes, and it will be until we see His face, who whispers, “I come quickly: hold that fast which thou host, that no man take thy crown.” Yes, blessed Lord, in the midst of all the tossings of these last of the last days, this is the holy peaceful retreat of safety, and the only one. Thou still revealest Thyself in the midst of the two or three gathered (together) to Thy name Yet, it is what Thou art to them. As Thou didst weep over Jerusalem, well may we weep now. How few will allow Thee to gather them under the shelter of Thy presence. Well, soon the whole flock shall hear Thy voice, and rise to meet Thee in the air.

No doubt the greatest hindrance in this day is the house of Eli. How many sheep have they met and hindered when seeking the shelter of that place where He reveals Himself. And not they alone. How many an aged saint, who may have been for long years in the place, but never in the state of Samuel; and may never have really owned Christ in the midst. We find it so to our sorrow. But is this a reason why we should give it up? Well might we say, “Lord, to whom shall we go?”

In 1 Samuel 4:1 we come to an entire change. Samuel is ignored, as it were, by Israel for more than twenty years! Whatever he may have done, or however he may have walked with God, or God may have spoken by him, we hear nothing of him for those years. For some time it has now been the same. There might not be a little company of believers truly gathered (together) to the Lord on this earth, for anything you would find of them in the religious papers or literature of this day. Not even where their words are copied most. Let us look at these twenty years, and see if they throw any light on the days in which we live. “Now Israel went out against the Philistines to battle, and pitched beside Ebenezer, and the Philistines pitched in Aphek” (1 Sam. 4:1). Children of Israel pitch in Ebenezer, “Stone of help,” and the Philistines pitch in Aphek, “Strength, vigor.” The Israelites are linked with the house of Eli, with allowed evil, and yet count on help, from whom?

Now whom do the Philistines illustrate in this day? They are in the land. It is not the power of Babylon, nor yet of Egypt, the world. They are like those who are in the professing church, get their living there but are not of the church of God; if we may so say, not of the Israel of God. This vast army is divided into two immense wings. Just as the Philistines put themselves in array against Israel, so now. The right wing, like a dark cloud, Romish idolatry, is steadily advancing; the Ritual Clergy, no small skirmishing party, everywhere going before. The left wing, a black host of bold blasphemy and cruel infidelity. Their skirmishers, the infidel clergy, ever helping and covering the black mass behind. Such is the army of the modern Philistines, set in deadly array.

You notice, in this case, the children of Israel go out first against them, linked as they are with the house of Eli. Samuel, for the present, is out of sight. And who are the Israel, or who compose the army that is going out to confront the modern hosts of the Lords of Philistia? I think we may fairly take evangelical Christendom. Only observe, all that seek to tread in the steps of Samuel, at Shiloh, are out of sight — I trust many in prayer.

Dear brethren, take warning. “And when they joined battle, Israel was smitten before the Philistines.” No one acquainted with the sword and its use, even the Word of God, can help feeling it is handled feebly, and a trained ear would say, The trumpet, on most important foundation truth, gives an uncertain sound. Samuel would take no part there. We shall see him, and hear his words by-and-by.

(1 Sam. 4) Verse 3. The elders of Israel are greatly perplexed. They ask, “Wherefore hath the Lord smitten us today, before the Philistines’? Let us fetch the ark of the covenant of the Lord out of Shiloh unto us, that when IT cometh among us, IT may save us out of the hand of our enemies.” There is no real humiliation before the Lord. No real looking to the Lord. They fetch the symbol of His presence from its true place as they say “to us”; and it is that “it” may save them. And who were with the symbol. The two sons of Eli, Hophni and Phinehas! Can the Lord associate His holy presence with allowed wickedness? Impossible! Oh, beloved children of God, this is the solemn question for our souls just now. We are all poor failing worms, but what is the remedy? “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all iniquity.” But can He be with us if we allow wickedness? This question must come to the front. Is it not most true, and sad, that men’s abject regard for, and fear of, the priesthood (even the false one, assumed through the history of Christianity), has made them allow every wickedness under the sun? All this pleased deceived Israel well. “And when the ark of the covenant of the Lord came into the camp, all Israel shouted with a great shout, so that the earth rang again.” This is man. It may be seen, at times, when thousands stand up, in wild acclamation. But is this the Spirit of God?

This outburst of enthusiasm may make the Philistines, when they hear them shout, say, “What meaneth the noise of this great shout?” And for the moment, they were afraid. They said, “God is come into the camp; and they said, Woe unto us! for there hath not been such a thing heretofore.” But they quickly arouse themselves, and say, “Be strong, and quit yourselves like men, O ye Philistines, that ye be not servants unto the Hebrews, as they have been to you. Quit yourselves like men, and fight.” But it may be said by those who now desire to make a bold stand against the infidel ministers in Christendom. We have not served them. Have you not? Have you not long known that they were infidels, fattening on the land amongst you, paid to preach the gospel, which they sought to destroy? Is not professing Christendom serving these modern Philistines? This present struggle will be no light matter. It will be found that the clergy will not be able to meet it. The waving of handkerchiefs, and making of speeches of uncertain sound, yea, shouting until the earth is made to ring with the noise, will not win the battle. “And the Philistines fought, and Israel was smitten, and they fled, every man into his tent; and there was a very great slaughter.” And, still worse, “The ark of God was taken; and the two sons of Eli, Hophni and Phinehas, were slain.” Thus judgment fell upon the house of Eli. Poor Eli, his heart trembled for the ark of God. And the news came to the fine old man, whose eyes were dim that he could not see. He bore the news of the death of his wicked sons; but when the messenger made mention of the ark of God, “he fell from off his seat backward, by the side of the gate, and his neck broke, and he died.” Where now is the shout of that great noise? Is it a light thing to reject the word of the Lord and remain linked with evil? Remember, to receive one into your house, or even to salute him who brings false doctrine, or goes on in disobedience or development, beyond the Word of God, is to be “a partaker of his evil deeds” (2 John 10-11). Ichabod will as surely be written on Christendom, as it was on the house of Eli, at Shiloh. “And she said, the glory is departed from Israel, for the ark of God is taken.”

How deeply solemn is all this, after all the boasting and the shouting! Death and judgment are written on the whole scene. But, assuredly, the type cannot exceed the antitype. What will be the end of boasting Christendom? He, who knows, says, “I know thy works, that thou art neither cold nor hot. I would thou wert cold or hot. So then, because thou art lukewarm, and neither cold nor hot, I will spue thee out of My mouth. Because thou sayest, I am rich,” etc. (Rev. 3:14-18). The end of Christendom.

Rude Philistine hands were laid on the ark of God; and the Philistines took the ark. They bring it first to Ashdod, “a wild, open place, pillage, theft.” Rude Socialist infidel hands may be laid on the word of holy scripture, where God is revealed. It may be taken in triumph to adorn the temple of wild, red, robbing, latter-day blasphemous infidelity. But God can deal with such as He dealt with the men of Ashdod. It may then be sent to Gath, “wine-press.” Yes, that holy word may be made the song of the drunkard. Then it was sent to Ekron, “barrenness torn away.” Yes, it may be sent to the poor know-nothings in their terrible barren land. But the hand of God is on every city that dares to profane the ark. Oh, ye infidels of this apostate Christendom, remember God is God. He can give you trouble and judgment in the deep secret of your minds and consciences, far worse than the emerods of the Philistines, for seven months. The ark is never brought back to Shiloh, the place which the Lord did choose. Terrible judgment also fell upon the men of Beth-shemesh, “The house of the sun; or the house of service, or ministry,” because they looked into the ark. Yes, the house of the sun, or Baal worshipers, the ministry of idolatry, will surely be judged, though they be reckoned of Christianity, for all their prying, dissecting, reasoning on the Word of God. Such, then, is the end of the principles of the house of Eli.

My reader may say, I am a wanderer. Long have I mourned for real communion with the Lord. The history and principles of the house of Eli do not help me; what will help, truly help the children of God? Thankful am Ito say that is our next subject. “And it came to pass, while the ark abode in Kirjath-jearim (“a city of woods”), that the time was long, for it was twenty years; and all the house of Israel lamented after the Lord.” Oh, how many dwell there, just like men lost in interminable woods. They come to lanes, and crossings, but do not know which is right. Reader, do you dwell in the woods of religious confusion? Do you say, I mourn to know with certainty, the way of the Lord? Do you long to return to the Lord? Are you quite sure the ways of the house of Eli will not lead you there? Cannot the clergy lead you there? No. One says, This is the way, and another says, It is not. Can you show me the right way? Thank God, we have it here before us. Let us now return, after twenty years, to the ways of the little child, grown up to be a man of God, in secret. (See 1 Sam. 7).

“And Samuel spake unto all the house of Israel, saying” — and thus would we speak to the whole church of God: — “If ye do return unto the Lord, with all your hearts.” Let us weigh every word. It is not, If you return, or come to some sect, or party, or church government, or to Shiloh as a place. No, we must return from every sect, and from every man that takes the place of Christ; not in outward form merely, but unto the Lord, with all our hearts. It must be to Himself, all else is worth nothing And what more? “Then put away the strange gods, and Ashtaroth, from among you.” Everything of heathenism; and, oh, how much has been introduced, and mingled with Christianity. All must be given up. “And prepare your hearts, and serve Him only.”

All this is intensely practical. If you are a true believer, born of God, nothing can satisfy Him, who died for you, but your heart. To serve Him only. This cannot be if you are connected with that which He condemns. How can you serve Him only, if you are serving a sect which He condemns? Surely we should seek to do His will, as He delighted to do the Father’s will that sent Him. Will you think of those words, “serve Him only.” Lord, engrave them on our hearts.

“And he will deliver you out of the hands of the Philistines.” How simple! How sure! Many have proved its truth. To do this we must come out of the camp to Him, to serve Him only. There is no other way of escape from the woods of perplexity, and from the hosts of Philistines, led on by Satan and his myriad demon hosts.

Are you weary in the woods? Jesus says, “Come unto Me” and rest. But there must be the hearty giving up of whatever is inconsistent with serving Him alone. And mere talk will not do. “Then the children of Israel did put away Baalim and Ashtaroth, and served the Lord only.” Such is the effect of true ministry. The ministry of the little child. What is so sad in this day is: Ministry still leaves souls mixed up with the world. Yes, mixed up with much that has come from Baal worship, and not from the Word of God. What have you put away to serve the Lord only?

If we pursue this important chapter, we shall find the exact opposite of the effect of association with the house and sons of Eli, as seen in chapter 4. Samuel gathers all Israel together for prayer, not for shouting. He says, “I will pray for you unto the Lord.” It is not looking to the ark now, that it may save them, but to the Lord Himself. Yes, in the one case it was enthusiasm and shouting, until the earth rang, but linked with the evil allowed in the house of Eli. In the other, “They gathered together to Mizpeh, and drew water, and poured it out before the Lord, and fasted on that day, and said there, We have sinned against the Lord” (1 Sam. 7:6). Yes, Israel shouted until the earth rang. And when the thousands rose from their seats, they clapped hands, they waved handkerchiefs, they applauded in the fullest enthusiasm, until the place rang again. But if we are led into the very presence of the Lord, we shall be as water spilled on the ground. Beautiful figure of our true place at such a time as this. With the sins of Eli, Israel allowed the most fearful wickedness. With Samuel they fast, and confess their sins. To which of these companies do you belong, reader? There was no victory with identification with evil, but the most fearful discomfiture.

The Philistines heard of all this, and went up against Israel. Yes, there is one thing the modern lords of the Philistines cannot endure. They abhor the principle first seen in the church at the beginning, that Christians, as such, should be gathered together to Christ alone. What would be the case if, as all Israel then, all the sheep of Christ were to give up their own folds, and be gathered together to Christ? No doubt the Philistines, the whole apostate professing Christendom, would come up against them. This would be the so-called sect everywhere spoken against. This was not child’s play. The children of Israel were afraid of the Philistines. No shouting now, but they said to Samuel, “Cease not to cry unto the Lord our God for us, that He will save us out of the hand of the Philistines.” And what did Samuel do in this supreme moment of danger? He “took a suckling lamb, and offered it for a burnt offering wholly unto the Lord; and Samuel cried unto the Lord for Israel, and the Lord heard him.” It is written of those taken up to heaven, who are there when Satan is let loose on the dwellers on earth, “And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death,” etc. (Rev. 12:10-12). This only ground of victory was thus shadowed forth by Samuel. Did not that offered lamb remind them of redemption from Egypt by the blood of the lamb? Their redemption was but a figure of ours. But they were redeemed by the blood of the lamb, brought out of one place, under Pharaoh, into another, to serve the Lord only.

Perhaps there is nothing so little understood in this day as redemption. Do we know that we have eternal redemption through the blood of God’s Lamb? Not man’s lamb, God’s Lamb “God will provide Himself a lamb,” said Abraham. God has provided Himself a Lamb God is satisfied with the value of the blood of redemption. He needs no other. Is this the ground you stand on? Not on your condition improved a little, as a slave in Egypt; but redeemed to God for all eternity? Nothing to mere human reason could have looked more absurd. The proud lords of the Philistines advance with their serried ranks, as Samuel offers the lamb for a burnt offering. The burnt offering shows also how God sees us in all the perfections and sweet savor of Christ. There the soul can rest in all the unclouded favor and love of God, our Father. Oh, that every child of God knew this, his happy place, brought into favor in the Beloved. As to themselves, Israel does not give one shout now. Indeed, as to any strength of their own, they are afraid. They look only to God as the lamb is offered. Are they now overcome and smitten again, as the eye rests on the lamb, and the heart goes up to God? As linked once with the house and sins of the house of Eli, they shouted; but now “the Lord thundered with a great thunder on that day upon the Philistines, and discomfited them, and they were smitten before Israel.” They were utterly subdued. Such is ever the path of faith. The type of the church, as shadowed forth in Shiloh and Samuel, may be said to close here. Beginning with redemption from Egypt, as pointed out in the tract, “From Egypt to Shiloh,” these remarks may be read as a sequel to that tract. Indeed, they would scarcely be understood without first reading that.

What follows in the book of Samuel illustrates the principles of the kingdom of God yet to be set up in heaven and on earth.

There is one subject we would look at a little before we close. We noticed that Samuel was of the family of Korah, which was spared, in pure sovereign grace, from going down into the pit. A short genealogy of Samuel is given, as the son of “Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph” (1 Sam. 1:1). If we compare this with 1 Chron. 6:22-28, there we have the genealogy traced down from Korah to Elkanah, the son of Jeroham, and to Samuel and his sons Vashni (called also Joel) and Abiah. Grace shines out in the history of Samuel from first to last. In 1 Samuel 8:1, we read, “When Samuel was old, that he made his sons judges over Israel. Now the name of his first-born was Joel or (Vashni), and the name of his second, Abiah... And his sons walked not in his ways, they turned aside after lucre, and took bribes, and perverted judgment.” Such is man.

In Chronicles we look forward beyond this scene, to the kingdom and the glory. “And these are they whom David set over the service of song, in the house of the Lord, after the ark had rest, etc.... And these are they that waited with their children: Of the sons of the Kohathites; HEMAN, a singer, the son of Joel (or Vashni), the son of Shemuel (Samuel), the son of Elkanah, the son of Jeroham.” And the genealogy is now traced downwards to Korah. Yes, the highly privileged Heman, the leader of the songs of the Lord, was grandson to Samuel. And we may read further of Heman and his brethren in 1 Chron. 25, how David separated them to this happy service of praise, Asaph, Heman, and Jeduthan. Here we read how they prophesied with a harp, to give thanks and to praise the Lord (vss. 2-3). And now are recounted the names of the great-grandsons of Samuel: “And God gave to Heman fourteen sons and three daughters (1 Chron. 25:5). “ALL these were under the hands of their father for song, in the house of God, according to the King’s order to Asaph, Jeduthan, and Heman.” The number of them is given in twice 144 (288), that were instructed in the songs of the Lord (vs. 7). Now of the sons of Heman, the grandson of Samuel, you will count sixteen, and each of their families counted twelve — or, in all, of this highest honored family of praise, out of 288, there are 192 of the family of Samuel, of the family of Korah, saved from going down into the pit (Num. 16 and 26:9-11).

Such is the history of Samuel, the child, the son of Hannah (“grace and mercy”) and Elkanah (“God hath redeemed”). From first to last, all is free grace, depths of mercy. Blessed figure, too, of that redemption which is wholly of God. This is but a feeble outline, but how full of instruction to us at this very moment.

Who has not felt the peculiar sweetness of the songs, in book-psalms of the sons of Korah, the family of the little weaned child Samuel, saved from going down to the pit? We might dwell with rapture on Psa. 44; 45; 46; 47, and, indeed, all the songs of the sons of the family of Samuel. And we feel sure if we read them, expressing the joy of those saved from going down to the pit, they will speak to our hearts of the ineffable delight that awaits those now saved from going down alive into the pit. Yes, though the bodies of the rich man, and the very poor beggar, were dead and buried, yet they lived in all the realities of paradise, or unending torment. Yes, he was alive in the pit. Fellow believer, let us never forget we are like the sons of Korah. We have actually been saved from going down to the pit. You and I, but for grace, might have been there.

When the ark had entered its rest, then sang the sons of Samuel, chief singers in the service of holy song. Soon the church will have entered into its rest, and be seated around the throne, in the high kingdom of God. As surely as the days of Saul came to an end, so surely shall the days of the wicked one, the man of sin, come to an end. And as surely as the failing kingdom of David and Solomon was set up, so surely shall the kingdom of the unfailing Holy, Holy, Holy One be set up. “And I beheld, and, lo, in the midst of the THRONE, and of the four living creatures, and in the midst of the elders, stood a Lamb, as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God, sent forth into all the earth. And He came and took the book out of the right hand of Him that sat upon the throne. And when He had taken the book, the four living creatures, and four-and-twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odors, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof; for Thou wast slain, and hast redeemed us to God,” etc. (Rev. 5).

A greater than David, a greater than Solomon, shall sit on the throne. The only worthy One. The very Lamb of God, blasphemed now here below, and kissed by those who pretend to be His ministers. There was but one Judas in the upper room, but now their name is legion.

“But there the whole triumphant throng

Of blood bought saints on high,

Shall sing the new eternal song,

With Jesus ever nigh.”

A Seeming Difficulty

There were many that had not sanctified themselves (2 Chron. 30:17), had not cleansed themselves; yet they did eat of the passover otherwise than it is written. How was this difficulty met? Hezekiah prayed for them, saying, “The good Lord pardon every one that prepareth his heart to seek God, the Lord God of his fathers, though he be not cleansed according to the purification of the sanctuary. And the Lord hearkened to Hezekiah, and healed the people” (2 Chron. 30:18-20). This is very beautiful, and important instruction to us. When we think of those balances of the sanctuary, the words of Jesus above, oh, who is cleansed according to this purification? Not of the world, even as He is not of the world.

Suppose a Christian to be in such a place in the world, as a bishop of the church of England. As a Christian, he is a priest — for all Christians are priests. But he has not sanctified himself. He touches the dead body of this world. He is linked with the state, and defiled with all the defilement of this world. And he never kept the Lord’s supper as it is written. But he earnestly desires once in his life to obey the Lord, and break bread as it is written. Does he thus prepare his heart? Does he seek to do the Lord’s will? Is this really the state of his heart? Who are they, then, whom the hand of the Lord hath gathered in mercy and grace, to hinder him from obeying the Lord this once? Surely there is blessed instruction for us in this. And then, as it was with the priests, so would it be with this bishop. Would he not, when he found the blessedness of the Lord’s supper as it is written, be ashamed of the link with the world, and cleanse himself? We ought to expect this. Let us not forget our dear precious Lord looks at the heart. Surely it would be altogether different with those who are deceiving, and being deceived, who do separate themselves, not having the Spirit. These may be easily known by their murmuring spirit, fully described in the Epistle of Jude. Many dear souls are only, it may be, deceived; and the Lord would have us so tender to these, “and of some have compassion, making a difference; and others save with fear, pulling them out of the fire, hating even the garment spotted by the flesh” (Jude 22, 23). The Lord fill our hearts with love to all His own, who have been turned aside by men, and give us constantly to remember them in prayer. Surely we would fully own that none but the Holy Spirit is able to take care of the church of God in these last days.

Well, they kept the feast with great gladness, and making confession to the Lord God of their fathers. And all that came, even the strangers out of Israel, DWELT in Judah, and rejoiced. It is remarkably so now, seldom does a stranger Christian come from any revolted tribe or sect of men; but it is his joy to dwell, to abide, gathered to the name of the Lord Jesus. Rarely can one ever go back that comes with a true heart, seeking the Lord. It is altogether so different. Oh, how little the children of God know what deep, sweet communion of soul they miss. Truly it makes one ashamed — and well we may be — but all is pure, free grace, unclouded and unbounded. And if we confess, it is only now to feast again in His love. Oh, to really meet the Lord Himself! to sit at His feet! — the Holy Spirit present to glorify Him. Yes, deep, deep the joy. Great joy in Jerusalem; untold joy in His presence.

Shiloh

The land had now rest from war. Israel were in the land. The Jordan had been crossed, the victory had been won. Surely this points to the resurrection of Christ from the dead. He was risen from the river, from among the dead, but all believers are risen with Him, as all Israel passed over dry shod. It is as risen with Christ that we are in possession of the heavenlies, the true Canaan. The risen Christ is Shiloh.

Shiloh as a Place

The Lord, the true Shiloh, first gathered to Himself, or formed the assembly, by the Holy Spirit at Pentecost (Acts 2). Thus Joshua 18 is a type of Pentecost. The meaning of “Shiloh” as a place is “peaceful tranquility”; the Lord’s own place, the place of peaceful tranquility. What was it but this when He arose from the dead? What were the first words of the risen Shiloh to His disciples assembled together? “Peace be unto you” (John 20:19). And He showed them His hands and His side. He had finished the work; He had made peace by His blood -eternal, perfect peace — it is His right to speak peace. Have you heard His voice speaking to you?

Shiloh was the place where Jehovah was pleased to place His name at the first. “And the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of the congregation there” (Josh. 18:1). What a picture of Pentecost! The true One, “whose right it is,” was come, and all believers were gathered unto Him. They were not gathered to Peter, but to the Lord. Peter was the preacher, but Christ, the exalted Lord, was the Shiloh to whom all were gathered.

Thus in the beginning all was done at Shiloh, before the Lord. True there were many who had not as yet received their inheritance, but Joshua was not indifferent: he says, “How long are ye slack to go to possess the land which the Lord God of your fathers hath given you” (Josh. 18:3). Missionaries were sent out, so that all might enjoy their possession. They went out from Shiloh, and returned to Shiloh, and the land was given to them at Shiloh. “Then said Jesus to them again, Peace be unto you: as My Father hath sent Me, even so send I you” (John 20:21). Thus He sent them out as missionaries to make known peace and forgiveness of sins. And it is only as we drink in His precious peace into our own souls, and enjoy in peaceful tranquility the certainty of sins forgiven; yea, that we are accepted in the favor of the beloved One — that we can expect to be used in bringing others into the possession of that present enjoyment of the inheritance which God our Father has given us in Christ. Oh, to go out from His peaceful presence, as He came forth from the Father.

It would be most blessed to dwell more on this, Shiloh as a picture of what the church was as built by Christ. We shall find the future history of Shiloh, a true picture of the sad history of the church. During the days of Joshua and those that out-lived Joshua, Israel served the Lord. His words are very striking: he says, “Now therefore fear the Lord, and serve Him in sincerity and in truth: and put away the gods which your fathers served, on the other side of the flood, and in Egypt; and serve ye the Lord. And if it seem evil unto you to serve the Lord, choose ye this day whom ye will serve... as for me and my house, we will serve the Lord” (Josh. 24:14-15). What a word to us now! Every form of idolatry in which we trusted, whether in Egypt or in the wilderness, must be put away. If we are dead with Christ and risen with Him, what need have we for all those things in which we trusted? All are now beggarly elements (Gal. 4:9).

Shiloh in the Beginning

God had now redeemed Israel from Egypt. They were delivered from the power of Pharaoh, separated from Egypt by the waters of the Red Sea, and more — they had seen the ark pass into the depths of Jordan; they had followed through that type of death into the land. They had been circumcised; the reproach of Egypt had been rolled away; they had kept the passover in the land and had known some fighting, failure and victory. And now “the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of the congregation there.”

Before we examine the first lesson of Shiloh, let us ask, How far have we traveled this journey? Can we remember in the days of our wretched slavery to Satan that we had no power or means of escape? Did God, in His deep compassion for us, send His Son to redeem us by His own blood? Have we eternal redemption through His blood? Have we known real deliverance from sin and Satan? Have we been separated from the world, Satan’s world, by the death of Christ, as Israel was separated from Egypt? Have we had wilderness experience and before learned that in us, that is, in our flesh, there is no good? And, further, have we died to it all with Christ and in Him entered the land? If dead with Him and risen with Him, that is the end of wilderness trial of the flesh, of self, under law.

Have we, as dead and risen, been circumcised — that separation unto God, as a sign of that righteousness we had in Him when He called us, as ungodly, Egypt’s reproach being rolled, away? And have we kept our passover, entering with boldness into His presence by the blood of the Lamb? Do we know anything of fightings, failures and victories?

Yes, Israel had now traveled as far as Shiloh. It is well to ask ourselves, Have we reached that point? Can we trace the hand of our God thus far with us? If so, let us ask, What is Shiloh? and what are its lessons to us? The first lesson we have is this: “And the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of the congregation there.”

Shiloh was the place where the Lord set up His name in the land at first (Jer. 7:12) — the tabernacle, His dwelling-place in the midst of Israel. Shiloh, the place where the Lord dwelt, was the very center of all Israel. Is not Shiloh, then the gathering of the whole assembly of Israel together, a striking type of the church, or assembly, of God? There was one assembly of Israel, and the Lord was in the midst. On the day of Pentecost, the one assembly of God was formed by the Holy Spirit sent down from heaven. There are, however, many points of contrast between the type and the antitype. Israel’s redemption was temporal and earthly; the redemption of the church is heavenly — for heaven and eternal. The Lord was in the midst of Israel, but the veil shut them out of His presence. When Jesus bowed His head in death for us, the veil was rent from top to bottom, the way into God’s presence forever opened. The calling of Israel was earthly; the calling of the church is heavenly. How much is involved in this! A great work had been accomplished for Israel, and they were now in the land; they had crossed the Jordan, and they had come to Shiloh, the place of gathering to the Lord. What a work had been accomplished for the church, when the first great gathering together took place and the assembly was formed! In one case, all Israel was together; in the other, “all that believed were together” (Acts 2:42-47). “And the multitude of them that believed were of one heart” (Acts 4:32-37). With Israel, “the land was subdued before them.” And with the assembly, the church, what mighty power there was in those first apostolic days! Converts then, by the power of the Holy Spirit, numbered in the thousands.

Now, though Israel had passed the Jordan and was in the very center of the land, yet it was a well-known fact that seven tribes had not yet received their inheritance. Is not this also the case with the assembly, the church, to this day? The church, in the person of its Head, is in possession of the glory, yet how many dear Christians there are who have not received the inheritance!

Have we really laid hold of this truth that all believers are reckoned as having crossed the Jordan, dead with Christ and risen in (with) Him, partakers with Him of the eternal inheritance, joint-heirs with Christ? No doubt we cannot understand this or enjoy it, though in the heavenly position, and we cannot possess it unless we have reached our Shiloh -what God began to do at Pentecost. It is important to know what point we have reached in our own souls. How many have passed through deep distress of soul as to sin and its bondage, like Israel in Egypt! They have just reached the blood of the Lamb, having found there is no other shelter from judgment. And, through the mercy of God, they have taken shelter, though in the dark, beneath the blood-sprinkled dwelling in Egypt. There they remain in that house; truly they are safe but have never known in power what deliverance from Egypt is. Redemption, in full eternal deliverance, they have never yet known. Such souls can have no light, in that state, as to what Shiloh or Pentecost mean.

Others may have traveled a step further. They may see distinctly they were slaves of sin and Satan and, as such, may have learned how they found shelter by the blood of the Lamb and more — deliverance: Yes, they have been separated from Satan’s kingdom and power through the death of Christ. But they have not yet learned the surpassing grace of Ephesians 2, Colossians 2 and Colossians 3:1-4. Have you passed through Jordan with the true Ark, which is Christ?

This will introduce you to God’s thoughts of His assembly now on earth and what He expects from it. “And Joshua said unto the children of Israel, How long are ye slack to go to possess the land, which the Lord God of your fathers hath given you?” God had given them that goodly land, but they had not taken possession. He has blessed us with all spiritual blessings in the heavenlies in Christ. How long have we been slack to go to possess our heavenly inheritance?

Shiloh, then, was not only the true ground of worship -there Jehovah dwelt amidst the people — but it was also the center of all operations and conquests. From thence three men from each tribe were to go forth and mark out the land that remained. “And they shall divide it into seven parts.” “Ye shall therefore describe the land into seven parts, and bring the description hither to me, that I may cast lots for you here before the Lord our God.” They were solemnly charged to bring the description there to Shiloh before the Lord. And they did so “and described it by cities into seven parts in a book, and came again to Joshua to the host at Shiloh.” Thus they went forth from Shiloh, and they “divided for an inheritance by lot in Shiloh before the Lord, at the door of the tabernacle of the congregation” (Josh. 18:1, 8-10; 19:51).

Here, then, we have two important principles: The tabernacle being set up at Shiloh as the dwelling-place of God, it becomes the center of gathering for worship, and also it is the center from which all operations have their source. It was so with the assembly once set up at Pentecost; it became the dwelling-place of God (Eph. 2:19-22). “In whom ye also are builded together for a habitation of God through the Spirit.” All believers were gathered together, were builded together, and from this center, even from the Lord by the Spirit, all service had its spring and power. (See Acts 13:1-4.)

The land was divided at Shiloh, and all cases for judgment were brought there before the Lord. It was there the fathers of the Levites came to Joshua and unto the heads of the tribes, and there they spake unto them (Josh. 21:1-3). Was not this also, in like manner, in the beginning of the church? (See Acts 4:32-37.) The Holy Spirit had come down from heaven, had formed the assembly, and had united it to Christ in heaven had come to dwell and abide in the midst of the one church. The new Shiloh was set up in the wilderness of this world — the church, the dwelling-place of God the Holy Spirit. Oh, if our hearts realized this, would it not be enough to settle any and every question brought before Him?

We shall now find that Shiloh was not only a striking picture of the assembly, as Shiloh was first set up in the land, after the full accomplishment of redemption, but also of its subsequent history. Those are very significant words at the end of the book of Joshua: “And Israel served the Lord all the days of Joshua, and all the days of the elders that outlived Joshua, and which had known all the works of the Lord, that He had done for Israel.” This closes the history of the Acts of the Apostles. While the apostles and the elders who had seen the works of the Holy Spirit lived and also those elders who outlived the apostles, the assembly served the Lord and waited with joyful expectation for His return.

We now turn over the leaf to the book of Judges, and what a picture of the failures of the church! Who that knows anything of history can question the rapid increase of evil in the professing church? Let us not forget that all through the book of Judges, the tabernacle remained at Shiloh. And, in like manner, all through the dark history of Christendom, the Holy Spirit has remained in it, however grieved. When Joshua and all that generation were gathered unto their fathers, “there arose another generation after them, which knew not the Lord, nor yet the works which He had done for Israel. And the children of Israel did evil in the sight of the Lord, and served Baalim: And they forsook the Lord God of their fathers, which brought them out of the land of Egypt, and followed other gods, of the gods of the people that were round about” (Judg. 2:8-12). Is not this a sad picture of the church, as seen in its responsibility on earth? How soon it linked itself with the idolatry of the nations of the earth. The presence of the Holy Spirit was soon practically set aside — yes, complete redemption was almost forgotten. Where is it to be found in the so-called fathers of the church?

How little is said about the tabernacle at Shiloh during the days of the judges! Yet it was surely there. It is not until Judg. 18 that it is even named. “And they set them up Micah’s graven image, which he made, all the time that the house of God was in Shiloh” (Judg. 18:31). Have there been no graven images set up in the so-called church? Yet the Holy Spirit is still here. Again, we find a man going up to the house of the Lord. (See Judg. 19:18.) And what scenes of cruelty and fearful wickedness did he witness! This aroused all Israel, and they gathered together and came unto the house of the Lord and wept and sat there before the Lord and fasted. (See Judg. 20:23-27.) What terrible destruction fell on Benjamin that day! This ended in leaving Benjamin without wives. And again Shiloh comes before us — yes, its locality needed to be accurately described. “Then they said, Behold, there is a feast of the Lord in Shiloh yearly in a place which is on the north side of Bethel, on the east side of the highway that goeth up from Bethel to Shechem, and on the south of Lebonah.” And it was as the daughters of Shiloh came out of the city to dance, every man caught his wife, to go to the land of Benjamin.

Thus, in the book of Judges, we see the sad downward failure of Israel, with times of revival and deliverance, from time to time, as God raised up deliverers, but the very locality of the tabernacle at Shiloh had to be pointed out. Very, very little is said or known, apparently, about the presence of Jehovah and the place where He recorded His name Is it not equally so in what is called church history, after the first century? Failure, departure and worldliness crept in, but the true church of God, as seen in the Acts and the epistles, was scarcely named — scarcely known. Yes, the heavenly calling and principles of the church were so effaced from men’s minds that, even in this day, not a few lie in wait and steal them, as the sons of Benjamin stole the daughters of Shiloh. Yes, how many steal precious truths, not to remain at Shiloh, the gathering together unto Him, but to take and trade with them in the land of Benjamin! Yes, the books of Joshua and Judges read like a prophetic sketch of the church, as seen in its history on earth.

Before we proceed to that deeply interesting and solemn warning of our subject — Shiloh — as found in 1 Samuel, let us ask, beloved brethren in Christ everywhere, are we not slack, in every sense, in possessing the land? The whole period of the history of Christendom, before its final apostasy, and perhaps into it, is also divided into seven divisions, or epochs, of its history (Rev. 2-3). But even at this time, how many towns and villages are there where the Lord’s people have not got possession of the heavenly inheritance! Are we not slack to go up to help them? Yes, souls need help all along the way from the darkness of Egypt to Shiloh. Yes, do we not all need to arise and take possession? If we are at Shiloh, God’s center, still let us remember we are in the midst of enemies, far more subtle than the children of Canaan. “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places” (Eph. 6:12).

Shiloh in the Day of Failure

In Elkanah we have an Israelite who fully recognized the place of Jehovah in Shiloh, as He says, “Where I set My name at the first” (Jer. 7:12). This is the more cheering, after all the failure and forgetfulness of their history during the period of the judges. Was it not sad that they should so soon turn aside from the center that God had set up — His dwelling-place among them —and set up their own idolatry in their high places? Is it not still more strangely sad that the church should have so soon, and for so long, turned aside from God’s center, God’s gathering place —the Person of Christ — and set up churches of men’s own in every land?

After all the forgetfulness and departure, Shiloh was the only place where the name of the Lord was recorded. It was as yet still the same. The mercy-seat, cherubim, golden altar, candlestick, laver, altar of burnt-offering — all were there as at the first. Thither did Elkanah bring his whole house, all his sons and daughters. There they came to worship. “This man went up out of his city yearly to worship and to sacrifice unto the Lord of hosts in Shiloh.”

Is not this a refreshing sight? They came to that place where all Israel had been gathered together in the days of Joshua, as we have seen. Has there not been a little reviving in our day, after the true Shiloh had been almost forgotten? Have not a few believers been gathered together to worship even to the name of the Lord Jesus, in His presence (Matt. 18:20), owning the presence of the Holy Spirit, as in the days of the apostles? After centuries of forgetfulness, like the days of the judges, have not souls been awakened to inquire what is and where is Shiloh, that is, the quiet, true place of the assembly of God? Shiloh means “quiet” or “peaceful” — and, oh, the blessed peace of being in His presence as worshipers! Yes, the true Shiloh is wherever two or three are gathered to His name. For a time the scepter has departed from Judah and the period of gathering together to Him has come, even as it will be in another way in a future day.

Happy is the Elkanah of our day, who, with his whole household, is gathered to the true Shiloh, even unto the Lord, to worship. There is one remarkable member of this household — we might say a true Philadelphian in her day. Shall we now observe closely Hannah before the Lord at Shiloh? She was a despised woman, of little strength, and, to look at, of little worth, for she had no child, “and her adversary also provoked her sore.” She was of a grieved spirit, but she held fast the word. What earnestness of prayer! She asked for what she wished to devote to the Lord in Shiloh. She “prayed unto the Lord, and wept sore.” And “she continued praying before the Lord.” “Now Hannah, she spake in her heart; only her lips moved, but her voice was not heard.” She was greatly misunderstood, even by Eli the priest. There were others at Shiloh — we will notice them soon — but how far do we answer to Hannah at Shiloh? She could say, “I have drunk neither wine nor strong drink, but have poured out my soul before the Lord.” The Lord heard her cry, and Samuel was the gift in answer to her prayer at Shiloh. The Lord’s presence was very dear to Hannah at Shiloh and to all Elkanah’s household.

And what was the inmost desire of Hannah for her precious babe? Let her tell us. She says, “I will bring him, that he may appear before the Lord, and there abide forever.” And she “brought him unto the house of the Lord in Shiloh: and the child was young.” She does not say, He is only a child; I will leave him at home in Ramah. No, she brings him to the house of the Lord in Shiloh. Is there no voice in this to us? Have we less privileges, as to our children now, than Hannah had then? Then, as now, it was to the overcomer. Who would have thought that sorrowful Hannah was the overcomer? Read her triumphant song of faith — what a keynote: “My heart rejoiceth in the Lord.” Faith soars beyond all difficulties, evils and judgments and looks right on to Israel’s — no, Messiah’s — glory. Here, then, is one, not only on true ground, at the place where the Lord had placed His name — the true gathering-place and center of all Israel — but she is in the state of heart suitable to that place.

It is sometimes said we do not see that those gathered to the Lord, as in the beginning, are any better than others — evil shows itself there as elsewhere. In plain words this means, It is no matter whether we do the will of the Lord or not. After all the evil recorded in the book of Judges, was not Shiloh still the only place Jehovah owned as His dwelling-place? The ark was still there, and those who sought the Lord, like Elkanah, came there. There Hannah prayed and worshipped. There she brought her young child. There she rejoiced in the Lord. The more we study the case of Hannah at Shiloh, the more we must own it to be of the Lord.

Now let us look at the warning this scripture affords. There was terrible evil at Shiloh, evil that must be and was judged. Could we have a more striking contrast than Hannah and the sons of Eli? In one case, we have a worshiper filled with joy in the Lord; in the other, the most daring wickednesses, wickedness that refused to be restrained and carelessness that neglected to restrain wickedness.

Yes, all this is a picture of the once one assembly of God and now the great house of Christendom, but to the faith of Hannah or her child, it was still as yet Shiloh, the quiet place of communion with God — Jehovah. Did not the Lord speak there to Samuel? “And the Lord appeared again in Shiloh: for the Lord revealed Himself to Samuel in Shiloh by the word of the Lord” (1 Sam. 3:21). Shiloh was the gathering-place of Israel, and however few were gathered to Him — yes, to even one — He thus reveals Himself. It is so where two or three are gathered to Him now. It is in Shiloh, so to speak, He appears again. He reveals Himself to those really gathered to Himself in a way unknown elsewhere, and this by the word of the Lord.

No one will question that there may be in our closing day two persons, both, as to position, gathered on true ground, both professedly in the dwelling-place of God. The one hears the distinct voice of the Lord by the Word; the other does not hear — has no real communication of God’s thoughts. How is this? Have we not the answer here at Shiloh?

There is the stout and aged Eli, the very priest of Jehovah. Yes, age, antiquity, office, authority — all these he has, and he is in the dwelling-place of God, but he does not hear a word. He had grieved the Lord by the allowance of evil. Is it so with any of us? Can we hear and understand the voice of the Lord if allowing evil? Impossible!

There was another person in the same house of the Lord. But what a contrast! It was the little child, Samuel. Are we like this little child, or like the ancient, aged Eli? There were two things very striking in the case of Samuel. He had been first weaned before he was presented to the Lord in Shiloh. You see that man of importance, who fails to hear the voice of the Lord in the assembly gathered to Him in Shiloh. Ah, he never was weaned. Have you been weaned, or did you take a place at Shiloh with your heart still linked with the world and like it in your ways? It was after Hannah had weaned him she “brought him unto the house of the Lord in Shiloh: and the child was young” (1 Sam. 1:24). “And they slew a bullock, and brought the child to Eli.”

Samuel was not only weaned, but he was presented to the Lord through death. Have we been separated from the world and from all human religious efforts to improve the flesh by the cross of Christ? Weaned, dead with Christ and as a little child listening to the voice of the Lord in His Word: It is not enough to be in the right place or position at Shiloh.

But, oh, to be a little child; yes, to be nothing, with the ear open to hear what the Spirit speaks. Lord, search us by this Thy Word! If we are treading in the steps of Eli, we cannot have communion with the Lord. Oh, to be as a little child, weaned -yes, presented to our God through death!

And notice, it is only as such that we can be used in communicating the word of the Lord to others. Read, again, 1 Samuel 3:16-21. Whatever the Lord reveals to us in His Word we must faithfully declare to others, even to the Elis of this day. Judgment was at the very doors of Shiloh. And is not judgment at the very doors of Christendom? Surely holiness became the house of the Lord at Shiloh! But what has Christendom become? And what will it yet become? Soon will Ichabod (“The glory is departed”; 1 Samuel 4:21) be written upon it. And how terrible its destruction may be seen in Revelation 17-18. But, beloved children of God, very great are our privileges during the brief moments that remain If we are little, we shall grow. “And Samuel grew, and the Lord was with him.” Oh, to thus grow in grace and in the blessed consciousness of the Lord’s presence with us, where two or three are gathered to His name There is no doubt that men are more determined than ever to reject the testimony of the Lord Jesus. But the Lord did “let none of His words fall to the ground.” May we be fully persuaded of this that the Lord will let none of His words, at this time of rejection, fall to the ground. Judgment must begin at the house of the Lord. In one sense it has begun — the whole church is no longer gathered as one to the Lord. The ark has been in the hand of the Philistines, and the little Samuels have to go to Ramah. Ramah was his home. And while the ark has outwardly been a long time now with the Philistines — the world, those in Canaan but not of it -yet the Lord has never failed to find a Ramah, a blessed home, for His twos and threes in His presence, and to them that home is their Shiloh.

How blessed, even at this day, is the home of His dear presence! Though Christendom be like ancient Shiloh with little that bears the slightest likeness to its original design, how blessed to any who are truly weaned and presented to God, through death with Christ, to find Him with them in Ramah.

In conclusion, we would desire to carefully consider those words, “And the Lord appeared again in Shiloh: for the Lord revealed Himself to Samuel in Shiloh by the word of the Lord.” Let us be careful, on the one hand, not to disconnect the word from the Person of the Lord and so become mere intellectual students of Scripture, which gives no spiritual power to the soul, and, on the other hand, be equally careful lest we separate the Lord from His Word and thus become fanatical and trust in feelings or visions or so-called inward light. May we see and hear the Lord Himself in every scripture. Thus may the Lord reveal Himself to us by the word of the Lord!

It will be seen in Hannah’s song that the Lord is before her soul in every thought; His salvation and His Person fill her soul with joy, at a time when there was everything to discourage in Israel. So may it be with us.

The Sin Offering

In the burnt-offering we have seen how we are accepted in Christ. The hand was laid upon the head of the burnt-offering, wholly, offered up to the Lord, a sweet savor. In the meat-offering, how we receive from His fullness, Jesus, the bread from heaven. In the peace- offering, how we have communion with the Father and the Son. Wondrous provisions, for a redeemed people! But if a priest, or a ruler, or one of the redeemed people, should sin, is there a provision for that? Now, whether we look at Israel as redeemed from Egypt, or those for whom these types were written, there was and is this most serious question: we have, indeed, redemption through His blood, but in how many things we fail. “If we say we have no sin, we deceive ourselves and the truth is not in us.”

Now the unspeakable riches of the grace of God, not only reveal to us His provision for His people as to their sins and trespasses against Him, and also against one another; but the sin-offerings in all their varied aspects show out in type the one sacrifice for sin as the BASIS of all relationship with God.

No doubt the blood of the paschal Lamb, redemption, is that basis; but in Leviticus the various aspects of atonement are brought out, as meeting the claims of God, and our need. It must not be overlooked that these offerings were not for willful, presumptuous sins. Let not the desperately wicked heart of man presume that, since God has made an infinite provision for the sins of His people, therefore he may go on in a course of willful sin. Such an one will find at last, to his eternal cost, that the devil has deceived him.

In these short notes, we can only dwell on the leading principles of this deeply interesting subject. It is found as a matter of experience that sin is more terrible, in proportion as we know our relationship to God: “If the priest that is anointed do sin.” Do we know that He “hath made us kings and priests unto God and His Father” (Rev. 1:5), “a royal priesthood” (1 Peter 2:9)? That we are anointed, intelligent worshippers, in spirit and in truth? Well, the provision in such a case is first brought before us. “Then let him bring for his sin which he hath sinned, a young bullock without blemish unto the Lord for a sin-offering... unto the door of the tabernacle of the congregation before the Lord: and shall lay his hand upon the bullock’s head, and kill the bullock before the Lord.” There is thus the identification. He shall lay his hand on the bullock’s head. Sin is thus imputed or transferred to the victim unblemished in itself. What a picture of the holy, blameless One! “For He hath made him [to be] sin for us, who knew no sin; that we might be made the righteousness of God in Him” (2 Cor. 5:21). At this point let us well understand the difference between the laying on of hands of the burnt-offering, and the sin-offering. In the burnt-offering, we are identified with Christ; in the sweet savor, acceptance of Christ: in the sin, or trespass-offering, Christ became identified with us in all the loathsomeness of sin. In the actual approach of man to God, it is always the sin-offering first, and then the burnt-offering. In the unfolding of the riches of His grace, it is, as we have seen, the burnt-offering first. This was the eternal purpose of God, to bring us into favor in the Beloved.

But if such an one, who has been brought into favor in Him, should sin or trespass against God or man, and this comes to his mind in the light, he is sorely distressed. He knows he has redemption, he knows his relationship — a child of God: this only the more distresses him. The inmost desire of his heart is to be upright, and this only makes his sorrow the more bitter and unendurable. What then is the remedy for such an one? Not certainly another sacrifice, “for there remaineth no more sacrifice for sins.” We must not here forget that the one sacrifice of Christ has more than taken the place of all these sacrifices; and that one sacrifice once offered was for ALL our sins. He once “bare our sins in His own body on the tree.” By faith we are identified with Him, like the priest that laid his hand on the victim’s head. As that bullock was delivered, bearing the priest’s sin before the Lord, so has Jesus been delivered before Jehovah, bearing our sins and made sin for us. That bullock must be killed, accounted as sin. Jesus, bearing our sins, must die, must suffer. Expiation must be made. The blood of the bullock was sprinkled before the Lord, and some of the blood was put upon the horns of the altar of sweet incense. Thus Jesus, by His blood once shed, and He entering as man for us, entered by, or with, His own blood. Thus worship and communion can be, and are, restored to us.

And though made sin, yet the fat and inwards of the bullock were to be offered on the altar of burnt-offering, wholly a sweet savor to God. The same Jesus who was made sin, and took the loathsome place of the cross, was the same Jesus offered up a sweet savor to God, as the burnt-offering. Never was the obedience of Christ more perfect, or more precious to God, than in becoming sin for us. What was the inward thought of His tender heart? That the Father might be glorified in our eternal salvation. Could anything be more precious to God who so loved?

Have I sinned, then, as a child of God, a worshipping priest? This sin gives me a deeper sense of my old sinful nature — I am overwhelmed with shame and sorrow.

What do I learn in these types? That God has met me just there; provided for me just there, in the fullest discovery of my utter vileness, as to the flesh. How? By the Holy One being made sin for me, and in taking my every sin and making them all, as it were, His own. And after “He had offered one sacrifice for sins, forever sat down on the right hand of God” (Heb. 10).

Is not this remedy as real, this deliverance as great, as if He were to come down from heaven again, and endure the wrath due to that very sin we mourn over? Has He not done this once forever? How blessed, then, to learn these lessons by the way. Needful lessons. They are the provision of God for a redeemed sinner.

As a worshipping priest, if I have the thought of sin, communion and worship are, and must be, interrupted; but the application of the water of the word restores both. Yes, He has made my sins His own. By a sacrifice, also for sin, He has condemned sin. And, oh! think what it cost Him! The very prospect made Him sweat as it were great drops of blood; for He had to become truly man to do this. See Him, though God over all, yet so truly man as to kneel down in prayer; “and, being in an agony, He prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground” (Luke 22:44). The laughter, the mocking, the curses, the spitting, and smiting of men, could not quench His infinite love to us. He must, He did, glorify God in our full eternal redemption. See those ferocious soldiers nail Him to the tree! See Him lifted up, and in His agony derided and mocked by man! All this might have been, and He only a martyr: but now, forsaken of God, bearing sin, atoning for our sins well might the heavens turn to blackness and darkness. But it is finished, the veil is rent, and now He is risen, yea, ascended, and sitting at the right hand of the majesty on high.

Verse 13. “And if the whole congregation of Israel sin,” etc. Not only might the individual priest sin, but the whole congregation might sin. Just so, as we well know, not only may the individual Christian sin, and a worshipping priest, but a whole assembly may fail, and sin. Well, it is the same sacrifice, an offering for sin, that must be offered. When our hearts are overwhelmed with a sense, both of our own individual share, and of corporate failure, it is well to remember how God has provided for all this in the same one sacrifice. The hands of the elders must be laid on the head of the bullock, before the Lord. The blood must be shed and sprinkled before the Lord, and the fat burnt on the altar of burnt-offering. Do we not often forget what it cost the Lord for the failure of the church, though that be in ignorance? Are there not many things of which men boast, for which Jesus had to bleed and die? Perhaps nothing would be more astounding, if we understood this better — the sins of ignorance of the congregation. Compare the whole professing congregation now, with the church in the Word of God in the beginning. If we look at the perfect Servant, who surely is our example, we find the principle of His obedience was to do nothing for which He had not the word of His God and Father. It might even be good in itself, and needed. Bread was good, and He needed it; but would He turn the stones into bread without the Word of God?

Now, in the congregation of Christendom, is it not the exact reverse of this? If it only seems good for the church, and it seems as if the church needs it, there is scarcely a thought as to the will of God in His word. How many things there are practiced, that would be found to have no authority in the Word of God; and which cannot be of faith, and therefore must be of sin, for whatsoever is not of faith is sin. No doubt much of this is sin of ignorance.

It may be hid from the eyes of many readers of these lines. But note, there was no excuse when the sin which they had committed became known to them (vs. 14). Is it a light matter, fellow Christians, that we should do these things and boast of them, for which Jesus had to suffer the atoning death of the cross? God grant that we may be more exercised by the Word of God. Whatever is practiced ecclesiastically that is not fit according to the Word of God, is sin. What a searching fact is this! And it is sin that needed the blood of expiation. Perhaps no person on earth, but the Son of God, would have refused who could do it — to turn the stones into bread, after fasting forty days, without the Word of God. We feel assured it would lead to much confession and humiliation, if all congregations would test what they are doing by the word. Have we the Lord’s command for this, and that? How much of Judaism, yea, heathenism, would have to be owned as sin. Is it not high time to awake?

Leviticus 4:22

“When a ruler hath sinned,” or when one of the people sin through ignorance, in any case, whether the sin or trespass be against the Lord or against the neighbor, there must be the sin-offering. Without shedding of blood there is no remission. We do not propose to examine at this time the various details of the sin and trespass offerings in these chapters, but to take up the great principle, the absolute requirement of atonement. It should be observed that in these cases of sin, and atonement, it is not propitiation, but actual substitution. Propitiation is the foundation of all relationship with a holy God. This was shown on the day of atonement. God must be glorified by the death of Christ, this is the very first thing. The blood of the expiatory goat was brought into the very presence of God, and sprinkled before, and on, the mercy-seat. And no hand was laid on the head of that victim. And the bodies of those beasts must be burnt outside the camp. The blood was sprinkled on the holy place, and the tabernacle. It was for the priests’ household, and all the congregation. It typified the blood of Jesus, as it is written, “He is the propitiation for our sins, and not for ours only, but also for the whole world” (1 John 2:2). In this sense He tasted death for everything (Heb. 2:9). He thus glorified God that His love could flow out in righteousness to the whole world. “God so loved.” God is love, and God is light, and an infinitely holy God could not dwell in the midst of a sinful people, and in a sin-defiled universe, and be indifferent to sin. His righteousness demanded propitiation; and the blood of propitiation must be shed and sprinkled first on the golden mercy-seat, and then sprinkled on that which typified the church; the people, and the universe, as seen in Leviticus 16.

And all this is a picture of Him “whom God hath set forth to be a propitiation through faith in His blood” (Rom. 3:25). All God’s dealings with this whole world have reference to that propitiation. It is what Christ was to God in His propitiatory death that establishes the righteousness of God in proclaiming forgiveness to all. “Even the righteousness of God, which is by faith of Jesus Christ, unto all and upon all them that believe, for there is no difference” (Rom. 3:22-23). Now, as atonement, or propitiation, was made for all Israel, as well as for the house of the priest, so, “Wherefore Jesus also, that He might sanctify the people with His own blood, suffered without the gate” (Heb. 13:12). Oh think! as the body of the beast whose blood was brought into the sanctuary was carried out without the camp and burnt, so Jesus was taken out of the city, away from the temple, to a place of a skull. There the holy One, without blemish, was made sin for us. There God was glorified, and His righteous claims met.

But to return to our chapters (Lev. 4; 5). We do not here find that aspect of the atonement (i.e., propitiation), but substitution. In each case it is more like the people’s goat of substitution on the day of atonement. The hand is laid on the head of the substitute. It is the transfer of sin; and the victim is dealt with in the place and stead of the one, or those who have sinned. Every sin must be confessed and laid on the head of the sin-offering. All this evidently could not make the fallen sinner perfect, or give peace of conscience. There was not a moment in which the person, whatever position he occupied, from the priest to one of the people, might not have some sin of ignorance, which needed the death of a substitute.

We will now turn to a few scriptures to see the way of God in dealing with His people’s sins. Thus He speaks of His own people Israel, “Ah, sinful nation, a people laden with iniquity. Come, now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool” (Isa. 1:4, 18). He speaks again, “I, even I, am He that blotteth out thy transgressions for Mine own sake, and will not remember thy sins.” What words are these for God to speak to a guilty nation, or to the reader, or writer, as once guilty sinners? (Isa. 43:25).

Or even yet more. “I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto Me; for I have redeemed thee. Sing, O ye heavens, for the Lord hath done it; shout, ye lower parts of the earth: break forth into singing, ye mountains,” etc. (Isa. 44:22-23). Note the joy of God in pardoning our sins, to be remembered against us no more. The Lord hath done it. But how? And how are we to know it, and share with God in this blessed certainty?

We pass on to another chapter (Isa. 53). Here is a despised person, rejected of men, a man of sorrows, and acquainted with grief. Yes, a life of griefs and sorrows. A wonderful discovery is made, whether to the soul now, or Israel in days to come — that this Person was wounded for our transgressions, bruised for our iniquities; the chastisement of our peace was upon Him, and with His stripes we are healed. Here is an actual substitute, that is dealt with, in our stead, for our transgressions and our iniquities. Just as on the day of atonement the iniquities of Israel were laid on the head of the substitute: or when a priest, or ruler, or the congregation, sinned, the sin was transferred to the head of the victim, and atonement must be made in order that sin might be forgiven. So here a person takes the place of all those offerings. “And the Lord hath laid on Him the iniquity of us all.” “For the transgression of My people was He stricken.” “By His knowledge shall My righteous servant justify many, for He shall bear their iniquities.” “He bare the sin of many.” (Read Isa. 53:4-12). Thus this Person is the great Antitype of all the sacrifices of the law. Who is this, the sinner’s substitute; or rather, the substitute of His people, bearing their sins? In another place He says, “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.” All this did He suffer from the hands of men.

His bitter cry when bearing sins, and enduring the wrath due to them, is heard in the Psalms. “My God, My God, why hast Thou forsaken Me?”

It is also said of Him: “Behold, a virgin shall conceive, and bear a son, and shall call His name Immanuel” (Isa. 7:14). Wonderful things are said of that Son in chapter 9:6, 7. And further, when God heard the confession of Daniel’s sins, and the sins of His people, He sent the angel Gabriel to announce the fact, that it should be the Messiah who should “make reconciliation for iniquity, and to bring in everlasting righteousness” (Dan. 9:24). Note, this is a great advance in revealed truth. All the offerings find a fulfillment in a personal Substitute — the righteous Servant of Jehovah (Isa. 53). And that Person who shall make reconciliation for iniquity, and bring in everlasting righteousness, is the Messiah. God will soon open the eyes of His ancient people the Jews to see this.

We have not yet had the name of this rejected and despised One, the sinner’s Substitute, and the Messiah, but as the time drew nigh, indeed was come, the due time announced by Daniel, this same Gabriel, angel of the Lord, was sent again to announce the birth and name of this long foretold One. He spake to Joseph, saying, “Joseph, thou Son of David, fear not to take unto thee Mary, thy wife; for that which is conceived in her is of the Holy Spirit. And she shall bring forth a son, and thou shalt call His name JESUS [that is, Savior]: for He shall save His people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call His name Emmanuel, which, being interpreted, is, God with us” (Matt. 1:20-23; Luke 1:26-33). Thus have we learned that the Substitute of Isaiah 53 is the Messiah, and that He made reconciliation for iniquities. That Messiah’s name is JESUS. And that He who shall save His people from their sins, is God — Jesus, the Son of the Highest. Many glories await Him, but let us pursue our subject — Jesus, the bearer of His people’s sins.

If we have the testimony of Gabriel at His birth, we have also His own testimony at His death. He had come up to Jerusalem to be betrayed and crucified (Matt. 26:2). It was written in the volume of the book, “Lo I come to do Thy will.” And now the hour was come. “And He took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it: for this is My blood of the new testament which is shed for many for the remission of sins” (Matt. 26:27-28). On that very night He was betrayed. At six the next morning He, the holy, holy One, was condemned. At nine He was crucified. At twelve darkness covered the earth until three. The awful cry was heard, “My God, My God, why hast Thou forsaken Me?” He was Jesus, He was wounded for our transgressions, Jesus was bruised for our iniquities.

Reader, can you say, He loved me, and gave Himself for me? Reconciliation was made for iniquity. Solemn words! He cried, “It is finished,” and bowed His blessed head, and gave up the ghost. The atonement was finished. His body was laid in the sepulcher, but not to remain there. God raised Him from the dead: proof, everlasting proof, that His one atoning sacrifice was accepted forever. He showed Himself to His disciples in full proof of His resurrection from the dead. Ever to be remembered were His first words to His redeemed little company, “Peace be unto you.” And He showed them His hands and His side. Earth had rejected Him; heaven was opened unto Him. There was no righteousness in this world which had rejected, and killed the only righteous one. The righteousness of God was exalted in receiving Him up above all heavens.

God the Father had given His only-begotten Son. He was with God, and was God in the beginning. The Son had accomplished the will of God in His one sacrifice for our sins. He was, “raised from the dead by the glory of the Father” (Rom. 6:4). And though this world had rejected, despised, yea, killed with the most shameful death, the holy One of God; yet all this was to accomplish the will of God. And God did not leave the world in its own darkness: but He sent the Holy Spirit to remain here to lead and guide believers into all truth. Let us then next look at the explanation the Holy Spirit gives of the effect of the atoning death of Christ, since He came down on the day of Pentecost. May He, the Spirit, guide us into all truth, to the glory of God.

Solomon's Temple; Or, the Altar Equal to the Holiest

(Read 2 Chron. 3 to 4:5).

It would require a large volume to trace fully the glory of Christ as shadowed in this portion of the word. My desire, in this short paper, is to help you with a few thoughts to the closer study of the Word of God.

I hope you will not think that I am about to give any supposed authority, from Solomon’s temple, for the building of so-called christian places of worship. The Lord Jesus promised that the Holy Spirit should come, and guide the disciples into all truth. The Holy Spirit did come, and did guide the apostles and the early Church into all truth: and is it not most clear, from the Acts and the Epistles, that the Holy Spirit did not, after He came, guide the Church to build any places of worship on earth? No, not one. The christian worship is purely spiritual. Wherever believers were found on earth, in spirit they entered heaven itself with their great High Priest, and worshipped in the holiest.

The New Testament scriptures, however, clearly recognize a spiritual building — and of which Solomon’s temple, I do not doubt, will be found to be in some interesting particulars a type.

The Epistle to the Ephesians especially describes this risen, heavenly, spiritual building. Believers “are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner-stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord in whom ye also are builded together for an habitation of God through the Spirit” (Eph. 2:20-22). What a building! and what a builder! “Ye are God’s building.” (See 1 Cor. 2:8-11.) With these, and many other passages of the word describing the spiritual building, let us now turn to Solomon’s temple for instruction.

And first, the materials of which the temple was built. Great stones and lofty trees. God is pleased thus to picture the two conditions of those whom He brings, and builds, in Christ the heavenly temple. Man is a great sinner, dead in trespasses and sins, and yet he is a lofty pharisee.

In a former tract, “GREAT STONES AND COSTLY,” I have dwelt a little on the exceeding greatness of the power of God to usward, in the raising from the dead the Lord Jesus — the chief corner-stone — and in raising us up, though dead sinners, in Him. Let us now see the way in which the lofty trees of Lebanon were brought to the temple at Jerusalem.

Solomon sent to Huram, saying, “Send me also cedar trees, fir tees, and algum trees, out of Lebanon: (for I know that thy servants can skill to cut timber in Lebanon); and, behold, my servants shall be with thy servants, even to prepare me timber in abundance: for the house which I am about to build shall be wonderful great” (2 Chron. 2:8-9). Huram replied, “We will cut wood out of Lebanon, as much as thou shalt need: and we will bring it to thee in floats by sea to Joppa; and thou shalt carry it up to Jerusalem” (2 Chron. 2:16). Thus there was only one way for every tree used in building the temple. The ax, the age; stroke after stroke, until the lofty tree lies flat and dead, severed from every root of nature. And then down, down, down the slopes of Lebanon, right down into the water. It must go into the water at the foot of Lebanon before it can be taken out of the water at Joppa — and it must be put into the water, and taken out of the water, before it can be carried up to Jerusalem’s temple. There was no overland route for a single tree.

The ax, the fall, down into the water, symbol of death: out of death into the temple. Could there be a more concise, or striking picture of God’s way of bringing man to Himself?

Let us compare it with one or two examples. Now Saul of Tarsus was not only a great sinner — he says, “the chief of sinners” (see 1 Tim. 1:15) — but he was also the most lofty pharisee that ever waved his head on the moral Lebanon of man He was a cedar tree of the cedar trees; a fir tree of the fir trees; “an Hebrew of the Hebrews” (Phil. 3:5)— never was there a straighter moral fir tree, or more lofty religious cedar. But when the Word of God, which is quick and powerful, and sharper than any two-edged sword, entered his soul, yes, when Jesus said, “Saul, Saul, why persecutest thou Me?” (Acts 9:4), the lofty cedar fell flat on the ground. Then did he find that even his religious zeal was his greatest wickedness. What a felling! What a severing from every fancied root of goodness, from every trust in himself, as a natural man, All had to become dross and dung. Down, down, down, until he is nothing, and Christ is all. Yes, for three days in darkness it was down, down to the water, symbol of death, and the lofty pharisee was buried by baptism into the likeness of the death of Christ. And as the trees were put in the water at the foot of Lebanon, and raised out at Joppa, so Saul was buried with Christ in death, and the new man Paul was raised out of death, possessed of the new life, even one with the risen Christ.

It was so with the Eunuch. The scripture which he read was opened, and stroke after stroke was given; Jesus, the holy one; must needs die for his sins; He was led as a sheep to the slaughter. “His life is taken from the earth” (Acts 8:33). Where is man’s religiousness? Where his lofty pride — if he is so utterly lost in sin that the Son of God must thus come and suffer for his sins? And He has thus come, and has thus suffered even unto death, forsaken of God. The fine straight worshiper from Jerusalem bows his head; he falls down, down; he justifies God. He says, Here is water; what doth hinder me to be baptized? And again, like our trees of Lebanon, they went down into the water, and came up again out of the water. Now if you will read carefully the Acts, you will find this was the only way to the spiritual temple of the Holy Spirit: “Hearing, they believed and were baptized” (Acts 18:8). Do not forget the only way the trees traveled to Jerusalem. Do not mistake; God’s only way of bringing you to Himself is through the death and resurrection of Christ. Read very carefully on this Romans 6:3-11. “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into His death? Therefore we are buried with Him by baptism into death that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection: knowing this, that our old man is crucified with Him, 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 be dead with Christ, 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.” I grant you it is a hard struggle to give up all pretensions to righteousness; to be crucified with Christ, dead with Him, buried with Him, into His very death. Many Christians struggle desperately to keep a little footing on Lebanon. What a mistake! Now is it not most blessed to see, not only my sins judged on the cross, but all that I am condemned once for all on the cross, and buried with the holy Sin-bearer in the grave of His death. Do not you see that all that can be condemned has been, and is thus, condemned, so that there is now therefore no condemnation to them that are in Christ Jesus.

We shall have to notice shortly where and how these materials were placed in the temple, but having thus seen the route of the trees of the building, let us next notice the building itself with its wondrous lessons of instruction.

When Solomon began to build, God gave him very exact measurements. “The length by cubits after the first measure was threescore cubits and the breadth twenty cubits. And the porch that was in the front, the length of it was according to the breadth of the house, twenty cubits, and the height an hundred and twenty, and he overlaid it within with pure gold” (2 Chron. 3:3-4). In 2 Chronicles 3:8, “He made the most holy house: the length whereof was according to the breadth of the house, twenty cubits; and the breadth thereof twenty cubits: and he overlaid it with fine gold, amounting to six hundred talents.” That is about £3,285,000.

The first point of measurement I notice is this: The length of the porch, or way into the temple, is according to the breadth of the holiest — twenty cubits. The holy house symbolized the presence of God; and the porch, or way into that presence was according to the divine presence itself. Do you see this? A few of the words of the Lord Jesus will make it plain: “Jesus saith unto him, I am the way, and the truth, and the life: no man cometh unto the Father but by Me, If ye had known Me, ye should have known My Father also: and from henceforth ye know Him and have seen Him” (John 14:6-7). And again, “He that hath seen Me hath seen the Father” (John 14:9). These few words of the Lord Jesus make the matter most clear. The way, or porch, is according to or equal to the holiest. Jesus is the way, and He is equal to the divine presence; for He is God. And he that has seen Jesus, has seen the Father also. God could not have opened a more glorious way to Himself for lost sinners; for the Son of God has died, and risen again, that He may be the way; as it is written, “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which He hath consecrated for us, through the veil, that is to say, His flesh” (Heb. 10:19-20). Not only was the length of the porch equal to the breadth of the holiest; But what a height! what boldness we have in Jesus to enter! Do you not now see the glory of Jesus shadowed forth as the way to God in this porch? Do you need any other way but Jesus?

Before we go on to the next interesting point in the measurement, we will return, and see where the stones and trees were placed in the temple, and thus learn a little more of the counsels of God as to those that are in the spiritual building.

All, whether stones or trees, were overlaid with pure gold. Jesus alone, the righteous one, the righteousness of God, can be set forth or symbolized by “pure gold”; as Jesus says, “I counsel thee to buy of Me pure gold” (see Rev. 3:18). And not only was every tree and stone overlaid with pure gold, completely covered out of sight — not a notch of the fir being seen — but also there were “graved cherubim on the walls” (2 Chron. 3:7). Believing God, who “raised up Jesus our Lord from the dead; who was delivered for our offenses and was raised again for our justification” (Rom. 4:24-25), it (that is, righteousness) is reckoned unto us. As the pure gold overlaid or covered the trees and stones, so Jesus has been raised from the dead, to be our ever subsisting righteousness.

Not a notch of the old tree was to be seen. God could make no mistake; He raised up the Holy One, who had died for our sins, to be in resurrection our everlasting and subsisting righteousness. As God looked in the temple He saw only the pure gold. Even so in the heavenly building in Christ: “He hath made us accepted in the beloved” (Eph. 1:6). And more: do you ask, But where are the cherubim graved on the pure gold that covers the wall? Look up by faith at Jesus our subsisting righteousness in the presence of God: what are those wounds on that pure and glorified body? do they not answer to the cherubim graved on the wall? Cherubim in scripture set forth the consuming judgment of God (Ezek. 10), as seraphim are the burning purification of God (Isa. 6), but both taking action from the fire of the altar: the consuming judgment of God against sin as endured by Jesus, Son of God, on the cross. By this is all the believer’s sin put away; or by this, according to this, must the rejecter of Christ be forever under the judgment and wrath of God.

The ways of God are equal. He has shown what His wrath against sin is once on Calvary, and can He show less wrath to the lost soul, after rejecting pardon, than He showed His beloved Son when hanging on the accursed tree, the Sin-bearer?

God is just, and the Justifier. He who is our everlasting righteousness bears in His own body the marks of the consuming cherubim judgments, once endured for us, on Calvary. This is an all important subject; for the better we know the righteousness of God, the more solid will be our peace.

Just notice, how this truth of cherubim is repeated, and enforced. There is the cherubim graved on the fine gold. He who is our righteousness did first endure the consuming judgment due to sin.

Then “In the most holy house he made two cherubim of image work and overlaid them with gold” (2 Chron. 3:10); and the utmost care is taken to show that the span of the cherubim’s wings was the exact breadth of the holiest. “The wings of these cherubim spread themselves forth twenty cubits; and they stood on their feet, and their faces were inward” (2 Chron. 3:13). Not one cubit short of the breadth of the holiest. Can anything give more solid peace than this: that the consuming judgment of God on sin was according to God’s own measure of sin? Not our thought, of sin, not our measure: but according to the divine presence — the twenty cubits of the holiest: twenty cubits, the length of the porch: twenty cubits, the breadth of the holiest: and twenty cubits the span of the cherubim’s wings. He who was with God, and was God, He is the way; and He bore the divine judgment, according to what God is.

More: not only were cherubim graved on the wall, and cherubim stretching their wings the full width of the most holy house; but on that veil of blue, and purple, and crimson, and fine linen were wrought cherubim, Nothing short of the divine judgment on sin could open the new way into the holiest; but since Jesus has borne that wrath due to us, sin is now put away, and the veil rent from top to bottom — where man could not by any means be brought, we now have “boldness to enter into the holiest, by the blood of Jesus; by a new and living way which He hath consecrated for us, through the veil, that is to say, His flesh” (Heb. 10:19-20). What a contrast to the Jews’ religion of old! No veil with wrought cherubim now, to hide God from man, and keep sinful man from God. The blood has been shed; sin is put away. Divine judgment has been executed; the veil is rent, and by one offering everlasting in its efficacy. How loud those types of old spake out the fact that Jesus must needs suffer the atoning death! And our happy place now, in the presence of God, as loudly proclaims the work is done.

Next, we consider the altar of brass. “Twenty cubits the length thereof, and twenty cubits the breadth thereof, and ten cubits the height thereof” (2 Chron. 4:1). Is not this most remarkable? The square of the altar is the exact square of the holiest. Here are two symbols: the one, the holiest — the presence of God; the other, the altar — the cross of Christ. And the one is equal to the other. The altar is equal to the holiest: the cross of Christ is equal to all the claims of God. Twenty cubits, by twenty, was the measure of the holiest; and twenty cubits, by twenty, the measure of the altar. And did not every victim that was ever offered on that altar point on to Jesus the Lamb of God? Yes, as the body of the beast was consumed on that altar, and the blood poured out at the foot of that altar; even so on the cross the Son of God bore the divine consuming wrath, in that holy body prepared for Him; His own blood too was poured out at the foot of that cross. But the measurement of the altar being equal to the holiest, does not this give us a marvelous knowledge both of what the sacrifice of Jesus, the Lamb of God, really was; and also what it must be to meet the claims of God as to sin and righteousness? I say, must be; for note these measurements were given by instruction. “Now these are the things wherein Solomon was instructed” (2 Chron. 3:3). The altar must not be one cubit less or more than the holiest.

Does not this direct our thoughts at once to the person of Christ? Could any other being be found equal to God? For the sacrifice can only be what the person is, or the victim offered. If a bullock or a goat be offered, the sacrifice can only be finite, and makes nothing perfect as to sin before God, for God is infinite. In other words, a finite offering cannot meet the claims of the infinite God. If a finite offering could have put away sin, then the altar would not need to have been equal to the holiest. We are shortsighted, we are blind, as men: but is God shortsighted? is God blind? Can He either under or over estimate anything? How dreadful then is sin, since nothing could put it away from His sight but a sacrifice equal to Himself! The altar must be equal to the holiest.

Let us now solemnly approach this tremendous question, Who is that Holy One, made sin for us, hanging on the forsaken cross, in the midst of that awful darkness? Is He truly man? Yes, truly man; crucified by men, forsaken by God, His soul made an offering for sin. Is He only man? Then His offering can only be finite. Unbelief says, it is so; and hence the need of repeated sacrifices, or continued masses, being offered to God, for the sins, and the souls, of the living and the dead.

And all sadly true if He were only man. For if He were only man, then the claims of God have not yet been fully met; and who can tell how much has yet to be added to the one offering of Jesus, before the altar is equal to the holiest? If Jesus is only a man, then work on ye priests — add your thousands of masses — burn fiercely, ye fires of purgatory — and strive hard, ye children of unbelief, to add your merits and attainments to the work of Jesus: for the altar must be equal to the holiest. But, oh, enough! “God did not spare His own Son” (Rom. 8:32). “God so loved the world that He gave His only begotten Son” (John 3:16). “Who being the brightness of His glory, and the express image of His person, and upholding all things by the word of His power, when He had by himself purged our sins, sat down on the right hand of the Majesty on high:... unto the Son He saith, Thy throne, O God, is forever and ever” (Heb. 1:3,8). “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him... and the Word was made flesh, and dwelt among us, (and we beheld His glory, the glory as of the only begotten of the Father,) full of grace and truth... No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declared Him” (John 1:1-18). “He loved us, and sent His Son to be the propitiation for our sins... and we have seen and do testify that the Father sent the Son to be the Savior of the world. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God... for this is the witness of God, which He hath testified of His Son. He that believeth on the Son of God hath the witness in himself... he that hath the Son hath life; and he that hath not the Son of God hath not life... The Son of God... This is the true God, and eternal life” (1 John 4; 5). “For in Him dwelleth all the fullness of the Godhead bodily” (Col. 2:9). Now if any man says he does not own the co-equality of the Eternal Son with the Father, let him honestly say he does not believe the scriptures of truth.

Blessed Jesus, I own thee, though truly man, yet as truly God, over all, blessed for evermore. He that hath seen thee, hath seen the Father also.

Again, I say, How dreadful is sin, when no one in heaven or earth could be found to offer the atoning sacrifice for sin but He, the Son, who dwelt in the bosom of the Father, who was with God, and was God.

Let us now again look back at the cross. Who is that Holy One bearing the wrath and consuming judgment due to sin? Is He truly man? Yes, truly man Is He only a finite man? The Son of God! who, though equal with God, has humbled Himself in untold love, love to us; humbled Himself to the shameful death of the cross. Is He truly God? Truly God. He who was with God, the real distinct person of the Son, but yet truly the self existent, “was God” (John 1:1). Though thus emptying Himself and humbling Himself unto death, yet the glory of His person is the glory of the cross. The infinite Son of God can only offer an infinite sacrifice. THE ALTAR IS EQUAL TO THE HOLIEST. The claims of God against the sinner must be fully met, by the death of the Son of God, for the sinner. Now do you not see great value in this type, the altar being the exact measure of the holiest? Nothing short of the sacrifice of an infinite Person could meet the claims of the Holy Infinite God — more than such an offering could not be.

And now ponder this well; faith links us with this perfect and infinite Savior. “Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 5:1). It is not merely our own thoughts of what we are, but God, who knows all we are from first to last; surely He saw all that could be condemned in us. Now if His claims are met on the cross, then most surely our need is met. What has met the infinite must meet and cover the poor finite. A close study of Hebrews 10 will show all this to be most true. There we learn that by the will of God all believers are sanctified “through the offering of the body of Jesus Christ once” (Heb. 10:10). We also learn that this sacrifice can neither be repeated nor continued. For Jesus, “after He had offered one sacrifice for sins, forever sat down on the right hand of God” (Heb. 10:12). And, then, how infinite its efficacy for all believers: “For by one offering He hath perfected forever them that are sanctified” (Heb. 10:14). The Holy Spirit is a witness of all this. God in righteousness says, “and their sins and iniquities will I remember no more” (Heb. 10:17). There can be no more offering for sin. Nothing can possibly be added to the infinite. Every mass, or pretended sacrifice, is an insult to God — and every doubt is a dishonor cast on Christ. O let us no longer keep at such an unbelieving distance, but let us enter, let us draw near with the boldness that corresponds to the offering of the body, the blood, the atoning death of Jesus. O! the glory of the cross! The altar is equal to the holiest — the righteousness of God is exalted by the one propitiatory sacrifice, equal to Himself. Can anything, then, destroy the peace which He hath made by His death on the cross?

If we are, then, thus forever perfected worshipers by the one infinite sacrifice of Christ, what about our failures? What is the provision for these? Does not failure in a believer interrupt his communion with God? Certainly! Then how is this to be met? This brings us to the “molten sea of ten cubits from brim to brim, round in compass, and five cubits the height thereof; and a line of thirty cubits did compass it round about” (2 Chron. 4:2). It might be well here to notice, that these chapters show us more of the counsels of God, as to the glory of Christ, than man’s side of the question; or man’s approach to God. Indeed, this had been given in the types of Exodus and Leviticus. A little remembrance of these things is, however, necessary. In man’s approach to God, the first thing was the altar, setting forth the cross of Christ -atonement having been made on the altar. Then the next thing was the laver, in which the feet of the priests were to be washed. Then the entrance into the tabernacle.

This is the way now; first, the altar, the cross of Christ — the blood of Jesus which cleanseth us from all sin. And when the soldier with a spear pierced His side, forthwith came there out blood and water. There is the blood of atonement. And the water, the washing by the word. There is the death of the Just One, by which we have been brought to God. And there is the living priesthood that maintains us in living communion with God.

We have seen the square of the altar, equal to the square of the holiest. The death of the cross has met all the claims of God to the utmost measure. But, then, why was the washing laver, or molten sea, round? You will see if you turn to John 13. In this chapter the Lord Jesus reveals to us His present priestly service. The atoning work is done. “It is finished” (John 19:30). This priestly work for us is going on. “He 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” (John 13:4, 5). The molten sea was round, that is, it had neither beginning nor end, so to speak everlasting as an emblem. And such is the love of our Great High Priest. “Having loved His own which were in the world, He loved them unto the end” (John 13:1). Love that never ceases to wash our feet, to restore our souls.

But why was the molten sea so much less than the altar? Nothing through eternal ages can compare with the cross of Christ. God only can measure it. He, the infinite, can only fully know that which is infinite; equal to Himself. There is an axiom that holds good here: the greater includes the less; or, as the apostle expresses it, “MUCH MORE, then, being now justified by His blood, we shall be saved from wrath through Him. For if when we were enemies, we were reconciled to God by the death of His Son, MUCH MORE being reconciled, we shall be saved by His life” (Rom. 5:9-10). Surely this is unspeakably comforting. If we have been reconciled to God by the greatness, yea, the infinite sacrifice, typified by the altar equal to the holiest, how much more certain that we shall be washed from all daily failure and defilement, as typified by the molten sea. Is it not also true that if he wash us not, we have no part or lot with Him? For if we are His, He cannot fail to wash our feet, to restore the defiled conscience. Everlasting love cannot fail.

Now are we willing to take this low place, and thus give to Jesus all the glory? Do not say, I am perfect in the flesh; He shall never thus wash me from daily failures. And do not say, If I am saved by the infinite death of Christ, I will practice sin, and will not look to Jesus for holiness of life, for cleanness of feet in my daily walk. O remember that he that practices sin is of the devil.

Do you ask, Is this true, that if we are really saved by the death of the cross, it is MUCH MORE certain that we shall be saved from all defilement to the end? That is exactly what the Holy Spirit is saying to us in these types, and plain scriptures. Why should you doubt God?

And now look again at this molten sea. Do you see the little oxen cast with the sea, ten in a cubit? And then of course you see those twelve large oxen on which the sea stood. “Three looking toward the north, and three looking toward the west, and three looking toward the south, and three looking toward the east” (2 Chron. 4:4). Do you not see patience and strength typified in the ox? We scarcely know this in England. I remember watching with much interest the patient tread of four large oxen, a little way from Paris, drawing a vessel on a canal. Nothing could illustrate more strikingly patient endurance. And have we not found the most amazing patience in our Great High Priest, mighty to save to the uttermost? And oh how he bears with us! — so unlike our bearing with one another. Surely not to overlook our defilements (suffer not such a thought for a moment); but in mercy and faithfulness to wash our feet.

Why did three of the oxen look every way? North, east, west, south? Ah, not a temptation can come against us but the eye of our patient and mighty watching Jesus sees it and knows it before it comes. As I write these lines, or as you read them, Satan may be plotting, or men may be taking counsel against us; but the eye of Jesus sees it all, whether it may be from north, east, west, or south. He who is gone up on high, still watches His little flock in the desert, His few loved ones in the wind-tossed boat. How comforting this is! however great the trial it cannot surprise our patient deliverer. He saw the temptation coming against Peter, and He saw his fall; yet He says to him, “I have prayed for thee, that thy faith fail not” (Luke 22:32). Now what love this is, is it not? Do you thus know the patient loving heart and watchful eye of Jesus — watching for us every way? We may indeed say, I will not fear what man can do unto me.

Do you say, Well, I mostly look to Him in great trials, to help me in great temptations; but what hinder my soul, and vex it most, are the little worrying trials of life? “The little foxes that spoil the vines” (Song of Sol. 2:15).

Have you not noticed also those little oxen? not only the great oxen, looking every way; but the patient, watchful care of our tender High Priest, in His preserving, restoring service, over all or in all the little trials of our wilderness path? yes, even though it be ten in every cubit.

And they were cast, when the molten sea was cast. It is the inseparable part of His blessed work, as He says so sweetly “I am among you as He that serveth” (Luke 22:27). But let not this precious word be used as a cover for indifference about evil; as if He lovingly allowed the least evil or defilement. Nothing can be more false or dangerous. He does not allow it; but lovingly takes the towel and girds Himself to serve. He pours the water into the basin, not to allow or overlook evil; but to wash it away, to restore our consciences. The Lord grant that we may do the same to one another in the fear and love of the Lord! We thus need, and we thus have, Jesus, in the smallest secret failure, as in the strongest temptation, or gross and open sin. The smallest dot of leprosy must be brought to the priest. It cannot be overlooked, without the gravest danger of public dishonor to Christ. Satan is seeking to set this aside: ‘Oh, it is nothing, it is nothing: the Lord overlooks our faults.’ And thus the Holy Spirit is grieved. Let us give Jesus His true place in washing our feet. Let us be more real in confessing our sins to Him. God is faithful and just in forgiving our sins, and cleansing us from all unrighteousness.

Now do you see why there were large oxen looking every way and little oxen, even “ten in a cubit?”

Even thus was the Son of God “made like unto His brethren, that He might be a merciful and faithful high priest in things pertaining unto God” (Heb. 2:17). “For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin” (Heb. 4:15). The captain of our salvation has trodden the road before us in every step; He is made perfect as our captain through sufferings. “In every point.” Therefore He is able to save us from all temptations: be they great, from north, east, west, or south; or be they small, even ten in every cubit of our path.

Do you notice the brim of the molten sea? What are those flowers? Flowers of lilies. It is said in the song of songs, “as the lily among thorns, so is my love among the daughters” (Song of Sol. 2:2). And again, “he feedeth among the lilies” (Song of Sol. 2:16). Does not all this say then, “I must wash your feet, according to what you are in my sight; what I have made you.”

There are three things said of Christ.

1St, “Christ also loved the church and gave Himself for it.”
2nd, “That be might sanctify and cleanse it with the washing of water by the word.”
3rd, “That He might present it to Himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish” (Eph. 5:25-27).

How fair, how spotless white the lilies of Christ! How sweet the perfume of Christ! Surely if we look at our old, condemned, crucified nature, we may well say, Black as the tents of Kedar. And little washing do these black Arab tents get. But it is just as we know ourselves as the lilies of Christ; as we know our acceptance and completeness in Him, that we can say, “without spot” (2 Peter 3:14), “no condemnation” (Rom. 8:1). If He feedeth amongst His lilies, our feet must be washed; all defilement must be confessed to Him, and put away, washed by the water of the word — our feet must be washed as becometh His presence; washed according to His thoughts of us, not our thoughts of one another — oh! how little we have of the mind of Christ as to one another! Think of those words, “Forever perfected” (see Heb. 10:14). “As He is, so are we in this world” (1 John 4:17). “There is therefore now no condemnation to them which are in Christ Jesus” (Rom. 8:1). “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold all things are become new, and all things are of God” (2 Cor. 5:17-18). “He hath made us accepted in the beloved” (Eph. 1:6). Now seriously, do you believe that all these statements of God’s word are true of every Christian on earth? that every Christian is a lily of Christ? Are you a believer? Have you passed from death unto life? Then I ask, Are these statements of God to you true or false? Do you say, I thought that such scriptures as these pointed to a higher christian life; a state of perfection to which few, very few, attain? “Attain,” did you say? oh! fearful mistake! Is there one thought of attainment either in these types of the temple or in these plain statements of scripture?

The great stones, that were lifted out of the pit with such strength and power, and were made ready before being brought, and built in the temple; was this their own work? and is it the work of great sinners, dead in trespasses and sins, to raise themselves from the dead? or is this the wondrous work of God? (see Eph. 2) or did the lofty trees of Lebanon attain to be cut down, to be rolled down the sides of Lebanon into the sea, and again floated to Joppa, and lifted out of the water, and built in the temple? Was not all this done to them? and the gold that covered them, was this attainment? Did they cover themselves with it? Oh no, the very opposite; the gold was put over them! And when the proud religious pharisee is cut down, and buried in the death of Christ, and raised out of death with Christ, completely and forever justified in Christ risen; is this attainment? Did not God give His Son to die for our sins? did not He raise Him from the dead, to be our everlasting subsisting righteousness? Now if we believe God, if we believe that all this was of God, and is of God, then where is our foolish notion of attaining to a state of higher perfection than God hath given every believer in Christ? This does not call in question, but surely demands our entire consecration to God — our practical sanctification, body, soul, and spirit to Him.

Take any one of the above divine statements of the God of all truth. Take this, “There is therefore now no condemnation to them that are, in Christ Jesus:” surely that well describes a lily of Christ; so heavenly white and pure from sin that there is nothing that the eye of God can detect and condemn. I do not know that I can state the case stronger or clearer: Nothing to condemn in them that are in Christ Jesus. Can this state be a matter of attainment, when our best righteousness is only filthy rags? Yes, and if we say we have, no sin we only deceive ourselves and are liars. Did you ever attain, for one hour, to such a state of love to God and man? — to such holiness of heart, that there was nothing that the eye of God could detect and condemn? Oh! if man could thus attain to sinless holiness, what need was there that the altar should be equal to the holiest? What need was there for the infinite sacrifice of the cross?

I grant you there is something passing wonderful in this declaration of God: there is “no condemnation to them which are in Christ Jesus” (Rom. 8:1). How can this be? How? Blessed be God, scripture answers very simply, the altar must be, and was, equal to the holiest. The cross of Christ met all God’s claims against me, the sinner. All that the eye of God could detect in me, my sins, and my sin — all, all that I am, as a fallen sinner — was condemned, as God saw me; so God gave His Son to be condemned for me. Then if all that could be condemned — sins and self — has been condemned, judged to the uttermost, in Christ, how can there be anything left to condemn? All has been condemned, judged to the death, on the cross!

And more, not only if the old I has been thus crucified, beneath the wrath of God — not only has the old man, I say, thus passed away under the divine judgment on sin, in the sin-bearer, whose one sacrifice met all the claims of God — but the new man is wholly of God — the new life is the justified life of the risen Christ — the new nature is the new creation of God; yea, as we have seen, all things have become new, and all of God. New, and of God: can this be condemned? The old has been condemned: the new cannot be condemned. And “there is therefore now no condemnation to them which are in Christ Jesus.” And since all this is of God, how can it be one’s attainments?

And now, before we part, do remember this blessed fact, that every Christian is a spotless lily of Christ. If not, how could every Christian give thanks, that he is made meet for the inheritance of the saints in light? (See Col. 1:12-14.)

Let us not say, Unto Him that loved us, and half-washed us from our sins. Shall we not, O reader, can you, say — “Unto him that loved us, and washed us from our sins in His own blood” (Rev. 1:5)? Yes, once a mass of moral corruption, dead in sins (and death is corruption), now washed in the blood of the Lamb, a heaven-white lily, having the life and perfume of the risen Christ.

A lily of Christ! what a starting point this is! And what an end, when He who thus loved the Church and gave Himself for it, and has thus sanctified it, in holy separation to God, shall present it to Himself, without spot, or wrinkle, or any such thing.

The new nature in every believer must and will long to be holy, even as He is holy. The desire will be, that the walk may be in keeping with what we are in His sight. And if we fail, may we go to our Great High Priest, remembering the flowers of lilies in the molten sea.

And when tempted and harassed by the enemy of souls, may we remember that the molten sea was not half the size of the brazen altar. “For if, when we were enemies, we were reconciled to God by the death of His Son, MUCH MORE, being reconciled, we shall be saved by His life” (Rom. 5:10). If thus reconciled by the death of the infinite Son of God offered on the cross, the sacrifice for sins, remember that, on the authority of God’s word, your final salvation is thus much more certain. Christ is for you in the heavens mighty to save, and the Holy Spirit is dwelling in you consequent on His work being finished to the glory of God.

Solomon’s temple, with its types and shadows, has passed away; but the Church, as the dwelling-place of God, shall not pass away. In those coming bright millennial days, it is seen “descending out of heaven from God, having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal” (Rev. 21:10-11). Not one of the great stones, or lofty trees, brought by the Spirit of God, and built into the heavenly temple, can be lost.

Are you saved? Have you been brought to God? Have you passed from death unto life? Has all your religious pride been felled and laid in the dust? Have you been crucified with Christ? Have you been buried with Christ in death? Are you risen with Christ? Is the risen Christ your righteousness, redemption, sanctification, and all? What is the death of Jesus to your soul? Has it glorified God, even about your sins? Do you believe Him to be the Son of God? that His one sacrifice was equal to all the claims of God? Do you believe He is your Great High Priest? Do you need another sacrifice? Do you need another priest?

Oh no! the square of the altar was equal to the square of the holiest! and His priestly loving care knows no end. The brazen sea was round. Unto Jesus, Son of God, be everlasting praise.

The Song of Shiloh

Sing, you say, how can we sing, and the church in such a state, and judgment close at hand? It was exactly the same when Hannah sang that song of Shiloh; she was like a lark. You might say to the lark, How can you sing? do you not see what a fog there is on the ground? This way I sing, the lark would say, higher and higher, far above the fog, in the heavenly blue above. Thus sang Hannah, higher, and higher still. Is there a higher swell of joy in the whole scriptures? As the sun fills the sky of the lark, so the Lord Himself was before her soul.

She did not rejoice in Shiloh, as a place, but in the Lord who is the Shiloh. It is the person who makes the place. “My heart rejoiceth in the Lord.... because I rejoice in Thy salvation” (1 Sam. 2:1). In the spirit of Revelation 3, as a Philadelphian, she says, “There is none holy as the Lord: for there is none beside Thee” (1 Sam. 2:2). How soon we may slip away from this; how soon get occupied with men! Such was the Person of the holy one to her, that He exceeded all others. What an exclusion, and what a song!

Is Jesus the Shiloh thus before our souls? If so, how could we leave Him? “Lord, to whom shall we go?” (John 6:68). Do our actions show that He is enough, and we cannot allow any beside Him? “And by Him actions are weighed” (1 Sam. 2:3). The mighty men, and the weak, are all made known in His presence. His wonderful ways are known at Shiloh. Read every sentence. How needed to the children of God now at Shiloh! “He bringeth low and lifteth up” (1 Sam. 2:7). Could anything prove more distinctly the inspiration of the Holy Spirit than this song at Shiloh? Hannah’s faith and song rises to a theme utterly unknown at that time The church, of which this is a picture, full of typical instruction, was as yet hidden (Eph. 3:9).

Note the order of verses, 1 Samuel 2:8-10, in Hannah’s song. She sees humanity a dunghill! Out of that dunghill, God lifteth up or raiseth up the beggar, “To set them among princes, and to make them inherit the throne of glory.” Is not that exactly what God is doing now? Oh, have you been taken as a lost beggar out of the dunghill, as Paul? and is God determined that you shall be set amongst princes, and that you shall, as part of the body of Christ, inherit the throne of glory? Yes; He has no lower thought or purpose for us. But does it in some way depend on my holding fast? May I not turn aside, though a true saint, and after all be lost? Nothing of the kind, says Hannah: “HE WILL KEEP THE FEET OF HIS SAINTS.” True, she says, “And the wicked shall be silent in darkness; for by strength shall no man prevail.” Cheer up, my soul! these are weighty words — they are the words of this day of grace, during which God is gathering the church for the throne of glory in the heavens.

Then in 1 Samuel 2:10. The next thing is the time of tribulation: “The adversaries of the Lord shall be broken to pieces, out of heaven shall He thunder upon them.” Then the judgment of the quick: “The Lord shall judge the ends of the earth.” After this, the reign of Christ on earth “And He shall give strength unto His king, and exalt the horn of His anointed.” It was simply impossible for any one to have invented this very order, then utterly unknown to man; but now become the well-known order, and purpose of God. First, the taking out the church for the throne of glory, kept for that purpose by the power of God. Secondly, the day of the Lord, ending with the judgment of the living nations. And, thirdly, the setting up Christ as the true Shiloh, Messiah, King on earth. Let the skeptic tell me how it came to pass, that Hannah sang of all this, in type, more than a thousand years before it was revealed? This amazing song of Shiloh is an unanswerable proof, then, of divine inspiration. It is the very theme at this moment of the songs of those gathered to Him, the only Shiloh. Oh that we were more like Hannah, instead of being crushed with the state of things in Christendom, and even at the very place or position that answers now to Shiloh, as a place, the place in His presence, of peaceful tranquility. Yes, instead of looking at the state of things until our hearts sink within us, may we, like Hannah, and like the lark, thus rise above them, and rejoice only in the Lord.

We have noticed that there were two families at the only true place — Shiloh. One is approved, the other disapproved. What was the difference? This may help us to discern the Lord’s mind now, especially where there may be two companies, both declaring they are gathered to the Lord. The words are very plain. “The child did minister unto the Lord, before Eli the priest” (1 Sam. 2:11). This is the first test. Are we ministering unto the Lord, or to self and self-importance? Which is it? Do not evade this question. “Now the sons of Eli were sons of Belial; they knew not the Lord” (1 Sam. 2:12). Yet they were the officials of Shiloh! Is it possible to be so now? We do not ask, is it possible for a true Christian to fail, to fall? Alas! every true Christian knows and owns it is. But is it possible for evil to be practiced by those who are in the true place, on true ground, as they say, and that by those who know not the Lord? Yes, and for the very same motive as that of the sons of Eli. Ah! it is what they can get. It is “the pan, or kettle, or cauldron, or pot; all that the flesh-hook brought up the priest took for himself. So they did in Shiloh” etc. (1 Sam. 2:14). Wickedness was practiced at the very doors of the tabernacle at Shiloh. “Wherefore the sin of the young men was very great before the Lord; for men abhorred the offering of the Lord” (1 Sam. 2:17). This is the root, the practice of evil by those who know not the Lord. Note again the contrast: “But Samuel ministered before the Lord, being a child, girded with a linen ephod” (1 Sam. 2:18). Ah, my brethren, this is the remedy for all the evil at Shiloh, to really minister before the Lord, girded with practical righteousness. Do weigh this.

The Lord now sends a messenger, a man of God, to Shiloh (1 Sam. 2:27). God makes known the coming judgments on the house of Eli. He now makes known to us the coming judgment on Christendom, on Laodicea. But what was the marked failure of Eli? It was the allowance of evil. He seems to have been an amiable old man himself; but while himself condemning the evil, he was loose in allowing and going on with it. And what he allows, he is reckoned as a partaker of. And did this bring down the judgment of God on his house, and on Shiloh, where He placed His holy name at first? It certainly did, according to the word of the man of God.

And has there been no man of God in these days who faithfully warned the house of the amiable Eli, who allowed and went on with what he condemned? Is it not astonishing what light these three chapters throw on our very path in these days? Surely we can thus discern what God approves, and what He condemns No doubt all the world may condemn the exclusion of evil, and all who bring and practice it. Nothing has been so hated and misjudged in these days as faithful exclusion of known evil, especially evil doctrine against the Person of Christ. But does God misjudge, like man, or disapprove? Read the message of the man of God to Eli. May we all read it in the fear of the Lord. He says, “But now the Lord saith, Be it far from Me; for them that honor Me I will honor, and they that despise Me shall be lightly esteemed” (1 Sam. 2:30). This is a most important word to us. We may be too much occupied with the authority of the assembly; with questions of united judgment, or a majority, etc.; but do we know the real presence of the Lord? Do we really know Him as we should if we saw Him? This is the point. Do we really own Him present, and seek His mind? Who would rail and question the decision of a few thus gathered in His presence? Is He not really present to faith? He says it; and it will be found wherever He is truly owned. These He will honor and preserve. It has been so in every case. But we must hasten on to 1 Samuel Chapter 3.

Then the Tug of War

What after the doors were open, the Holy Spirit owned in His true place: the infinite value of the blood of Jesus: the worship and the gladness: the Lord’s supper in its true place: testimony against all evil: abounding fruits of the Spirit: the porters vast range of trust and responsibilities: hearts fully awake to distribute the precious things of the Lord: sanctified, separated to the Lord in holiness: serving the Lord with purpose of heart. Is not this the end? No, indeed, now Satan comes with all his power; “Sennacherib, king of Assyria, came, and entered into Judah, and encamped against the fenced cities, and thought to win them for himself” (2 Chron. 32:1), or, as in the margin, to break them up. Such is the fact, and it is well to know it; wherever God has gathered a little company to Christ, it is Satan’s object to break it up. In Isaiah 36 we learn that be took the cities of Judah — sad havoc, and at such a time! But was it more terrible than the havoc Satan has made in the professing church of God? So early as the third stage of its history, we find, even in Pergamos, Satan’s seat was there; yea, where Satan dwelleth (Rev. 2:13). In Thyatira, or Rome, we find the depths of Satan spoken of. And at this moment, the Lord says, “Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie: behold, I will make them to come and worship before thy feet, and to know that I have loved thee” (Rev. 3:9). “That I have loved thee” — not that thou hast loved me. But this is very solemn. My reader may be of the synagogue of Satan, or loved of Jesus: which is it? What a question!

Now, as Hezekiah was delivered, we shall do well to study carefully how he meets the power of the adversary. The first thing he did, when he saw the purpose of the enemy, was this: “He took counsel with his princes to stop the waters of the fountains which were without the city; and they helped him” (2 Chron. 32:3). Then, also, they stopped the brook that ran through the midst of the land. It is very easy to see the wisdom of this on the part of Hezekiah; but not so easy always to see our path in this matter — our safety is in dependence on the Holy Spirit— lowly dependence. The moment we act in independence we are exposed to Satan — nay, we give him a handle. He succeeded with the first Adam, he did not with the Second.

But it may be said, Surely it is right for the water of life to ran through the land. Surely it is right for the fountains to gush out anywhere, even without the city. In the unity of the Spirit, and in dependence, perfectly right. But would not that be wrong, however right in itself, if done at the bidding of Satan, or in independence of will, without the guidance of the Spirit? Let us look at the holy dependent One, He who was of quick understanding in the fear of Jehovah. “And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread” (Matt. 4:3). Now, if the Father had commanded Him to turn all the stones on the rocky shores of Gennesaret into bread, would that have been wrong? Did the Holy One listen to the tempter to do that which was right in itself? Did He act independently of His Father’s will? Impossible! He answered him, “It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God” (Matt. 4:4). We do not find this quick understanding in the fear of the Lord, even in the beloved Paul — well of living water as he was. “After they were come to Mysia, they essayed to go into Bithynia; but the Spirit suffered them not (Acts 16:7). Jesus never essayed to do anything that the Spirit suffered Him not. On another occasion, when Paul and other servants of the Lord, were together in the assembly (?), the Holy Spirit said, “Separate Me Barnabas and Saul for the work whereunto I have called them” (Acts 13:2). And so they were sent forth on a special mission of service by the Holy Spirit. Says Satan, Are you not sons of God, porters of Christ? Then open a fountain of blessing, or form a gathering here or there, outside the unity of the Spirit. Send forth a running brook through the land — turn the stones into bread. You are wonderful folks, cannot you do as you like? My brethren, is there not special danger here? That which would be most blessed, if done in the unity and fellowship of the Spirit, in lowly dependence, may it not become pride and self-will? The Lord lead us in His own lowly steps, in unfeigned dependence, lest the very truth be used for Satan, like the water for the kings of Assyria. I see great danger in this independence of action. We cannot too much seek the guidance of His eye.

Separation to the Lord is a sacred and special thing. Human reason cannot understand it; and it must be maintained. The next thing was the building of the wall that was broken down, “and raised it up to the towers” (2 Chron. 32:5). Ah, those towers! “I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved” (Hab. 2:1). Man would say, Come down from the watch-tower, use your own judgment; break down the wall of exclusiveness, and be one with all the false doctrine of the land. Satan hates that wall, and hates to see you sit watching before the Lord, to know His mind, and only do His will. Oh, how much depends on this! — waiting on the Lord in the watch-tower, or doing our own will. But not only must the wall, the hated wall, be built up, but we must put on the whole armor of God. Oh, soldiers of the Lord, you young men, chosen to stand before Him in these last days, study the word. Take the whole armor. Be well equipped with the Word of God, spiritual weapons, and shields, in abundance. It is the last conflict, before we rise to meet our Lord. It is well to be informed of the enemy’s intention. Satan, is specially occupied with, and determined to destroy, the assemblies gathered to the Person of Christ. Such was the object of Sennacherib to take the cities of Judah. Give all diligence, in dependence on the Spirit, not to help the enemy in his work in any one thing.

Hezekiah spake comfortably to the people, saying, “Be strong and courageous, be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him: for there be more with us than with him. With him is an arm of flesh, but with us is the Lord our God, to help us, and to fight our battles” (2 Chron. 32:7-8). At such a moment, how important to know with certainty that we are with the Lord, and He with us. No doubt, to some, all this will be utterly unintelligible. But we are meditating on the position of those who desire to do that which is right in the sight of the Lord, in the midst of all that is wrong: wrestling, not with flesh and blood, but with wicked spirits in the heavenlies (Eph. 6).

Now we will sit down in our watch-tower, and wait before the Lord. See there the hosts of the foes encamped around, even in the heavenlies. Now, if we look within the enclosed walls of separation to the Lord, what a feeble few! But is the Lord there — is the Holy Spirit there? Yes, He who has conquered the adversary is there. The Holy Spirit sent down is there. All is well, more than all against us... Take courage, be strong in the might of the Lord. It is a remarkable sight, this look from the watch-tower. You see that city enclosed in the walls of separation to Christ. That feeble company has been besieged for nearly forty years; and, sad to tell it, Satan and his hosts have so deceived Christendom, that nearly all Christendom has besieged that little city. Yea, professing Christians have been notable captains in the attack. Captain C., Captain R. — yea, noble ladies, through ignorance, have taken service — and not a few runaways have heated the balls red hot. Yea, some of these have become the veriest Rabshakehs Now what is all this rage against? A feeble little company, who desire to do that which is right in the sight of the Lord, and, while answering not a word, place their entire confidence in the Lord. And thus, through His loving care, they abide in the siege. Now, as we sit in the watch-tower, is not this little city a study? “Thus saith Sennacherib, king of Assyria, Whereon do ye trust, that ye abide in the siege in Jerusalem?” (2 Chron. 32:10). Yes! whereon do ye trust? Dreadful have been the destruction of many nations; their gods have not been able to deliver them.

In like manner Satan can point to the churches of Asia. Where is the church which was at Antioch, at Ephesus, and all the assemblies in Greece? Rome also? And all the churches of the Reformation? What is their condition now? And are you the feeblest of all; are you stronger or better than they? Wherein do ye trust, that ye abide in the siege? Solemn questions. But did any of the assemblies of Palestine, Greece, or Europe — or have any of the churches of the Reformation continued in lowly dependence on the guardian care of God the Holy Spirit? No; an arm of flesh, poor puny man, took the place of the Holy Spirit in every one of these -and hence the overthrow. Be it episcopacy, or the popular will, all was of man, and the Holy Spirit set aside. Now, as we look from our watch-tower on that little besieged city, all depends on unfeigned dependence on the Lordship of Christ, and the presence of the Holy Spirit. Mind, all the wall that was broken down must be builded up. Is it not wondrous grace to gather the weakest saints to the Person of Christ, separated to Him by that wall, and kept in peace, amidst the rage of Satan, and hosts of deadly, and some, perhaps, only mistaken, foes? So useful to us is the study of this siege, that the Spirit has given us a long account of it in Isaiah 36-37.

As we have noticed here, many cities of Judah were taken. This is humbling. We have known it. Many gatherings were gathered years ago, which had not built the wall of separation up to the watch-towers. A most determined attack was made — first, to displace the Holy Spirit, and set up clericalism; afterward to introduce and allow, to refuse to judge, heretical doctrine. Being a young soldier during that early war, I just remember how many gatherings were taken. I believe every one, where clericalism had got the least footing. I believe every gathering that really trusted the Holy Spirit stood the siege, and Rabshakeh could not deny it.

Yes, what baffled the Assyrians was this trust in the Lord. And now they cry, and lie, and threaten, and blaspheme. “But they held their peace, and answered him not a word: for the king’s commandment was, saying, Answer him not” (Isa. 36:21). What dignity in quiet faith! No spirit of defiance and boasting. No, no: rent clothes and sackcloth; deep humility. And though not noticed (recorded) by Isaiah, yet that little prayer-meeting: “And for this cause Hezekiah the king, and the prophet Isaiah, the son of Amoz, prayed and cried to heaven” (2 Chron. 32:20). Do not forget this: our safety is in prayer in every time of conflict. Some in the siege might not know what to do, when another furious pamphlet cannonade is fired. “Why,” say you, “this is full of the grossest falsehoods.” What did Hezekiah? “Hezekiah received the letter from the hand of the messengers, and read it: and Hezekiah went up unto the house of the Lord, and spread it before the Lord” (Isa. 37:14). And how he pleads with the Lord that dwelleth between the cherubim! It is written, they overcame him by the blood of the Lamb Yes, the mercy-seat between the cherubim is our place of victory. The enemy, with all his power, was entirely defeated. And while we plead there, let us never forget to plead for our dear mistaken brethren, who have been, and are, so sadly deceived by the enemy. Should these lines reach any such, let me beg of you to search the scriptures, and ask the Lord, by the Spirit using that word, to lead you into the path that is right, in the midst of so much that is wrong. Ah, if even that path leads to the little besieged city within the re-builded walls. The doom of the Assyrian army only illustrates, or foreshadows, the certain doom of Babylon the great (Rev. 17; 18). Thus, step by step, how remarkably this history finds its answer in the events of these last days! This now leads us to the unsettled question.

The Two Husbands of Romans 7

This chapter may be said to be the climax of the apostle’s argument on justification and fruit-bearing. Nothing could be more timely than the illustration of the two husbands; and I need not say the inspired argument it unanswerable.

It is of great importance to notice those few words in the middle of the first verse, placed in parenthesis: “for I speak to them that know the law.” This shows that the apostle was specially addressing the Jewish believers in this chapter. “Know ye not,... how that the law hath dominion over a man as long as he liveth? For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband. So then if, while her husband liveth, she be married to another man, she shall be called an adulteress. but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man. 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 who is raised from the dead, that we should bring forth fruit unto God. For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death. But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter” (vss. 1-7). Here, then, we have the two husbands. The old husband the Jews had had; that is, the law. To the new husband the Christian has been espoused, that is, to the risen Christ. And just as a woman could not lawfully be married to two husbands at the same time, so is it shown that the believer cannot be married to both Christ and the law.

From verses 5, 7-24, the apostle describes the marriage-life with the old husband. Now, just suppose a married couple, whose dispositions are so entirely contrary to each other, that the more the poor wife tries to do her best, the more scolding and blows she receives; until her life becomes so miserable, that she longs for deliverance from this struggle of wretchedness — and you have the exact picture here described of the wretched condition of those who had been married to the law. It is not that the law had been such a bad husband: it was just, holy, and good. But man’s nature was so utterly bad, so thoroughly carnal — sold under sin. This is what Paul and the Jewish believers had found when they were in the flesh under the law. “For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death.” I say no couple in this world. ever had dispositions more contrary, than Paul had found his nature and the holy law of God.

He goes on further to describe his condition when in the flesh, married to this old husband: “For we know that the law is spiritual; but I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.” Such was the power of sin dwelling in him, than though he fully consented to the law, that it was good, and earnestly desired to do what was right, yet had no power: “how to perform that which is good I find not... For the good that I would, I do not; but the evil which I would not, that I do.” Yes, he found sin dwelling in him — yea, its power a fixed law in his nature: “I find then a law, that when I would do good, evil is present with me.” Yes, if even a quickened soul, a child of God, yet in the flesh under law; however the inward man might long to keep it, yet the sinful nature was far too strong, and thus the deepest wretchedness: “For I delight in the law of God after the inward man: but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.” This, then, is the picture the apostle draws of married life under the old husband. Like some poor woman, who has tried long and hard to please her husband, until at last she loses all hope, and no longer says, Who shall help me to please him? but, O wretched woman that I am, who shall deliver me? Just so the apostle. He did not pray for help to please the old husband; but, “O wretched man that I am, who shall deliver me from the body of this death?” The next verse introduces the new husband “I thank God, through Jesus Christ our Lord.” We shall find the marriage-state with the new husband, as blessed as it had been wretched under the old. There are two things especially in Romans 8 that mark that blessedness. Espoused to Christ, there is no condemnation, and no separation.

Let us return, then, and carefully notice how the espousal took place. The apostle was here reasoning with those who had been under the old husband; and if we carefully examine the holy oracles of God, we shall find that the Jews had been under law, or married to the first husband, 1,500 years. It is very strange, that many Christians have not noticed that the law was not given for 2,500 years — that is, from Adam to Moses (John 1:17). Now, instead of angry discussion, would it not be far better to search the Scriptures and see if these things are so? Was not Adam tested by a given law when in innocence? Did he not fall by transgression? Did not his whole race fall in him, and so death pass upon all? “Wherefore as by one man sin entered into the world, and death by sin; and so death passed upon all men” (Rom. 5:12). Certainly it is most clear, that the whole human race were thus brought under sin and death. But, now, from that point — from Adam’s fall to the giving of the law on Mount Sinai, a period of 2,500 years — can my readers find a single passage that would imply, that there was either law, or transgression, during the whole of that period? “For where no law is, there is no transgression.” And there was no law given from Adam to Moses, therefore there was no transgression. But being ignorant of Scripture, some, not knowing the distinction betwixt sin and transgression, jump to the conclusion, that if there were no law then there was no sin, and therefore no need of the atoning death of Christ. But Scripture insists on this very point — that though there were no transgressions, (Rom. 5:13-14), yet there was sin when there was no law. “For as many as have sinned without law, shall also perish without law.” Surely this, and many such passages of Scripture, prove that the law was not given to all men, else bow could any sin without law? Who are “the Gentiles without law” (Rom. 2:12), if the law were given to all, and, as some teachers tell us, all are under law? It is of the first importance to clearly understand this point. Let me give the reader a very simple illustration. Suppose a schoolmaster has a most unruly, lawless set of boys, he well knows the rebelliousness and enmity of the school, but up to a certain day he has never given them a positive command; he now writes the following law; and gives the strictest command, that no boy shall be allowed to make a mark on the wall. There may have been marks on the wall before, but (if I know anything as human nature) the first time the master turns his back, there will be ten times more scribbling than ever there was before. There was the sin of marking the wall before, but now the command is given, sin becomes transgression; conscience would tell them it was wrong to have such enmity as to deface the wall before, but when the commandment comes the scribbling abounds, and this is transgression. Now the law entered for this very purpose — “That the offense might abound” (Rom. 5:20). It was added because of (or, for) transgressions till the seed should come (Gal. 3:19). Examine carefully the context of this passage. I am not aware that any one truth is more clearly taught in Scripture than this — that there was neither the law, nor transgression of the law, until God gave it, to one nation only, for the special purpose of proving man’s sinful nature in open transgression, and thus, every mouth being stopped, all were proved guilty. Man’s need was shown of that great and wondrous gift, the Savior Jesus Christ the Lord.

It is marvelous what ignorance prevails on this truth. I asked a Christian brother the other day, if he could give me any reason whatever, from Scripture, for the opinion he held — that we in England and all men were under the law? Well, said he, “I should say because we are all the children of Moses.” I was somewhat startled, I confess, by this reason, but I do not know that I ever heard a better. “What do you mean,” said I, “by our all being the children of Moses?” “Well,” he replied, “I mean that we are all of the religion of Moses.” I felt there was sadly too much truth in this last sentence. I endeavored to show him that the Scripture teaches, distinctly, that we who believe are of the same religion as Abraham. But he seemed to have never read that the law was not given to Abraham at all; no, not even until 430 years after him. Look carefully at Galatians 3:16-17, and see if this was not the case. Then if the law were not given to Abraham, or to any of the nations in his days, or during the 2,000 years before him, or to the nations for 500 years after him; how can it be shown that it was given to all nations? Surely, my reader, there must be great ignorance of Scripture on this subject.

Let not, however, the adversary say, that because there was not the law, and therefore no transgression of the law, that that also proves there was no sin and no need of the atoning death of Christ. There was the same need from Adam to Moses. “For until the law, sin was in the world” (Rom. 5:18); and though sin was not, could not, be imputed as transgression, like Adam’s transgression, of a positive law; yet DEATH REIGNED, even from Adam to Moses. And thus was shown man’s need of that which alone can meet his case — the death of Christ, the Substitute. It is also true that when the law was given to that self-confident nation at Sinai, the black catalog of offenses in open transgression made man’s condition still more manifest. But grace abounded, when these boasting law-keepers had murdered the Son of God even to them, grace proclaimed forgiveness of sins in His name. The boasting law-keepers ever have since then, as at this day, hated and slandered the children of grace. May the blessed God of all grace keep us from returning railing for railing, but rather show them that grace that was first published at Jerusalem. But let not one point be misunderstood. while speaking of righteousness and man’s standing before God, let it not be supposed that we doubt, for one moment, the righteous principles of the government of God, either before or since the law. Take the book of Job. The law was not given then, and of course it is never named in it, or the book of Genesis; and yet how distinctly we see the principles of right and wrong written on the conscience; and yet the law was not given, and therefore was neither the principle nor power of righteousness, nor rule of life, as it is sometimes strangely called.

The plain facts, then, of Scripture are these. For 2,500 years of this world’s history the law was not given, from the fall of Adam to the giving of the law on Sinai. That as there was not the law for that period, there was no transgression of the law, after the similitude of Adam’s transgression. There was, however, sin. Death passed upon all men, for that all have sinned. And from the day of Abel downwards, the Scripture clearly teaches the impossibility of man’s approach to God, except by the death of the Substitute.

Then for 1,500 years the law was given to one nation, fully to show out what man was in open transgression. All have sinned: the Jews have transgressed. The moment the law was given, sin became transgression: “and they danced around the calf.” That text in 1 John 3:4, may be quoted as contradicting the statement of the apostle as to the 2,500 years, when there was neither law nor, of course, transgression. But a reference to the Greek will show the passage to be in perfect harmony. It just shows this — when the law is given, then sin becomes transgression. “Whosoever committeth sin, transgresseth ALSO the law for sin is lawlessness”— in our translation, “the transgression of the law.” It is most true, since, and to whom, the law was given, sin becomes the transgression of the law; but this does not contradict other scriptures, and say, sin was the transgression of the law during all those ages before it was given.

Very well, then, it may be said, if the law was not given for 2,500 years, and then was given to Israel for 1,500 years, what about the 1,800 years since? Does the Scripture teach that all men have been put under it by Christ, or by the Holy Spirit, since Christ arose from the dead; or does it teach that it was then abolished, as regards believers who had been under it? Most solemn question. May the Lord give both writer and reader, entire subjection to His word; and this will never be, if this great subject is entered upon in a mere controversial spirit. Let us really wait on God in prayer, that the Holy Spirit may bring before our souls the clear light of Scripture.

The blessed Lord was born in that nation which was under law, and in Him and by Him every jot and tittle of the law was fulfilled. For them that were under the curse of the broken law, He became a curse; surely not during His spotless life, but only when on the cross — “For it is written, Cursed is every one that hangeth on a tree.” Not only did He thus bear the curse of that nation, but He was “made sin for us.” Oh! what love and righteousness was this! The Son of God! the Holy One! the Creator and Upholder of all things, hanging on a tree! accursed of men; but, ah! for my sins accursed — forsaken of God. O, my Lord, was ever love like thine! My spotless Substitute, I worship and adore thee forever!

It is exceedingly profitable to trace in the epistles, the application of the atoning death of Christ, both to the Jews, who were under law, and to the Gentiles, dead in sins without law. Two passages may suffice, many others are equally explicit. Speaking of the Gentiles, the apostle says, “And you, being dead in your sins, and the uncircumcision of your flesh, hath He quickened together with him, having forgiven you all trespasses.” Then of the believing Jews, “Blotting out the handwriting of ordinances, that was against us, which was contrary to us, and took it out of the way, nailing it to His cross” (Col. 2:13-14). Again, of believing Jews, “Christ hath redeemed us from the curse of the law, being made a curse for us.” Then of the Gentiles, “That the blessing of Abraham might come on the Gentiles through Jesus Christ” (Gal. 3:13, 14). But, to return, now as to these 1,800 years since the death and resurrection of Christ. Are we, as believers, under the ministry of law written on stones, or is it abolished, even as to those who had been under it? The apostle calls it, “the ministration of death, written and engraven in stones.” He declares it “done away.” “That which is abolished.” Man calls it the rule of life, and says we are under it: shall I believe man or God? (See 2 Cor. 3). I would most carefully limit these remarks to believers in Christ. They are led of the Spirit, and therefore not under the law. As the expression of God’s righteous government in the world, the law surely is not abrogated. The claims of God as Creator remain the same, and thus the law is for the sinner out of Christ. (See 1 Tim. 1:9). As I said at the beginning of this tract, the chapter before us, Romans 7, is the climax of the apostle’s argument. By the allegory of the two husbands, he shows the utter impossibility of the believer being joined to Christ, and still under the law. And we must not forget the apostle is combating the strongest error of his time, namely, that it was not enough to be justified by Christ, but it was needful also to keep the law. I need not say, that this is still the strongest error of our times. Well, says the apostle, the thing is impossible, and appeals to the Jews who knew the law. Under the law, a woman could not be married to two husbands at the same time. If she be married to another man while her husband liveth, she is called an adulteress. See the force of this: if man is looked at as still alive in the flesh, under law, he cannot be espoused to Christ. It would be as great confusion as adultery. The apostle then may well be so vehement in opposing this doctrine. The two states are so different, that it is impossible to be in both. The Jew, who had been reckoned alive in the flesh, was now reckoned dead by the death of Christ; yes, dead to the old marriage state. The Gentiles were found dead in sins, and raised out of that very state and espoused to the risen Christ (Eph. 2 and 5). I do not speak of that now. But of the Jews the apostle says, “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 who is raised from the dead, that we should bring forth fruit unto God” (Rom. 7:4).

Hence, do not you see, my reader, the passages that follow, instead of being the proper experience of the Christian, really are the strongest possible contrast. “For when we were in the flesh” — now does he not clearly here refer to a previous state? that is, the Jews’ experience under the first husband, the law. “When we were in the flesh the motions of sins, which were by the law, did work in our members to bring forth fruit unto death,” and hence all the misery of poor old I, when in the flesh under law. But does the apostle plainly show, that those who had been in this miserable state were delivered from it? To be sure he does, the very thing he states in the next verse; and also shows how they were delivered. Do not miss the how. “But now we are delivered from the law, that being dead,” or as the margin more clearly expresses it, “being dead to that wherein we were held, etc.” Thus they were dead to the law by the body of Christ, and married to another, even the risen Christ. Now what a complete deliverance this was to be sure. Had they been left under the old husband, not a Jew could ever have formed part of the joint body, the bride of Christ Oh! the perverse blindness of the heart of man! Only to think, after this amazing deliverance of those that had been under law, that now Satan should have so far deceived the greater part of Christendom, as to persuade them that they are in this miserable bondage. Most probably this is the state of my reader. Like a poor woman tied to a husband she cannot please, so with you; the more you have tried to keep the law, the more you have failed; year after year you have hoped to be better, but the more you look at yourself, the more carnality and sin you find. The question is, are you to look at yourself as alive, or dead? I mean your old sinful self. What saith the Word of God? Reckon yourselves dead — dead to sin — dead to law. Now, of what use can the law be to a dead man? Can it be the rule of life to a dead man? But this is not all, my fellow-believer; you are risen with Christ; married to Christ risen from the dead. Not one with Christ from His birth during His life, this could never be; He must die or remain alone (John 12:24).

Properly speaking, A.D. 1863 is not correct; it should be A.D. 1830. That is, the true Christian era dates from that blessed moment when Jesus arose from the dead. He had first fully answered for our sins with His own precious blood. Yes, and more; God was first fully justified in His righteous judgment, passed on our sins. That judgment fell first upon our adorable Substitute, in all its infinite weight. The atoning work was done, before Christianity could begin. May God give thee understanding in this great fact, my reader! Ponder it well. In God’s salvation there is no confusion. The predestined bride of Christ lay dead in sins, under the sentence of the wrath of God. And when He became man, who in the beginning was with God, and who was God, well did He know — the righteousness of God in passing sentence on man’s sin. An infinite atonement proved the infinite righteousness of God. But all must be accomplished before one soul could be married to Christ, raised from the dead. O the depth of the meaning of those words, “It is finished!” The cup was drank. In infinite love the wrath was borne. Thy sins — ah! more, He was made sin for us that we might be made the righteousness of God in Him (2 Cor. 5:21). We cannot hold too fast this foundation-truth, that alone, before God, in His own body on the tree (1 Peter 2:24), He bore the full judgment of God, due to our sins, and all first before He arose from the dead, and hence before Christianity began. It was a complete work, never to be repeated. We are not married to Christ, and the question of sin still has to be settled and re-settled. No, that question was settled on Calvary first, and then we were made one with Christ in resurrection after. Thus if Christianity be really understood, if we know what it is to be married to Christ, risen from the dead, the question of sin before God can never be raised again. If once thus sanctified, by the offering of the body of Christ, forever perfected is the assured result (Heb. 10:14). So perfect is the finished work of Christ that sins can never be remembered against the fellow-believer again.

Thus risen and justified is the Church, and the Church is the joint body, and the joint body is composed, first of Christ, who is the beginning, the first-born from the dead; and secondly, of all believers in this dispensation, joined to Him the living and glorified Head. This is not the subject of Romans 7, but this is the for-ever-justified place and standing of the believer, married to Christ, risen from the dead. “There is, therefore, now no condemnation to them which are in Christ Jesus.” To the Jew married to the first husband there was naught else but condemnation; to the Christian married to the second husband there is no condemnation. Is it not dreadful to confound these two states together, as the manner of some is; nay of many? Married to Christ, raised from the dead-all is new, a new creation. Sin, the law, death, condemnation have nothing to do with the new creation. They do not attach to it, do not belong to It. They are passed away. “If any man be in Christ, he is a new creature: old things are passed away, all things are become new, an all things are of God.” What a state! One with Christ! What a justification! No condemnation.

And what a figure for the Spirit of God to use. Marriage! Nothing on earth is so expressive of perfect oneness. “And Adam said, This is now bone of my bones, and flesh of my flesh” (Gen. 2:23). And the Spirit of God applies these very words to us: “For we are members of His body, of His flesh, and of His bones” (Eph. 5:30). Now we know that when a person becomes a bride, she enters into a new relationship — the old passes away. She signs her name for the last time on that very day — her very name ceases to be. True, she is the same person, but in a new position altogether. A relationship so permanent that death alone can dissolve the tie; and surely we may say, where there is sincere affection, no relationship so blessed.

But when we think that all this is true of the believer-joined to Him who is raised from the dead—what an entirely new relationship. Ah! this is not man’s work; this is wholly of God. God raised up our Lord from among the dead, and God has raised us up with Him, and made us sit together with Him in heavenly places. Could man have raised himself from being dead in sins to such a place? Do not forget, the apostle shows clearly the impossibility of even the Jew being both in the old state and in the new. The whole old state passed away by the death of Jesus. Therefore to go back to that old state under law — is to make the death of Christ of no avail. Like the person married, the Jew ceases to be a Jew; the Gentile ceases to be a Gentile, and both become one, joined to Christ in resurrection. And, oh, how permanent this blessed relationship! Death can never dissolve this tie. Will Jesus, risen from the dead, ever die again? Oh, no. “Christ being risen from the dead dieth no more.” And we are risen with Him — have the same resurrection-life. Eternal life can never die. Our life is as imperishable as His, nay, it is the very same. I do not speak of His Godhead, but of His risen manhood. And I ask, can Christ die again? Neither can they die who are dead with Him, and risen with Him, and one with Him. Then I boldly say, once married or joined to Christ, naught can sever the blessed and everlasting tie. Oh! that the permanency of this everlasting relationship were better understood. O believer, awake to this wondrous truth! You are not married to Christ for a few days, and then forsaken. Well did He know all your unworthiness and sin, but all was borne first on the cross; and now naught can sever you from the risen Christ. It is one of the unspeakable blessings of this marriage, that there is no separation. What a union! Nay, more; perfect unity. I cannot ask, Is there sincere affection in Christ; nay, words cannot be found to express the love of Christ. “Christ loved the church, and gave Himself for it.” “He that loveth his wife loveth himself... even as the Lord the church.” Did you ever enter into this thought — that Christ loves the Church as He loves Himself? Oh, can you thus say, Precious risen Lord, thou lovest me even as thou lovest thyself! What peace, what joy to think of the love of Christ; unchanging, never ceasing love.

There are two more points very strikingly illustrated by this subject. Both, in a sense, are one — I mean justification and righteousness. The apostle, after showing the complete deliverance from the miserable marriage state under the first husband, the law, by being dead to it by the body of Christ, and being married to Him raised from the dead, he says, “There is therefore now, no condemnation to them which are in Christ Jesus.” Further in the chapter he says, “It is God that justifies,” and asks who shall condemn.

I thank God for all the opposition and controversy of late: it has had the effect on my own mind of taking every subject before God, and occupies my soul, with His character, in reference to such subjects. Now let us pursue this inquiry in reference to God.

Suppose a son in a family takes a young person to be his wife. Now if the father approve, defend, or justify the marriage, he will justify both the son and his bride. Surely he will receive the one as the other to his home. If that son be ever so rich, and if she were ever so poor before the marriage, I say if the father justifies the marriage, he will never upbraid the bride with her former poverty. They are no longer two, but one flesh. If he is rich, can she be poor? And if the father defends, who shall condemn? I scarce need apply this. It was God who sent His Son. In redeeming us to Himself, He did the Father’s will. Therefore the Father loved Him, because He laid down His life for the sheep. Do you say, My sins? God laid our sins on Him. “How can I be justified from my sin?” “It was Christ that died, yea, rather that is risen again” — do I want full, clear, certain evidence of my justification? — “who is even at the right hand of God, who also maketh intercession for us.” And it is God, I repeat, that has raised us up with Jesus. Yes, God defends the marriage — God justifies the marriage. Man may despise and reject — may kill and crucify; but has not God approved? Does He not defend and justify? Then “there is, therefore, now no condemnation.” Christ hath loved us and given Himself for us. He took our sins and guilt. He bore our judgment. God approves. He raised Him from the dead for our justification from our sins — washed in His blood. It is God that justifies. Now in resurrection-life; married to Him that is raised from the dead—one with Him. And God defends the marriage. And oh the righteousness of God. God is just, in justifying the marriage. His righteousness is maintained in all its integrity. Both as to our sins, by the blood of Jesus, and as to our present and everlasting life, as one with Christ. For our new creation in Christ Jesus is in righteousness and true holiness.

And this leads me to pursue a little further the illustration for the other point — Righteousness. Some do not understand what we mean by showing the unscripturalness of the modern doctrine, of the imputed righteousness of Christ during His life under the law. To such this illustration may be helpful.

My reader will not have forgotten the marriage of England’s beloved prince; neither the honor everywhere given to the chosen of his heart on her journey from Denmark Now did anyone suppose that the honor shown her was the imputed honors of the prince’s school-days; or was it honor, in any sense, taken from the prince, and imputed or reckoned to her? Surely not. What then? What was the honor thus shown her at every step of her journey? She was reckoned the future bride of England’s prince, and, if the Lord tarry a little longer, of England’s king. He was her honor. Yes, when the swelling thousands shouted their joyful welcome along the streets of London, it was not a little honor taken from him and imputed to her. She was received as the joint sharer of England’s throne. This is but a faint picture of our marriage with Him who is raised from the dead. The beloved prince did not shed his blood for the Princess of Denmark; but our adorable Lord redeemed us with His own blood.

But as, in the one case, it was not the prince’s school-day honors that were imputed to the princess, so with us, it is not the mere righteousness of Christ’s life, while under the Schoolmaster, that is imputed to us. Oh this would be far short of the glory given to us. Truly did He keep the law, and far more than the law, in laying down His life for His enemies; but it is not this, or anything else, that is taken from Him and imputed to us. He, HE HIMSELF, is one with us, and we are one with Him. He is our honor; He is our righteousness; He is our glory. Yes, “God hath made him unto us wisdom, and righteousness, and sanctification, and redemption” (1 Cor. 1:30). Surely this is far more than the doctrine of the imputed righteousness of Christ. Yes, as different and as great a contrast as there would be, suppose a rich landowner were to marry, and reckon a field to his wife, instead of making her joint inheritor of all his estate; nay, perfectly, as she would be one with himself.

Yes, fellow-believer, we are on the wedding journey -we are going to meet our precious Lord. We have redemption through His blood, even the forgiveness of sins, according to the riches of His grace. We are justified from our sins, and from all that attaches to our old nature and standing; but far, far more than this. We are raised from the dead — brought into an entirely new state; no remodelings of the old, but a new creation; and in that new state, ONE WITH CHRIST. Our old life fully forfeited; but now a new life — risen life. Now it is as thus risen, as thus possessors of this new life, that God justifies us. Oh! who can be against us, since God is thus our everlasting defense? And all of God. What could, give more peace than this? And shall we give all this up, and go under the old husband -the law? Do remember, we cannot be married to both. If under law, we are not married to Christ; if married to Christ, we are not under law. How clear this makes the whole subject.

Do you ask, then, what is the rule of the Christian’s life and walk? — Surely, Christ. Wives obey,your husbands. Is not this the principle of obedience to Christ — the obedience of love, not of law; and yet the law of love? Do I know Christ in this wondrous, everlasting relationship? Do I know His constant, unchanging love? With this principle I open the whole Bible; and, surely, every intimation of His will should be my delight. And this will be the case in proportion as I know His love.

I was struck with a remark from a beloved brother; he said, “Christ never took a journey but to do the Father’s will.” Blessed Jesus, be thou my pattern, my rule of walk. When we speak of being delivered from the law, and of not being under law, do not suppose we mean lawlessness, which is the very essence of sin. What we mean is this: We are not on probation, the principle of do this and live. It is no longer the trial of man. It is not now, “Thou shalt love the Lord thy God with all thy heart,” etc. I say it is no longer probation, but pure grace. When lost and guilty, God has loved me with all His heart, and nothing can separate me from that love. I do love Him now, because He first loved me: and love delights to do His will.

But what of power.

Now we have seen that man under law has no power against sin, but law rather brings it out in multiplied offenses. If under law sin has the dominion — hence the great effort of Satan at all times to put Christians under law. Grace is the very opposite of this, even as to sin and walk. “For sin shall not have dominion over you: for ye are not under law, but under grace” (Rom. 5:14). Yea, we are “married to Him that is raised from the dead, that we should bring forth fruit unto God” (Rom. 7:4). “For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and. for sin, (or by a sacrifice for sin,) condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit” (Rom. 7:2-4).

There may be failure, evil may break out, but if under grace, sin shall not have the dominion. There may be fierce conflict, hateful lusts at times, but the Spirit lusteth against the flesh, so that we might not do the things that we should otherwise do. (See Gal. 5:17.)

Thus, as espoused to Christ, there is not only delight to do His will, but also power, the power of the Spirit of life. So that we do not break the law, but, while. not under it, its righteousness is fulfilled in us.

Under the old husband, nothing was made perfect — all was misery and bondage. Espoused to Christ, all is divinely perfect. In whatever aspect you view this blessed oneness, whether as to justification or walk, all is divinely perfect. Perfect justification — no condemnation. Perfect pattern and rule of walk — Christ. And perfect power for walk — the Spirit of life.

Oh! if our hearts did but enter more into these things. What is this world’s wealth to us, who are on the wedding journey. What want we with the world; what its honors; what its politics. and, we may say, what its religion to us? If dead with Christ, why touch, or taste, or handle? If risen with Christ, let our affections, our thoughts, be there. Ah! let us read our rules of married life in Colossians 1; 2; 3 and, oh! that marriage settlement, the Epistle to the Ephesians. But to go through these would swell my little paper into a large volume. But do read it for yourself, and may you read it as you never did before. Oh, read what God has settled upon us in Christ; how He chose us in Him; how He predestinated us; how He has made us accepted in Him! What praise, what glory, what redemption and forgiveness of sins, what wisdom, what prudence, what riches of His grace! What a seal, the earnest of our inheritance! But read on, and learn what God secured to us when He raised Christ from the dead. Let faith follow Him up far above all principality and power; raised above every name, and all for us, the Church, which is His body, the fullness of Him that filleth all in all. And then read through the second chapter of our marriage settlement. See what we were-see what we are: and all of grace — all of God. Then read in Ephesians 3 of this mystery, kept hid for ages; and, we may now say, lost again for ages. And then comes most blessed instruction for our marriage behavior. And then, in Ephesians 5, the wondrous love of Christ to the Church, His Bride.

As with redemption, so with our marriage. We have redemption, and yet we wait for it; that is, for its full accomplishment. We are espoused to Christ, and we hasten on to the marriage of the Lamb. Ah! what was the crowd that thronged the streets of London, at the marriage of the prince, compared with that vast multitude who shall shout for joy and gladness at the marriage of the Lamb, when they cry with a voice like “the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honor to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints” (Rev. 19:6-8). What a day of unclouded joy, and so certain! For this joy He endured the cross, despised the shame, and is sat down on the right hand of God. O! shall we not wait for His return? Can we not say, Lord Jesus, come? What will it be to meet those eyes that untold welcome? O glorious triumph of unspeakable grace! Mercy from first to last-love that could not be quenched. And then forever with the Lord. The jarring discord of a wicked world heard no more. All hushed in calm, eternal peace. Not a stain of sin; not a wrinkle of imperfection; not a thought unholy. Gaze, gaze, my soul, on the scene of unmingled bliss. All is thine. Yes, He who is the center and source of it all is thine, and thou art His. What canst thou want beside?

Blessed Lord, awake thy Bride! O call our hearts away, away to thyself! “O the depth of the riches both of the wisdom and knowledge of God!” “‘Unto Him be glory in the church by Christ Jesus, throughout all ages, world without end. Amen.”

Two Things Which God Has Joined Together

“He that heareth My word, and believeth on Him that sent Me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life” (John 5:24).

There are two things joined together in this verse. These two things man tries to put very far asunder. Read the verse again. Now what are those things? They are believing and having. As we have it in another place, “He that believeth on Me hath everlasting life.”

Sometimes a person will say, with great anxiety, “I do believe on the Lord Jesus Christ. I am sure I trust in none else. I feel I am a lost sinner. I fully believe that the death of Jesus was the atonement for sin. I have no doubt that God raised Him from the dead. I know that it is only through the shedding of His precious blood that sins can be forgiven. But I cannot get to know that I have everlasting life.”

If this really is my reader’s condition, if you have heard the words of Jesus — if you do really trust in Him alone, then there is no question — there can, in that case, be no question whether you have everlasting life or not. I only ask, do you really trust alone in the finished work of the Lord Jesus? If so, I have no need to ask, have you everlasting life? If one of these things is true in you -namely, real faith in Christ, — I know the other is. You have everlasting life; for Jesus says, “It is most certain, it is most certain, I say unto you, He that believeth on Me hath everlasting life.” Yes, in one breath, Jesus joins these two blessed things together — BELIEVETH — HATH!

The discovery of this to the soul gives perfect peace. No more perplexity; no more uncertainty. The more deeply you feel your own unworthiness, the more amazing will the love of Jesus appear in dying for your sin. Oh yes! sin will appear more and more terrible, and the glory of the cross shine brighter and brighter; the world will be now with you lighter than vanity; for you, even you, have a home in the mansions of light. And though tempted in a world of sin, opposed by a subtle enemy, and groaning over inbred corruptions, yet still your trust is alone in Jesus, and you have everlasting life.

I think I hear you saying, Is this true of me? Trembling believer, Jesus has said it; it cannot be false. This MOMENT, if your ears are opened by the Spirit of God to hear the words of Jesus, and in your heart to believe on God who sent Him, then certainly you, even you, have everlasting life. And how blessed, how perfect, the salvation of God! You not only have everlasting life, but you shall not come into condemnation. Jesus says it, and He will keep His word to you. Yea, even more still, — you are passed from death unto life. Just as all Israel passed through Jordan with the Ark of God, so, my dear fellow-believer, have you passed with Christ from death into resurrection, and therefore into everlasting life. Open your eyes, for you are risen with Christ. As surely as He took your place in death, the divine Substitute, so surely has God given you a place with Him in spotless brightest glory. Go in peace, then, and doubt no more.

But there are two things more joined together. “He that believeth not is condemned already.” Whether you go to the ale-house or to the church; whether you art living in open sin, or trusting in your strictly religious life; I tell you, if Jesus is not your only trust you are condemned already; you are waiting the execution of divine vengeance as a rejecter of Christ. “Search the scriptures, and see if these things be so.”

The Unsettled Question

You may have thus been privileged. The doors opened. The Holy Spirit known and owned in the assembly. The immutable value of the precious blood known. Joy, and bowing, and worship in public. Gathered to take the Lord’s supper as it is written. Testimony in the world. Abundance of fruits. You may know the privileges and responsibilities of the porter — the parcel-carrier for Christ. You may have been preserved through long years of the siege of the city, within the exclusive walls. Great victories of faith and prayer. And yet there may be the unsettled question of Isaiah 38. “In those days [days of such victories] was Hezekiah sick unto death” (Isa. 38:1). We now come to the inner experiences of the soul — a soul that has not yet learned the death of the flesh. What a sentence on the old man — “Thou shalt die, and not live” (Isa. 38:1). Ah, now he says, “I beseech Thee, O Lord, remember how I have walked before Thee in truth” (Isa. 38:3). Very sorely did Job try this, but it would not do. Neither would it do for Hezekiah; no; there he lay, with his face to the wall; and he wept sore. The Lord is very pitiful; He heard those prayers, He saw those tears, and He granted a new term of life. He also assured him of full deliverance of the city, and He gave him a remarkable sign, that the Lord will do this thing which He hath spoken. “Behold, I will bring again the shadow of the degrees, which is gone down in the sun-dial of Aha, ten degrees backward” (Isa. 38:8). “He restoreth my soul” (Psa. 23:3). “If I wash thee not, thou hast no part with Me” (John 13:8). We speak of the sun rising, or going down; as to fact, it is the earth that has turned from the sun. So with our souls. Our constant tendency to depart from the Lord is like the diurnal motion of the earth. The Lord is ever the same, as we always find, when He restoreth our souls.

Will you read Hezekiah’s own account of his experience in learning this unsettled question? (Isa. 38:9-20). His heart almost sank in despair. Is it not very striking, after such public testimony for the Lord? He says, “I shall not see the Lord, even the Lord in the land of the living” (Isa. 38:11). Yes, at such a time, such is the sense of the vileness of the flesh. And Satan now suggests the terrible thought, that afflictions prove that God is against us. He says, “He will cut me off with pining sickness; from day to night wilt Thou make an end of me” (Isa. 38:12). The dreadful working of unbelief. “I reckoned till morning, that as a lion, so will He break all my bones” (Isa. 38:13). Oh, what chattering, and what mourning! “Mine eyes fail with looking upward: O Lord, I AM OPPRESSED, UNDERTAKE FOR ME” (Isa. 38:14). Was it not just so with Job? “I abhor myself, and repent in dust and ashes” (Job 42:6). Is not this the very condition of a quickened soul under law? “For we know that the law is spiritual, but I am carnal, sold under sin” (Rom. 7:14). However earnest the desire of such a soul to keep the righteous requirements of the law, yet no power. “For I know that in me (that is in my flesh) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not” (Rom. 7:18). Hezekiah says, “Behold, for peace, I had great bitterness” (Isa. 38:17). Behold, reader; until the question of the old man is settled, for peace what bitterness of soul you have had. Yes, bitter herbs indeed. You love the Lord — you long for holiness; but, oh, the bitterness, the loathsome flesh. Did I not hear you saying, Surely I must be a hypocrite. What did that deep groan say: Oh, shall I ever see the Lord? Are not all these afflictions a proof that He is against me? Oh, how I loathe, abhor myself! I am oppressed — undertake for me! Oh, wretched man that I am — no better, no better — who shall deliver me from the body of this death?

This lesson must be learned: and what is the answer? With Hezekiah it is, “What shall I say? He hath both spoken unto me, and Himself hath done it” (Isa. 38:15). With Paul it is the eye turned from wretched self, the old man, to Christ, and then the joyful exclamation, “I thank God, through Jesus Christ our Lord” (Rom. 7:25). What a deliverance, when we learn the answer to the unsettled question, as to the old man! He hath both spoken Himself, and He hath done it. He has been fully judged for us, made sin for us. In the likeness of sinful flesh, and by a sacrifice for sin, condemned sin in the flesh. Thus we accept the death of the old man, crucified with Christ — buried with Him in death. Judicially there is the end of I. No longer I, but Christ. I thank God, through Jesus Christ our Lord. He hath spoken it — He hath done it. There is generally a little more sobbing at the funeral of the old I. “I shall go softly all my years, in the bitterness of my soul” (Isa. 38:15), says Hezekiah. No, not so, Hezekiah! Not so, deeply exercised soul! No, you will have higher thoughts. Sweetly now the Spirit whispers in the heart, “But Thou hast, in love to my soul, delivered it from the pit of corruption; for Thou hast cast all my sins behind Thy back” (Isa. 38:17). Yes, dear soul, it is true, quite true — rest in it. Oh, think of the love of God in delivering you from the pit of corruption. Had He left you to your wretched self — oh, the pit, the pit. Thanks be to God. Now a little further discovery for you. It is blessed to be brought to the foot of the cross — yes, to the very grave of Christ — dead and buried with Him. This is the answer in part, full answer, to the old man; death, and the grave of Christ. But do not be too sure that that is all — that you are to remain there. No; “For the grave cannot praise Thee; death cannot celebrate Thee; they that go down into the pit cannot hope for Thy truth” (Isa. 38:18). Is not this also most true? Yes, if Christ be only dead for us; and if we are only dead, and even buried with Him; all is in vain. “If Christ be not raised, your faith is vain; ye are yet in your sins” (1 Cor. 15:17). “The living, the living,” exclaims Hezekiah, “he shall praise Thee, as I do this day” (Isa. 38:19). Yes, we are not only dead with Thee, Lord Jesus, but risen in Thee. “The living, the living, shall praise Thee, as I do this day.” Thus, through the death of Christ, we have passed through death into life. Old things are passed away, all things new, and all of God. What a new creation!

It is not now bitterness of soul, and doubts, and misery. Oh, no, says Hezekiah, “The Lord was ready to save me; therefore we will sing my songs all the days of our life in the house of the Lord” (Isa. 38:20). Oh, that is far better; yes, let us sing His praise with adoring hearts.

Victory!

About six months ago, some Christians in Rotherham united in prayer, at the earnest request of the beloved mother and sister of the departed, for the conversion of the remaining six brothers and sisters of this family. Though Isaac knew nothing of this, yet immediately the Spirit of God began to work powerfully on his heart; but when he did get to know that he was being prayed for, it affected him very deeply. The first token of answered prayer, was the burning of all his song music. His sister saw him at the works, and told him how much she had wanted to see him, as she had heard that he had said, he would sing no more songs for men at a certain place. He said he had felt he must put it all away, so that the devil would have less hold of him. She said, “What made you come to that decision?” He replied, “I had been trying for a week or two, to serve two masters. Invitations to sing made me miserable, so I burnt it all. I had felt troubled about five weeks; but last Sunday, I heard Mr. Rossell, and felt I must decide.” Thus had God been dealing with him, at the very time his friends had been waiting on God in prayer. As soon as his sister told him he had been prayed for every day by name, he burst into tears, and said, “I am a poor ignorant thing, but keep praying for me, that I may live and grow.” His sister spoke to him again after some time, inquiring how he was as to spiritual things, when he replied, “I have got Christ!”

It is known to many, that he passed through great exercise of soul, especially during the last three months of his life; but it was not until the Lord’s day, exactly one week before his departure, that his soul was brought into the full and blessed liberty of Christ. His beloved wife was very ill that day, and he was taken with deep misery respecting her, fearing she would die. He felt that if she died, be should die also, and thoughts of death troubled him He could get no relief. He said, “I flew to God’s word to see what God would say to me; He showed me that the precious blood of Jesus cleansed me from all sin, from every spot. I saw the death of Christ for me, as though there had not been another sinner. I went from portion to portion, of God’s Word, and saw Christ every where in the word, until I was so full of joy, that I forgot my wife. I saw I had never fully believed GOD; I knew before that I was his child, but God never before then revealed to me by His Holy Spirit, that Christ had done everything.”

On Monday he went for the last time to his work, was taken ill, but remained until afternoon, though in great pain.

Tuesday. The pain extended over the chest; spoke of being in heaven before Monday; had a strong pre-sentiment to that effect. Seemed to dwell with delight on the resurrection, and the fashioning of his body like unto the Lord’s.

Wednesday. His sufferings were very severe; scarcely able to speak, but said, “Ah, mother; I shall be in heaven on Monday. It will be all Christ. No pain! no sorrow! During Wednesday night he was racked with pain. Some one remarked that the Lord had heavily afflicted him; he replied, “Not one atom too much. My acceptance in Christ is as clear as the noon-day sun. Don’t fret; rejoice for what the Lord has done for me.”

Thursday. — Great weakness. But he said, “I am going through deep waters.” A beloved brother said, “This is the time for God to help you.” But he was too weak to speak more at that time.

Friday. — His sufferings were so great that he could scarcely speak a word. He just said, “Surely the Lord will make short work.”

Saturday. — Had a little sleep in the morning, and had less pain. Then the pain returned with agony, until about twelve at noon; it then ceased, and exhaustion ensued. But during the afternoon in a burst of joy, he said, “Oh, what has Jesus done for me a poor sinner! Washed me in his own blood from every spot, made me perfect, yes, perfect, if I were to live for twenty years, and never sin, I should not be nearer heaven. Oh, the blessed Jesus, the Christ of God! He left his seat of glory, and came into this world to die for me; yes, for Isaac Myers, of Rotherham, just as if there had not been another sinner in the world! Oh! oh! that I could tell it everywhere; that I could shout it to the whole world; that I could tell to all I know, and all I don’t know, the joy I feel. He has washed me, and washed me clean. He has given Himself for me; I am his! He is mine. He is in me. I am in Him. He fills me. I shall soon be with Him in glory.”

Here his strength failed; but after a short interval, he again broke out into a strain of great joy, “Look! look! look!” as though the vision of heaven were suddenly opened. He said, “What a large place. Look at them; what numbers. This is the first time I have seen Paul; he is in the midst of that group (pointing to the right); what a glorious man he is, but not like Christ; there’s none like him. And there is Dawson (meaning the late honored servant of Christ, William Dawson). How did be go? Why gone in a moment, like that (dropping his hand quickly on the bed). Absent — present — heaven in a moment. That is how I should like to go, only, I would be humble, and wait. Listen! I wish you could hear that chorus! The Handel’s festival!! Nothing to it!! I shall join it soon. Oh to sing that song, ‘Worthy is the Lamb. ‘ He is worthy. He is worthy. He came down here, and when he came down, did he set himself up? Oh, no! He took no place here. He humbled himself, but God has given him a place. God has highly exalted him, and given him a name, which is above every name; all power is given to him in heaven, and on earth; but he has not taken it yet. This humble Jesus is the Christ of God — the mighty God. Jehovah Jesus — all honor is his. He could restore this poor shattered frame, if he saw fit; and he will build it up again, and then, Oh then — Oh then, it will be like his.”

“I shall be like Him. Oh, what mercy, boundless mercy to a poor sinner. He tells me by the Spirit I am perfect now; it is his work, his finished work. I used to think I must do something to get to heaven, but now I see He has done it all. He is my all. If a man has Christ he has everything. He gave Himself for me. He has made me meet for his presence, and He is going to take me to glory now. Heaven. Jesus. So soon, so soon. In less than a week. He would take me now if it were not for the sake of others. He has made me ready. Oh, mother, ‘There’s not a cloud above, not a spot within.’ That’s it exactly. He lets me stay a little longer that I may tell his love; and He is taking me away for a special purpose. It will be told all over Rotherham, and in every place where God is worshipped, that He has taken a poor sinner, Isaac Myers, to glory. God has opened heaven, the New Jerusalem to me. You know it was revealed to Paul, and it is revealed to me, as direct from God as the rain drops from the clouds. And it is for the sake of many in this town. It will reach the hearts of many My death is to be for the life of many Hallelujah! Hallelujah! Help me to sing his praises. Oh, tell it abroad, make it known, that He has taken me to glory. The Lord is coming to take his own. NOT BELIEVE THAT! I know He is coming, What a moment, when all his are caught up, to be with Him forever! But I am going to Him, He is coming to receive me. I wish I could have you all fastened to me, to all go together. But it won’t be long, it won’t be long!”

He was delirious at times, and about one on Sunday morning he appeared to be dying. The watch was looked at, as his friends thought he was going. But he suddenly shouted out, “There is a heaven; do, do, let the world know there is a heaven.” He then held his hands up, and said as he seemed to behold the heavenly vision, “Hush, hush, there is heaven. There is the white robe, the crown, — one broken, but another crown. Glory.” He said, “Shout, Glory.” And his friends all at once were constrained to shout Glory. Oh, what a moment, — never to be forgotten by them. He appeared to be in full view of the New Jerusalem; said he saw his departed relatives who sleep in the Lord; seemed to have great joy in seeing William Dawson, whose preaching was greatly used of God to him when a boy. His countenance, indeed the whole scene, was heavenly. He then said, “I am now about to swim, and there is the strong arm of Christ. “

He feared that his friends would think him delirious as he spoke of the rapturous vision, and took great pains to correct this, being anxious lest his words might not be believed. He said he had been astonished at the manner in which the Spirit of God had enabled him to speak to his shopmates. The thoughts given him were far beyond himself; and after trying to convince his friends that he was perfectly sensible, he then again manifested the most solemn, tender concern for three of his fellow workmen. It was deeply affecting. “Tell them there is a heaven,” and afterward, “Tell them there is a hell, and if they don’t alter their opinions, they will go there.”

He gave his hand to be kissed by all present, then prayed for his beloved wife and children; then for his brothers and sisters, beginning at the eldest and going to the youngest; for all his many relations, then for his shopmates, and for others by name, Mr. Rossel, Mr. Jones, Stanley, Bennett, etc. He then prayed for Christians of all denominations, except the Unitarians. He said, “I have no authority in God’s Word to pray for them as Christians, — they deny the blood.” Solemn words, on the borders of eternity.

He then prayed again for his wife and children. Had great confidence for his family. He then shouted with a loud voice, “Victory! Victory!” He required all present to shout, and all joined, even his young wife, — all shouted, “Victory! Victory!”

He was then exhausted, and said “Water, water.” But when water was offered him, he said, “No! no! No more of this world’s water.”

He was then fearfully convulsed, and delirious for some time: then tried to sing the word Hallelujah. When he could speak, his happy cry was, “Nearly gone, nearly gone! Almost home.” “I AM READY:” this he said a few minutes before he departed. Then he threw up both his hands, as if beckoning for one to come from above. His last words were, at the moment of departure, “He is come, He is come!! “ This closed the last moments of Isaac Myers. He was gone, gone. Present with the Lord.

One day, before this triumphant departure, there was published, in a periodical a most fearful contrast to the above, a death-bed scene, as witnessed by Mr. Richard Weaver. He says, “One night, after I had gone to rest, I was awakened by a knock at the door of my house; an old man was there, who said, ‘Oh, Mr. Weaver, come and pray for my poor child.’ I went, and oh, that fearful sight. There was the mother on her knees, crying, ‘Oh, God, save my child. Oh Lord have mercy upon her.’ The young husband says, ‘Oh, Richard, pray for my dear wife. Oh, my poor wife; my poor wife.’ And there lay the young wife and mother, with the death sweat upon her brow, and horror in her voice, shouting, ‘Oh, I am damned, I am sinking into hell. Oh, William, oh, my dear husband, train my child for heaven; I am dying, and hell is my doom. Take him to my grave and tell him his mother is damned. Oh, my babe, your mother is being damned.’ And while her poor husband groaned, ‘Oh, that my wife had never been born.’ She tore her hair and screamed, ‘Can’t you save me? oh, husband, save me.’ And so she died with those dreadful words, ‘I am damned.”

My reader, have you ever reflected that one of these two ends must be yours. Victory through the blood of the Lamb! or damnation through unbelief. You may be within seven days of the eternal world. You may be troubled at the thought of death; so was Isaac Myers. And I pray you to note, that uncertainty and trouble was not removed, until God the Holy Spirit became his sole teacher by the Word of God. This is God’s way, to bless his own Word. The confusion of human opinions cannot give true rest to the soul. Though he was a child of God, man’s teaching had failed to give him full rest. God’s teaching never fails to give it. On that memorable Sunday he was turned from man’s words to God’s words. He flew to the Word to see what God would say to him- God showed him that the precious blood of Christ cleansed him from all sin. The infinite value of the death of Christ was so revealed to him, that he saw he had never fully believed God. Did the Spirit reveal to him some new or second work to make him perfect? No! no! he revealed to him that “Christ had done everything.” What a bursting in of light. What a deliverance from false doctrine and unbelief. Believing what God says. Christ has done everything.

A child is heir to an estate: the title is secure, the witnesses competent. But the child is perplexed by persons telling him that he must not be too sure. That it something like depends on himself as to getting the estate. He is confused, the uncertainty gives him trouble. At last one day the matter is made clear; he finds his father has done everything to make it secure. I see now he says, “I never before really believed the will of my Father.” There is no new will, no new work done. He only believes what has been done. He is turned from the false thoughts that perplexed him. Such was the change of mind that day, when God showed Isaac Myers, that Christ had done everything. Every false thought of unbelief was swept away. He was turned from the false thoughts of man, to what God says about the blood of Christ. His acceptance in Christ (not in self made better), was as clear as the noon day sun. All believers in the New Testament times had this clearness; and all believers now, turned from self to Christ, have this same clearness, as to their acceptance. The apostle, speaking of all believers, says, “He hath made us accepted in the beloved” (Eph. 1:6). Surely God’s Word is as clear as his creation works. Then every believer’s acceptance in Christ is as clear as the noon day sun. God says it. It must be true.

It must be so, because the offering of the body of Jesus Christ does so thoroughly sanctify every believer, that his perfection, through that death — sanctification is everlasting. As saith the Scripture, “For by one offering He hath perfected forever them that are sanctified” (Heb. 10:10-14). He had formerly thought he had something to do, as though his fitness for heaven was progressive; and depended on works. Yes, he thought this, though a child of God. Now; he saw that Christ had done it all. He knew four months before that he had Christ; but he did not know what Christ was to him. Now he has been turned from man to God; he says, if a man has Christ he has everything. He had had everything in Christ: now he believed it. That makes all the difference. Do you say you have Christ for justification, but you must have a second work, for you have not yet got Christ for sanctification. Then like him you have not yet fully believed God. For this is certainly true of every believer in Christ. “But of Him are ye in Christ Jesus, who of God is (not was or will be at some second blessing, no IS), made unto us wisdom, and righteousness, and sanctification, and redemption” (1 Cor. 1:30). My fellow-believer, that is plain enough, is it not? and what think you to this? “Giving thanks unto the Father, who hath made us meet to be partakers of the inheritance of the saints in light” (Col. 1:12). Yes, Isaac Myers was right, when he believed what God said, and always wrong while he doubted. “He has made me meet for His presence:” and what had made him meet? The progressive work of the Spirit in him? No. The Spirit had shown him that the blood of Christ had cleansed him from every spot. Not a cloud above, not a spot within. This is the Gospel that gave him such a triumphal departure. Man nothing to do to fit himself for heaven: Christ had done everything. Is this your Gospel? then preach it to every one. Seldom are the hearts of dying sinners gladdened with such a Gospel. He had tried hard at man’s Gospel, of partly Christ and partly his own doings, to fit him for heaven; and it could give him no peace in the prospect of death. No, my reader, neither are you prepared to die, if this mixed Gospel is yours. It must be all Christ, before you can dwell with exultation, on the prospect of departing before next Monday to be with Him.

This was not a death-bed repentance. It was on the day before he was taken ill, that God thus revealed Christ to him How wondrous the sovereignty of God. He whom Christ washes “is clean every whit” (John 13:10). The same thrust of the spear brought out blood and water. He that is pardoned is also cleansed: cleansed from all sin. Yes, completely justified as well as sanctified. “Washed,” “sanctified,” “justified”; this is the divine order of Scripture. “And such were some of you; but ye are washed, but ye are sanctified, but ye are justified,” (1 Cor. 6:11). Isaac Myers saw that Christ had done everything; not left one thing for him to do. He saw the death of Christ had not half saved him, and then left him unwashed; and unfit for heaven; away with such unbelief. That precious blood had perfectly fitted him for heaven, without a spot. Oh, precious, heaven-taught lessons. He was now a happy worshiper within the vail, without spot. The blood of bulls and goats could never bring the worshiper there. The blood of Christ had brought him there. The sacrifices of the law made nothing perfect, and needed a second work, or repetition. The blood of Jesus purged his conscience perfectly from every spot, and needed no repetition. And now, is this the state, standing, and position of only a few persons amongst believers, who attain to an extraordinary degree of self-holiness within? or is it the blessed state of every believer on earth? Undoubtedly, of every child of God, born of the Spirit, saved by the blood of Christ. The Scriptures leave no uncertainty as to this. “Having, therefore, brethren, boldness to enter into the holiest by the blood of Jesus,” etc. (Heb. 10:19). This is just what the blood of Jesus has done for every saved Christian, without one exception. This is what the offerings of the law could not do, no, not for one sinner on earth. This is what the Spirit of God insists upon in the tenth of the Hebrews. Are you saying, my fellow-believer, that this is not true of you? You are so unworthy, you cannot surely be within the vail, without spot of sin. Then are you saying, the blood of Christ is of no more avail than the blood of a goat. “Christ also hath once suffered for sins, the just for the unjust, that He might BRING US TO GOD” (1 Peter 3:18). Has he failed? Dare you say so? True, you are unworthy. God looks on his blood and He says it is worthy; yes, finished is the work that glorifies God, in bringing you within the vail.

Ah, like dear Isaac, is it not true that you have not fully believed God? Blessed, divine certainty, it is all done. Can you say, “Precious Jesus, my soul now rests in thy finished work; yea, I rest in Thee?” Ah, it is a hard struggle, in our day to get delivered from the false doctrines and traditions of men; many are sorely perplexed, even the real children of God.

The Gospel is so obscured, that often God has to lay his children on a bed of affliction, away from the teachings of men, that He may teach them Himself.

And much did He teach Isaac Myers in one short week. Yes, God taught him more in one hour than he had learned from man in all his life. Oh that men were wise, that they would take the Word of God, and look for the blessed teaching of the Holy Spirit.

But, perhaps, you say, do you set aside good works altogether? Oh dear no, this is the only way to have them. As soon as he really believed God, knew that Christ had done everything to fit him for heaven, that he never could be more fit, than the blood of Christ had fitted him — without spot in the holy presence of God — Then, see how this faith worked by love. Oh, how he longed for his shopmates. He thought of their daily toil, and said, “Poor things, they toil, and toil, and spend, and spend, and what is it all for? If they go on rejecting Christ, the time will come, when the most they would ever think of asking for, would be a drop of cold water to cool their burning tongues. And even that cannot be granted them.” And then, oh how he did yearn for their conversion.

The reality of heaven — hell — the coming of the Lord — was truly astonishing. It seemed at times as if the veil of the future state was removed. Heaven was his. The spotless robe washed in the blood of the Lamb was his. The broken crown — solemn thought. He had been a backslider. Yes, while salvation is all of God, given in freest grace, without works, yet the crown of reward must be fought for. “Behold, I come quickly: hold that fast which thou hast, that no man take thy crown” (Rev. 3:11). Oh believer, watch and pray, lest thou lose thy reward. Seek a real close walk with God. Seek to walk in the light of his countenance. Fight the good fight, and he shall give thee a crown that shall not be broken. And there was another crown. Oh, is my reader a wandering child of God; oh, return with confession to God thy Father. Thou didst run well — who broke thy crown? Beware again. Precious grace to thee and me! there is another crown. Let us press on in the strength of God — the fight will soon be won. Thou art saved — God is faithful to forgive — The crown’s before thee, battle on. Look not to man — The eye of the Lord is upon thee. Perhaps my reader says, “I don’t know whether I am a believer; I have tried to do my best to get fit for heaven, but all is darkness.” Another says, “I will do my best some day!” Ah, this is not believing what God says to poor, helpless, lost sinners. He says, “Be it known unto you, that through Jesus is preached unto you, the forgiveness of sins, and through Him all who believe are justified from all things” (see Acts 13:38, 39). Jesus says, “Verily, verily, I say unto you, He that heareth my word, and believeth on Him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life” (John 5:24). I ask, then, do you hear the words of Jesus? do you believe on God that sent him? Then, what does he say? Hath everlasting life. Do you believe Him? He says all that believe Him, are justified from all things. Is it so? Then why doubt? It is as true of you as the dear departed one. The moment you fully believe what God says, all is settled peace. The work is finished. Jesus has died. He is risen. He is glorified in heaven. He will soon come in glory. I finish with the words of the departed one. “What a moment will that be, when all His are caught up to be with Him forever!”

“Even so come, Lord Jesus” (Rev. 20:20).

The Warning

The business of the ambassadors of the princes of Babylon. If we are left but for a moment, to prove us, alas! all is failure again. What a danger, even in much blessing and prosperity! “Hezekiah was glad of them, and showed them the house of his precious things” (Isa. 39:2). “Mine house”; “My treasures” (Isa. 39:4). Yes, if left to ourselves, it will be, “our precious truth,” “our testimony,” “our table,” “our treasures.” Rich, and increased in goods, and have need of nothing. There is only a step from Laodicea to Babylon. We cannot praise our God and Father too much for the precious truth He gives — for the treasures of His word — for the restored table of the Lord. But are these treasures to be boastingly shown as ours to the princes of Babylon? If Hezekiah humbled himself, surely we ought to take the lowest place; nay, not take it — it is ours. The Lord keep us near Himself, in lowly dependence, and enjoying the discernment of the Holy Spirit. Thus may He enable us to do that which is right in the sight of the Lord, in the midst of all that is wrong.

What Does God Say to the Swearer?

“Hear the word of the Lord,” do you say; “why what has the Lord to say to me? Certainly I do swear a bit, but what harm is there in that? I think nothing of it.” Ah, that is just why we want you to hear the word of the Lord: we want you distinctly to understand what God thinks about it. God who hears every oath you utter. God says, “There is no truth, nor mercy, nor knowledge of God, in the land. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood. Therefore shall the land mourn.”

You say there is no harm in it. God hears you, and says you are linked with the liar, the murderer, the thief, the adulterer. Is not every oath you utter a prayer, that you, and your friends, perhaps your very wife and children, may be damned? Will it be nothing when those awful prayers are answered forever? And how soon those prayers may be answered! It is just a week this day as we write these lines, since a youth had been invited to come and hear the glad tidings of salvation. He came and listened a little while. He went out: perhaps he thought, “Cannot a young fellow do as he likes?” He went to his work in a coal-pit; had an accident; was taken out insensible; in two hours he was dead. There he was; the writer saw him go out. We would not limit the grace of God. We know not what took place in that dark pit. Do you think he would have gone out from the preached word of God, if he had known that the sun had set for the last time on him? — that in twenty hours he would have been in eternity?

Oh, swearer! is earnest, constant prayer going out of your lips for damnation; if you knew that in twenty hours your prayers would be answered, would thou still swear — pray on? Says the devil to thee, “Just put that tract on the fire; all bosh, my friend, swear on.” Well does Satan know that every oath is another link in the long chain of sin, by which he is dragging you down, down to endless woe.

God may spare you in mercy more than twenty hours. But if for twenty years, what is that compared with eternity? A woman was listening to the good news of God’s forgiveness, to lost sinners, lately in Yorkshire. She became greatly alarmed about her soul. Two years after this, the same preacher was called.to see a dying woman. She looked earnestly at him, and said, “Don’t you remember me?” “No, I cannot say that I do,” said the preacher. “Ah,” she said, “two years ago I was listening to you preach the gospel in the Mechanics’ Hall. I became greatly alarmed about my soul. I felt I must decide at once for Christ, or go out of the Hall. I went out, and now I am dying; and it is so dark, so dark, so dark!” Never will that preacher forget that sight, or those words, “I am dying, and it is so dark!”

Oh! careless swearer, think of those words. “Shall be cast into outer darkness: there shall be weeping and gnashing of teeth.” Yes, those are the words of Him that is the Truth; of Him who cannot lie. Sad words on a dying bed, “It is so dark!”

Is not swearing terrible even in this world? Linked with lying. Why does that young man swear? He knows his word is not to be relied on without a profane oath. Poor vain youth, does he suppose that taking the holy name of God in vain, will lead anyone to trust His word? James says to the Jews, “But above all things, my brethren, swear not at all, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea, and your nay, nay: lest ye fall into condemnation.” Do you ask, “what condemnation?” The very same as the liar, the thief, the murderer, the adulterer. In God’s description of the eternal state there are these words, and they are the last words that describe that state: “But the fearful, and unbelieving, and abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake of fire and brimstone.” And in Hosea, the swearer is linked with these. Oh, sin-convicted swearer, or liar, murderer, or adulterer, there is yet mercy — mercy yet for you. Still we can tell how

“God, to mercy, sent His Son,

To a world by sin undone;

Jesus Christ was crucified,

‘Twas for sinners Jesus died.”

“He looketh upon men: and if any say I HAVE sinned, and perverted that which was right, and it profited me not: He will deliver his soul from going into the pit, and his life shall see the light” (Job 33:27).

It is quite true that all have sinned and come short of the glory of God. But, reader; have you ever been brought before God saying, I have sinned, I have sinned against Thee? If not, may this now be your state, and place, in thorough self-abhorrence, before God. He has found a ransom: the confessing sinner shall not go down to the pit. God is righteous through the redeeming blood of the Lamb, His own spotless Son, in proclaiming a full, free, present, and everlasting forgiveness of sins to you. “Be it known, therefore, that through this man (Jesus) is preached unto you the forgiveness of sins: and by Him, all that believe ARE justified from all things, from which ye could not be justified by the law of Moses.” But oh! this day I beseech you, BEWARE of rejecting this message from God. “Beware, therefore, lest that come upon you, which is spoken of in the prophets, Behold, ye despisers, and wonder and perish.” (See Acts 13:38-41). Yes, “Because there is wrath, beware lest He take thee away with His stroke: then a, great ransom cannot deliver thee” (Job 36:18). An infinite ransom had been given: through His death and resurrection, forgiveness of sins is preached. If you despise this great salvation “there remaineth no more sacrifice for sin, but a fearful looking for of judgment.” Yes, how soon you may be taken away with His stroke, and then no deliverance; no ray of hope. May God now speak peace to your awakened soul, through the blood of Jesus.

Do you say, This is very strange that God should proclaim forgiveness of all my sins, and wish me to know it. And really does God tell me that all that believe are justified from all things? This seems a very easy sort of salvation. Stay, my friend. Hearken to those words of Jesus, the Son of God: “And 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” (John 3:14). There was no cure for the bitten Israelite, but a look at the brazen serpent lifted up. There is no salvation for you, but a look at Jesus lifted on the Cross.

Have you ever looked at Jesus crucified? See the Holy One lifted up between two thieves! Nothing short of this could atone for sin. He must be lifted up. He was wounded for our transgressions; bruised for our iniquities. He must be wounded. He must be bruised. He must bear our sins in His own body on the tree. Was this an easy sort of salvation for you? His blood must be shed or there could be no forgiveness for us. But, hark! the words of Jesus: “It is finished.” God is glorified. God has raised Jesus from the dead. God so loved the world as to give His Son to die for us. The just for the unjust. Oh! poor swearer, God has borne long with you. God has waited long for you. Will you still despise His great salvation? Will you still reject the forgiveness of all your sins? Will you still go on taking His holy name in vain? Will you still go on madly calling for damnation on yourself and all around? Be not deceived any longer. But, you say, It is the fashion! Oh! yes, let us look at that for a moment. It is the present fashion, in the broad way that leads to destruction. Yes, a mark of a fast traveler down to hell. Great numbers of young men swear in the broad road. And will you for fashion’s sake go down to endless woe? It is written in the Word of God concerning the crowds on the broad road of rejection of Christ, in the last days, “Because they received not the love of the truth, that they might be saved; for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth” (2 Thess. 2:10-12). Oh! will you then longer despise the grace of God? May He bring you, in repentance and confession of sins, to His feet, and there speak to your soul, before it be too late: “Thy sins are forgiven thee”; “Thy faith hath saved thee.” “Go in peace!”

The reader of this little book may say, “I am not a swearer, or a profane person.” May I ask then are you a saved person? Have you passed from death unto life? What does God think about you at this moment and forever? Does He see you accepted in Christ? Have you redemption through the blood of Jesus, even the forgiveness of sins? If you have, that redemption is eternal, and God says, “Their sins and iniquities will I remember no more.” What a wonderful thing, for a once lost sinner to have boldness to enter the holiest by the blood of Jesus! Do you believe God about that precious blood?

What Is Good News to a Man Who Feels Himself Lost?

I was deeply impressed with a letter I received from a person at a distance, in which he stated, “the gospel as [sometimes] preached in our day, is of no use to a man who feels himself to be lost.”

When a man has broken the laws of his country, and is under sentence of death, he paces the floor of his gloomy cell, looks through the iron grate, and thinks of the fearful morrow. That is something like being lost, as to this world. Let us go down the dark passage, and speak to him at the iron grate. Hark! how he groans. What will you say to him? Would a lecture on morality do? Would you tell him to be a good man and keep the laws of his country? Would he not reply, You very much mistake my case; that sort of talk is no help to me at all; my life is forfeited; I am under the sentence of death. Poor lost one! Would it help him if you engaged to keep the laws of his country for him? Not in the least; the law demands his life, and the day is fixed. The only way of keeping the law for him would be to die in his stead; and the only good news that would meet his case would be of a free pardon.

Such is the case of an awakened sinner who feels himself lost. This world to him is a condemned cell. The devil roars in his conscience, Guilty! guilty! He has tried to be innocent; he has pleaded “Not as guilty as my neighbors”; he has tried “to mend”; he has tried to keep the law of God; he has broken it more and more. And now, trembling with guilt and fear, conscience, the devil’s jailer, has turned the heavy bolt of the iron gate of despair. And thus, sooner or later, every sinner who gets saved is brought to utter despair as to all help in self, or self’s doing. Now what is the good news that will meet a man who has thus learned the truth about himself, and feels himself lost? Will it meet his case to tell him to amend his life, to love God, and keep His commandments? Would he not reply, You don’t understand my case at all; if I could do that, I should not be lost; I am lost, I am vile, I am condemned; I have forfeited my life, heaven, everything!

Reader, are you the man? Have I described your condition — are you one who feels yourself lost? Then hearken! I will tell you of One who came to seek, and to save the lost. I come not to your iron grate to tell you what you must do. Nothing that you can do can save you from your dark condemned cell, nor your future fearful doom. If the Spirit of God has thus made you feel that you are lost, I have good news from heaven for you. There sits Jesus at the right hand of the Majesty on high; He is the blessed One, who came in pity to this condemned cell, who took the sinner’s place, died the Just for the unjust. You had forfeited your life. He gave up His own, even to the death of the cross. You had forfeited heaven. He left it and became the Man of sorrows. Oh think of the glory of this mighty Savior. He knew that nothing short of His very life’s blood could meet your guilty, condemned state. He gave it freely. What plenteous redemption through that precious blood! You had sinned against God, and God is satisfied, justified, glorified by this precious sacrifice. God has raised Him from the dead, and through Him is preached “the forgiveness of sins”; free, full, everlasting forgiveness — through Him, not through your doing. And by Him, not by your doing, you, and all that believe are justified from all things, from which you could not be justified by the law of Moses.

Your door is open; come out, and rejoice in the gospel that suits the man who feels himself to be lost.

What Is the Church?

The word “church” is used in so many ways that it is difficult for many to understand what the Church of God really is, as spoken of in scripture. “Feed the Church of God” (Acts 20:28). “Give none offense, neither to the Jews, nor to the Gentiles, nor to the Church of God” (1 Cor. 10:32). Thus in the New Testament there are three classes on this earth: the Jewish nation, the Gentile world, and the Church of God.

Do we ever find these three classes in the Old Testament? Never; neither in Moses, the Psalms, nor the prophets. Is that a fact? It is. Then what did Stephen refer to when he spake of “the church in the wilderness”? (Acts 7:38). If you read the context, you will see that it was the children of Israel, or the nation of Israel gathered out of Egypt in the wilderness. It was one of the two things then on earth, and not the third thing, called in the New Testament “the Church of God.” That is quite clear.

I should like to ask, When was it first named in scripture? It was first named by the Lord Jesus in Matthew 16; but as a future thing. He said, “Upon this rock I will build My Church; and the gates of hell shall not prevail against it.” It is generally supposed that all saved persons, all believers, from the very first, say from Abel downwards, belong to the Church. Do we not read of the Jewish church? Yes, but not in scripture. Only in the books of men who are guided by custom, and who do not examine scripture for what they say.

Then again we hear and read of the church of Rome, church of England, Wesleyan, and Presbyterian church, etc. Is this a correct way of speaking? Well, men understand what they mean. But our Lord did not mean any of these when He said, “I will build My Church.” No, He did not say, “I will build the church of Rome,” or any of the churches that men have built. If any one of these was “the Church” that would exclude all other believers in the other churches from being saved, as “the Church” is also the “One Body,” and also the Bride of Christ. “For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ. 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 been all made to drink into one Spirit” (1 Cor. 12:12-13). There is One Body (Eph. 4:4). Who are meant by those that are baptized by the one Spirit into this One Body, the Church of God? “Unto the Church of God which is at Corinth, to them that are sanctified in Christ Jesus, called saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours” (1 Cor. 1:2).

Is it not evident from these scriptures that all true Christians form the One Body of Christ, the Church of God? So that if Christ meant any of those bodies of men which claim to be the One Body, the Church of God; or, to put it very plainly, if Christ meant that He would build the church of Rome, and that therefore it is the Church of God, this would undoubtedly prove that all outside the church of Rome are not Christians at all.

These remarks would be equally applicable to any other church which assumed the position of being the Church of God. As the Church is the One Body of Christ, you cannot be a saved Christian if you are outside that One Body.

Would it not then be foolish work to spend our time in trying to prove which of the many churches of Christendom is the true Church, since to do so would also prove that all other true Christians were not members of the Body of Christ? This is not our object, but simply to inquire what is the Church, the One Body of Christ, who is the Head of the Body in heaven.

What is God’s thought of the Church? We have already said that the Church is not once named in the Old Testament: was it, then, an afterthought of God, on the rejection of the Messiah by Israel? Far from this: we shall find that it was the first great purpose of God in giving His Son to accomplish redemption. And though this His purpose was never revealed, but kept hid for ages, yet we have most striking types of the Church, the Bride of Christ, in the Old Testament. We will take three of these types or pictures of the Church, the Bride of Christ. No doubt the Holy Spirit will teach us by these pictures, and help us to understand the New Testament scriptures better.

The first will illustrate the work of our God and Father; the second, the work of the Holy Spirit in gathering this Bride; and the third will bring before us the Bridegroom Himself, and very precious details as to how the Bride is redeemed and brought to Himself. We refer to Eve, Rebecca, and Ruth. Bear in mind, that we do not seek to prove the doctrine of the Church by these types, but use them to help us to understand the doctrine as taught in the Acts and the Epistles.

What Is the Gospel of God? And, Do You Believe God?

What Is the Gospel of God?

Mr. Hope-to-be-saved. Good morning, Christian, I am glad to have the pleasure of your company. There are several things I wish to talk over with you. We seem to live in strange times. A sort of feeling of uncertainty as to what is coming next.

Christian. There certainly is all that you say, and more; only if our minds were truly subject to God’s word, we need not be in any doubt as to what is about to take place. But before we look at the future, suppose we ask the question, What has taken place? What is the present state of Christendom?

Hope-to-be-saved. Well, I must say, though I have been told over and over again, that things are getting better, I am compelled to say, the very things I look to -I mean man’s churches are crumbling to pieces. What do you think about it?

Christian. Looking at this matter in the light of scripture, the present scene presents a sad picture. But to begin at the foundation; every observant Christian must have felt that a remarkable darkness has fallen upon the people of protestant countries during these last few years. Not but that the path of the Just One, Christ, shines brighter and brighter, unto the perfect day. And the increase of light, and blessing, is as remarkable as the darkness around. And we may say, even as to the gospel itself, if you will only visit the mass of professors, talk with them, as yen travel by rail or boat, you will find that, as to man’s state, and God’s righteous salvation, protestant countries are fast sinking into the darkness of the middle ages, as men call them.

Hope-to-be-saved. You surprise me. I thought everybody, at least in England, knew what the gospel is!

Christian. Well, my dear friend, will you tell me what you think the gospel is?

Hope-to-be-saved. Why in a few words the gospel is this: we must believe in Christ, and do the best we can, you know. A man must have faith and good works, too, or he never can be saved, that’s clear, is it not? The best illustration I ever heard of the way to be saved, as I understand it, was this. There was a very celebrated preacher, who thought that faith in Christ was enough for salvation; and this preacher, John, was in a boat on a river, with another old preacher. “Now,” says the old preacher, “John, take that oar, and pull as hard as you can” John did pull, and lo, the boat began going round and round, in a circle. “Now John,” says the old preacher, “lay that oar down”; and John did so. “Now, John, take this other oar, and pull at this other side,” when behold, the boat began to go round and round at the other side. “The first oar,” says the old preacher, “is faith, and this second oar is works. Don’t you see, John? if you have only faith in Christ, you can never be saved, And if you have only good works, you can never be saved. But if you have both faith and good works, then you pull, and sail gloriously up the river of salvation.” From that day, Preacher John preached faith and good works, for salvation; and so do thousands of his followers; and that is what I understand to be the gospel; and that is how I hope to be saved. Don’t you think this is the gospel?

Christian. No doubt it may be the gospel of Preacher John. It is a fair picture of the gospel of many; of the great mass now. And it would be most difficult to show the shade of difference betwixt it, and the gospel of Romanists. But it would be almost impossible to find anything more unlike the gospel of God.

Hope-to-be-saved. How? in what way?

Christian. In every way. Don’t you see that if you could be saved in that way, then when you arrive in heaven, you could shout “Worthy am I, and Christ!” or, “Worthy the Lamb, and worthy am I.” Which would you put first?

At all events, one oar had as much to do with it as the other — therefore this gospel would just exalt man one half, and rob Christ one half; only, as many say, “We must do our part, and then He will do His. The more we love God, the more He will love us.” Does not this say, “I must be first, and Christ second?”

Hope-to-be-saved. I never thought of it in that way. I don’t like the thought of robbing Christ, to exalt myself; but certainly if I pull one oar, that is, if salvation is just half my own work, it does look as if a half Savior would do for me. But, mast there not be good works?

Christian. Certainly; only let us look at that in its proper place. Don’t you know that God has sent us a letter on this very subject — THE GOSPEL OF GOD?

Hope-to-be-saved. You speak so strangely — at least it seems so to me; I don’t exactly know what you mean.

Christian. What I mean is this. Paul’s letter, or Epistle to the Romans, is so distinctly the Gospel of God, written so entirely by the inspiration of the Holy Spirit, that we may read it as God speaking to us Himself. Surely I do not doubt the inspiration of all scripture, and all scripture is equally God’s message to man. But if you ask what is the gospel; the Romans answers, and unfolds, that special question.

Now in this letter you will not find man a puller -able to pull either one oar or the other. But man is described as lost, under three aspects or characters.

MAN IS

1. A sinner under judgment (Rom. 3).

2. Without strength (Rom. 5).

3. Shut up in unbelief Rom. 11).

God has met man’s need

1. In righteousness through redemption.

2. In love: for when we were without strength, in due time Christ died for the ungodly.

3. In mercy.

To us Gentiles, to Saul of Tarsus, and in the future, to Israel, when sunk in unbelief. As he says to Timothy, “But I obtained mercy, because I did it ignorantly in unbelief” (1 Tim. 1:13). And the same mercy will be shown to Israel in days to come; “For God hath concluded all [or shut all up together] in unbelief, that He might have mercy upon all” (Rom. 11:32). Now, if we take up these three aspects of man’s condition, and the way of God in His gospel in meeting each, we shall find man’s gospel, of doing his best and rowing with both bands, a simple denial of God’s gospel.

Hope-to be-saved. Well, do make it as plain as you can find words, for I can assure you it is a matter of all importance to me. I confess, my gospel never gives me real comfort; for I may just tell you, I never feel quite sure that I do do my best. Nay, I may say, I feel I don’t do my best; and so, how can I be sure I am saved? But where is the difference between my gospel and God’s gospel?

Christian. You say, “I must believe in Christ, and do my best.” God begins with you on the ground that you are lost — under sin and under judgment. But if you are able to do your best, or if you can row with both hands, you are not lost at all. Look at a man gliding through the waters, rowing so gracefully; do you call that a lost man? Is it not a very little savior a man needs that can row with both hands to heaven? No wonder so very little is heard of the Savior where man’s gospel is preached. Preacher John could row on the river with one hand, or with both; but the fact is, man is shut up under sin (Gal. 3:22), and without strength to be better (Rom. 5:6, and 7:14). Yes, in this epistle, God tells you plainly, that there is no best in you — that there is no good in you; that there is no strength in you to be better; and fully describes the experience of a rower under law, utterly without strength, fairly sold under sin — under the judgment of God as guilty.

Hope-to-be-saved. Well, I don’t know whether all this is in scripture, for I mostly take for granted what the preacher says. One thing I do say, it is uncommonly like what I have found to be true in my experience.

Christian. No doubt, for God says, “All have sinned, and come short of the glory of God”; there is no difference. But let us now note very carefully how man denies the gospel of God.

God says, all the world is guilty before Him; or, as in the margin, Romans 3:19, “subject to the judgment of God” — and the judgment, or wages of sin, is death. If a person told you that such a man was in prison, found guilty, under sentence of death — and you said, “Oh no, he is only on probation, and if he does his best he will never be executed” — would not this be a denial of the prisoner’s true condition? Now, if man is thus found guilty before God, and under judgment, to say, “No, he is still under probation, and if he does his best he will be saved” — is not this denying, at the outset, man’s true condition; and denying what God says about it?

And does not God say man is without strength? Yea, in due time, that is, when fifteen centuries had fully proved, in the history of the Jews, that man was without strength; then Christ died for the ungodly. Does not man deny all this, when he speaks of faith as a thing of his own; and as if he had strength to use it in one hand, and good works in the other? Is it not dreadful, thus to deny God’s truth, and deceive man about his real condition? Think of eternal perdition; think that you are not sure of another breath and to be deceived about a matter of such moment!

Hope-to-be-saved. How do you say God has met man’s lost condition, shut up under sin and judgment?

Christian. Nay, my dear sir, what I say is nothing -the righteousness of God has been clearly revealed in His gospel. Justification is free, by His grace, through the redemption that is in Christ Jesus (Rom. 3:24). But, again, this redemption is flatly denied in man’s gospel. Let me try to illustrate this. Suppose you were a slave, shut up in slavery, as man is shut up in sin, and a real friend, though an unknown one, paid the price of your redemption — say £1,000 — he sends me to tell you, and as soon as you hear the news, you say, “Well, I must do my best to get Him to redeem me”; or, “I must do my part towards it. I must row with both hands to get redemption from slavery.” Would not all this be simply a denial that the redemption was actually accomplished?

Hope-to-be-saved. Well, but must I not pray for God to show mercy to me?

Christian. Can the slave, I ask, pray for redemption, if the money has been paid? And has not God shown mercy? Has not Jesus died, the Just for the unjust, to bring us to God? The plain question is this, Has redemption been accomplished? If we pray for it to be done, we then deny that Jesus has come in the flesh. Has Jesus finished the blessed work of redemption on the cross? Has God been glorified forever about sin, by the death of the cross; so that He has also glorified Jesus, in raising Him from the dead, and receiving Him up to glory? Can you look up to heaven, and see Jesus crowned with glory by this very death of the cross, and then say, “No, He is only worthy of half a crown, and if I do my best, the, other half will be due to me?

Hope-to-be-saved. I think you forget that I said we must believe in Christ, and do — dear, I am almost ashamed to say — do our best, after all I have heard: but we do believe in Christ.

Christian. Don’t you know a cup of vinegar would spoil a pailful of milk? The work of Christ is absolute perfection. Is not all our doing mixed with sin? Nay, is not doing for salvation, the damning sin of unbelief; the very rejection of free pardon, through the once finished work of Christ? If you attempt to mix your sinful, imperfect works with Christ’s, is it not worse than vinegar mixed with milk? Redemption is accomplished. God has raised Jesus from the dead. “Therefore, through this man is preached unto you the forgiveness of sins: and by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses (Acts 13:38). This is the very message of God to every lost sinner. Before ever the sinner can offer one prayer, this is God’s pardon, freely proclaimed through Jesus.

Hope-to-be-saved. And have I only to believe it? have I positively nothing to do?

Christian. Would you speak or reason or cavil thus, if as a poor condemned criminal, Her Majesty, the beloved Queen of these realms, were to send her free pardon? Would you cavil about only believing, or. would you question her truthfulness, by saying, “Have I nothing to do?” Surely if a Queen’s word is her word, God’s word is His word. And if you could rest on the bare word of the Queen, you must admit, that faith can rest on the Word of God.

Hope-to-be-saved. Oh! sir, if you knew how I have been schooled in the doctrine, that it is not enough to believe, but that man must fulfill certain conditions — that Christ did come and die for the whole world, but yet we must love God with all our hearts, and must keep His holy law, or we never can be saved. I am sure I want to be right; but what you call the gospel of God seems so free, and is all grace, and yet you say, righteousness too; I cannot tell you how different it is from all I have heard from a child; why if I really believed what you say, I should be filled with thank-fullness.

Christian. Nay, don’t say, if you believed what I say — it is simply if you believed God. It is God who speaks, who proclaims pardon, through Jesus alone. It is Satan who seeks to destroy, or at least neutralize, the gospel, by adding conditions, which man cannot fulfill. Let me give you a simple illustration — suppose a poor man, who has a garden, say a rood of land. Thomas, for so we will call him, has been long ill of spinal complaint. He leans one fine day over his garden gate, looking very sad; he has no seed to set in his garden, and he is completely without strength. Just a picture of man’s spiritual condition. A farmer, driving past, pulls up his gig, and says. “Thomas, I see you have not set your garden.” “No indeed, sir,” says Thomas, “I have not a single potato seed left to plant it with.” “Oh indeed,” says the farmer. “Well, I say, Thomas, you come up to my house to-morrow, and bring a sack, and you shall have it full, and welcome.” Kind-hearted farmer! what good is such a promise as this to a man who has neither a sack, nor a back that can carry a sack? The condition completely neutralizes the promise.

But now another farmer comes by. “Well, Thomas,” says be, “I see you have not set your garden yet? Thomas acknowledges the fact, with a downcast look. “Which is the lowest place in your hedge, Thomas?” says the farmer, “for I have plenty of potatoes to set your garden, and to spare, and I am just thinking I will put a sack in my light cart, and bring it down, and shoot it over your garden hedge.” And the farmer was as good as his word. The next day his promise was fulfilled.

Hope-to-be-saved. Oh, I think I begin to see; does it not say something about the grace of God that BRINGETH salvation, and something about the promise being sure?

Christian. That is just what the faith of Abraham looked at. The promise was sure. It was God who promised in pure grace. That is, unconditional favor. Yes, the apostle shows the promise made sure in Christ, more than 400 years before the system of conditions was made known (Gal. 3). The promise of a sack of seed was a good thing. But who could doubt the farmer’s kindness when they saw him bring the sack? The promise of God was very sure to faith. But what shall we say now that God has fulfilled the promise? Redemption is an accomplished fact. But the thought of condition must deny this; or at least leave the soul in doubt of it.

Hope-to-be-saved. Then have I nothing to do but to believe?

Christian. Why, now, what else can you do, if the work of redemption was done eighteen centuries before you were born-the whole question of sin settled and put away forever for all who believe?

Hope-to-be-saved. Have I not to come to Christ?

Christian. Well, if you please, bat would it not be more correct to say, Christ came down from heaven for you; yes, to the cross for you? and even now, by the Spirit, comes to you, bringing salvation? If you mean by coming to Christ, letting go every false hope, and finding full, everlasting rest in Christ by simple faith alone; then, God grant that you may come this moment!

Hope-to-be-saved. But, surely, must I not repent?

Christian. Oh, certainly; but you will never repent by looking at yourself. While Job looked at himself, he thought he was the best man in the gate of his city. But in Job’s last chapter he says, “but now mine eye seeth Thee, wherefore I abhor myself and repent in dust and ashes.” Look at Jesus on the cross; see there what sin is, and what it cost. Behold the HOLY, HOLY ONE, until like Job you judge and abhor yourself. Our blessed Jesus tells us the people of Nineveh repented at the preaching of Jonah. And don’t you read, that they believed God; and then proclaimed a fast, and put on sackcloth, from the greatest of them even unto the least? The more simply you believe God, the more deep and real will be your repentance.

Hope-to-be-saved. Why, Christian, I thought you did not believe in repentance. Is it true, then, that repentance must go before salvation?

Christian. Ah, that is the point. Let us put it thus: Must I repent, and give up my sins, in order that I may find salvation, or that God may save me?

Hope-to-be-saved. Yes, just so.

Christian. Now, my dear Hope-to-be-saved, have you a little more time to spare? as I should like to tell you a little story, that happened to me, a few years ago, that will illustrate this point.

Hope-to-be-saved. I shall be delighted to hear it; indeed this repentance gives me great perplexity.

Christian. Very well then, I must tell you, I went a few years ago to my native village after a long absence. I remembered there was a man of the name of Frankey, who, when I was a boy, was always talking about repentance. I called to see the (now) old man, upwards of eighty. And after a little conversation about olden times, I said, “Well, Frankey, what is your prospect of eternity?” “Well, my lad,” said be, “we must begin in good earnest” (the same as his words forty years ago). “What must we begin to do? said I.” “Why,” said he, “we must repent deeply, for our sins, and weep over them.” “Let us see, Frankey,” said I, “how much rent do you pay for your bit of land?” “Forty pund, lad.” “You seem rather bad of rheumatics, Frankey?” “Aye, lad, I can’t walk across t’ floor.” “Well, Frankey, how much crying, and tears, would pay your rent?” “Oh lad, I might cry me een up, but crying would ne’er pay forty pund rent.” “That is true,” said I. “But. now, Frankey, if that gentleman who lives at the top of the hill were to pay your rent, and just lift up the door neck, and say, `Frankey, it’s done, I have paid your rent — I knew you were without strength — I have done it, and here is the receipt’: now, Frankey, what would you do then?” You should have seen how the old face brightened up. “Why, lad,” said he, “I should cry for joy, to think he had done such a thing.” “Yes, Frankey, and that is true repentance. It is the kindness of God, in the gift of His Son that leads to true repentance. Oh! to think that He has done such a thing! I don’t repent to get Him to do it; but because He has done it.” Poor old Frankey! there was darkness of long years of false teaching upon him. Never before had be seen that the work of redemption had all been done first. And the belief of this produces repentance.

Hope-to-be-saved. It is plain that Jesus did not die for our sins because we repented, but because God so loved us.

Christian. Yes, and so loved us when we were shut. up under sin, without strength to be better. “He spared not His own Son but delivered Him up for us all.” Can our sins be washed away with tears? Can our tears add to the value of the blood of Jesus? Do you believe Jesus to be the Son of God? Then was. not His atoning death infinite in value for all who. believe? Oh, for a vile sinner to think of adding anything, in any way, to its value before God. Is it not an insult to the Holy One, the Just One, who died for the unjust, to bring us to God?

Hope-to-be-saved. You make me feel as if I had never believed God.

Christian. I am thankful to bear you say so. The moment you really do believe God, your name will be changed. For the present, I must leave you to ponder this question — Do I believe God?

Do You Believe God?

Anxious Enquirer. The last question you put to me has filled me with anxiety — Do I believe God? All that I can say is this, I am anxious to know God’s truth; and so to believe it that I may have the certainty of my salvation.

Christian. I am truly glad to hear you say so; I trust this anxiety is the work of the Spirit of God. I have been reading lately of an anxious soul, and if you will turn to Acts 8:26-39 we will read it together.

“And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert. And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, was returning and sitting in his chariot read Esaias the prophet. Then the Spirit said unto Philip, Go near, and join thyself to this chariot. And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest? And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him. The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before His shearer, so opened he not His month: in His humiliation His judgment was taken away: and who shall declare His generation? for His life is taken from the earth. And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man? Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus. And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing.”

Anxious Enquirer. How strange that the eunuch should find salvation so soon, and go on his way rejoicing; while I have made a profession so long, and yet seem as far off as ever.

Christian. The eunuch also may have made a profession; had he not been to Jerusalem to worship, and yet a stranger to Jesus and a stranger to himself? This conversion is carefully marked in scripture. The angel of the Lord directed Philip to the place, and the Spirit directed him to this very person.

Anxious Enquirer. I had not noticed that. Do you think it is to fix our attention on this remarkable instance?

Christian. I have no doubt of it. Have you noticed there are two things in this scripture — the death of the Lord Jesus for our sins, as the Lamb of God; and the death of the eunuch with the Lord Jesus? These are two most important truths of God.

Anxious Enquirer. I had only thought of the former.

Christian. Well, let us carefully look at both; and then I would ask you, Do you believe God as to these two things? Philip preached unto him Jesus. That suffering One, bearing our iniquities, in Isaiah 53, was thus set before him, just as I would now set Him before you. Look at that holy, bleeding Jesus on the cross, and remember this is all of God! “God so loved,” etc. Do you believe God as thus revealed in the cross of Christ? He gave His beloved Son thus to die. Do you believe your sins were so great in His sight, that no less a ransom could redeem you to Himself? This is the truth of God. On this earth this wondrous work has actually been accomplished. There was one word especially arrested the eunuch — “For his life is taken from the earth.” This is the full expression of the love of God to the guilty. God commends and expresses His love in this very way. There is the word and the act of God — all of God. What did it coat Him to forsake the Holy One? Do you believe God as thus revealed on the cross? If a friend sent you a gift, as the expression of his love, would you not believe him? Surely, love must be equal to the gift. Then, I ask, Is not God this friend? Do you, then, believe this unmerited love? Oh! such was His love to us, “it pleased the Lord to bruise Him.” “He was wounded for our transgressions, He was bruised for our iniquities.” “The Lord hath laid on Him the iniquities of us all.” Such was my sin in the sight of God, that nothing could put it away but the atoning death of my Lord. All this revealed God in a new light to the eunuch. But when he found that His life was taken from the earth, then did he say, as it were, Let my life too be taken away from the earth. “See, here is water: what doth hinder me to be baptized?” He died for me, let me die with Him.

Anxious.Enquirer. What is baptism? What do you mean by dying with Jesus?

Christian. Baptism is the justification of God. When the believer is thus buried in baptism, he owns by faith the righteousness of God: the righteous sentence of God upon himself as a lost son of Adam.

Anxious Enquirer. Could you give me an illustration? I should so like to understand this.

Christian. I will try to give you a plain one. Suppose you call to see a sick friend, but on arrival you find he is dead. You try to comfort the late friends of the corpse; and then you advise them to send for the undertaker. Oh dear no, say they, he is not dead; we must send for the doctor. Note, the point at issue is the Grave or a Doctor! After a few hours, the friends are convinced he is really dead; they justify your word, and, instead of the doctor, the grave receives the poor decomposing corpse.

Anxious Enquirer. Oh! I see; the point at issue -between God’s truth and man’s error — is this, Does man need the doctor, or is he only fit for the grave? Is he ill with sin, and does he need the help of religion? or is he dead in sins, and does he need redemption and a new life?

Christian. Exactly so. The epistles prove most distinctly, yea, God’s word declares, man to be dead in trespasses and sins (Eph. 21-8). All have also sinned, and are under the just judgment of God (Rom. 3:19 — see margin). As the eunuch judged, so says the apostle, “We thus judge, that if one died for all, then were all dead” (2 Cor. 5:14). Therefore, says the eunuch, Here is water, why not let me own the judgment of God? let me be buried here at once, on the spot. Thus he justified God. He owned the full redemption in the precious death of Jesus for him; and then he gave himself up as entirely dead with Him. All that he was as an Ethiopian, all that he was as a religious man (for he had been to Jerusalem to worship); yes, all he was as a child of the first Adam, he committed to the grave, buried with Christ. Thus his sins had been put away by the atoning death of Jesus himself had been put away by burial with Jesus. Baptism was a beautiful figure of this, and hence, when he came up out of the water, a Christian in all the power of the life of the risen Christ, what could he do but go on his way rejoicing?

Anxious Enquirer. Did you say the epistles bear out this double view; the death of Christ for us, and the believer’s death with Him?

Christian. If you turn to the Epistle to the Romans, you will find both these truths equally developed; yea, in these two things the righteousness of God is revealed. If you read carefully, you will find the death of Jesus for our sins is the theme up to Romans 5:11. Then, from Romans 5:12, sin is the subject; and our justification from sin is by being dead with Christ. This is most plainly proved in Romans 6. Believing God — who raised Jesus our Lord from the dead, who was delivered for our offenses, and was raised again for our justification—we are thus reckoned righteous before God. “Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ.” Now let us take this part first. Do you really believe God raised Jesus from the dead, having died for your sins? Did He thus declare your sins had been borne by His Son, and could He thus announce to you, through Jesus, the full and everlasting forgiveness of your sins? Do you believe God in this? Did He do this to give you peace, or to deceive you? Will He thus forgive you, and then on some dreadful day judge you for those sins again? Does not His very righteousness make this impossible?

Anxious Enquirer. Oh, I am sure God is true.

Christian. Very well, then; He announces to you, through Jesus, the forgiveness of sins; and it is true, that all who believe Him are forgiven. And it is true, “their sins and iniquities I will remember no more.” And while it is quite true that all this is proved to the believer, by the resurrection of Jesus from the dead, Jesus risen and ascended to heaven is the believer’s evidence, that his sins are put away forever. But He was also raised from the dead for the special purpose of being our ever-subsisting righteousness: in this sense He was raised for our justification.

Anxious Enquirer. That is deeply interesting: it does seem as if God had so completely met our case. I seem as if I did really believe the forgiveness of sins, my sins, through the death of Jesus. But I have still a sinful nature, and the more I try to be religious, the more troubled I am about sin.

Christian. Well, I am glad you have had this trouble; but do not you remember how the eunuch was delivered from this trouble?

Anxious Enquirer. I do not think I understand that part of it yet.

Christian. Then will you look over Romans 6 and just read it as a comment on the burial of the Ethiopian? He was delivered from himself, so to speak, by owning he was dead, and taking the place of death, with Christ. And in this chapter the true ground for the Christian is to know himself dead, crucified, buried. No question of religions medicine, but burial with Christ. He, and he only, who is dead, is justified from sin.

Anxious Enquirer. Do you mean the sin of my nature?

Christian. Undoubtedly that is what this chapter means throughout — dead with Christ. This is what we are to reckon ourselves to be. For this is just what God reckons. Our sins blotted out by His precious blood, and our old selves blotted out as dead with Him.

Anxious Enquirer. If I, as a sinful man, am thus blotted out, or crucified, how can I live at all?

Christian. My dear sir, hear the apostle. “Not I, but Christ liveth in me; 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.” This is most plain — if we have been crucified with Christ, we are also raised up from the dead in Him (Eph. 2:6). Do you thus justify God? Do you believe that if one died for all, then were all dead? Nothing could be a more complete deliverance than this, from sin, self, and law: for the law neither says, Thou shalt, or thou shalt not, to a dead man.

Anxious Enquirer. Stop a moment. Do you mean by this that I may break the law?

Christian. Break the law! my dear sir? Dead men do not break law. The moment I try to be alive under it, I shall break it. The apostle declares he found it so. If I am dead, I am not under it, and therefore sin shall not have dominion over me. The utmost curse of the law had been fulfilled in the death of Jesus for them that were under law. And now, as reckoned dead with Him, I repeat, dead men are neither under law nor do they break it. Nay, this very argument is used by the Holy Spirit, our being reckoned dead and risen with Christ as the reason why sin shall not have the dominion over us. All this was strikingly illustrated in the eunuch. Christ had died for his sins. He was now dead and buried with him; and as a new creature in the risen Christ he went on his way rejoicing. Old things had passed away — both his sins and himself — and all had become new, a new life, a new self, so to speak, a new creation, and all of God. Do you believe we are so bad? Do you believe God is so good? Can you say, In me, that is, in my flesh, my old self, there dwelleth no good thing. Let me be buried as a vile sinner. I have not a little finger fit to live. Vile, dead, corrupt, bury me out of sight. Oh never to look at myself again! All bad. “Here is water; what doth hinder?” Now henceforth let Christ be all. Can you say, My all? Job said, I am vile. The eunuch said, Let me be buried.

Anxious Enquirer. Well, I never saw such a complete riddance of self.

Christian. It is God’s riddance, and the only one. The eunuch saw it at once. Now it takes (through false teaching) many a long year fairly to give up old, vile, black self, and then go on rejoicing. While I am seeking righteousness by keeping the law, I do not believe God a bit. I am saying, I am not bad enough for the coffin, let me have the doctor. Had the rabble shouted at me, “Away with Him! Crucify Him! He is not fit to live,” they would have judged rightly. And they shouted at my holy Substitute. In Him I will rejoice. He died for me. I die with Him.

Anxious Enquirer. Do you mean, then, that if I am dead to sin, and no longer looked at as alive in the flesh, or old vile nature, that therefore there is no sin in me, or no evil nature left in me?

Christian. Oh dear, no! far from that. Such a thought, such confusion, would destroy if possible the very gospel. The fact is, that though I am not in the flesh, or under the dominion of sin, yet it is true that “that which is born of the flesh is flesh; and that which is born of the Spirit is spirit (John 3). And “The flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye might not do the things that ye would [as it should be translated]. (Gal. 5). All this is solemnly true, that vile nature is never mended: that old heart is never changed. But this does not alter the blessed fact, that God hath given the believer a new nature and a new heart. Oh is not the thought of sin terrible! It makes the oldest Christian groan to look at it, as we see in the type of Hezekiah, after long years of patient, prayerful victory; yet at last, when he looked at a boil, picture of what the flesh is spiritually, he says, “O LORD, I AM OPPRESSED; UNDERTAKE FOR ME.” And then what words — “What shall I say? He hath both spoken unto me, and Himself hath done it” (Isa. 38). Yes, dear anxious enquirer, if you put yourself under law with a hope to be better, you will sink in despair. But God hath spoken to you, and He hath done it. Our blessed Jesus has undertaken for us, and He hath done it. Do you believe this? Then cannot you, with Paul, say, “I thank God, through Jesus Christ our Lord?” (Rom. 7:25). I do again ask, Do you believe God, both as to the announcement of forgiveness of sins through the death of the Lord Jesus; and justification from sin, as passing through death with Him into resurrection? He having been judged for your sin as well as sins — made a sacrifice for sin? (Rom. 8:8).

Anxious Enquirer. I never felt so stripped before -I see I am nothing but sin. It must be all Christ, or I am everlastingly lost.

Christian. That is most true. But has He not undertaken the whole thing for you, sins and sin? Has He not done it? Does He not show you His hands and His feet? What does He say? “Peace unto you.”

Anxious Enquirer. He is just the complete Savior for me.

Christian. Thank God, He is; and there is a completeness in Him I have not yet spoken of. If there is nothing but sin in you, that is, in your flesh; and you, as a sinful man, are judged and condemned to death, how are you to stand in everlasting righteousness before God?

Anxious Enquirer. That is a point indeed. Do tell me how God has met it.

Christian. God has raised Jesus from the dead for our justification. Jesus is our subsisting righteousness. For God hath made Him to be this to us, even “Wisdom, and righteousness, and sanctification, and redemption” (1 Cor. 1:30). Oh, the gift of God! oh, the riches of His grace! Look up by faith to the right hand of the Majesty in the heavens: the glory of God shines in the face of Jesus our righteousness (2 Cor. 4:6). Do you want another?

Anxious Enquirer. Enough! Enough for God, enough for me. Let me now think of Jesus, my all. He is God’s gift for me and to me. I do believe God.

Reader, a word with you. I was traveling lately in France. One of my fellow-passengers to Paris was an intelligent Roman Catholic. The subject of our conversation was the case of Miss Saurin. I said to him, “What is your thought, or what is the thought of Roman Catholics, as to all the degradation and misery endured in a monastery or nunnery?” “Well, sir,” said he, “we are all sinners.” “That is most true,” said I. Then said he, “We believe sin must have its punishment.” “I believe the same in my very heart,” said I. “Very well, then, we believe the more suffering for sin we have in this world, the less we shall have in the next.” I thought this was very fairly put. I then said, “You Roman Catholics, then, do not believe that Jesus Christ is the Son of God?” “Oh dear! yes, sir,” said he; “we certainly believe that Jesus is the Son of God.” “Impossible,” said I “Let me explain. Do you believe that Jesus is the infinite person of the Son of God? Then the sacrifice that He offered once for sins must be, like Himself, infinite. Let me illustrate what I mean. Suppose I speak of an infinite line passing through all space. Now, if you said you could add a yard to that line, would not that be a frank denial of the fact that the line is infinite? If you spoke of adding a foot, or an inch, or the breadth of a hair of your head to it, would not that deny that it was infinite? Can anything be clearer than this, that you cannot add to that which is infinite? Now, the infinite Son of God gave Himself an infinite sacrifice for sins to God; for if He be infinite, then His work on the cross must be infinite. But if you talk of adding to this infinite death of the cross, you must by this really deny that the sacrifice was infinite; and if the sacrifice was not infinite, then He who offered it, even Himself, could not be infinite. And thus every act of suffering for sin; every mass, as a sacrifice for sin; every thought of purgatory, as a future state of suffering for sin, as an addition to the atoning death of Jesus for our sins who believe, is a distinct denial that Jesus is infinite in his person and work, and therefore a denial that Jesus is the Son of God.”

My friend did not feel the full force of all this at the moment, and wanted to fall into discussion as to which was the right church. “Oh, no,” said I, “let you and me have no angry discussion at all. It is the question of your soul’s salvation that is on my heart. You are a finite creature, a man, a fallen sinful man. God knows you, and knows how often you have tried to be righteous, and how very dreadful you have found sin to be. You have heard mass, you have determined to be better; but, after all, how terrible is death and judgment to you, when you really think of it! You, I say, are a finite man God has given His infinite Son. Now, the infinite must cover the finite. Can you think of this — that God gave, in pure love, His own Son to bear the believer’s sins? Infinite sacrifice, forever perfecting all who believe God in this infinite gift. Has the infinite Son of God thus died for us? And dare you deny it, and seek to add a mass, or suffering here or hereafter, to this work of Jesus on the cross?”

All desire for angry discussion was now gone. My friend began to see how God had met the need of the poor finite by the death of the Infinite, and that the Infinite must cover the finite. Very sweet to his soul was the announcement of God by Paul in Acts 13:38: “Be it known unto you, that through this man is preached unto you the forgiveness of sins: and by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses.” It is God that speaks to you, my reader, in these words; Do you believe God? “In this was manifested the love of God toward us, because that God sent His only-begotten Son into the world, that we might live through Him. Herein is love; not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins.” Now if we truly believe that Jesus is the Son of God -infinite in His own person — then in this scripture we must see the infinite love of God to us and the infinite sacrifice for our sins. Do you believe this? What perfect peace this gives. If the love of God be infinite to us, then do we need the intercession of saints or angels? Can anything add to the infinite love of God? Is not every prayer to Mary, the mother of Jesus, a denial that Jesus is the Son of God? Jesus Himself is the infinite expression of that love — the very manifestation of the love of God to us. Oh yes, I know all this is denied by men. But do you believe God? And if God sent his Son to be the propitiation for our sins, is not that propitiation infinite? Can any mass, sacrament, or work add to that which is infinite? Impossible! for Jesus is the Son of God. But God sent His Son to be this. Will you deny this? Will you doubt this? Note, the mass is a direct denial of this. It pretends to add to, or to prolong, that which was once -forever — accomplished, and is infinite. And note, every doubt of the human heart is also, in its very essence, a denial of the infinite propitiation for our sins. Oh how suited to each other, the darkness of Rome, and the darkness of the human heart. If I owed twenty shillings, and a friend, without asking, sent twenty pounds to pay it, could I beg of some one to go and intercede for me with that friend and beg of him to send me a few shillings towards the twenty shillings? or could I think of adding a shilling of my own, to make twenty pounds pay twenty shillings? And yet it is thus we treat God. We go to Mary, or the saints, to entreat God to save us, and thus deny that He has sent Jesus the Son of God to be the infinite propitiation for our sins, or, which is quite as bad, we try to add a little feeling, or repenting, or doing, or a little faith, or love, or supposed holiness, or something else, to the one infinite sacrifice for sins. I say this is as bad. It is the same thing in principle as the mass, purgatory, or human intercession. All this reasoning, doubts the sincerity of the infinite love of God, in sending His Son to be the propitiation for our sins.

God, in sending His Son to be the propitiation for our sins, has done that to which nothing can be added, and from which nothing can be taken away.

This is what we testify, “That the Father sent the Son to be the Savior of the world. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him and he in God.” This perfect love casteth out all fear. I am not aware that there can be any middle place, between receiving this witness of God, or making Him a liar. If I doubted my friend, who had paid his twenty pounds, to meet my debt of twenty shillings — if I said There is one short and I must make it up, what would you call this? Would it not be making him a liar? “If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son. He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life.” Is it not a momentous question — do you believe God? Surely this is the first question to settle. Let me put the question slowly. Do you believe that God gave His Son to die the infinite sacrifice for your sins? Do you believe that God raised Him from among the dead, to be your righteousness? Do you believe that God hath given to you eternal life, and this life is in His Son? “These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life.” Have you on the testimony of God this eternal life? Are your sins put away by an infinite propitiation for sins? Can you look up by faith to heaven, and say, That glorious, infinite Son of God is my everlasting righteousness? Salvation is wholly of God. “Sent His Son!” Could He love you more? could anything add to, or increase that love? Then it is not infinite. And “God commendeth His love toward us, in that while we were yet sinners Christ died for us.” Do you say, Must I not serve God? How can you serve God until you believe Him? For “This is the work of God, that ye believe on Him whom He hath sent.” Did Israel serve God before they were redeemed from Egypt?

Look at the beautiful order, in the ease of the man whose eyes Jesus had opened. “Do you believe on the Son of God? He answered and said, Who is He, Lord, that I might believe on Him? And Jesus said unto him, Thou hast both seen Him, and it is He that talketh with thee. And he said, Lord, I believe. And he worshiped Him” (John 9:35-8). If you, my reader, now see Jesus, the infinite Son of God, once offered the infinite sacrifice for your sins, now your righteousness and eternal life, your happy place is now a worshiper forever cleansed. Forever sanctified, you need no priest on earth; no mass or intercessor. An infinite Savior can leave nothing incomplete. Rest on Him, your great High Priest, passed into the heavens. You will find His present, tender, gracious, loving, priestly care, as perfect as His one offering on the cross. Yes, He is crowned with glory, having tasted death; and perfect through sufferings, as the Captain of our salvation.

The more we see our need, the more do we also see how God has met all, in the gift of His own Son.

Do, you say, Well, I do believe God. Then can you say, I am saved with an everlasting salvation? If one be true the other must; for all who believe God are justified from all things. It must be so; the Infinite must cover the finite. Oh! give up the thought of adding a rag to the infinite robe. Let Christ be all.

What! has some one taken up this little paper who despises and rejects this infinite love? Do you know that God is about to give all such up to “strong delusion, that they all might be damned who believed not. the truth, but had pleasure in unrighteousness?” (2 Thess. 2). I warn you, if you reject Christ, there is no folly you may not at once fall into. What a spectacle of late in London even — five hundred poor deceived souls, having rejected Christ, and the complete salvation through Him, have openly declared their faith in a farthing candle to light them through the dark valley of the shadow of death. What a sign of the times! Gross darkness, and open infidelity, fast settling upon the face of the people! May God awake you, and reveal His love to you as manifested in Jesus the Son of God! Let me beg of you, take the Word of God, as it is indeed the Word of God; human tradition has made it of none effect to multitudes; but only those who really regard it as God speaking to them in Christ the Son, can form any idea of its divine preciousness and comfort. Take this one verse, “Verily, verily, I say unto you, He that heareth My word, and believeth on Him that sent Me, hath everlasting life; and shall not come into condemnation; but is passed from death unto life.” Could anything give more absolute certainty to the believer than this? Believing God, who sent Jesus, we have passed from death unto life; have everlasting life; shall not come into condemnation. Did it ever occur to you, that if you are a believer all this is true to you?

One word more. Do not misunderstand the illustration of the twenty pounds paying with certainty the debt of twenty shillings, as though something short of the infinite sacrifice could have met the sins of the finite creature. No: such is sin in the sight of God, that nothing short of the death of His Son could atone for it. But He has atoned for it by His death on the cross, forsaken of God, and the announcement of forgiveness through that infinite sacrifice is a fact and a certainty.

What Was the Sabbath? What Is the First Day of the Week, or the Lord's Day?

“Remember the sabbath day, to keep it holy” — Ex. 20:8.

“Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath: which are a shadow of things to come; but the body is of Christ.” — Colossians 2:16, 17.

Third Edition, Revised. London: G. Morrish, 20, Paternoster Square.

Introduction

It may be well to give one word of explanation as to my object in writing the following paper. I had noticed, in the present day, on the one hand, a strong legal tendency — a positive imposition of the Sabbath as a matter of righteousness — and on the other, a carelessness and indifference about the Lord’s day. I feel it necessary to say, that I have no sympathy, either with the Judaizing, soul-destroying doctrine of the former, or with the cold infidelity of the latter. If I hear any one presenting the shadows of the law, (of which the Sabbath was one,) as the ground of salvation, it is quite clear to me that he knows not the gospel, but is one of those spoken of in Galatians 1:7 — a perverter of the gospel of Christ; and, at the same time, if I see one professing the name of the risen Son of God, doing his own things, seeking his own pleasure, and gratifying his own will, on the Lord’s day, I have reason to fear that such an one neither knows the joys nor the claims of a risen Christ.

But having found much blessing to my own soul (and others in different places having in some measure shared that blessing with me), in tracing through scripture the use of the Sabbath as a shadow of rest in Christ, I was urged to publish what the Lord has taught me in His word on this deeply interesting theme.

I would ask the reader to remember that, in the first part of this tract, there is not one thought of the Lord’s Day. It treats simply of the typical import of the Jewish Sabbath. And even as to this, the gospel aspect only is dwelt upon; my object being chiefly to lead doubting souls to Christ.

Dispensationally, the earthly seventh-day Sabbath points forward to the earth’s millennial rest, just as the first day, or eighth day, points to the eternal state. It is also clear to me, that a seventh-day Sabbath will be observed again on earth, when the Jews are restored. But into these views of the subject I do not enter here.

What Was the Sabbath?

Without having the least desire to share in the human strife and controversy on the question of the Sabbath, I do consider it to be important to know what God’s thoughts are on this, as on all other subjects. I ask, then, the reader’s attention, not to my opinions, or the opinions of other men, but to the Word of God. The Lord give the demonstration of the Spirit, that Christ may be magnified.

The first mention we have of God’s rest, is in Genesis 2:2-3: “And on the seventh day God ended His work which He had made; and He rested on the seventh day from all His work which He had made. And God blessed the seventh day, and sanctified it; because that in it He had rested from all His work which God created and made.” We are not told that man was brought into this rest; neither is there one word in the narration of the fall, or of God’s judgment consequent thereon, to imply that the Sabbath had been imposed as a command

The fact that God sanctified it, is no proof that it was instituted for man, or even then made known to him He who was from eternity sanctified by the Father was not sent into the world, until the fullness of time came (John 10:36; Gal. 4:4-5). But whether the Sabbath was given to Adam or not, it is most certain that Scripture is silent as to it, from Adam to Moses, a period of more than two thousand years. Now viewing the Sabbath as a part of the moral law, as commonly understood, in the sense of eternal and universal obligation, this silence would present a serious difficulty. But when seen, like all the rest of the ceremonial law, to be a shadow of Christ, this silence is not only no difficulty, but a key to the whole subject.

Sin came in, and man was driven out. He is still out — and God has only one way of bringing him back. That way is Christ. Now as the death of Christ is the only way of bringing the sinner into the real rest of God, so also, if the Sabbath were a shadow of God’s rest in Christ, man could not possibly be brought into this typical rest, until the shedding of the blood of that paschal lamb, which pointed to the great sacrificial Lamb of God. Accordingly the lamb is slain — the passover blood is sprinkled — the Lord brings out His redeemed people — the song of redemption is sung — the manna from heaven is given -and then, and not till then, is the Sabbath expressly instituted. “This is that which the Lord hath said, To-morrow is the rest of the Holy Sabbath unto the Lord.” (See Ex. 16:22-30; also Neh. 9:14 and Heb. 4:6.) Now, as a shadow of rest in Christ, two things were most necessary — that it should be given consequent on redemption — on that very ground; and that it should be given only to those thus redeemed, as the mark or sign of their redemption. And however these principles of interpretation may cross and offend human thoughts, they are God’s thoughts; and nothing could be more striking than the care the Holy Spirit has taken to present these two facts. In Exodus 19, which unfolds the ways of God preparatory to the giving of the law, we have in the 4th verse — “Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto Myself.” In the very giving of the law, God spake these words and said, “I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage” (Ex. 20:2). The ways of God are very precious; God must be true to Himself; obedience was not commanded that they might be redeemed, but because they were redeemed; but God says of Israel, “They do alway err in their heart; and they have not known My ways” (Heb. 3:10). It was to this redeemed people the command was given, “Remember the Sabbath day to keep it holy” (Ex. 20:8). This is still more clear in Deuteronomy 5:15 — “Remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence, through a mighty hand, and by a stretched out arm; therefore the Lord thy God commanded thee to keep the Sabbath day.” Could language be plainer than this? That blood which had separated them from Egypt, and brought them typically to God, and that mighty power which He put forth in bringing them out, were the ground on which God says, “Therefore the Lord thy God commandeth thee to keep the Sabbath day.” Now, had God made known His Sabbath to all men, and given it to them, this wondrous connection with a complete redemption would have had no meaning in it. But He did not, as Nehemiah bears witness (Neh. 9:9-14). There, we have first God’s redemption, and then, “and madest known unto them thy holy Sabbath (Neh. 9:14). How striking is this type! The real rest of God can only be known by those who have redemption through His blood, even the forgiveness of sins. The Sabbath was most strictly a sign between God and His redeemed Israel. “Speak thou unto the children of Israel, saying, Verily My Sabbaths ye shall keep: for it is a sign between Me and you,” etc. (Ex. 31:13). This is again repeated in the Exodus 31:17 “It is a sign between Me and the children of Israel forever.” (See also Ezek. 20:12.) The history of redemption is there recounted, and then we read, “Moreover also I gave them My Sabbaths, to be a sign between Me and them, that they might know that I am the Lord that sanctify them” (Ezek. 20:12). Do not mistake by supposing that they were to keep the Sabbath to get sanctified. No! it was God’s sign that He had, by the death of the lamb, sanctified, or separated them from Egypt to Himself; and they were to keep it as a sign that they were thus separated to God. It would be a contradiction in terms to say, that this rest was given to the world, and then to say, it was given to a people as a sign that they were sanctified from the world to God.

How strikingly this holds good in the antitype. It is a fact that none have this sign upon them — that is, rest of soul, or peace with God — none enter into His rest, but they who believe; none can be brought nigh to God but through the redemption that is in Christ Jesus.

Did you ever meet a man that had peace with God? That man believed on God “that raised up Jesus our Lord from the dead: who was delivered for our offenses, and was raised again for our justification” (Rom. 7:24, 25). “Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ” (Rom. 5:1). The poor Romanist, and many others, will not believe God’s testimony about the death and resurrection of Christ, and therefore never can have peace with God — never! No, never do they know “the blessedness of the man” (Rom. 4:6) “whose transgression is forgiven” (Psa. 32:1); never once can they give thanks to the Father, knowing that in Christ — “we have redemption through His blood, even the forgiveness of sins.” (Read Col. 1:12-14.) No! in all the religions of man this fact is the same: he never can by works enter into rest; to cease from works is the only possible ground of entering into rest. God ceased from His works of creation, and entered into that rest, all being finished; the last thing He did was to build the woman — type of the Church — then He rested from all His works. And did not Christ finish the work of redemption? And has not God raised Him from the dead? “Who, when He had by Himself purged our sins, sat down on the right hand of the majesty on high” (Heb. 1:3). Is not this proof enough? All heaven owns that the work of redemption is done; the Redeemer has sat down; and God has crowned Him with glory and honor. All heaven shouts, Worthy the Lamb! Reader, wilt thou dare to lift up thy unbelieving head and say, “No! that finished redemption is not enough; it alone can never give me peace with God; I must add my good works, my righteousness.” Remember, God calls thy righteousness filthy rags. Big as the bundle may be, all that thou hast, all that thou art, bears the stamp of sin, and demands thy death. Christ has met this claim, and was swallowed up of death. “He was made sin for us” (see 2 Cor. 5:21). In Him was life; death had no claim on Him; yet was His soul made an offering for sin. He bowed His head; He cried, “It is finished” (John 19:30); He gave up the ghost. Now, if God did not raise Him from the dead, and thus prove and declare the work that justifies, that sanctifies, that glorifies the sinner who believes on Him; I say, if God has not raised Him from the dead, then are we yet in our sins; even we who have believed, have believed a lie. But now is He risen. God has declared redemption finished. “He whom God raised from the dead saw no corruption” (see Acts 13:37). “Be it known unto you therefore, that through this man is preached unto you the forgiveness of sins; and by Him all that believe are justified from all things from which ye could not be justified by the law of Moses” (Acts 13:38, 39). May God open the heart of the reader to receive this precious peace, thus preached to him, through the blood of Jesus.

To return to the Sabbath, as a shadow of rest in Christ. If there be this controversy between God and man, as to the real rest, God giving it only in Christ, and man determined to add his own filthy works; and if he really is so determined to carry the burden of sin, more or less, I doubt not we shall find instruction as to both these points expressed by the shadow. For the first point, turn to Numbers 15:32, where we have the case of the man gathering sticks on the Sabbath day. As the Sabbath was only just made known, inquiry was made, what should be done to him; and the Lord said, “The man shall surely be put to death” (Num. 15:35). Men may presumptuously deny the testimony of the Holy Spirit to the finished work of Christ. They may think it a light thing to break that Sabbath, that rest, by only gathering a few of the beggarly rotten sticks of their own works. Ponder this solemn lesson. If the shadow was thus guarded by the penalty of death, what will be the consequence to the soul that dares thus sin against the Holy Spirit, by despising the great salvation, the eternal Sabbath of rest in Christ?

Again, as to the second point, the desperate struggling of unbelief to carry the burthen of sin, how distinctly is this forbidden in the express command of God as to the shadow, in Jeremiah 17:21: “Thus saith the Lord, Take heed to yourselves, and bear no burden on the Sabbath day,” etc. Does not the Spirit in this speak to us now? “Take heed.” Is not unbelief the besetting sin of every believer? No doubt the remembrance of sin should and will humble us to the dust. What soul that knows the Lord has not felt this, and wept bitterly? But doubt not, therefore, the efficacy of that “precious blood which hath made peace” (see Col. 1:20). Take heed, beware of that heart of unbelief, that would doubt the forgiveness of God. Reader, have you pressing on your soul, the burden of sin? Oh! take it to the blood of Christ. It is Himself that says, “Come unto Me, all ye that labor and are heavy laden, and I will give you rest” (Matt. 11:28). Oh precious words! oh precious Jesus! whither could I go, but to thee? Thou hast the words of eternal life. Oh believe Him! Oh! “taste and see that the Lord is good” (Psa. 34:8). He says, “My peace I give unto you” (John 14:27). Christ is the rest of God. Cease from works: enter into His rest.

Were it not that it would extend this paper far beyond my purpose, I might take up every line in the Word of God respecting the Sabbath, and we should find it a shadow expressing God’s thoughts of Christ; and indeed, when our understandings are opened, we are astonished to find both in the “Law, the Psalms, and the Prophets, the things concerning Himself” (see Luke 24:44). This we may say — no command was more strict; no manner of work must be done on the Sabbath, nor even the kindling of a fire; and certainly nothing gave greater displeasure to Israel’s God, than the pollution of His Sabbath. (Read Jer. 17:20-27, and Exodus 35:2, 3.) Now is there not something very peculiar in the prohibition of all manner of work on the Sabbath? Here the wages of works is death; not only is the wages of sin death, but if works are done; yes! if any manner of works are done for salvation, for rest, for peace, the wages of such works will be everlasting death (Gal. 2:16-24, 3:10). This is the gospel, though so little known, because Christ the only rest of the sinner is so little known. Can anything be so wicked before God, so cruel to one’s own soul, as to bring in some other gospel of works for salvation, and thus deny the gospel of the grace of God? Can anything be so insulting, so displeasing to God, as thus, by any manner of works, to deny God’s Sabbath of rest in Christ? How striking a figure, then, of Christ, was the Sabbath in every aspect. Think for a moment what Christ has finished — oh, the glory of the cross. I ask, Can God allow that glory to be despised? It was fearful guilt to put the Son of God to death by wicked hands; but God could bear this; for while it manifested the cruel sin of man’s heart, the death of Jesus was the exhibition of the love of God. But what was the sin of putting Him to death, not knowing what they did, compared with the deeper, yea, deepest of all sin, that of rejecting forgiveness through His precious blood? The gospel was preached to the murderers first; but the gospel rejected, the works of righteousness preferred, then they must perish forever. The Jews were not cast off for the murder of Christ, but for the sin against the Holy Spirit, in rejecting the glad tidings of forgiveness through the slain and risen Son of God. They would go about to establish their own righteousness. Reader, you have either submitted to the righteousness of God — “for Christ is the end of the law for righteousness to every one that believeth” (Rom. 10:4) — or you are, even while reading this paper, sinning the deepest of all sin, going about to establish your own righteousness, and sealing thus forever the ruin of your soul.

It may be added, that redemption through the blood of Christ would not alone meet the sinner’s need, nor yet forgiveness of sin; precious as these are, still, they would not enable one dead in sin to enter into rest. We may illustrate what we mean thus: Suppose a redemption price could be paid for a poor criminal already executed, and a pardon to be sent from the throne, this would be of no avail to the dead man without a new life. This is the sinner’s condition before God; and what can meet it, but pardon and life in Christ Jesus? not only pardon but a new life? Man cannot possibly be brought into God’s rest in Christ, but through the redemption-blood and risen-life of God’s precious Son. How clearly this was before His mind, in the institution of the Sabbath as a shadow of Christ. Not only, as I have said, must the work of redemption from Egypt, by the blood of the typical Lamb, be triumphantly finished, but the express type of life from heaven must also be given; and then after that gift of manna, the Sabbath is for the first time made known. (Comp. Ex. 16:4-31, with John 6:31-51.) “I am the living bread which came down from heaven; if any man shall eat of this bread he shall live forever” (John 6:51). This is God’s order — REDEMPTION, LIFE, REST — and no man can reverse it. The cross of Christ is first in God’s thoughts; and what but infinite mercy as shown in the cross can meet lost men?

Let us now pass on to the New Testament, and we shall have no difficulty in discerning whether the Lord Jesus regarded the Sabbath as a part of the moral law, eternal and universal; or merely as a shadow of Himself. In Matthew 11:28, Jesus presents Himself as the true Sabbath or rest: “Come unto Me all ye that labor and are heavy laden, and I will give you rest” (Matt. 11:28); and at that time we find Jesus leading His disciples, on the Sabbath day, through the corn. Surely this is plain, as that when the sun is risen, the shadow must flee away. Again in John 5:8-18. Here was one whose case could only be met by the Son of God. And what was true of His body, is also true of all men as to the state of their souls before God. Now the Lord Jesus in this case not only says “Rise,” but also “take up thy bed and walk” (John 5:8). The man had lain exactly the same number of years as Israel had withered away in the wilderness — Deut. 2:14-16; and as God in grace gave them possession of the land, when all the men of war were consumed, so grace meets the poor man’s full need, when his strength was gone and he had none to help. Jesus meets him in the dignity of divine power, and the Sabbath as a shadow is shown to be gone. That very same Lord who, in Jer. 17:21, had said, “Bear no burden on the sabbath day,” now says, “Take up thy bed and walk.” The same thing is seen in the case of the man born blind, John 9:6; one word, and his sight would have been restored, but the Lord must again set aside the shadowy Sabbath, by making clay, etc. Observe that nothing so often filled the Jew with madness as this treating of the Sabbath as a shadow. True, they “sought the more to kill Him, because He not only had broken the Sabbath, but said also, that God was His Father, making Himself equal with God” (John 5:18). To my own soul the teaching in all this is most solemn. Man spiritually is in an utterly lost and helpless state; Christ alone, in the fullness of His work and risen power, can save him; and in doing this, the law, of which the Sabbath was a part, engraven on those stones which were the ministration of death, must be utterly abolished as a means of obtaining life. That this is fully proved in the epistle none can deny (2 Cor. 3:7-11; Gal. 2:24).

As the Sabbath day shadow would admit of no burden and no works, so Christ the substance — God’s rest — must stand alone. Reader, have you been brought to rest in Christ alone? Or are you bewildered with works and Christ? Oh cease from works! break not the true rest in Christ, by your burdens or your works. It was terrible to break the old Sabbath, which pointed to Him that was to come; but, oh! how much more fearful is it to despise Christ.

But to return to the case of the impotent man. What could the Sabbath do for him? More than nineteen hundred Sabbaths had passed over him, and he was still withered; but, oh! when Jesus came, He to whom those Sabbaths did but point, one word “Rise” (John 5:8)! and immediately the man was made whole (John 5:9). What a contrast! Do ponder this. Nineteen thousand Sabbath days could never heal you — still the withered bondslave of sin — yea, and if you could keep them all, and at last break one, and that by only one sin, you would be guilty of all, and never enter into rest. But what a change when the sinner owns himself a ruined sinner; so ruined that the holy law of God could only condemn him, and that forever. For such an one, sabbath-keeping or law-keeping can do nothing, because he can do nothing. Oh! let this be owned; when nothing can help, then is the time that God reveals the real rest of the soul in Christ. At that moment, one word “Rise,” and the soul is created anew in Christ Jesus. God takes up that soul on entirely new principles: so entirely new, that to go back to the old dispensation of shadows is to deny the gospel, and to bring in another which is not another, but a net of bondage. This is fully discussed in the Epistle to the Galatians. How solemn are those words, “How turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? Ye observe days, and months, and times, and years” (Gal. 4:9, 10). And again, “Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace” (Gal. 5:4). In the face of such plain scripture, is it not most sad to think, how many are seeking to be righteous before God, by the legality of Sabbath-keeping; and at such a time as this, when such effort is being put forth to lead the very sheep of Christ into this legal bondage, it is well to be really established in grace. In this sense, how full of meaning is such a word as that in Colossians 2:16, 17: “Let no man therefore judge you in meat or in drink, or in respect of an holy-day, or of the new moon, or of the sabbath; which are a shadow of things to come; but the body is of Christ.” Or again, Romans 14:5, “One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.” Surely one need only compare this with Numbers 15:32-36 (the case of the man who must be put to death for gathering sticks on the Sabbath), and it must be seen that the principles of the two dispensations are as different from each other as light and darkness. In the past dispensation, the Sabbath once commanded, must be kept on pain of death. In this dispensation, the Sabbath is not once commanded, either in the teaching of Christ, or the apostles after Him; nay, more, to return to any part of the law for righteousness, is to deny Christ altogether, and those that thus bring it in are accursed (Gal. 1:8).

The hallowing of the seventh day, was the expression of God’s rest in a finished creation, and a type of God’s rest in a finished redemption. Now, reader, what part had man in creation? Just so much could he have in redemption. He was but a creature, brought in to everything made ready to his hands: so it is in the new creation. In the case of Israel, too, redemption was God’s own work. The sending of bread from heaven was God’s own work; and as the recipient of God’s grace, the Sabbath was then given to Israel. In no other way can you be brought into God’s rest in Christ, but as a debtor to the boundless grace of God, that spared not His only begotten Son. Oh! gaze at the wondrous cross of Christ! Behold, in God’s raising Him from the dead, God’s own testimony that the work of redemption is finished — finished with glory! glory to God! glory to Christ! Oh, the glory of the cross! Oh, the eternal efficacy of that peace-speaking blood! Can there be any wonder that souls seeking peace by the old beggarly shadows of the law, should be kept in darkness and bondage? Ah! how beggarly, compared with the glory of the cross. (See 2 Cor. 3:7, 18; and 4:3, 6.) Yes, the ministration of death “is done away” (2 Cor. 3:7), “it is abolished” (see Eph. 2:15; 2 Tim. 1:10). To one who desires to be subject to the Word of God this is enough. To one who has not ceased, and will not cease from his own works, these thoughts will be really shocking. To speak of the Sabbath as a past shadow, could not be endured by any but such as have been brought into God’s present and eternal rest in Christ.

If these lines should fall into the hands of such as have long wearied themselves in seeking justification by the works of the law, and are beginning to find that by the works of the law none can be justified, let me beg such to cease from works, and, as lost and guilty, look only to Christ. Just as the bitten Israelite looked at the brazen serpent — just as the dying thief looked at Christ—do you, dear reader, look and live. Thousands and thousands have heard the gospel of redemption through the blood of Christ, and have received forgiveness of sins, justification, and eternal life. Yes, they heard, they believed, they entered by faith into the true Sabbath, perfect and eternal rest in Christ. Even so may the reader believe and enter into rest. — Amen.

What Is the First Day of the Week, Or The Lord’s Day?

There are those who can see no difference between the seventh day, the sabbath, and the first day of the week, the Lord’s day, except the mere change of the day. What should we think of the intelligence of a person who could see no difference between a corpse and a living man? Just as blind must that man be who sees no difference between the ministration of death and the present dispensation, which is after the power of an endless life, in which all is perfect and eternal, and of which the Lord’s day is the joyful expression. The offerings of the former, the dispensation of works, could never take away sin, could never give the conscience perfect peace. The work of its priesthood was never done. But in this dispensation of grace, “after He [Christ] had offered one sacrifice for sins forever, sat down on the right hand of God.” “For by one offering He hath perfected forever them that are sanctified” (Heb. 10:1-22).

Now, as there is such an immense contrast between the dispensation of works by Moses, called the ministration of death, and the dispensation of the fullness of life eternal by Christ Jesus, so the Holy Spirit has most carefully distinguished between “the seventh day” of the one and “the first day” of the other. Indeed, to take in the full range of God’s thought would be to see the one as the last day of the old creation, and the other as the first day of the new. God’s rest in the old creation was broken by sin, since which the whole creation groans. God’s rest in Christ, the head of the new creation, can never be broken. We might as easily mingle light and darkness as the principles of the two dispensations; and hence the necessity of seeing the former to be utterly abolished by the cross of Christ before we can have the least apprehension of the present in the power of resurrection. Everything in the past is on the principle of obedience to a carnal commandment; everything in the present springs from the power of a risen life. Oh, that we did but know more fully “the power of His resurrection.” (See Phil. 3:1-12.)

This will account at once for the striking contrast between the Jewish sabbath and the Christian’s first day. The one was strictly commanded, and legal obedience enforced on pain of death to those who had engaged to keep the covenant of works. But to believers, as sons, there is no command at all to observe a sabbath. Obedience in them is that of sonship. There is nothing in common between the two; all is contrast: and not only so, but the one can only begin on the ground that the other has really come to an end.

Turning to Matthew 28:1 we read, “In the end of the sabbath, as it began to dawn toward the first day of the week,” etc. It was then the angel of the Lord said, “He is risen.” So in Mark 16:1, “And when the sabbath was passed,” the glory of the resurrection at once burst forth. The shadow of the Sabbath passed over the sepulcher of Jesus and disappeared; it vanished before the glory of the risen Son of God. It is very remarkable that Jesus remained in the silent tomb until the sabbath was fully come to an end; and not only so, but until the dawn of the first day of the week very early in the morning. The night seems to have been pieced on, as it were, in perfect keeping with the fact that the church has to wait a little while; the night of which is now far spent. The dawn of the resurrection morn shall soon break forth. The sun of the new creation shall soon arise in all his strength and glory, to set no more.

The Sabbath as a shadow having thus served its purpose in pointing to Christ, and now having passed away, let us inquire what there is in the Word of God respecting the first day of the week. Great as was that work of creation from which God rested on the seventh day, yet infinitely greater was the work of redemption, from which Christ rested, and which God declared accomplished and accepted by the resurrection of Jesus from the dead.

On the first day of the week He was “declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead.” He “was raised from the dead by the glory of the Father.” “God raised Him from the dead.” “As it is also written in the second psalm, Thou art My Son, this day have I begotten Thee” (Acts 13:23-39). “This is the stone which was set at naught of you builders, which is become the head of the corner,” etc. The epistles also are full of the glory of the resurrection of Christ. The whole question of our salvation hangs on the resurrection of Christ.

Now it was on this first day of the week that Christ arose, the first-born from among the dead — the first-fruits of them that slept (1 Cor. 15:20; Col. 1:18; Rev. 1:5). “The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvelous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it” (Psa. 118:22-25). The question is, On what day did God take up from the dead His rejected stone and give Him this glory? Plainly, on the first day of the week. This, then, is the day of all days which the Lord hath made; and without a command those are glad and do rejoice in it who are one with Him that is raised from the dead. I know this passage looks forward to Israel as to the time of the manifestation; but faith sees in the resurrection of Christ the pledge and assurance of all that is yet to come. “Knowing that He which raised up the Lord Jesus shall raise up us also by Jesus.” As Jesus was the firstfruit pledge of the coming harvest, so that day on which He arose is a foretaste of the eternal peace and joy at His right hand in the glory. It was on that first day that Jesus opened the scriptures and showed His disciples how He ought to have suffered these things, and to enter into His glory. (Luke 24 — see the whole chapter.) It was on that same day at evening, being the first day of the week, that Jesus for the first time declared the glad tidings of peace through His broken body and shed blood. “Peace be unto you,” and He showed them His hands and His side. Oh, what a gospel of peace in the wounds of Jesus alive from the dead! And, again, the next first day He came with the same message of peace. Who can tell the deep joy of the soul which has long been tormented with the awful sense of sin-when, for the first time, “Peace be unto you” is heard from the lips of Jesus, and conscience is forever satisfied, because God is glorified by the wounds on the risen body of Jesus. Surely that soul will rejoice on the day, the first of all days, when God raised up His Son from the dead.

But the disciples, though thus blest, were commanded to wait in Jerusalem for the promise of the Father — the Holy Spirit (Acts 1:4-8). Now, it is most remarkable that the Holy Spirit did not come until the day of Pentecost was fully come (Acts 2:1). “And when the day of Pentecost was fully come, they were all with one accord in one place... and they were all filled with the Holy Ghost.” Surely there must be some reason why the Lord Jesus remained in the grave until the Sabbath was so fully past, and the Holy Spirit remained away until the Pentecost was so fully come; for the pentecostal scene — like the resurrection — began early in the morning on the first day of the week.

The institution of this pentecostal feast in Leviticus 23 will throw much light on this part of our subject. The sheaf of the first-fruits in verse 11, “He shall wave before the Lord, to be accepted for you: on the morrow after the sabbath.” Now the morrow after the sabbath must be the first day of the week. Christ was that firstfruit sheaf which was waved in resurrection acceptance on the morrow after the sabbath — not on the sabbath, but the first day after the sabbath was past — on the very day the Jewish priest waved the literal sheaf Christ arose from the dead. “And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete even unto the morrow after the seventh sabbath, shall ye number fifty days; and ye shall offer a new meat offering unto the Lord” (vs. 15). To my own soul the typical instruction in this is very full. The waving of the first-fruit sheaf was on the morrow after the Sabbath, and the two wave-loaves are also offered on the morrow after the seventh sabbath, or first day after the sabbath. How wondrously everything met in Christ. On the very night the passover was slain, Jesus was offered, the Lamb of God without spot. On that very morrow after the sabbath, when the wave sheaf was waved, on that very first day of the week Jesus, our Surety, was raised from the dead and accepted for us. Seven sabbaths had to pass away, and the morrow after the seventh must be fully come — the Pentecost — before the Holy Spirit could be given to baptize the disciples into one body, the church of the living God. Then was the church, answering to the two wave-loaves, to be taken from Jew and Gentile, presented before the Lord. The sweet savor offering connected with the sheaf of the first-fruits, etc., contrasted with the leaven baked with the loaves of these first-fruits, is full of solemn instruction as to the perfection of Christ, “Who hath loved us, and given himself for us, an offering and a sacrifice to God for a sweet smelling savor” (Eph. 5:2), and the leaven of imperfection that is found in the church. As to itself, it is only as seen in Him who loved it and gave Himself for it, that it is without spot or wrinkle, or any such thing (Eph. 5:26-27).

But why, I ask, were they to wait? and why did the Spirit delay until the sabbath was seven times past, and this first day of Pentecost was fully come? Was it not to show that the sabbath, with the whole economy of the law, must be seven times past, utterly past, before God could begin to build the new-creation church? It may be necessary to notice, for some, that the church had no actual existence before the day of Pentecost. When Jesus told Peter about the church, He did not say, On this rock I am building, but on this rock I will build my church. Now, that Peter afterward understood this to refer to resurrection is very clear (Acts 4:10-12 Peter 1:3, 4; 2:4-9). Surely, as living stones we are not built upon a dead Christ, but built up in Him who is alive from the dead. Unless Christ raised from the dead is seen to be the foundation of the church, the church of God is not seen at all. That there may be churches or assemblies of men without any connection whatever with the resurrection of Christ is very certain. But that the church of God is risen with Christ is also quite as clear; “for He is the head of the body, the church who is the beginning, the firstborn from the dead.” Alas! resurrection is beyond man’s thoughts altogether. But it is God’s thought, and that which is the marvelous contrast to everything that is earthly.

Should the reader wish to see more of this, let him turn to the Epistle to the Ephesians. The resurrection of Christ in mighty power is seen in Ephesians 1:18; the church is then seen as His body, raised up with Him, in chapter 2, and thus built upon Him, the chief corner stone. Chapter 3 shows this mystery to have been kept hid from ages.

To return to Pentecost. On this first day the glad tidings of salvation through the death and resurrection of Jesus was proclaimed for the first time to the wondering multitude. Three thousand heard the word, received it gladly, and were baptized, “And the Lord added to the church daily such as should be saved.” When God formed man of the dust of the ground all his members were fashioned, but he was not a living soul until God breathed into his nostrils the breath of life. Even so, it is quite true, the disciples of Christ were gathered together, but they were not a living temple of the Holy Spirit until He descended on the day of Pentecost. What a change! a timid band of fearful men now stand forth in the mighty power of God; and this great event took place on the first day of the week, even the morrow after the seventh sabbath. Surely the believer needs no command to remember with gladness such a day.

Let us now notice Acts 20:7, “And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, etc.” It does not say, when the disciples met to keep the sabbath; no, the word sabbath is never once used in scripture to denote the first day of the week. But they were disciples thus met, and their object was not even to hear Paul; no, the preaching of Paul is secondary to “breaking bread.” What was this breaking bread that was thought so much of by the early disciples, not on the first Sunday in the month, or the second, but on the first day of the week? The first Sunday in the month has no meaning in it, except as it expresses man’s self-will, to do as he likes for his convenience.

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

This passage is full of solemn instruction as to what it is for disciples to break bread. It is the Lord’s redeemed people, remembering their Lord’s death, and showing it forth until He come. This was the object of the disciples when they came together on the first day of the week. Am I a disciple? Have I redemption through His blood, even the forgiveness of my sins? Then with solemn, holy joy, let me eat of that bread, and drink of that cup, on the first day of the week -that is the memorial of His broken body, and of His shed blood; let me thus confess and show forth that my salvation is not by works, but entirely of Christ. Thus may I be turned from every idol to serve the true and living God, and to wait for His Son from heaven.

But let us beware of making the supper of the Lord, either a mass, or a sacrament of works for salvation; no, it is the commemoration of that finished redemption which is the eternal salvation of every one that believeth. It is for those who believe God and are saved (not for those who doubt God’s testimony and hope they may, partly by works and partly by Christ, be saved) thus to show forth the tokens of this finished work; and though truly blessed for the Lord’s believing people at any time to break bread, remembering His great love, yet how very fitting, on the day of His triumphant resurrection, to come together to break bread in remembrance of His death. This is no matter for human choice. If a child delights to do its parent’s will, simply because it has discovered its parent’s pleasure, much more surely, in the true spirit of sonship, shall we delight, yes, rejoice, in the first day of the week; and loving Him because He has so loved us, we shall with longing hearts desire to do the will of Him who has thus saved us by His grace.

Christ loved to reveal Himself to His disciples on the first day of the week; and faith will still count on this.

The Holy Spirit was pleased to use the preaching of the gospel on the first day of the week; faith will count on His still loving to bring many souls to Christ on that day, and of course at all other times.

Disciples came together then on the first day of the week to break bread — disciples should love to come together now to break bread. Disciples then made collections for the poor on the first day of the week — they should love to do the same now. Oh, how thankful should we be that we have such an opportunity — such a privilege — on the first day of the week to meet together, to break bread, to preach Christ, and to care for one another, none molesting or making us afraid. Shall we lightly esteem such a favor? Oh, no, God forbid! How can they who are not their own, but bought with a price, even the precious blood of Christ — how can such say, “I am not a servant, but a son, therefore I will do my own pleasure; I will go here and there; I will do my own will”? Ah, this savors more of Satan than of the spirit of adoption and love. Oh, my brethren, we need more to feel the claims of the mercy of God, and more yielding of our bodies to God! (Rom. 12:1, 2). If we have become dead to the law by the body of Christ, surely it is that we should bring forth fruit to God. It is the tree that bears fruit, not the fruit that bears the tree. Christ is the vine and we are the branches; without Him we can do nothing. If the reader is not a branch in that living vine he can do nothing. If we are in Christ we can do all things through Christ strengthening us.

One word as to Revelation 1:10, “I was in the Spirit on the Lord’s day.” This is the only passage in which “the Lord’s day” occurs in scripture, and I doubt not it means, as commonly understood, the first day of the week — the day which the Lord has made. The sum of it all is this the Lord’s people, on the Lord’s day, remembering the Lord’s death, and preaching the gospel to the world.

But, it may be asked, Is there no command to the world about sabbath-keeping now? Nothing, I answer, but to hear the gospel, believe and live. Man never could enter into rest by works. Peace and life are God’s free gift. Every act of obedience must spring from life in Christ. “We are created anew by Christ Jesus unto good works.” Jesus said, “My peace give I unto you.” “For He is our peace, who hath made both one [that is the Jew under law, and the Gentile without law], and hath broken down the middle wall of partition; having abolished in his flesh the enmity, even the law of commandments, in ordinances.” “And came and preached peace to you which were afar off, and to them that were nigh.”

In conclusion, should the reader be one of those who has long and anxiously desired this “peace of God that passeth all understanding,” this assurance of perfect rest in God, and has never yet found it, let me ask, Have you not sought it by the works of the law, sabbath-keeping, or what not, instead of looking simply to Jesus? Are we not told that He hath “made peace through the blood of His cross,” and that since Christ hath been set forth crucified, “as many as are of the works of the law, are under the curse”? You cannot possibly have both. If you cling to the law and try to do the best you can, you let go Christ (Gal. 5:4). If you cling only to Christ, you magnify the law, for all its condemnation fell on Jesus — its ministry is abolished and you are free, you are justified, you have peace, you cease from works, you enter into rest, even the true sabbath of God. The love of God fills your soul, the Spirit of God bears witness that the blood of Jesus has cleansed you from all sin. The Lord’s day will no longer be a day of bondage and sin, but a day of thanksgiving and joy. You are a new creature in Christ Jesus — old things are passed away — all is new. This new nature will as surely delight to do the will of God as the old nature is contrary to Him.

If you have ever compared the present state of the church with what we find in the New Testament, you must have been struck with the sad contrast as to the certainty of peace with God. Every believer then had peace with God and could say, “Being justified by faith, we have peace with God.” “He is our peace.” But now you may meet with a hundred Christians, and not three of them can say with confidence, “We have peace with God.” Why is this? Converse with them a little, and the reason is plain enough. There is confusion about the gospel. Christ is not the alone sabbath of rest to the soul. There is not that real giving up of self as utterly lost in sin. There is a trying to mix up works — a secret commending of self to God; and never being able to do this, the soul is perplexed, now looking at Christ with a little joy and brightness; again, looking at self, and all is darkness and doubt. Oh, this is not the gospel of the grace of God! Cease from works; cling only to Christ.

I have no doubt whatever that the tendency in our day to go back to ordinances is, above all things, the cause of the great spiritual dearth amongst Christians. Oh, Protestants! if you would be used of God in stemming the tide of Popish delusion, awake, awake! search the scripture; preach Christ or do not preach at all; better never preach than preach law and sabbath-keeping.

May God grant that many may yet be sent forth full of the Holy Spirit; that the name of the Lord Jesus may be magnified; and may the tossed and perplexed children of God find and enjoy their full sabbath of rest in Him.

Let no one suppose that it is as a license to sin that the ministry of the law is shown in this paper to be abolished. “God forbid!” Ponder the sufferings of the Son of God, and may the cross of Christ forbid the thought. If I found a child bound by a chain, and a serpent assailing it, should I deliver the child from that by which it was held that the serpent might devour it? Oh, no! but that the child might escape the serpent. (See Rom. 7:4-6; 8:2-4.) Nor do I speak of the law as abolished in regard to God’s moral government in the world (1 Tim. 1:7-10). But what I mean is this: that for righteousness before God, for salvation, for peace, for life, for justification, the law is utterly abolished by the cross. The precepts of the New Testament are invariably given to those who are saved — never once to any man to be saved by keeping them; and yet this is what thousands are trying to do, and hoping to be saved at last. This is utterly, fatally wrong. Salvation — life and peace -first, and obedience as the result of union with Christ risen from the dead.

As the old Sabbath was God’s sign to Israel, so peace, the real sabbath of rest in Christ, is God’s present sign that we are His redeemed ones; and, as surely, uncertainty about salvation is a distinct sign that it is sought by the works of law. Do you say, What shall I do then to be saved? “Believe on the Lord Jesus Christ, and thou shalt be saved.”

Who Is to Blame?

Let us suppose a vessel foundering at sea. We know the vessel to be exceedingly rotten, and so leaky that it is filling fast — that it must shortly go down. On shore the utmost effort is made. The life-boat, with capacity to hold every person on the sinking ship, is launched. The mariners pull alongside the rotten, sinking vessel. The captain of the life-boat begs every person on board immediately to let go the old rotten ship and trust himself in his hands in the life-boat, with the certainty of being brought safe to shore. The people on board resolutely refuse the invitation. One says, “The old vessel is not so bad; she only requires painting,” etc. Another says, “Away with both you and your life-boat! we have a carpenter of our own, whose business it is to mend the old ship. Who do you think is going to leave this fine old ship and trust to that poor-looking boat?” The vessel fills and sinks And now tell me, if every fool-hardy despiser on board goes down, who is to blame? Plainly themselves. The life-boat was sent to them, and they refused.

Man is that rotten ship — fallen, ruined by sin, filling fuller and fuller of sins until he sinks into perdition. Christ Jesus is the life-boat. God so loved this poor, ruined, sinking world that He sent the life-boat, “That whosoever believeth in Him should not perish, but have ever-lasting life.” Did the world believe God? Oh no, they rejected even such love, so great salvation. They murdered the Son of God. The death of Jesus was the offering of Himself, the atoning sacrifice for sin, God raised Him from the dead; and the RISEN CHRIST becomes the life-boat of every soul that trusts in Him.

But, my reader, may I ask you a home question? Where are you — in the life-boat or in the old ship? Are you in Christ or trusting to the self-righteousness of old human nature? Are you one of the redeemed? Can you say that you “have redemption through His blood, even the forgiveness of sins”? (Col. 1:14). Or are you still in and of that world, which is guilty of rejecting and murdering the Son of God?

Perhaps you do not care for these things. Are you filling up the measure of your iniquity? You know when the old ship gets full it sinks, and when your last sin on earth shall be filled up and you sink into endless perdition, you will remember who is to blame.

But are you trusting to outward forms and ceremonies of religion? Now what good will this outside paint do? The ship is sinking, and if you stay on it, you will go down with the very paint brush in your hand. Oh my friend! all the baptisms, and sacraments, and ordinances that man can perform will never keep one ruined sinner from sinking into hell! Woe be to your poor soul if you trust in them.

Do you say there are so many opinions — how am I to tell who is right? Whoever points you to Christ, the life-boat, is right; and whoever keeps you in the old ship, is wrong. Do you not see that?

Are you trying — no matter how — -to mend the old ship; that is, your fallen human nature, called in scripture “the flesh”? Then you may be quite certain, sooner or later, if you continue in that condition you will, as the old ship, go down. Think where! Oh, the bottomless pit -and who is to blame?

Oh give up the vain attempt to mend the old ship. Own yourself a lost, undone, ruined sinner — believe the grace of God in sending you Christ the lifeboat-trust Him with all your heart — confess Him with your lips and life. You cannot be in both. If you are in the old ship, no matter how self-righteous, you are sinking fast: there is not a moment to be lost. It is indeed great presumption for any one in the old ship to say, he knows he is safe. But if you are in Christ, the life-boat, you cannot be too sure. He never did and never will lose one.

Worship; Or, One in Ten

It must have been a grievous sight — ten men met the Lord Jesus; and these men were “lepers, which stood afar off.” Suffering from that loathsome, incurable disease; they might wander from place to place, seeking relief, but none could give it; nay, none dare touch them or be near them. Such is the awful picture of man’s condition as a sinner. His very nature itself corruption and sin. Afar from God — utterly unclean and incurable. He may wander from place to place, but none can give him relief. No remedy can he find for loathsome sin. There was this difference however: the poor lepers knew their condition. And when Jesus met them, they cried to Him for help. How many thousands of leprous sinners know not their condition. Fearful to think, yet such is the case! In the sight of a holy God their sin is far more loathsome than leprosy is in the sight of man. If my reader has not been cleansed by the blood of Jesus, then certainly this is his awful condition, though he may not know it.

But when Jesus meets a sinner, then, like the poor lepers, the sinner both knows his condition, at least in measure, and knows that He alone can save.

I fear great numbers who profess to be Christians have never really known their condition. How can they? They are either quietly careless about it, or they are still going about from place to place, trying ordinances, commandment-keeping, or one remedy or another, to heal the poor, old, leprous self, which can never thus be healed. But when Jesus meets the poor sinner, then He comes to a dead stand, like the poor woman who had spent all that she had upon physicians, and yet was no better. There is now nothing but Jesus: The poor lepers cried in the bitterness of their hearts to Jesus. I wonder if you have ever thus cried?

What a strange reply did Jesus give them. “Go show yourselves unto the priests.” Now it was not the least use going unto the priest, unless they were healed. The leper was to go unto the priest, in the day of his cleansing; and the priest would look to see if he were healed (Lev. 14:13). And Jesus told them to go and show themselves to the priests; and yet there was not the least sign in themselves that they were healed. They had only the bare word of Jesus to rest upon. And did they stay until they felt they were healed, or did they look at themselves until they saw some amendment? Oh no! They might have stayed forever, mourning and sighing, and saying, I cannot feel I am cleansed; I cannot see any amendment in myself. No, they believed the bare word of God the Son — they went. “And it came to pass that, as they went, they were cleansed.” It is so with the sinner. Oh, those wretched doctors that set you looking into yourselves for signs of amendment! You have not to wait until you feel you are cleansed. The sinner is saved by faith, not by feeling. God declares that the blood of His Son cleanseth from all sin. And the moment the lost, leprous sinner believes the bare WORD OF GOD, that moment he is cleansed. Blessed Jesus, He is the only anointed one, to heal the sin-burdened, broken hearts.

One of the ten, “when he saw that he was healed, turned back, and with a loud voice glorified God, and fell on his face at his feet, giving Him thanks: and he was a Samaritan.” But why did he not go to the priest and fulfill the law? Why was not one bird killed over running water, another bird dipped in its blood and let fly upon the open field -shadows of death and resurrection? Why did he not need the washings for his cleansing, and the blood of the sin-offering, as commanded in Leviticus 14? He came to Jesus, the substance, of which those offerings were but mere shadows. He goes not back to the shadows, but comes to Jesus, the substance, and owns Him God — falls at His feet a cleansed worshiper, giving glory to God with a loud voice.

Jesus said, “Were there not ten cleansed? but where are the nine? There are not found that returned to give glory to God, save this stranger. And He said unto him, Arise, go thy way: thy faith hath made thee whole.” This poor Samaritan stranger had not the Jewish religious tendencies of the other nine to draw him to the law and its shadows. The religion of the nine kept them from taking that happy place at the feet of Jesus as cleansed worshipers, giving glory to God. And it is so at this very day. Is there even one in ten, of those who are cleansed, who are Christians, who heartily give glory to God, and know their happy place as purged worshipers? No their minds are full of dismal doubts, whether it is so or not. Oh, this sin of unbelief, how easily it besets! and especially how it besets the nine, who, have their self-righteousness to contend with. I believe we are little aware how the pure gospel of God’s pure grace has been corrupted by Jewish leaven.

How many washings and offerings were required under the law. But one word from Jesus, and the leper is cleansed. The many sacrifices of bulls and goats could never take away sins — could never bring the sinner to God. But “Christ hath once suffered for sins, the just for the unjust that He might bring us to GOD.” Has He failed? Oh no. Every sinner that believes on Jesus is brought — not half way — no! but really into the happy presence of God, a cleansed worshiper. Perish the thought that would undervalue the death of Christ. It cannot possibly be true that the believer is half saved, or half cleansed, or brought half way to God, or made half fit to be a worshiper. Fellow-believers, “we are sanctified through the offering of the body of Jesus Christ once.” It is done — yes, and still more wondrous, “by one offering HE HATH perfected forever them that are sanctified” (Heb. 10:14). Yes, I repeat, Jesus died to do all this, and He has done it. If God has given my reader faith, in his own bare word, like the one in ten, then pause and survey what Jesus has done for you. He has sanctified you by His death, and brought you, perfected forever into the very holiest, to God. That is your place, without sin through the blood of Jesus. I say you have not to hope to get there; you are there; it is your home. Jesus expects you to open your mouth and give glory to God, with a loud voice. His blood cleanseth you from all sin. It is written of Him, “who being the brightness of God’s glory, and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down on the right hand of the majesty on high” (Heb. 1:3). Oh, do, you know that Jesus sits there, the living proof that your sins are all purged away? Was it not amazing love for such a one to be made a sin offering for you, that you might be brought to God, happy with Him, a purged worshiper? Your sins would shut you out of His presence forever. His blood brings you into His presence forever.

Now look once more at the leper cleansed. He gave Jesus thanks He did not hope he was cleansed. He gave thanks because he was cleansed; and this drew out unfeigned worship. Are you a believer, and would you dishonor Christ with a cold hope that you are cleansed? or will you honor Christ, worship Him, and give Him thanks, because you are cleansed by His blood? It is every believer’s privilege, with holy boldness, by the blood of Jesus, to worship in the holiest (Heb. 10).

Where are the nine? Are you one of them? Have you believed in Jesus, and are you now going to ordinances to be made perfect? Surely not. Would you add anything to the blood of the Lamb? Oh return — to Jesus — fall down — worship Him! — give Him thanks! — give the full glory to God with a loud voice. Do not be ashamed of Him. Do not doubt Him. Trust in Jesus with your whole heart. Trust in His blood. Trust in Him alive from the dead, and trust in nothing but Christ. From this moment may you walk in the blessed, present, certain assurance that you are a cleansed worshiper by the blood of the Lamb.

You Will Never Make Your Peace With God

A few weeks ago we were sent for to Elsecar, to see a collier (coal miner) who had met with a serious accident. His back was broken: and it was thought he had but a very short time to live. We had about eight miles to drive to see him, and therefore time to realize the serious importance of speaking to one just about to enter upon eternity. We called on a friend who had been to see him, but who found him suffering so much, that he could not bear even to hear the Word of God read to him. After a few sentences as to his terrible accident, we said, “You have only a very short time to live.” “No,” he said, “I am quite aware of it.” We looked at him, and said, “You may indeed have only a very short time to live, and you will never make your peace with God. No, never!” Suddenly the man looked greatly alarmed. We solemnly repeated the words. “You will never make your peace with God. You have been a great sinner before God: and you never can make your peace with God. If you had a thousand years to live, you never could make your peace with God.” Just look at that man with a broken back. The sins of a lifetime behind; eternity before him; and the impossibility of making his peace with God!

Do you say it was enough to drive him to despair? It was. Thank God it did. If you had heard that groan, not only a broken back, but a broken heart crushed beneath the sense of sin; and the sudden despair of never being able to make his peace with God. Death and judgment were before him. Oh! reader, you may never have given such a groan: such tears of despair may have never run down your cheeks. You think there is time enough yet. You have no such gloomy thoughts. Oh dear no: you are not so bad: you have no doubt you will be able to make your peace with God. At least you hope so, don’t you.?

What we said to him, we solemnly say to you. You will never, no never, make your peace with God. No! until you despair of doing it, you are not in a fit state to hear the glad tidings, that peace has been made; as it is written, by the blood of the cross.

The imploring looks of poor Eaden, for that is his name, seemed to say, what can you mean? He might well be surprised at this plain speaking; for do you know, reader, how often the dying are deceived by those who visit them? They tell them to make their peace with God, some by repentance: some by prayers. Repentance and prayers are blessed accompaniments of salvation. But put them both together, and they would be a plank, far too short to reach across the wide gulf that separates man from God. Something more than man could do must be done. We waited a little while. He then felt in some measure the meaning of that word, lost: a lost sinner, who cannot make his peace with God: of course if he can, he is not lost. If he awakes to the truth, a sinner before God, then he knows he-is lost.

Such was the condition of the collier, with the broken back.

We now turned to the Word of God and quietly read, “And having made peace through the blood of His cross, by Him to reconcile all things unto Himself; by Him I say, whether they be things in earth, or things in heaven. And you, that were sometimes alienated and enemies in your mind by wicked works, yet now hath He reconciled” (Col. 1:21). “For He is our peace... and that He might reconcile both unto God in one body by the cross, having slain the enmity thereby; and came and preached peace to you which were afar off, and to them that were nigh” (Eph. 2:13-17). We said, thus you see, that which you cannot possibly do has been done long ago. Jesus must needs suffer. Nothing but His precious blood could atone for sins, and make peace with God. Yes, He made peace by the blood of His cross; and now God sends peace to you. This is the only true ground of peace. Believing God that raised up Jesus our Lord from the dead; who was delivered for our offenses, and was raised again for our justification; we are accounted righteous. “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 4:24, 25; 5:1). Yes, on the cross Jesus said, “It is finished.” Now He says “Peace unto you.” Ah, it is giving up all thoughts of making our peace with God; and accepting the peace made by the blood of the cross of Christ.

A friend with us who often visits the dying colliers, now said, “Yes, it is giving up everything of self, and trusting Christ, resting in what He has done without a bit of our own.” And looking kindly at him he said, “Could you walk upstairs if you wanted?” He was laid in the little parlor downstairs. “Walk upstairs!” he said, and placing his hand on the middle of his body, he sorrowfully added, “Walk upstairs, why I am dead up to here.” (Such was the case as to all sensation, or feeling, as the spinal cord was broken.) “Well,” said my friend, showing him a pair of strong arms; “I could just put my arms under you, and carry you upstairs, like a child, and lay you on the bed. You would have to make no effort of your own: but just give yourself up into my arms. Now do you see it? It is just giving yourself up like that to Christ. Leaving yourself entirely in His hands.”

At that moment, we believe, he passed from death unto life, from looking at self to Christ; from trying to make his peace with God; to resting forever, in that peace made by his precious Savior long ago. Resting in Jesus, what a contrast to human effort and works! God, who opened the heart of Lydia to attend to the things spoken unto her, opened also the heart of this man with a broken back, to attend to the Word of God spoken to him.

There was repentance, and there was prayer, but not to make his peace with God. When Israel had sinned against the Lord, and were bitten by fiery serpents, there was suffering and pain; but the suffering and pain did not heal them. The brazen serpent must be lifted up. “And it came to pass, that if a serpent had bitten a man, when he beheld the serpent of brass, he lived” (Num. 2:19). And Jesus said, “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” (John 3:14). Has He not been lifted up on the accursed tree? Has He not made propitiation for sins? Has He not made peace through the blood of the cross? Hasn’t He who cannot lie, said, “It is finished”? Yes, He has. died the just for the unjust to bring us to God.; He has been (believers can say), “delivered for our iniquities”; He has been raised from among the dead for our justification. Believing God, we are justified from all things; and have peace with God. We have not to make our peace with God, we have, peace with God; not through anything we have done, or can do, but through our Lord Jesus Christ. It is by faith, believing God: for God has raised. Him from the dead, who bare our sins in His own body on the’ tree. And. God says “all that believe ARE justified from all things.” Oh blessed certainty, God says it. “Being justified by faith, we have peace with God through our Lord Jesus Christ.”

What a difference there is between having peace with God, and trying to make peace! The judge makes a terrible mistake, when he tells the poor trembling criminal, as he passes sentence of death upon him, that he has only a few days to live; he strongly recommends him to use those few days, in making his peace with God. It would be far better to tell him the truth. Better say, “You are proved guilty: you have only a fortnight (two weeks) to live; and you can never make your peace with God. No, never. There is no escape from endless woe for you, but accepting the free forgiveness of God, through Jesus Christ the Lord.” Or, you see that poor soldier, just about to be slain by the pursuing enemy. He was fast asleep, and knew not his danger. Suddenly he awakes to his real condition. He seeks to escape for dear life: but there is a deep, dark, rapid river before him. He is told by one to make haste, and make a bridge; to use his utmost efforts. The least delay, and he is a dead man. True, he has two short planks, but both put together are still far too short to reach across that fearfully dark stream. “My friend,” says another, “You can never make a bridge across that wide and dark stream: you have neither materials, nor power, to make a bridge.” That poor soldier’s heart sinks in despair, and in a moment realizes his lost condition. “Oh,” says his friend, “I am thankful you now own the true state of things. Cheer up, friend, I have good news: there is a new bridge there you have never seen; and anxious, awakened soul, that bridge is Christ!

But why suppose an illustration? Whether you have a broken back or not: or whether you are under the sentence of death convicted by your country’s jury (and this tract will be read by such), whether you are laid on a sick bed, and have but a few days to live, how many there are in this very condition! Or, whether you are in health. Yet, if unsaved, what are the facts of your case? Are you not like the poor soldier asleep, spiritually shutting your eyes to this fact, that all the world, Jews or Gentiles, are under sentence of death, found guilty, and under judgment? “For all have sinned, and come short of the glory of God.” Read Romans 3:19-26. If not a believer, then note those words of Jesus, “He that believeth not is condemned already.” If all the world are guilty before God, then you are, for you are clearly a part of the world. You may shut your eyes to these facts a little longer, but not long; compared with eternity you have but a few days at most to live. Oh, may God by this little paper awaken you to the real facts of your case. You cannot deny you are guilty; not only of a life of sins, as we said to dear Eaden; you have been a sinful man, and you cannot make your peace with God. Yea, you may even have despised the bridge, and spent long years trying to fasten your own planks together. Have you not? Works for salvation will do very well for men to preach and boast about in this world; but you must go out of it. May be you have only a few hours to live. Now look across that dark stream of death: and after death! How are you going to cross? How are you going to meet the Judge? There is no escape but one — only one bridge there. Satan and all your sins behind: death and judgment before. Don’t talk of making your own bridge. Don’t talk of making your peace with God. Would not this be to despise the work of God, the Designer, and Maker of that only bridge? Oh, are you awake? Do you own your guilty condition? Your lost and helpless state, in sin and death? Do not mistake: God must have the truth owned. “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” Can you now give all up into the hands of Christ? — to be carried to heaven like a little child. Do you see the bridge that you never saw before? Not our making our peace with God; but peace made by the blood of Jesus. Simple rest in Jesus. Those arms will never fail: that bridge will never give way. It will bear your weight, nay, He has been made sin for us. He has borne the full weight of the judgment due to us. May you without an effort trust Him. Do you say, “I do believe God sent Jesus to bear our sins on the tree. I do believe God has raised Him from the dead. I do believe peace is made by His blood. I do utterly renounce all thought of making my peace with God. But how am I to know personally for myself that I have life eternal, and shall not come into condemnation, for my sins?” We point you to the bridge, And now we will tell you a wonderful thing: Jesus has said it, on purpose for your everlasting comfort. These are His own words to you — “Verily, verily, I say unto you, he that heareth My word, and believeth on Him that sent Me hath everlasting life, and shall not come into condemnation; but is passed from death unto life” (John 5:24).

Perhaps you never saw this before. Now is this true that you hear the words of Jesus: that you believe God that sent Him? Then do you see not only the bridge; but you have crossed it. You have everlasting life, you shall not come into condemnation. You have crossed the bridge, you have passed from death unto life. Must it be so? Jesus says it.

Just a few words more as to dear Eaden with the broken back. He still lives, as we write this. A monument of sovereign grace. Helpless as to the poor body. His little children around his bed. It grieves my heart to say there is frequently no provision for the need of these great sufferers; but God has lifted him up, superior to all circumstances.

Filled with joy in Christ — waiting His will; and waiting His return from heaven. The following lines have been a source of great enjoyment to him And with these words we must close our short paper on the Grace of God to the Collier with the Broken Back.

Fast now wears the weary night,

The night of sin and sorrow;

Soon shall break in glory bright

The long expected morrow.

Wake, awake, and sleep no more,

Farewell to the long, long night;

Turn from earth, and upward soar,

Watch to see the glory bright!

Brighter far than midday sun,

Sudden as the flash of light:

Hark the sound, the victory’s won,

Millions rise in glory bright!

Not a spot of sin is there;

All are clothed in purest white;

Now they meet Him in the air,

Meet their Lord in glory bright!

Set on thrones, with crowns of gold,

What a rapturous, wondrous sight!

How shall all Thy praise be told?

Jesus, come in glory bright!

We shall see Thee as Thou art,

We shall know, in heavenly light,

All Thy love, and never part;

Come, dear Lord, in glory bright!

The Young Believer's Difficulties

James. With your permission, John, before I state my difficulties, may it not be well to see first if we are agreed as to who are meant in scripture by believers? The words of the Lord Jesus you often quote to me, “Verily, verily, I say unto you, he that heareth My word, and believeth on Him that sent me, hath everlasting life, and shall not come into condemnation” (John 5:24)— do not these words teach that a believer is born again — HATH everlasting life? That he has not merely assented with his mind: but receives the words of Christ into his heart, believing God who sent Him.

John. Certainly, James: and as said elsewhere righteousness is imputed, or reckoned unto us “if we believe on Him that raised up Jesus our Lord from the dead; who was delivered for our offenses, and was raised again for our justification. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 4:24-5:1). Such then is the believer. He hath eternal life, as Jesus says, “I give unto them eternal life, and they shall never perish” (John 10:28). And, believing God, he is accounted righteous. He sees his Sin-bearer once delivered to bear his sins, now in the presence of God his righteousness, raised from among the dead: sins all gone forever, and never to be remembered any more. And, being accounted righteous, being justified on the principle of faith, he has peace with God through our Lord Jesus Christ: and therefore always the same peace.

James. Very well; now then, bearing in mind that we have — for, through the mercy of God, we have believed God, and our ears have been opened to hear the words of Jesus — yes, we have these two things, eternal life, and unchanging peace with God, through our Lord Jesus Christ. I will now state my difficulties.

John. Stay a moment first, James. You might have named much more. Have you received the Holy Spirit since you believed?

James. I have been much struck with that question lately. It is a very solemn one. Most Christians seem to go no further than our having life: but I see a great distinction in Acts 8:16; 19:2. It would be a very important question to examine fully, and I should like on another occasion to do so; especially the difference between holding the Holy Spirit to be an influence, and, as scripture reveals Him, the very person of God the Holy Spirit. And, oh, to think that our bodies are the temples of the Holy Spirit!

John. Then do I understand you to say that you have, since you believed, received the Holy Spirit?

James. It is a very solemn question, through grace I trust I can say so, though very young in the faith, and greatly desiring, in dependence on the Holy Spirit, to inquire more fully the meaning of the Word of God.

The first scripture then I would name is Heb. 6. If we have eternal life, and peace with God, what can this mean, “For it is impossible for those who were once enlightened, etc.... If they shall fall away to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put Him to an open shame” (Heb. 6:4-6)? There are many who feel this is a very difficult statement.

John. If this meant, should a Christian in an unwatchful moment commit a sin, and thereby fall from Christ, that then there is no possibility of restoration, then indeed the difficulty would be insurmountable. Indeed plainly Christianity would be far worse than Judaism. A Jew could bring a sin-offering and his sin would be forgiven him, as is stated in Leviticus 4. And this was true whether of the whole congregation, or of an individual. Now surely this cannot be the meaning.

James. That certainly is clear; but then what does it mean?

John. It is important to notice that this epistle was addressed or written to the whole of the Hebrews who professed to be Christians, who were also zealous of the law, as James said: “Thou seest brother, how many thousands of the Jews there are who believe; and they are all zealous of the law” (Acts 21:20). They were in a transitionary state. The law was not the perfect or complete truth. It contained the first, or elementary principles, of the oracles of God. The effect of their remaining in this state was, that they could scarcely distinguish between Judaism and Christianity: they were dull of hearing. “For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God” (Heb. 5:12).

James. Then is that what is meant, “Therefore leaving the principles of the doctrine of Christ” (or the word of the beginning of Christ) as in margin, “let us go on unto perfection” (Heb. 6:1)? Does this mean leaving the elementary principles of truth as known to a Jew, and going on to the complete truth, that is as revealed in Christ?

John. Exactly so; and that makes all that follows very simple. Let us take up each clause. “Not laying again the foundation of repentance from dead works, and of faith toward God” (Heb. 6:1). They had done this once if Christians, they had judged themselves as guilty of rejecting the Lord Jesus, and putting Him to death; yet faith toward God had owned Him, in raising up Jesus from the dead. This change of mind in utter self-judgment had accepted forgiveness of sins in His name, and thus the only foundation had been laid, which could not be repeated. But as they were zealous of the law, they were in great danger of going back when they failed, as of old, to repeated offerings and repentances. You observe, James, Christianity as set up of God the Holy Spirit, was such a contrast to Judaism. The Christian has no temple, no ritual, no sacrifices, nothing for the eye to rest upon. All heavenly: all spiritual worship: no wonder there was such a tendency to give up the spiritual, and go back altogether to earthly visible worship.

James. I had not thought of that: then do you think it was to meet that tendency to give up Christ, and go back altogether to the law that this Epistle was written? I mean to the washings of the law, the offerings and shadows, and even truth as imperfectly revealed, or incompletely known by the Jews? Does not the next clause mean christian baptism?

John. If you look, it is not baptism, but “of the doctrine of baptisms, and of laying on of hands” (Heb. 6:2). The same word is translated washings in Hebrews 9, “Meats and drinks, and divers washings, and carnal ordinances,” etc. (Heb. 9:10). That is, we must go on to Christ, the one offering, leaving behind the doctrine of all the various washings, of pots and pans; lepers, and priests of the law. And also all the laying on of hands on the heads of goats and bullocks. We must go on from all that system of repetition, to the one sacrifice brought out in Hebrews 9; 10.

James. That is new to me; but when we think of the object of this Epistle it is clear enough. But tell me, how can we go on from the doctrine “of resurrection of the dead” (Heb. 6:2); is there anything more complete than that doctrine?

John. The Jewish doctrine of resurrection of the dead is certainly true as far as it goes, and was held by the Pharisees, and all Jews, except the Sadducees, who, like the heathen philosophers, denied it. But the Lord Jesus taught a resurrection from the dead, or, plainly, from among the dead (Luke 20:35). And have you not noticed this was the very thing that so grieved the Jews: that the apostles preached through Jesus the resurrection from the dead? The resurrection which is from the dead went beyond all their teaching, and greatly offended them. And was not this the mark at which Paul aimed — the resurrection from the dead (not of the dead), at which he longed to arrive (Phil. 3:11-14)? And has not God been pleased to reveal that the rest of the dead live not again until the thousand years are fulfilled? (Rev. 20).

James. I had never thought of this important difference between the imperfect, or incomplete revelation to the Jews, and the complete christian truth in Christ.

John. I am glad to hear you put it that way; for though not explained in this Epistle, it is elsewhere. All this is linked with Christ the Head. We are conformed to Him in this, the first resurrection from the dead. It is the resurrection of them that are His. “But every man in his own order: Christ the first-fruits; afterward they that are Christ’s at His coming: then cometh the end,” etc. (1 Cor. 15:23). I am sorry to say, James, instead of going on, the professing church for many centuries went back to Judaism, and merely held the doctrine of the resurrection of the dead; and quite lost the christian doctrine of resurrection from the dead.

James. I will, the Lord helping me, give this subject a careful examination. But now the next clause, “and of eternal judgment” (Heb. 6:2). Is not the doctrine of a general judgment as held by the Jews true? Will not all stand together before the judgment to be tried? Is not this the doctrine of creeds and councils? Does not scripture say somewhere that it is appointed to all men once to die, and after death the judgment? And does it not say that the wicked and the righteous will be raised from the grave together, and be separated as described, the sheep on the right, and the goats on the left? etc. I do not see how these things can be from what we see is said of the first resurrection. But, John, why I ask is this, so many speak in this way, it puzzles one very much.

John. If you examine these scriptures you will find they are very much misquoted. By adding even a word the whole meaning is altered. Thus if we add the word “all” to Hebrews 9:27, it alters the sense entirely. If you heard a fearful explosion in a coal pit, where three hundred hands are employed, and fifty had just come out, you might say that explosion is certainly the death of the colliers; but would that mean the fifty who had been drawn out? Or if twenty men were under the sentence of death, and three received Her Majesty’s free pardon, would that mean that the whole twenty were still under the sentence of death? It is quite true that all have been found guilty — all under the sentence of death. “And as it is appointed unto men [not all men] once to die, but after this the judgment; so CHRIST WAS ONCE OFFERED TO BEAR THE SINS OF MANY; and unto them that look for Him shall He appear the second time, without sin unto salvation” (Heb. 9:27). And now, James, if you will read that other scripture where the Lord Jesus describes the judgments of the living nations, there is not a thought of the resurrection of the good and bad together. There is not a word on that subject; it is simply the living nations; it is a judgment of the quick. Surely there must be a great difference between those still under judgment, and those already pardoned, and justified from all things? Her Majesty cannot pardon a man, and hang him at the same time. Then how can God both justify a man, whose sins Christ bore on the tree, and also bring him into judgment? This does not touch the blessedness of standing before the Bema of Christ, His judgment for reward. Thus the apostle would go on from the elementary truth, as known to the Jews, to complete truth in Christ.

James. Then is all in contrast between the doctrine of a general judgment as held by the Jews, and Christ having once borne the sins of many; to them there is no judgment for sins but looking for Him without any question of sin unto salvation? All I can say is, if that is the case, it is just the opposite of what I have been taught.

John. The Word of God says it, and it must be so.

James. Then what was the difference between those who had tasted of the heavenly gift, and were made partakers of the Holy Spirit, tasted the good word of God, etc.; and the true believers who had eternal salvation?

John. They had been in the shower of Pentecost and afterward, they had tasted, but had not (like the earth in Heb. 6:7) drunk in the truth. Like the seed by the way-side, there was no root. The hard ground had not been broken. The heart had not been prepared by the Holy Spirit to receive the word.

James. Then what did they fall away from?

John. If they fell away from the profession of Christ, and went back to the washings and offerings of the law (just the thing they would be naturally), it was simply impossible now for those washings, and offerings, and carnal ceremonies, to restore them to repentance. Yea, for Jews to give up Christianity as a profession, they would, even to this day, have to treat Christ as accursed, as an impostor, “to crucify to themselves the Son of God afresh, and put Him to an open shame” (Heb. 6:6). Will you read this chapter to the end, James? We must part now for a time.

James. I see now it is a question of a Jew who professed Christ going back to Judaism. I should like to look at Hebrews 10:26, If we sin willfully, no more sacrifice, nothing but judgment, etc. When could you explain this?

John. If the Lord will, we shall look at this scripture the next time we meet.

James. I am very glad to have another opportunity of speaking with you about those scriptures which have perplexed so many Before we look at the question of sinning willfully, I would just say, I have done as you wished in reading the whole of Hebrews 6, and the end of the chapter strongly confirms the view you gave me — that the falling away there was going back from Christianity to the washings and sacrifices of the law, which, of course, have now lost all their efficacy, and can never restore to repentance. Would you say that the principle of promise and oath of God is also in contrast with Judaism, that is, the covenant of works as given at Sinai?

John. Exactly so. For instance, in that covenant there were two parties, and Moses as mediator between them. God, on His part, engaged to bless them on condition of their obedience; and they accepted the conditions, and engaged to obey. We know they utterly failed; and so do all who attempt that principle of covenant. The blessing depended on the faithfulness of TWO parties — God and man. Man failed. Where it is the principle of promise, the blessing depends only on ONE. If you engage a servant, his wages are dependent on the faithfulness of two: you to pay them, and he to do the covenanted work. Now in this matter of our eternal salvation, God wishes us to have absolute certainty, sure and steadfast. He therefore gave us two things, in which it was impossible for Him to lie — His promise and His oath. The promise and oath of God are both immutable. Nothing can disannul the promise of God. (See Gal. 3:16-18, 19-22.) What a contrast this is to man under the covenant of law! Our eternal salvation depends solely on the promise and oath of God. Yes, as with Abraham, the promise of Genesis 12 was confirmed when he received in figure Isaac from the dead, in Genesis 22. So the promise is fulfilled to us in the actual death and resurrection of Jesus from the dead. What certainty! What “strong consolation” (Heb. 6:18)!

James. Yes; but that just brings us to the point: if our eternal salvation rests on the faithfulness of One, and that one God, who cannot lie, what, then, is the meaning of Hebrews 10:26-30? “For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries” etc. Can this possibly be the doom of one who is eternally saved, has eternal redemption?

John. You put the question strongly, but I am thankful for it. Better to look things fairly in the face. The question, then, again is this: if a true Christian should commit a sin, is there nothing but judgment and indignation for him? Solemn question, for then who could be saved? But then this would contradict the very context of the chapter. Would it not plunge all into despair?

James. I must confess, if this were so, I should be without hope: besides, such a thought would take away all the comfort of what goes before. And, may I ask, would it not deny the effect of the atonement, as stated in this very chapter? I should like to be a little clearer as to this — what is it to have no more consciousness of sins (Heb. 10:2)?

John. It is to know that God has not a single sin to lay to my charge. If you met a person to whom you owed a large debt, and had no means of paying, you would be so troubled in conscience, you might want to turn up the first lane you could, so as to get out of his sight. The more you desired to pay it, the more troubled you would be. And if a friend had paid it, and you did not know it, you would still be troubled. It is thus common for an awakened conscience to flee away from God. How can I meet God against whom I have so sinned? Blessed, when the messenger of God meets the fleeing sinner at the other end of the lane, and says, Do you know that that very God from whom you are fleeing, sent His beloved Son to bear your sins on the cross; and, having purged them — put them from God’s sight by His atoning death — God has now raised Him from the dead, and received Him to glory? What, says the awakened sinner, have my sins been put away by the one sacrifice of Christ? Yes, and God will remember them no more. What could never be done by all the sacrifices of the law, Jesus hath done by the one infinite sacrifice of Himself. Thus He hath done the will, the eternal purpose of God, and is forever sat down. “For by one offering He hath perfected forever them that are sanctified (Heb. 10:14). You will notice, James, that all this is in reference to boldness or liberty to enter the holiest — the holy presence of God in the heavens. As to this, all is done, all is complete.

James. How would you illustrate the contrast of this liberty by the one sacrifice of Christ, with the imperfection of the law?

John. Well, James, if you wanted a pass to travel from Derby to London, and you pay a certain price for a yearly pass, you present it to the guard, and he says, I must inform you that the way into this carriage is not yet made open for you: I cannot admit you yet, this ticket is only typical, a sort of promise of a better yet to come. Now, James, if you renewed this yearly pass year after year for fifteen years, and it never gave you a title to take your seat, it would not be very perfect, would it? The great day of atonement came round, for fifteen centuries, year by year, but never gave liberty to enter the holy presence of God. It was a typical promise, that pointed forwards. If a real friend of yours went to the Midland Company, and said, Cost what it will, I am come to purchase for my friend, not a yearly pass, but an everlasting pass. The pass is granted. The door is ever open, you have the perfect, continuous liberty to take your seat: no veil now to shut you out. Such was, and is, the love of Christ. He came to do the will of God. Yes, it was His will that we should have liberty to enter His holy presence without conscience of sins. And the Holy Spirit bears witness that the will of God the Father has been done by the Eternal Son of God.

James. Oh, John, there is just one point here I should like to be clear about. Does having no more conscience of sins mean that after we are saved we never sin again, are never conscious of sin? It is all very clear at conversion, but if the evil nature should act, and there should be sins after, what about those future sins?

John. Ah, James, that one point is the point with many an anxious soul. When we are born again, that is, have a new nature wholly of God, and are in the light of His presence, the more we are there, the more conscious we are of failure and sin. In that very epistle where we are looked at as in the light, as He is in the light, both these things run together: “The blood of Jesus Christ His Son cleanseth us from all sin” (1 John 1:7), and also, “If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:8-9).

James. I wish I could see this clearly.

John. May the Holy Spirit enable every anxious believer to see this, for He says, “and their sins and iniquities will I remember no more (Heb. 10:17). Does not this take in all our sins from birth to glory? It is not their sins up to conversion. If so, what could put those away since? There remaineth no more sacrifice for sins. Has not the man Christ Jesus borne all our sins? Have they not been judged on the cross? Can God in righteousness ever impute one to us?

James. Then what must I do if I sin? Not that I want to sin, I long after holiness, for He is holy. I am sure I have at such a time lost communion of soul with God. What must I do? Have I then boldness or liberty to enter the holiest?

John. Certainly, you have boldness to enter by the blood of Jesus — indeed this is what you must do, come right into the presence of God your Father, and there confess your sins Think, now, is not Jesus He who bore these sins on the cross, in the presence of God, and, for you, your Advocate with the Father? Is He not the propitiation for your sins — the mercy-seat? Is not the Father righteous or just to forgive? Never forget that He cannot impute or charge the sin on you. He can only forgive.

James. Oh, I see, He cannot impute the sin to one who has been purged by the blood of Jesus. Believing this, I have a purged conscience.

John. Very well; now we will look at our difficulty. What can be the willful sin spoken of here — this trampling under foot the Son of God? It is compared to one despising Moses’ law, to whom there was no mercy; and far sorer judgment must be inflicted on those who commit this sin. You will notice, as in Hebrews 6, the apostle spoke of those who had tasted, not those who had drunk in, the truth of Christ. So here, it is not those who had received the truth in the love of it, but those who “have received the knowledge of the truth” (Heb. 10:26). This is a very different matter. This would, no doubt, for a time sanctify, or separate them for a while, with the company or people separated by the one offering of Christ. There were the two things at that time going on, the temple worship, with all its sacrifices, which can never take away sins; and the gathering together as believers in Christ to worship in spirit and in truth. Some were evidently giving up thus assembling themselves together. Now, if it were unpardonable of old for any to despise Moses’ law, what was it to willfully despise Christ — to trample the Son of God underfoot as an apostate — to treat His blood as unholy? Having shown the eternal efficacy of the one sacrifice of Christ, and that God had taken away, set aside, all the sacrifices of the law, had no pleasure in them, because they could not take away sins; he now simply declares that if any sinned willfully, by rejecting Christ and His infinite sacrifice, there was no other sacrifice for sins: and to all who thus despised Christ, there was nothing to look for but certain fearful judgment.

Is not this so James? Have you so despised Christ?

James. Oh dear no, I want to know Him more and more. Despise the one atoning sacrifice of Christ, and go back to the sacrifices of the law; or to the pretended sacrifices of modern priests; or to despise Him by denying His Deity as Son of God; or His atoning death? No, no; I never thought of so denying my Lord and my God. It is strange I ever had such difficulty in this scripture. It is plain enough. If there is only one infinite sacrifice for sins, to despise it, there can be no other, there can be no remission, there must be terrible, everlasting judgment. Dreadful words, no more sacrifice for sins! Through countless ages of eternity, no more sacrifice for sins -Jesus dies no more — no more sacrifice — no more remission! Surely I never thought how terrible it is to despise Christ. What infinite mercy to be able to say, “But we are not of them who draw back unto perdition, but of them that believe to the saving of the soul” (Heb. 10:39).

John. We often find, by patient study of the Word of God, that what at first sight seems to present a difficulty, when understood is full of richest blessing. Just think now what this chapter Hebrews 10 presents to faith. The atoning death of Christ is seen to be the very eternal will of God. This has been accomplished by the Son of God. The worshiper, therefore, once purged, has no more conscience of sins — forever perfected by the one offering of Christ. The Holy Spirit bears witness to all this. Sins no more imputed, no more remembered, and we have boldness to enter the holiest by the blood of Jesus.

James. What peace of conscience and heart this gives! The will of God. The work of Christ. The witness of the Holy Spirit. The three Persons of the Godhead engaged in bringing the poor sinner to God.

John. Well, James, have you any more difficulties? as we must part again for a tine.

James. I am glad you are willing to continue these conversations. At our next meeting I should like you to explain this: a person in our parts asked me this question. He stated that the apostle said, “But I keep under my body, and bring it into subjection; lest that by any means, when I have preached to others, I myself should become a castaway.” Now, said he, does not that imply at least that even Paul thought there was a possibility of his becoming a castaway, or reprobate? This seems to make many persons question that salvation is not eternal.

John. Well, James, if there really were such a scripture we must honestly admit it would imply the possibility of a true Christian becoming a castaway, or reprobate. In the meantime, will you look if you can find such a text. For the present, good-bye.

John. Well, James, have you found such a scripture as the apostle saying, I keep under my body, and bring it into subjection; lest that by any means, when I have preached to others, I myself should become a castaway, or reprobate? As we said in our last conversation, such a scripture would clearly imply that even Paul might become a reprobate; and this, of course, would shake to the foundation the truth of eternal salvation.

James. But is there not such a scripture in 1 Corinthians 9:27? And, to tell you the truth, John, it is a scripture that has greatly troubled me, and thousands more. The possibility of a Christian becoming a castaway, or reprobate, as I am told the word really means, is no light matter.

John. Read it carefully; and now, where is there a thought in it of a Christian becoming a reprobate? It is, lest “I myself should be” (1 Cor. 9:27), not, should become, “a reprobate.”

James. I never noticed that before. Surely that makes a wide difference.

John. You will see this still more clearly, if you turn to another scripture written to this same assembly. “Since ye seek a proof of Christ speaking in me.... Examine yourselves whether ye be in the faith.... Know ye not your own selves how that Jesus Christ is in you, except ye be [not become] reprobates?” (2 Cor. 13:3-5). This is the same word reprobates as is translated castaway in the other scripture. Thus, with the apostle, there were only two things before him — either Christ Jesus in you, or ye are reprobates. No thought of a Christian becoming a reprobate. He says, “But I trust that ye shall know that we are not reprobates” (2 Cor. 13:6). Neither had he any personal uncertainty in the first epistle (1 Cor. 9:24-27). It was the apostle’s habit to say I, when he transferred the question to himself, as in 1 Corinthians 4:6. What he shows is this: it will not do to trust to being a preacher to others. Just as he shows in 1 Corinthians 10 it will not do to trust to merely making a profession by baptism.

James. Then do we understand that a man may be a preacher to others, and yet be a reprobate, if there be no holiness of life, the fruit of faith?

John. No doubt that is the fact distinctly taught in the word, in more places than one. There are many such preachers — not a few — who are reprobates; Christ Jesus never was in them, as He says, He never knew them -men held in great estimation, and who seem to have done a great work for God, and yet are reprobates, and will perish everlastingly. You know, James, if a preacher is a reprobate, he cannot become one.

James. I was going to say, this is dreadful to think on. Surely it is very heart-searching. It is enough to make every one, preacher or not, say, Am I resting on myself and my doings, and all the while practicing sin? or am I resting in Christ, and, by the power of the Holy Spirit, walking in holiness — keeping under my body? But does the scripture teach there are many such preachers?

John. Hearken to the very words of Christ: “Therefore by their fruits ye shall know them. Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of My Father which is in heaven. MANY will say to Me in that day, Lord, Lord, have we not prophesied in Thy name? and in Thy name have cast out devils? and in Thy name done many wonderful works? And then will I profess unto them, I NEVER KNEW YOU: depart from Me, ye that work iniquity” (Matt. 7:20-23). And did you ever notice, a mark of a reprobate preacher, or one who takes the place of servant, but says in his heart, “My Lord delayeth his coming; and shall begin to smite his fellowservants, and to eat and drink with the drunken?” Will not the Lord appoint him “his portion with the hypocrites; there shall be weeping and gnashing of teeth” (Matt. 24:48-51)? It is rarely a faithful word is spoken to preachers. But you see it is not a question of a true christian minister becoming a reprobate, but of “false teachers among you” (2 Peter 2:1) who are reprobates. Are there none in this day who say in their heart, My Lord delayeth His coming? Are there no preachers who smite with pen or tongue their fellow-servants, and who find their pleasure at the world’s table? They may not be drunkards, but find their pleasure with the drunkards.

James. This is very solemn truth, it makes me tremble. Just think: a man to be a preacher to others, and yet a reprobate! And not to know it; be trusting to his supposed official character and popularity; and yet at last to hear those dreadful words, “I never knew you” (Matt. 7:23). It reminds me of Noah’s carpenters, if he had any; what an awful thing, to be so near the ark, and yet shut out. In the ark, or out of it, in Christ, or out of Christ. But, John, you said something about false teachers. If I mistake not, that is in the very chapter I wanted to ask you about: yes, these words have been quoted to me to prove that the Christian has not eternal life, or eternal salvation, but that, after all, he may be lost — that the latter end with them is worse than the beginning. These verses are so often used to perplex souls, I should like to read them over with you. “For if, after THEY have escaped the pollutions of the world, through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, the dog is turned to his own vomit again; and the sow that was washed, to her wallowing in the mire” (2 Peter 2:20-22). Does not that really look as if a true Christian, one of Christ’s sheep, to whom He gives eternal life, may, after all, be lost? What do you say to this, John?

John. Nay, it is not what I say, but what does it say? Are they Christians at all that are spoken of? Is a dog, or a washed sow, a sheep? All depends on who the “they” are. “If, after they have escaped,” etc. (2 Peter 2:20). If we read the whole chapter, then we see clearly that the “they” are “false teachers among you” (2 Peter 2:1). What a picture of every feature of false teachers, from that day to this, in Christendom. Jude describes the same persons as natural men, not having the Spirit. One most distinct mark is that they mock and scoff at the coming of the Lord. They cannot bear it. “Scoffers, walking after their own lust, and saying, Where is the promise of His coming?” (2 Peter 3:2-4). This must be the case when a natural man, not having the Spirit, is educated for the christian ministry. The end is sure to be bad, one way or other. It had been better for them not to have known the way of righteousness. The difference between mere knowledge and saving faith is very important. It does not say they had believed. There is not a line in this chapter describing the false teachers of Christendom that has not been fulfilled for these eighteen hundred years. Have you not noticed, James, that wherever the Spirit of God begins a work, the false teachers are sure to try to hinder it? But it would be most unjust to say this was also true of the faithful servants of Christ.

If you read a description of counterfeit, bad, false half-crowns, you would never dream that genuine ones were meant by the description. It might be difficult to tell them asunder, they might be electro-plate, but all would wear off in time. Just so the false teacher; he may be electro-plated with education, and the knowledge of Christianity, but in the end be like the dog, or the washed sow. How strange that godly souls should have been troubled with this chapter; there is not a word in it about them, except this, “The Lord knoweth how to deliver the godly out of temptation, and to reserve the unjust unto the day of judgment to be punished” (2 Peter 2:9).

James. I see it is not, to use your figure, the good half-crown becoming a bad one.

John. Just so. Never is there such a thought in scripture as a child of God becoming a reprobate. Can your child cease to be your child? It may become very naughty. It may fail, and you may have to chastise it. Even in nature the relationship is unalterable. If, then, a Christian could cease to be a Christian, the Spirit would never have used such a term expressive of unchanging relationship.

James. Certainly there is a great difference between a servant in a house, and a son.

John. Yes, it is the Lord who says, “and the servant abideth not in the house forever, but the Son abideth ever” (John 8:35). Doubtless this applies primarily to Himself; but what saith the scripture to those who are born again, who are the children of God? Are they to fear that some day they may not be the children of God, but lost? No; “For ye have not received the spirit of bondage again to fear; but ye have received the spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God: and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with Him, that we may be also glorified together” (Rom. 8:15-17). Now, James, while a servant that is a professor, even a greatly admired teacher, may be a reprobate, and perish everlastingly, yet a child is a child for all that. Do you think, James, if a Christian, a child of God, could be lost, that God would use such language as this? — “And because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ” (Gal. 4:6-7). A servant abides not in the house; the Christian can no more be on that principle. Oh, the blessedness of that unchangeable relationship! if a son, then an heir of God through Christ. If Satan and men tell you this is not true, will you believe them, or God? If the Spirit of God dwell in you, you are a joint-heir with Christ. Wondrous unity! He must cease to be Christ, if you can cease to be a Christian.

James. It seems almost too good to be true. That assurance of joint-heirship with Christ is so different from my past state of fear, and doubt, and uncertainty. I do not think, John, you can have any idea of the gloom such teaching as I have had produces. I do not wonder that many who are sincere lose their reason. I have been told I might be a happy, faithful Christian all my life, just about to enter heaven, fail at last — just at last — and go down to endless woe. Like a ship, they say, after having braved the storms of a long, long voyage, and heavily laden with merchandise, is just entering the port with streaming flags; see, she strikes a rock as she enters the harbor. Down she goes, and every hand perishes in sight of home. Now, John, can a man be happy under such teaching as that?

John. Happy! I should say not. All well enough if applied to a mere deceived professor, a reprobate. But to teach the child of God such dark unbelief, must surely be the work of him who long ago urged, “Yea, hath God said?” (Gen. 3:1). Will you read Ephesians 1? Has not the God and Father of our Lord Jesus Christ as truly blessed the believer now even with all spiritual blessing in the heavens in Christ, as he will be blest with when in glory? Is he not “sealed with that holy Spirit of promise which is the earnest of our inheritance, until the redemption of the purchased possession, unto the praise of His glory” (Eph. 1:13)? Does not that seal make the inheritance as sure as if we had it now? Think of this, James: joint-heirs with Him who is raised from the dead, “and set at His own right hand in the heavenly places, far above all principality and power,” etc. (Eph. 1:20-23). Oh, think of that man Christ Jesus in the glory, Heir of all things, and that we are joint-heirs with Him! If he abideth ever, all the Son’s joint-heirs abide forever. Remember we have been reconciled unto God by His death (Rom. 5:10). So far from Paul having such a thought as that he might personally become a reprobate, he says, “Nay, in all these things we are more than conquerors through Him that loved us. For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord” (Rom. 8; read vss. 28-39).

James. That seems unanswerable; but they say, Yes, but there is the rock at the harbor: if he should sin before he gets into heaven, he will be lost.

John. And the scripture says, “The blood of Jesus Christ His Son cleanseth us from all sin” (1 John 1:7). And again, “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous; and He is the propitiation for our sins” (1 John 2:1, 2). Oh, precious Advocate and mercy-seat! I may fail, James, but He will never. I dare not trust myself one step of the way; but my heart has perfect rest in Him. He who has sought His lost sheep, and placed it on His shoulder, will safely bring it home.

James. I am thankful there is no such thought as that of a true Christian becoming a reprobate in the Word of God. If there had been, I should have been certain to become one. I hope now to rest in Christ. There is another scripture I should be most thankful to look at — it is this, “WORK OUT YOUR OWN SALVATION WITH FEAR AND TREMBLING” (Phil. 2:12). I can assure you, great numbers are troubled by these few words, and I do not know exactly how to answer them. They will have it, that after all, salvation depends on themselves.

John. We must close here, James, for the present. If the Lord will, we will take up that subject in our next conversation. In the mean time seek to keep your eye on Christ, and not on self.

James. I am thankful for another opportunity of conversing with you on such portions of the word as many feel difficult to understand. The scripture I named was this, “Work out your own salvation with fear and trembling (Phil. 2:12). Many understand by this that they are by works of their own righteousness to finish, or complete their salvation. Some would say they were regenerated, or saved, by baptism, but that their final salvation has to be worked out by themselves. Others have some idea that they are justified by faith to start with; but still their final salvation depends on their own working it out some way themselves, and they quote this scripture in proof. So that the difficulty is this — How can salvation be eternal, if it depends on our works of righteousness?

John. If we examine the context, the very opening of the epistle shows that the apostle could have had no such thought. He says, “Being confident of this very thing, that He which hath begun a good work in you, will perform [or finish] it until the day of Jesus Christ” (Phil. 1:6). It is said, too, in connection with these very words, “Wherefore [or so] my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling: for it is God which worketh in you, both to will and to do of His good pleasure” (Phil. 2:12-13).

James. Then the apostle’s confidence was in God, that He would finish the work in them unto the day of Jesus Christ.

John. Now, further, James. As you have heard these words explained, did it not look more like words of our own righteousness for salvation?

James. Well, that is what it comes to. I am saved by Christ so far, but never learned how far; but my final salvation depends on my working it out to the end, so that I must keep the law for righteousness, and the day of judgment will decide whether I have done so.

John. But if on that ground, and if that can possibly be the meaning, we do not need to wait for the day of judgment. If we think we are working out our own salvation by works of law, we are surely condemned: “For as many as are of the works of the law are under the curse” (Gal. 3:10); and “Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace” (Gal. 5:1-14). “But if ye be led of the Spirit, ye are not under the law” (Gal. 5:18). Indeed, nowhere is this truth more forcibly brought out than in this very Epistle to the Philippians. This doctrine of salvation by works of law is the concision of which we are to beware (Gal. 3:2). And Paul, looking back on his whole religious life as a Jew, could say, “touching the righteousness which is in the law, blameless (Phil. 3:6). But what does he say of all that system of works for salvation? He says, “But what things were gain to me, those I counted loss for Christ” (Phil. 3:7). Yea, he utterly renounces this plan of works for salvation, and counts them but dung, “that I may win Christ, and be found in Him, not having my own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith” (Phil. 3:8-9). Now note, this not only expresses his then present state, but that at the very end he should not be found in, or having his own righteousness. He longs for the resurrection from among the dead, and then to be found in Him (Christ), the righteousness which is of God. Therefore Paul cannot possibly teach doctrine the very contrary of all this, as though Christ had saved us in a very limited sense, and we had to complete what He had begun by our own works of law for righteousness. Have I made it clear that he could not mean by “work out your own salvation,” that we had not eternal salvation in Christ, but it must be by works done by ourselves?

James. You have certainly made it clear as to what it does not mean; indeed, I remember the apostle says elsewhere, “And if by grace, then it is no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace” (Rom. 11:6). And again, “But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness” (Rom. 4:5). But, John, the question is, what do these words mean, Work out your own salvation?

I am quite satisfied as to what they do not mean; for if a man could work out his own salvation before God, what need was there at all for the death and resurrection of Christ?

John. Quite true. We will, then, now look at what these words do mean. The Lord give us the teaching of the Holy Spirit. And, first, it is of importance to notice that these words are not addressed at all to an unconverted sinner, nor even to an individual saint or believer, but to an assembly. “To all the saints in Christ Jesus which are at Philippi, with the bishops [or elders] and deacons” (Phil. 1:1). Of course, as the assembly of God is composed of saved individuals in Christ, what is said to the assembly as a whole is said to each individual member, but still in the assembly character. Further, notice, the state of this assembly was such that the apostle could say, “I thank my God upon every remembrance of you, always in every prayer of mine for you ALL, making request with joy, for your fellowship in the gospel, from the first day until now” (Phil. 1:3-5). Now, James, do you see that all this must first be settled in your soul before there is a word about working out your own salvation? Are you a saint IN Christ Jesus? Remember, to such there is no condemnation, and no separation (Rom. 8). All such are accepted in the Beloved. “In whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace” (Eph. 1:3-8). In Him they are complete, made meet for the inheritance of the saints in light. For Christ is made unto them “wisdom, and righteousness, and sanctification, and redemption” (Col. 1:12-14; 2:10; 1 Cor. 1:30). Thus, if we look at the saint as seen of God in Christ, his salvation is accomplished and eternal, He “having obtained eternal redemption for us” (Heb. 9:12). And all this fully proved to be without works in Romans 3; 4; 5 Galatians 2:16. Nay, as many as are of the principle of works for salvation before God are under the curse.

Then, James, are you in Christ? If you are, then Christ is in you (Rom. 8:1-9). And this is the first statement, the foundation of all that follows. “To the saints in Christ Jesus.” Note, James, to such there can be no uncertainty as to the final issue. “Being confident of this very thing, that He which hath begun a good work in you, will perform [or finish] it until the day of Jesus Christ” (Phil. 1:6). You will find it will help to clear the meaning of this difficult text, that as justification before God is the subject in Romans 1-8, and justification before men the subject of James; thus, the one by faith, the other by works (both true and important, surely, in their place), and no contradiction, but in perfect harmony; so the subject of the believer’s standing in Christ is the theme of Ephesians 1; 2; 3 The saints, as seen of God in Christ, having eternal salvation, perfected forever, as Hebrews 10. So, in Philippians, the assembly is presented as seen amongst men, pressing through this wilderness-world to the glory yet to be revealed. So that, James 1 do not well see how any believers can understand this working out their own salvation, until they have first seen what it is to be in Christ Jesus before God, and that this is secured unto the day of Christ. And, further, they must be on the same ground of the one assembly of God on earth amongst men.

James. I had never thought a word about all this.

John I dare say; and as little have they thought who try to perplex you with this text. But are not these the facts? Was not this epistle written to such as were in Christ? and is it not chiefly occupied with the assembly’s behavior in this world? much as James and Peter teach works before men. What men see (James 2:14-24), “ye see” (James 2:24).

James. Why, John, already the epistle becomes quite new to me. What a pity it is to jumble the scriptures together, and thus lose their distinctive teaching!

John. We will now go on, only carefully notice the assembly character of the teaching. “Only let your conversation be as it becometh the gospel of Christ; that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind, striving together for the faith of the gospel, and in nothing terrified by your adversaries.... For unto you it is given in the behalf of Christ, not only to believe on Him, but also to suffer for His sake” (Phil. 1:27-30). I must say, James, I cannot see how Christians can work out these divine assembly principles, unless they are on the ground of the one assembly of God, in the unity of the Spirit. How could the company of a ship work out the orders of the captain in the spirit of unity, if they had left the one ship, and were flying their sails in boats of their own? I do assure you, James, these words are very precious and timely to all who desire to do the will of God. You see, James, it is the assembly of God on earth in the midst of many adversaries. Pursue it, and study every verse. “Let nothing be done through strife or vain glory; but in lowliness of mind let each esteem other better than themselves” (Phil. 2:3). Has not Christendom sadly departed from all this? Yes, even to defend divisions the very opposite of this assembly truth.

Then, James, we have the Lord Himself, as seen as Man on this earth. “Who, being in the form of God... made Himself of no reputation, and took upon Himself the form of a servant,” etc. (Phil. 2:6-8). In this world He took the lowest possible place. Now, is not the aim of the multitude in Christendom just the opposite of this? every one seeking to be a little higher in the world before men. The blessed Lord looked forward to the glory He should have, not in a world where Satan is the acknowledged prince, but with His Father. “Wherefore [or so] my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling: for it is God which worketh in you both to will and to do of His good pleasure” (Phil. 2:12-13). Now, whether we look at the verses before or what comes after, it is plain this is not the question of the soul’s salvation from sin, the eternal salvation wrought out by Christ; for sin is nowhere the question in this epistle, but the simple point is the difference between the presence and absence of the apostle in the assembly at Philippi. They had had his support in the midst of terrible opposition. He had labored hard to save them as an assembly from adversaries. Now he was absent, a prisoner of Jesus Christ at Rome. They would now have to work out their own salvation, or deliverance from enemies without or within, with fear and trembling; not with high-mindedness and boasting. Christ was their example. And note, he does not direct them to a bishop in his absence; no, “For it is God which worketh in you both to will and to do of His good pleasure.” It is a salvation similar to that meant when Peter said, “Save yourselves from this untoward generation” (Acts 2:40). Jude speaks of the same thing, not, however, to make them uncertain as to eternal salvation — no, but “to them that are sanctified by God the Father, AND PRESERVED IN CHRIST JESUS” (Jude 1). Then follow directions how they are to behave in the sad circumstances of these last days.

James. Then how were the Philippians to work out their own salvation?

John. Read on, James. “Do all things without murmurings and disputings; 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; holding forth the word of life,” etc. (Phil. 2:14-16). Are you satisfied James?

James. It is altogether so new to me; would you mind having a little further conversation on this subject, and especially as to its present application to those who desire to be on the ground of the assembly of God?

John. It will give me pleasure to do so the next time we meet, if the Lord will.

The Young Convert's Inquiry as to Where He Should Go

James. If you can spare a little time, I wish to speak with you on a subject of great importance to me. I have through the mercy of God been brought to know the Lord, and I am greatly perplexed to know where to go. Everybody seems to think himself right, but really I cannot find any sect or national church that I am quite sure is according to the Word of God.

John. I shall be most ready to hear all your difficulties, and to help, as the Lord helps me to do so. I have sought to know the mind of the Lord on this subject for many years. Why have you not joined some of the so-called churches? The church of Rome? or the church of England? or some denomination?

James. This is what puzzles me. I see so many centers. The Pope or the Conference, Wesley or Baptism. And then the world is called the church, with state, or worldly authority and a King or Queen as head and center, so that really I do not know what is right.

John. But where do you see all these centers of sects? Not in the scripture, but amongst men. In the scripture there is only one church: the church of God, as found in Scripture. Who is its head; and who is its center? Is it a nation? Nowhere. Or a number of nations? No. Who then were its members? Every believer on earth. Who its Head, and center? Christ in heaven. This assembly is the joint-body of Christ, while still on earth, gathered to the name of Christ (Matt. 18:20; 1 Cor. 5:4), yet joined to Him by the Spirit, in heaven. As seen in the hands of man, evil and leaven and failure appeared. But while gathered to Christ it would have been wrong to separate from it, and form another body. That would evidently have been to separate from Christ while the true Christ was held as the true center, there could not have been a thought of separation. We might just as soon talk of the members of the human body separating from the head, to form a new body.

And more, while Christ was thus owned as Head and Lord, there was His power to deal with evil in the assembly of God. “In the name of our Lord Jesus Christ, when ye are gathered together.... with the power of our Lord Jesus Christ, to deliver such an one unto Satan,” etc. (1 Cor. 5:4). “Therefore put away from among yourselves that wicked person (vs. 13). Surely it would have been monstrous to separate from Christ because evil came in, and had to be dealt with in discipline, in the power of Christ.

James. Then why separate from Rome?

John. Why? Because, after some centuries, Rome set up another center. The church having lost its heavenly character, became entirely earthly, and gradually owned another Head and CENTER of its own liking. It became an earthly institution with an earthly, human head and center, the pope.

And now for the first time in the seven stages of the church’s history, a distinct remnant is recognized by the Lord Jesus (Rev. 2:24). Now, James, is it not evident to you that to separate from the church of God was one thing; that is, it would have been utterly wrong: but to separate from the church of Rome is quite another thing? In the one case it would be to separate from Christ; in the other case it would be to separate from the pope, who has taken the place of Christ as head. The Holy Spirit did not set up another head: there is no pope at Rome to be found in scripture. Not the shadow of a thought either that Peter was ever at Rome, or that there was a bishop of Rome. The two things are totally distinct. The church of Christ is not of this world. The church of Rome is of this world. The Head of the church of God is Christ in heaven. The head of the church of Rome is the pope at Rome. It would have been wrong to separate from Christ: it is perfectly right and most blessed to separate from the pope.

James. I do not think I ever saw the distinction before, of the two centers — Christ, and the pope.

John. There is no doubt we have been too much occupied with details of evil, instead of looking at the foundation principles. I trust there are many dear Christians in the church of Rome, but it is clear they are not gathered to Christ, the only Head and center, as the church of God was in the beginning. It is a very serious thing to displace the authority of Christ as Lord, acting by the Spirit.

James. There seems a very distinct reason for leaving Rome, and returning to the ground of the church of God, gathered by the Holy Spirit to Christ alone. But is there the same reason so to be gathered from the so-called evangelical churches?

John. It is painful to me to answer this question. But as so many are beginning to inquire into these things (and more, as the inquiry seems to lead many, even the professed ministers of Christ, to go back to Rome), I judge it will be real love to souls to look this matter fairly in the face. We have seen that while the church held Christ the true center and Head, it was impossible to separate from it, without separating from Him. We have also seen that it was quite another thing when the church of Rome set up another center. In this case, separation from Rome would be faithfulness to Christ as the only Lord. We might dwell on the awful wickedness of these popes. And certainly this would show the sin of owning such a center, instead of the Holy, Holy One.

James. How then can a minister of the church of England go back to such a center — to such a head?

John. I will tell you. He reflects; and he reads; and he sees in history, about three hundred years ago, this country owned the pope as head of the church, the center around which a great part of Christendom was gathered. He finds a very wicked king in England, determined to be the head and center of the so-called church of England. He says, can this be right for a man whom all history abhors as a wife-murderer, to be the head of the church? If any man refused to own this man as head of the church, he must be put to a cruel death as a traitor. He passes on to the daughters of this man. One is on the throne of England, head of the church, and death to all who refuse to own her the head of the church. Another queen is in Sheffield Castle, ever plotting with the most wicked men of the day, to invade England, and restore the pope as head of the church. I would not dwell on the end of this terrible struggle for earthly ambition, and headship of the church. The inquirer gets perplexed. His choice lies between a bishop or pope, and a king or queen: and no wonder he prefers the bishop and goes to Rome. He says, how can it be right for an earthly sovereign to be the head of the church You notice, James, he has lost all knowledge of the only true Head and center of the church; and he is perplexed with two false centers. It was a terrible struggle for the honored Reformers: but we cannot overlook the fact, that they never got back to Christ, the Head and only center. They saw the pope was a wrong center, but set up another. Was not this fundamentally wrong? It is not a question then of separating from the evils in the church of England, and trying to form a true church: to write thus, shows total ignorance of what the church is. There is no such idea in scripture as “a church,” except in the sense that all believers in any given place formed the assembly in that place. “One body.” “One Spirit.” “One Lord.” This is the language of scripture. It would be as scriptural to say the English Lord Jesus, as the church of England, or a church of any other kind As truly as there is one Lord, so truly do all believers form the one body, the one assembly of God. Let this great foundation truth be seen, and all becomes simple.

James. How do you mean? I see clearly now from scripture, that there was only one Head and center of the church in the beginning. Now I see two other earthly centers: the pope and the queen — long may she live and be increasingly honored as queen! but it does seem a sad mistake to put her in the place of Christ as head of the church; and an earthly government to usurp the authority of Christ. What I should like to ask is, Is this true of all denominations?

John. Let everything be tested by the Word of God. Let us cling to nothing that will not bear that test. Sectarianism cannot exist if Christ is owned as the center, the only Head. “And he is the head of the body, the church [not a church], who is the beginning, the first-born from the dead, that in all things He might have the pre-eminence (Col. 1:18). Yes, even to make Christ a center amongst other centers, is condemned as carnality. “I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.” “For while one saith, I am of Paul; and another, I of Apollos; are ye not carnal?” (1 Cor. 1:12; 3:4). If we thus discover that we have been utterly wrong in making churches: if it be unscriptural to say I am of Wesley, and I of Calvin, and I of Baptism, nay, if men have set up a hundred other centers, what is to be done? What is the path of every Christian on earth, but to own Christ, the only true center?

James. I see this is quite another matter than merely separation from evil; important as that is: but if Christians will not give up their other centers, what is to be done then?

John. I hope you see it is the privilege of all believers to be gathered to Christ alone: just as it was at the beginning. He is the same yesterday, to-day, and forever. Oh! that every perplexed Christian knew this, and returned to Him alone, from every sect! But if all will not obey Him, yet is it still most true, “For where two or three are gathered together in (unto) My name, there am I in the midst of them” (Matt. 18:20). What can the heart that knows Him desire more? He, present as Lord, and acting by the Spirit. Yea, even at the very last, when Christendom has come to its worst, and is about to be utterly rejected, as a witness on earth; yet still He says, “Behold I stand at the door and knock: if any man hear My voice, and open the door, I will come in to him and sup with him, and He with me” (Rev. 3:20).

James. Pardon me, John, just one more question on this subject. I now understand where the true Christ is owned as the only center and Head, and there is His power to deal with evil; and therefore it would be wrong to separate from Him. I am young in the faith, but I am told that after God had by His Spirit gathered many believers together to the one center — Christ; that some, yea, the bulk, separated from them, especially at Plymouth. Was this right? As you went through that struggle, will you explain it in keeping with all you have just now said?

John. I was just now thinking about it. If the Lord will, we will take up that wide-spread difficulty.

James. I do assure you it is very hindering to many young converts. They say, how can this be, that a something which happened before we were born, nearly forty years ago, should still separate Christians: yea, even Christians who have professedly separated from all the centers that have been set up by men? And I assure you, John, I have heard those who have separated from their brethren spoken about with great bitterness.

John. I am sorry for that, that is indeed sad: we need to approach the sad subject with meekness and lowliness of mind, instead of bitterness and hatred, which is sin. To me, James, the whole question is most simple: and I desire to speak for the glory of Christ and the real good of all persons concerned. Bearing in mind what we have said, then, was it not long before we were born (any of us) that Rome set up another center, and head of the church? The pope in the place of Christ as head of the church? Was it not before we were born that England set up a king, or a queen, as head of a worldly system called the church? Yea, even so of a Wesley, etc., etc. Now because it happened before we were born, or converted, that the glorious pre-eminence of Christ, the Head of His church, was set aside, and His administration by the Holy Spirit also set aside, for the varied church governments of men: does it follow that we should also give up the holy and true center of gathering, and join any of these, simply because the thing happened before we were born?

James. Stay, John. I fail to see what this has to do with the inquiry. Why are those separated who profess to have left all these false centers? Now do keep to the point. Why did you separate, for you were one of the many who did?

John. Quite true, James; and now in a few words I will tell you, and I think you will see its connection with all that has. been said. Would you think it, James? Satan had succeeded in introducing amongst us at Plymouth not only a false center, but a false Christ was that false center!

This was why God in His mercy separated us from that false center; that we might still in these last days be gathered (together) to Him that is holy, and Him that is true. We did not see this at first, but God did. We failed, many of us at least, both in spiritual discernment and action. God did not fail to separate us, and to gather us to Christ the Holy and the True. Now, where there is a true center, Foundation, Head — even Christ, He acts by the Holy Spirit; and thus there is the liberty and action of the Spirit, seen in the assembly. On the other hand, wherever there is a false center, and head, the action of the Spirit is never seen in the assembly, but clericalism displacing the Spirit, and resisting the full truth of the Lord’s return. I need not give the history in detail: but first the most determined clericalism appeared, resisting the action of the Holy Spirit. Then one, now with the Lord, to his deep grief discovered that a false Christ had been introduced into the teaching and writings. A Christ born at a distance from God, and having to make His way to God. In fact a Christ that needed a Savior himself. From that false Christ, and therefore false center, God separated many; and from those who preached or taught, or sympathized with those who held such a false center.

James. Tell me how is it possible that any could hesitate. Why, there is nothing so bad as that amongst the evangelical sects. Is there? Do you think they who remained understood it?

John. I do not think they did, and many do not even now. Indeed, I trust if they did, they would give up their neutrality at once. There is not a single evangelical denomination that owns a false Christ as its center. The foundations were gone. The danger was far greater than Unitarianism; there it is manifest that the Son of God is utterly denied. But at Plymouth as yet there was much precious truth; mixed up with a false Christ as the very center. The truth is, James, if God had not come in, and separated His children from it, do you not see the present blessed testimony to the Lordship (Headship) of Christ, acting by the Spirit in the assembly, would have been impossible? Could the Holy Spirit have borne witness to a false Christ? And no one can deny that this was a false Christ. Thus long ago those separated from every false center, and systems of men, would themselves have been far the worst system on earth, and gathered around the worst center, a false Christ. Now, James, what do you say, if it be right to separate from the false center of the pope, a king, and all the various centers of so many sects; and all the clericalism flowing from each of those false centers: would it not be sadly wrong to remain with a false Christ as a center?

James. I am amazed that any did, or that any could talk of being neutral about it, How was it?

John. Many had not seen the blessed fact, that all Christians form the one body of Christ. They had never known Him as the Head of that one body, the assembly. They thought that, as they were independent assemblies, though Christ might be attacked at Plymouth, it did not affect them at a distance (so Bethesda, Bristol, England). They saw much evil in the sects, and they hoped to gather together and make something better. But that which produced such sad divisions was tolerating persons coming from under the teaching of a heretic.

James. Did you go through all this? It really shocks me. What is the remedy?

John. God brought me through it all in His mercy, I am sure of that. We are all poor things. But God is God, and Satan is Satan, and it is no little matter to know what is of God. The remedy is very simple, if we are only in a truly broken, humble state of soul. Let us have no bickering about details. Cannot all who desire the glory of Christ agree, that it was a great mercy, that God was pleased to give grace to judge the evil, and to separate from the false Christ as a center? If any have failed and used bitterness against those whom God did so separate, can they not confess this to God and to their brethren? If we are not led of the Spirit we shall be sure to err. Is it not most blessed to be gathered (together) to Christ, the true center, and truly own the action of the Holy Spirit in the assembly? If our brethren really desire this, why then do they not own their past mistake, and be with those who do? Why continue in this sad neutrality?

James. I think I now see how this was, many years ago; but many tell me that they abhor the doctrines then held by some, and that now they would not have fellowship with any coming from places where it is held, just as they would neither receive a Unitarian who denied the Lord, or one from the Unitarians, who maintained they did not deny the Lord, or His true atoning death. Why then are you still separate?

John. I am glad you put the case so simply and clearly. If this is true now, in uprightness and the fear of the Lord, they now judge this evil doctrine, and those linked with it (2 John 9-11; Rev. 2:14, 15; 2 Tim. 2, etc.) just as they would Unitarian infidelity, why not take their places with us at the table of the Lord? For this is exactly what we did forty years ago. Why continue to blame us for what they now see to be right to do themselves?

James. Surely that must be so, if it is right to judge such evil doctrine now, it must have been wrong to refuse to judge it then. It does seem to me that this refusal was the chief cause of so much division. They knew it to be poison, but would not allow it to be labeled poison.

John. Exactly so. Now the author of the fearful doctrine (B. W. Newton) was, and still is, under the illusion that it is not poison. I saw a copy of a letter very lately, in which he declares he never held the very doctrines that are in his tracts. Surely those who knew it was poison, and would not have it so labeled, were if possible more to blame than he was.

James. Oh what a mercy it would be, if they saw this and truly owned it, and instead of this long-continued division, so sad and grieving to the Lord, all came together who truly own the Lordship of Christ and the presence and unity of the Spirit.

John. The Lord grant it may be so; nothing is too hard for the Lord. I do not see why all who desire truly to own Christ the only Head and center of the one church of God, should not even yet be together.

James. Just another word before we part. Is it true that amongst those who do desire truly to own Christ as the only center, men arise amongst them seeking pre-eminence, and speaking perverse things to lead away disciples after them. Some trying to make a party about this, and others the opposite? I have been told this is the case.

John. Quite true at this very moment. Sorrowfully so, as bad or worse than it was in apostolic days. There is scarcely a thing by which Satan sought to mar and destroy the testimony then, that he is not trying now. But now in spite of all the devil could do, the only right thing on earth then, was to be gathered (together) to Christ in dependence on the Holy Spirit. It is just equally so now. Can we not say with Peter, “Lord to whom shall we go? Thou hast the words of eternal life.” It is an amazing principle to be gathered (together) to Christ as at the beginning. How little is it understood! Is there any marvel Satan should use every effort to destroy this testimony 4 feeble as it is, he hates it. Did the Lord promise that all should flow smoothly here, to those who are His? Was it so with the beloved and honored apostle? Read 2 Corinthians 9:23-28. He could say, “But none of these things moved me, neither count I my life dear unto myself, so that I might finish my course with joy” etc. (Acts 20:24). Truly we need the whole armor of God. What prayer, what watchfulness, what diligence! There may be constant conflict with false profession without, and false brethren within; but if we know what it is to be gathered to Christ, I do not see, James, that these things should move us.

James. I am thankful for this conversation. I see now the only right thing on this earth is to be gathered to Christ, owning Him the only true center, and come what storms and tempests there may, it is still the only right thing. Every “ism” disappears if the glorious pre-eminence of Christ be truly owned. This was evidently the ground on which all believers were gathered in (together to), the beginning; it must therefore be the only basis on which all believers could be gathered (together) now.

John. That certainly is so. And if you will search the scriptures, you will find that while the church owned Christ as the only Foundation, Head, and Lord, all ministry flowed from Him and was used by the Spirit as He would (Eph. 4; 1 Cor. 12; 14). But if you examine the ecclesiastical organization of all the so-called churches of this world, you will find them in direct contrast with the church of God as found in Scripture. It is no use, however, trying to reform these: they would still be gathered to a false center. There is no remedy possible in the present confusion and apostasy, but individual believers being gathered to Christ alone. Then if but two or three are gathered (together) to Him, He is in their midst (Matt. 18:20). Is not this enough? may not they count on Him? Oh! look to Him, to be taught by the Holy Spirit. Look not to the traditions of men, but to the Word of God.

James. I thank you: surely my place is where “two or three are gathered (together) in (unto) His name.”

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Pamphlets

Table of Contents

1 Samuel 1, 2 and 3

1 Samuel 3

An Allegory: Things Supposed to Illustrate Things That Are

Some Pamphlets Related to Assembly Truth: From Egypt to Shiloh

The Atoning Death of the Son of God

The Burnt Offering

Chosen in Christ

Christ the Center; Or, Why Do We Meet in His Name Alone?

Christianity Begun

The Church, Its Ministry, and the Doctrines Taught

The Church of God as Found in the Scriptures: What Is the Church? What Is Its Ministry? What Is Its Destiny?

Cleansed by Blood, and Washed by Water

The Consecration of the Sons of Aaron

Continue Thou

A Few Remarks on a Review of the C.S. Tracts

The Day of Atonement

The Doctrines of the Salvation Army Compared With Scripture

The Doctrines Taught

Doors Shut and Lamps Put Out

The Effects of the Gospel

Election

Eve

Facts and Fruits of Paul's Gospel

First State of the Church

The First Years of Christianity: That Which Was From the Beginning

The Four Gospels

Fruit

Full Redemption

God for Us to the Very End

God Is Love

The Gospel of the Glory

The Government of the House of God, and the Place of the Assembly in a City

The Grace of God to a Collier With a Broken Leg

What is Grace?

Great Stones and Costly

The Great Supper: What It Cost

Hebrews 10

Hezekiah; Or, Brief Lessons on Church Truth

How Does the Believer Know That He Is Justified?

How May I Know That I Am Called to Preach the Gospel?

How the Lord Jesus Regarded the Scriptures

If You Knew the Gift of God!

Imputed Righteousness: What do the Scriptures teach?

Jesus on the Shore

Job's Conversion; Or, God the Justifier

Jonathan; Or, One Thing Lacking

Joseph, Type of the Risen Christ

The Jubilee of the Queen, and the Jubilee of God

The Book of Judges

Justification in the Risen Christ: Or the Faith Which Was Once Delivered to the Saints

Lessons of the Wilderness

Leviticus 2 and 23

The Live Bird Let Loose

The Lost Tribes of Israel

As It Was in the Days of Lot

The Meaning of the Word Shiloh

The Meat Offering

Mephibosheth. Lame on Both Feet; Or, the Kindness of God

An Address to the Mormons of Salt Lake City and Elsewhere

Mount Ararat; Or, Noah Raised up in the Ark From Among the Dead

Naaman the Leper Dipped Seven Times in Jordan

Nehemiah; Or, the Building of the Wall

As It Was in the Days of Noah

Now the Hammer and the Ax

The Order of Preaching, Worship, and Edification

The Passover

Paul's Defense of the Gospel

Paul's Defense of the Gospel

Paul's Defense of the Gospel

Paul's Defense of the Gospel

Paul's Defense of the Gospel

Paul's Defense of the Gospel

Paul's Defense of the Gospel

The Peace Offering

Perfection; Where Is It? and What Is It?

The Porter's Situation

The Preparation Day: Behold the Man

Present Troubles