"I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with longsuffering, forbearing one another in love." (Chap. 4:1-2) That which naturally follows our " Meditations on the Christian's Standing and State," is what the apostle here calls his vocation. His-practice-his whole walk and ways are included in his vocation. The word has a broad and deep significance in this verse. The exhortation is founded on, and flows from, his standing in Christ,: and the state of heart becoming that blessed position. '
Christian practice ought to be the reflection of Christian position: and it will be well to meditate closely, patiently, and honestly, on what lies before us as the divinely marked out path for all Christians. The exhortation comes to us from a risen Christ. It is founded on accomplished redemption and the glory of the Redeemer. It is final. We must abide by this last revelation of His will. High thoughts and lofty words about our standing in a risen Christ will only be an offense to others, if our practice in all things be not in accordance therewith.
The apostle writes from a prison in Rome. This is significant and characteristic. He was there for the truth's sake, and especially for the testimony he had borne to the blessed truths contained in this epistle. But he was the Lord's prisoner.
I therefore, the prisoner of the Lord, beseech you." If we separate ourselves from the world and witness against it, it will be angry with us, it will consider itself insulted, and will revenge the insult. This is the real ground of all persecution, whether it be towards a child in the family, or towards a public witness for Christ and His truth. Paul was taken from the place of public testimony to the prison, and from the prison to the stake, and from the stake to Christ in the glory. And this was but the natural path of one so faithful to Christ.
But is not the world changed for the better since Paul's time? No, my soul, the world is the same, but the Church has changed for the worse. It is now so mixed with the world that it is difficult to say what is the Church and what is the world. If Christians willingly mix with worldly people, they must expect to be dragged down to where they are. The world can never be raised to where the Church ought to be. But as things now are, what the world does, the professing church, for the most part, can do. Hence there is no occasion for persecution. But this is sad confusion, and what the scriptures call " Babylon," and against which God's sorest judgments are threatened, and will ere long be executed. It was not so at the first. The apostle and the early Christians stood in marked separation from the world, and testified against all attempts on the part of the enemy to introduce " another gospel." Hence their trials and imprisonments; but these were their scars of honor. Blessed Lord, increase our faithfulness in these last and perilous times.
Consistently with the heavenly truths the great apostle was teaching, he exhorts the saints to " all lowliness and meekness, with long-suffering, forbearing one another in love." Their own individual state was the first thing they were to see to. This is all-important. Those who are introduced into such privileges, and crowned with such blessings, should look well to the spirit of their minds, and to the bearing of all their ways. None on earth can afford to be so humble as those who are the possessors of such heavenly treasure, and none should walk so evenly through this world as those who carry this treasure with them. " Know ye not that your body is the temple of the Holy Ghost which is in you?" And again, we read, " To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you the hope of glory." (1 Cor. 6:1919What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? (1 Corinthians 6:19); Col. 1:2727To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: (Colossians 1:27).) Surely nothing can so befit one who is so richly blessed, and so linked with heavenly glory, as the spirit of lowliness and meekness. And after all, these are but the necessary fruits of the Spirit, and of the enjoyment of our privileges in the presence of God.
Nothing can make up for the absence of meekness and lowliness in a Christian. Bear thou this well in mind, O my soul Zeal is good-self-denial is good-devotedness is good; but thy walk would be irreparably damaged, if thou wert not meek and lowly. These qualities are indispensable to true christian character, whatever may be the gifts possessed. Without them, we should be unlike Him who was meek and lowly in heart.
But we now turn to that which may be more properly called the first part of the Christian's vocation:-
THE UNITY OF THE SPIRIT.
"Endeavoring to keep the unity of the Spirit in the bond of peace." (Ver. 3.) Surely this exhortation is plainly and distinctly addressed to all Christians. And it stands first in order on this broad platform of truth, which is now the only true ground of service and worship. (Ver. 3-16.) This is the first thing to be examined, understood, and attended to in the Christian's vocation.
But what is " the unity of the Spirit?" some may inquire. It has a deep and blessed meaning, and a very wide application to us, as we may see further on in our meditations. At the same time, the question may be answered in a few words. It is simply the Holy Spirit uniting all Christians on the earth into one body. The body, of course, is united to Christ, the glorified Head in heaven, by the presence on earth of the Holy Spirit. Hence it is called "the unity of the Spirit;" and in Corinthians, " the baptism of the Spirit." It is the unity of the Spirit's forming. And He is not only the formative, but the sustaining power of this unity. Nothing ever has, ever can, or ever will disturb this perfect unity. Thank God, it is beyond the reach of man's constant failure. Christians, of course, who have departed to be with Christ, belong to His body, but such are not referred to here. It is on the earth that we are exhorted to keep this unity. When Paul fell asleep in Jesus, he ceased to be an eye, an ear, or a hand, in the body on earth; still, he belongs to Christ's body. The expression, " For we are members of his body" (chap. v. 30), we understand to embrace all Christians, whether
alive on the earth or asleep in Jesus. There the Spirit of God is speaking of the "glorious Church" in heaven, not of the unity of the Spirit on earth. But we must always bear in mind, that although the body thus formed by the Spirit is on the earth, it is heavenly in all its relationships. It belongs to heaven because the Head is there, but necessarily on the earth because the Holy Spirit is here. Paul and all who have fallen asleep in Jesus wait with Him, "till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ." Ver. 13.
But here pause for a moment, O my soul, and weigh, as in the balances of the sanctuary, the following plain and obvious results of this great truth-" the unity of the Spirit." If thou art thus a member of the body of Christ, thou Last ceased to be an individual Christian merely. True, most true, thou hast individual responsibilities, and individual blessings too; but thou art also a member of a body, and that, not by faith only, but by the indwelling of the Holy Spirit. We cannot, of course, be a member of any other body. "For we are members of his body," and that in resurrection life, and by the power of the Holy Spirit. Oh! blessed Lord, what a link-what a bond-what a reality-what nearness-what oneness! But so, in thy grace, it is. It is simple enough to faith, wondrous and mysterious though it be.
" He that is joined unto the Lord is one spirit." This is the truth referred to in John 11:5252And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad. (John 11:52): " But that he should gather together in one the children of God that were scattered abroad." It was one of the definite objects of the Lord's death. Up till the day of Pentecost the children of God were like scattered or individual saints merely. They were prepared for the building, but not yet builded together. This took place at Pentecost. (Acts 2) Then the Holy Ghost came down from the glorified Head in heaven, and baptized into one body all the saints of God then on the earth. " 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) This was the beginning, in fact though not in purpose, of the Church of God, the body of Christ. And this baptism of the Spirit is our true church membership, and the only membership that will stand forever.
A solemn thought here crosses the mind. It is the thought of that human roll of membership with which we have been long familiar. But, alas, how many names may be there that have never experienced the baptism of the Spirit! Were He who walks in the midst of the seven golden candlesticks, and who holds the seven stars in His right hand, to examine our church rolls, would there not be many names blotted out of that so-called book of life? It ought to be a book of life -it professes to be a book of life, for none should be entered there who do not profess to have a new life in Christ. But alas! alas! in many places it has become an empty form. The thought, as thou weighest it, becomes more and more solemn-it is overwhelming-it is heart-breaking! What is to be done? How are they to be reached? How is the fatal slumber to be broken? They deceive and are deceived, yet it may be unintentional. Formalism is the blind and snare. But how is the spell to be broken? They are a thousand times more inaccessible than the openly careless and profane. As of old, publicans and harlots enter the kingdom of heaven before the merely nominal professor. They are garrisoned on all sides by lifeless forms. And they are willing to hope that all will be right in the end, though in the meantime they heartily side with the world. Again, we are ready to cry out in agony of soul, What is to be clone?
If the parable of the ten virgins represents the state of the professing church as the Lord sees it, how sad and solemn the picture! And we must bow to His judgment, and receive the truth in faith, whether we can see it as He sees it or not. But, alas! where, where does the responsibility rest? Doubtless with professors themselves, but not with them only. Has every true Christian done his utmost to awaken and to warn them? Let us not put in the plea, " I have no gift."
That will not do. We have grace, and that is the ground of responsibility. " Unto every one of us is given grace according to the measure of the gift of Christ." {Ver. 7.) And the awful fact, as presented by our Lord, is surely enough to move every heart and fire every tongue. Thousands of our most respectable neighbors, who have received the right hand of christian fellowship, and who are dreaming that all is well for the future, are unpardoned and unsaved. They have no oil in their vessels. They have never been born again. The Holy Spirit dwells not in them. They are going down, from every comfort in this life, to that place of endless, speechless woe. Surely the occasion calls for tongues of living fire. The purple robe, the fine linen, and the sumptuous fare, must give place to the scene of unutterable anguish, where worlds could not purchase one drop of cold water to cool the burning tongue. Are they to go down with their arms folded, and at their ease, to the burning lake of fire? Again, once more, in agony we cry-What is to be done?
Oh! blessed Lord! Master of assemblies! Awake, AWAKE, AWAKE thy people, that they may put on strength-that they may put on courage, energy, and zeal, in the great and needed work of awakening—of evangelization. Go, my fellow Christian, go to either Church, or Chapel: open the door and look in-What seest thou? A fair and beautiful congregation to look upon. All are sitting in the most respectful manner, and listening with devout attention. The sight is imposing and lovely. Thy heart warms towards them-it soon bums. But the solemn question arises, Are they all true Christians-are they all saved? The answer comes unwillingly, but the heart-sinking answer must come: No. The parable affirms that one half is unreal-having a name to live while they are dead. Does the preacher know it? -does he believe it? thy heart anxiously inquires. He ought to know it, and be governed by the awful and melancholy fact. The fire of a holy zeal for God's glory in their salvation should consume every other consideration. Nothing else in such a position is worthy of a thought. Heart and soul, voice and tears, appealing and pleading, must all be employed, if by any means he may save some. Let him but realize the awful thought that one half of his respectable and comely congregation may be shut out of heaven at last, but at present they know it not; and surely, if he has a heart to feel, and a tongue to speak, he will think of nothing but their salvation. A carefully arranged discourse, an intellectual display, or brilliant rhetoric, are all out of place here. Everything must give way to the eloquence of an earnest heart. It must be " pulling them out of the fire."
The fearful state of things on all hands demands it-loudly and earnestly calls for it. The time is short-the end is near-the thought of eternity connected with misery is awful. My dear reader, pray, where art thou Amongst the wise or the foolish virgins? Or hast thou made no profession at all? Know, I pray thee, that unless thou art born again, thou canst not see the kingdom of God. There must be the possession of a new life in Christ, or heaven would be more intolerable to thee than hell. Bow awful the thought! " The wages of sin is death; but the gift of God is eternal life, through Jesus Christ our Lord." Come now -come at once-come straight to Him: He died that thou mayest live-He lives that He may receive thee, and hear thy praise. See that thou hast living connection with Him, all else will prove unavailing before His tribunal. Formalism is most deadening and deceiving. See that the risen Christ is thy one object of desire and delight. " Believe on the Lord Jesus Christ and thou shalt be saved." Lord, grant that those who have the ear and the confidence of professors, may be plain, pointed, and faithful! and may many, through the power of the Holy Spirit, be awakened ere it be too late. • " For what shall it profit a man if he shall gain the whole world and lose his own soul? or what shall a man give in exchange for his soul?" Mark 8:36, 3736For what shall it profit a man, if he shall gain the whole world, and lose his own soul? 37Or what shall a man give in exchange for his soul? (Mark 8:36‑37).
"What doth the watchman say,
Whose cry the slumberer wakes?
The night hath nearly passed away:
The morning breaks.
Come, whosoever will,
Ere God's right hand He leaves:
He waits till He His bosom fill
With all His sheaves.
God speaks, shall we be dumb?
Watch that your lamps may burn:
Come, all ye weary wanderers, come!
Return, return.'
Take up the watchman's word;
Repeat the midnight cry:
Prepare to meet your coming Lord,
The time draws nigh.' "
We must now return in our Meditations to that which is real-to our first lesson on the subject of the Christian's vocation-" the unity of the Spirit."
But many inquire, What am I to understand by keeping this unity? I see it is already made, but how am I to keep it? This is an important question, and one that concerns us more than any other. My answer is, By assembling together for the breaking of bread, prayer, &c., in the name of the Lord Jesus, and by the power of the Holy Spirit. No assembly can express this unity unless the Spirit, who forms it, has His own place of sovereign rule in the assembly. It does not mean the unity of Christians merely, but the unity of the Spirit. To "keep" a thing is to hold it fast; therefore we must hold fast the truth, on this subject, as God has revealed it. Plainly, we are to " keep" to God's plan of the Church, and not to make one of our own. It is supposed there will be difficulty and trial in doing so, as we are exhorted to endeavor to keep it.
And this, remember, my soul, thou must do with all diligence, and at all cost. God has formed this unity for the glory of Christ. Let this be thy motive, and the light of a cloudless sky will shine on all thy path. It will be perfect rest, and perfect peace, and untold blessing to thy soul. Hence it is called " the bond of peace." A peaceful, restful, happy spirit, should characterize the members of Christ's body. Individually, we have peace with God through the blood of the Lamb, but the peace here spoken of is peace among ourselves.
See then, I pray thee, that thou art honest and earnest in this part of thy vocation. Do thy ut.- most diligence to maintain and manifest in thy practice the Spirit's unity. On no one point of thy practice would I charge thee more solemnly than on this. God's glory, the honor of Christ as the exalted Man, the due acknowledgment of the Holy Spirit on the earth, and thine own richest blessing, are all connected with it. Besides, it is the grand characteristic truth of this dispensation. Unless we are clear on this truth there must be confusion as to many others. Therefore it is that all Christians are exhorted to maintain in practice the principle of this unity, which is the body of Christ.
It was no doubt the one great aim of Satan when Christ was here, to have Him expelled from the earth. But, wonderful to say, though Christ was crucified, Satan has utterly failed in his object. Christ is still here in the members of His body, and they are now in heaven, in Him their Head. This great truth is brought out in the doctrine of the Spirit's unity. It was first made known by the Lord Himself from the opened heavens. When Saul was on his way to Damascus, he was arrested by these words, " Saul, Saul, why persecutest thou me 9 I am Jesus whom thou persecutest." Here the Lord speaks of Himself as still identified with His people on the earth. No words could more forcibly or touchingly express the reality of this union. What a real and a blessed thing to faith are these words, " I am Jesus whom thou persecutest."
These words, of tenderest love and sympathy for His poor saints, were words of almighty power to the fiery persecutor. He fell to the ground. He was brought down to his own absolute nothingness. But there he was met in grace, and created anew in Christ Jesus. As he afterward said of himself, " I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting." He is a model man both as to the Lord's mercy to the chief of sinners, and as to the privileges and blessings of the saints. In this remarkable way Paul became the chosen and fitted vessel for the new revelation. He knew its heavenly character. He had been converted by a word that contains the germ of all that was afterward revealed. His life was devoted to it. Hence he could say, " For me to live is Christ."
If we have entered into the mind of the Lord, as thus revealed from the excellent glory, we shall see no difficulty in " keeping the unity of the Spirit," or in practically maintaining that principle when we come together, which expresses and exhibits the " one body." It will, then, be our deepest joy and highest privilege on earth, though with much trial; but everything must give way to this. The dearest friendships, the oldest associations, the most sacred ties of kindred, will not be allowed to hinder us from " endeavoring to keep the unity of the Spirit in the bond of peace." Affection for friends and kindred may never have been felt more deeply, but that tender word from the Lord Himself in heavenly glory, and the exhortation of the Holy Spirit in the epistle, rise above and prevail over them all. The will of the Lord is now seen and must be followed. That which lies nearest His heart, and is most intimately connected with His glory, is the ground of His appeal to our allegiance. And no sooner is this path taken in faith and love to Him, than His richest blessings flow into our souls. Christ is honored-the word is obeyed-the Holy Spirit is ungrieved, and who can speak of the blessings that immediately follow? The person and work of
Christ will now be ministered to the soul by the Holy Spirit, in a way unknown before, and the word of God will be seen in a new light. We are where Christ is, and where the light shines. " For where two or three are gathered together in my name, there am I in the midst of them." Here we have Christ as the center, and the Holy Spirit as the gathering power to that center. It is not said where two or three meet, or gather; but where two or three " are gathered." The Holy Spirit is the gathering power to Christ as the center.
What a theme for meditation is now before thee, O my soul. Here rest awhile. Dwell patiently and minutely on all the bearings of this great subject. It is thy vocation-it is that which thy Lord claims of thee. Personally, He is in heaven and thou art on the earth: but He would have thee know and own the mysteries of that union which makes the Head and the members " one body"" one new man." Oh, most marvelous, mysterious, blessed truth! What can be so dear to thy heart? What can be so pleasing to the heart of thy Lord, as to see thee carrying it out in holy practice, for the glory of His great name?
But this is a deep moral question; my soul, be assured of this. It is more, much more than an ecclesiastical one. The love of Christ, the results of His atoning work, and our oneness with Him, are in question. There is a depth and tenderness in His love as here expressed, which the heart
loves to linger over. As if He had said, I still dwell on the earth in my members-I cannot leave them-I must return to them, and remain with them in spirit, until that happy day when they will all be with Me in person. All this He plainly says in John 14: " I will not leave you comfortless, I will come to you." It is enough, blessed Lord! O, enable us by thy grace to enter more fully into thy love for us-thy delight in us. It passeth knowledge.
The two grand features of the unity of the Spirit-the Church of God-now come before us. And these are, First, That the Church is the body of Christ. Secondly, That it is the habitation of God through the Spirit. These are, doubtless, the highest truths ever revealed to man, and the richest in blessing to his soul. May the Lord enable us here to meditate, in the spirit of implicit faith, and of willing and hearty obedience to the truth.
We will look in the first place, at
THE CHURCH AS THE BODY OF CHRIST.
The following passages, besides many others, state this truth in the plainest way. " And bath 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. 1:22, 2322And hath put all things under his feet, and gave him to be the head over all things to the church, 23Which is his body, the fulness of him that filleth all in all. (Ephesians 1:22‑23).) " For as the body is one, and Lath many members, and all the members of that one body, being many, are one body; so also is Christ." Notice here, in passing, the last clause of this verse: " So also is Christ." According to the former part of the verse, it ought to be " So also is the Church." But the Holy Spirit is pleased, remarkable though it may seem, to call the body " Christ." Could anything more forcibly express the perfect identity of Christ and His people? Impossible!
But two things were necessary for the formation of "the Church which is the body." First, it was absolutely necessary that Christ as man should be in heaven. Secondly, it was also necessary that the Holy Ghost should be on the earth. What a field for meditation do these two New Testament truths open up! The great subjects of Incarnation, Crucifixion, Resurrection, and Ascension rise up before the mind. To know such truths is to know Christianity, and the counsels of God as to His Church. It was easier far for God to make the world than to make the Church. And yet many men have spoken about forming a church, and laying down laws of worship. But one might as well talk of introducing a new way of salvation as a new way of worship. The one is as firmly fixed in scripture as the other, and as clearly defined.
When God made the world, He spike and it was done, He commanded and it stood fast. But before the Church could be formed, His own beloved Son must become a man and die. Sin must be fully judged, and God fully glorified. The ancient barriers which God Himself had raised between Jew and Gentile must be removed, and the long standing distinctions swept away. The middle wall of partition must be broken down. When the mighty work was done, the risen Jesus ascended up on high, and took His seat as the glorified man at God's right hand in heaven, all things being now put under Him. Consequent on this, the Holy Ghost came down to form the body on earth. And now, the Head in heaven, and the members on earth, united together by the Holy Ghost, make one body. " There is one body and one Spirit."
This is the great truth of Christianity-the formation of the body Christ. But thou wilt do well, my soul, to meditate first, and more especially, on the heavenly side of this truth. To know Christ as the man in glory, is the right way to know His body on the earth. This will give an elevating power and character to thy vocation. Only think -Christ has carried humanity, in His own Person, to the throne of God in heaven. Surely this is the most stupendous fact in the records of revealed truth! The Son of God, thus seated there, should be the Christian's one object of desire, delight, and holy contemplation. But, marvelous as this fact is, it was necessary to the formation of the Church of God. There must be a Head in heaven before there could be a body on earth. And Christ Himself could not take that place until the great work of the cross was finished. He tells us this Himself in John 12:2424Verily, 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), " 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." It is in resurrection that Christ reaps the fruit of His toil. And again, in Eph. 1 "And what is the exceeding greatness of his power which he wrought in Christ, when be raised bim 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 bath put all things under his feet, and gave him to be the head over all things to the church, which is his body." Thus we see, that it was not until redemption was finished, Christ raised from the dead, and seated at God's right band in heaven, that He becomes Head of His body the Church, and Head over all things to the Church. Not, observe, Head over the Church, but " Head over all things to the church, which is his body, the fullness of him that filleth all in all."
So long as the Jew's religion had the sanction of God, the Church had no existence save in the divine counsels. Israel was carefully walled off from all the other nations, and fenced on every side by rites, ceremonies, and the moral law. It would have been a sin against the God of Israel for a Jew to have communion with a Gentile. Even in our Lord's time, the distinction was strictly maintained. His disciples were forbidden to go in the way of the Gentiles, or to enter any city of the Samaritans. The centurion and the Syro-Phenician woman strikingly illustrate this difference. Take the case of the woman. When she addressed the Lord as the " Son of David," He could not answer her plea. She was on false ground. The promises were to Abraham and to his seed. As a Gentile she was without right or title to the privileges of Israel. But the moment she takes her true ground as a Gentile, and addresses Him as " Lord," He rises in the majesty of His grace above all the limits of the Jewish covenant, and blesses the poor unprivileged Gentile, according to the greatness of His mercy. " Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt." Matt. 15
It is beautiful beyond description to witness the Lord's love to the poor Gentile, and His faithfulness to God's covenant with Israel. Though treating her with apparent coldness, His love was drawing her nearer to Himself. The disciples wanted to get rid of her-not so their Lord. He waited-patiently waited, till she got down to the low place of the Gentile. It was well for that woman, and it is well for us, that the Lord's patience lingers until we learn and confess what we really are. This is the true ground of immediate and unlimited blessing. The Lord is true, and He will have us to be true; He is real, and He will have us to be real. The question is, not how bad we are; but are we true-are we real before God? How often and how long blessing has been hindered from the anxious one not being real! Blessed Lord! give us to be thoroughly honest in thy presence; without reservations and without exceptions, that thy rich blessings may flow out unhinderedly into our souls.
The blessed change in the ways of God toward Jew and Gentile was brought about by the cross. There was comparatively little change in God's dealings with man till then. Four thousand years of the world's history had passed away, and God still dwelt in the thick darkness. The veil was unrest. He spewed mercy and grace to Adam, gave promises to Abraham, and the law to Israel;
but all the great changes that were to take place both in heaven and on earth awaited the glorious event of the cross. Eph. 2 is the great seat of this new truth. " But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. For he is our peace, who bath made both one, and bath broken down the middle wall of partition between us; having abolished in his flesh the enmity, even the law of commandments contained in ordinances.; for to make in himself of twain one new man, so making peace; and that he might reconcile both unto God in one body by the cross, having slain the enmity thereby."
The cross of Christ introduces an entirely new order of things in the ways of God. His dealings with Israel and the Gentiles are here completely changed. In the death and resurrection of Christ, a sure foundation was laid for the new building-the body of Christ, composed of Jew and Gentile. All our individual and corporate blessings flow from that wondrous cross. Every soul of man is either in the state out of which Christ has risen, or in the state into which He has entered. There is no middle place. The cross determines everything as to man's state. We are either "far off" under the awful judgment of sin, or "made nigh by the blood of Christ." It must be either the forsaken place, or the Holy of holies-the torments of hell, or the happiness of heaven.
But there are some, alas, who think they never have been, nor are, in the " far off" place. They know nothing of the judgment of God on man because of sin. " The soul that sinneth it shall die," is God's declared judgment on man. This sounds like the death-knell of all human goodness in God's sight-of all boasted progress in the world: and it is the ax laid at the root of the tree of self-righteousness in the Church. But of this solemn and weighty truth, multitudes even of professing Christians are willingly ignorant. They have always been so moral, amiable, and good; and withal, so attentive to their religious duties, that they have no idea of their place of distance from God because of sin. This is a grave and fearful delusion. It is the ruin of millions. All have sinned and come short of the glory of God. And our sins, if unforgiven, must take us into the very place where Christ's love' for us led Him. Can the unpardoned sinner himself fare better under the awful judgment of sin than did the holy, spotless Lamb of God, when He became the substitute of sinners? He was in the " far off" place for usi when He uttered that mournful and pathetic cry, " My God, my God, why hast thou forsaken me?" Well may we exclaim, If such things were done in the green tree, what must be done in the dry?
Does my reader know anything of the fearful and malignant nature of sin? And does he know anything of the power of the blood of Jesus Christ, which alone can cleanse it all away? If not-rest not, I pray thee, until thou knowest well both the sweet and the bitter experience of these solemn realities. Nothing short of the death said resurrection. of Christ can avail for thee. Human goodness, however great-human religiousness, however complete, can never meet the judgment of God against sin. For without the shedding of blood there is no remission. But, oh! precious truth, the blood of Jesus Christ, God's Son,
cleanseth us from all sin. That means- us-or all, who believe in Him. Look to Jesus, my dear reader-look to Him alone. He died for thee. What a truth! Only think of it, and it will create both love and confidence in thy heart towards Himself. Couldst thou not trust the man -the God-man, who thus loved thee, and died for thee? Blessed are all they that put their trust in Him.
" I rest in Christ, the Son of God,
Who took the servant's form;
By faith I flee to Jesus' cross,
My covert from the storm.
At peace with God, no ills I dread,
The cup of blessing mine:
The Lord is risen, His precious blood
Is new and living wine."
In the passage before us, the truth, I am aware, has a dispensational aspect that is, the Jew was dispensationally near, and the Gentile dispensationally far off; but morally and judicially, Christ on the cross as the sin-bearer is the measure of the " far off" place. And nothing save the blood that was shed there, can ever bring either Jew or Gentile-the morally good or the openly bad-near to God. No goodness of man can ever blot out sin-quench the flames of hell-open the gates or heaven, or fit the soul to enter there. The blood of Christ alone can do these things. It rent the veil of heaven, and opened up a pathway to the regions of love and glory. It unlocked the portals of the tomb; thereby showing its power over the vast territories of the dead. Its power is unlimited. It rises to the loftiest heights of heaven: it penetrates to the deepest depths of the grave. It raises all who put their trust in Jesus, from the lowest point in sin and ruin, to the highest condition in righteousness and glory. It brings back the lost soul from the place of utter distance from God, and sets it in the place of blessed and eternal nearness. Its power to cleanse, purify, ennoble, and beautify, is infinite. In short, it is the solid foundation on which rests the whole of that glorious superstructure which God is now raising for His own glory, the honor of His Son, and the blessing of His people. All rests on the blood of the cross. " But now (meaning the present moment) in Christ Jesus ye who sometimes were far off, are (not will be, but are) made nigh by the blood of Christ." Precious assurance, and infinite comfort for the heart! The Lord be praised!
He is also the believer's peace. "For he is our peace." The cross has done all. It brings the believer near to God, even as Christ is near; and gives him peace with God even as Christ Himself has peace. For Christ, in heaven, is our peace. And here we may notice, in passing, that many make a great mistake as to what peace is. They think of it as something which they should have
to enjoy in themselves. And because they do not always feel peace within, they are troubled, and begin to doubt if they are saved at all. Now we ought ever to bear in mind, that God has given-us no good thing to enjoy apart from Christ. All the good things that His love can give, He has given to us in Christ. Thus it is that He is said to be, not only our peace, but our life, our righteousness, our joy, our sanctification, our hope, our all in all. In virtue of His cross, and of the Holy Ghost's presence on the earth, we are one with Christ. And what more can be said? He Himself is the measure of our nearness, acceptance, and blessing, in the presence of God. And as He can never lose His life or position, we can never lose ours. We are joined to the Lord, and one spirit with Him. His name alone have all the praise and glory!
" I hear the words of love,
I gaze upon the blood,
I see the mighty sacrifice,
And I have peace with God.
'Tis everlasting peace!
Sure as Jehovah's name;
'Tis stable as His steadfast throne,
For evermore the same.
I change; He changes not;
My Christ can never die:
His love, not mine, the resting place;
His truth, not mine, the tie.
The cross still stands unchanged,
Though heaven is now His home;
The mighty stone is rolled away,
But yonder is His tomb!
And yonder is my peace,
The grave of all my woes!
I know the Son of God has come,
I know He died and rose."
But it was the cross that wrought this mighty change, and brought in this unheard of blessing for both Jew and Gentile. It removed the wall of separation which God Himself had raised; it abolished the enmity, " even the law of commandments contained in ordinances." It dissolved completely the distinction which separated the one from the other. And thus it brought the privileged Jew and the far off Gentile together, and made them one in Christ. " For to make in himself of twain one new man, so making peace. And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby." This is the Church-the body of Christ -" one new man." The blessing is beyond all thought or expression. It is infinite. Here learn two things, my soul, in leaving this branch of the subject. 1. That thou art saved-saved by the blood of Christ, and that thy peace is stable as the throne of God. 2. Know what thou art saved for-that thou art saved to be a member of the body of Christ, and to be one with its exalted and glorified Head for
ever and forever. The first question must be settled before the second can be thought of. But it will ever be the enemy's aim, to keep up the feeling of uncertainty as to the first, that the second may never be inquired into. Hence it is that the Christian's vocation is a subject but little known, and its need but little felt. The assurance of salvation is made the soul's highest object, and whenever this is the case it is seldom reached. Hence its constant anxiety about salvation. But this should be made the starting post, not the wining post-the commencement, not the goal, in the christian race. What can be plainer than the verses we have just been looking at, both as to our individual and our corporate blessings? May the Lord enable us by His grace to enter more fully into these practical and most precious truths, that His own name may be glorified!
Having thus considered, though briefly, the subject of the Church as the body of Christ, we will now dwell upon it for a little, as
AN HABITATION OF GOD THROUGH THE SPIRIT."
Both aspects of the Church are of the most blessed and practical character-both are abundantly taught in scripture-both are of or_ through the Spirit, and both are founded on redemption. 1 Cor. 12, Eph. 1; 4; 5, plainly speak of the former; and 1 Cor. 3, Ephesians
1 Tim. 3 as plainly speak of the latter.
The great practical truth, both as to the body of Christ and the habitation of God, is the place which the Holy Ghost occupies in each. Until this is seen and owned, no true idea of the Church can ever be entered into. There must be great darkness and confusion, both as to church truth and practice, so long as the Holy Spirit has not His right place. Human notions, in such a case, must take the place of the word of God.
Let this, then, be thy first lesson, O my soul; learn it patiently, learn it thoroughly from the holy scriptures. Examine carefully what is taught on this point; and so learn how thou oughtest to behave thyself in the house of God. Here let thy meditations be in the sanctuary of His presence. Tradition and the human will should have no place in the temple of God; but, alas, nowhere are they allowed so large a place; indeed they too often practically displace the truth of God and the Person of the Holy Ghost; but when such things are allowed, God is robbed of His glory even by His own children. Hence the doubts, darkness, and bondage of those who ought to be in the enjoyment of the light and the happy liberty of the gospel.
What can be plainer than the Lord's own words on this subject. " God is a Spirit: and they that worship him must worship him in spirit and in truth." Being a Spirit, He can only be worshipped spiritually, or in the power of the Holy Spirit, and according to His own revealed truth. And such worshippers the Father seeks. He led the woman of Samaria thus to worship. What grace! Who else would have cared for her worship? The living water which the Son gives represents the Holy Spirit as the power of worship, and communion with God and the Father. " The water that I shall give him shall be in him a well of water springing up into everlasting life." The Holy Spirit in the believer is also the seal of a present salvation, and the earnest of future glory. But our present theme is rather the presence of the Holy Spirit in the assembly than in the person of the believer. As this is by far the most important truth connected with the Church of God, let me direct thy attention for a few moments to what the Lord Himself says on the subject. Let us be clear as to the great fact of the Holy Spirit Himself (not merely a spiritual influence or power) being on the earth. This, I believe, is the characteristic truth of Christianity. Christ Himself may be savingly known, but Christianity cannot, without the knowledge, in some measure, of the doctrine of the Holy Spirit. He is the bond, the everlasting bond, of our union with Christ in resurrection and heavenly glory.
Many have spoken of Christianity as a continuation of Judaism, and of the Holy Spirit in the Church as a continuation of the influence which He exerted in Old Testament times. Both are wrong and lead to endless confusion. Christianity is the contrast, not the continuation of Judaism. The one is heavenly, the other was earthly. Heaven and earth are contrasts. True, the Old Testament saints had eternal life as really as the New, but the dispensations are different. And as to the Holy Spirit, in place of that influence which He has exerted from the beginning, we have Himself-His personal presence. Consequent on redemption being finished, and the Son of man glorified, the Holy Ghost came down. Let us, then, with unprejudiced and subject minds, endeavor to trace for a little the history of this great New Testament truth:
THE PERSONAL PRESENCE OF THE HOLY GHOST.
John 7 is conclusive as to the gift of the Holy Ghost to believers: " He that believeth on me, as the scripture bath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive; for the Holy Ghost was not yet given; because that Jesus was not yet glorified)." Nothing could possibly be plainer. The Holy Ghost could not be given, as to His presence in person on the earth, until Jesus, as man, was glorified in heaven. The circumstance in which this truth was revealed adds greatly to its interest and value to us. It was " the Jews' feast of tabernacles"-the type, not only of their sojourn in the desert, and their rest in the land, but also the title and pledge of their future joy and glory under Messiah as King in Israel. His brethren; in unbelief; evidently thought that the feast was a favorable opportunity for Him to display His power and glory before the eyes of the world. It was the great annual festival at Jerusalem, the most joyous season in the whole year. It was celebrated when the harvest and vintage were ended. But the Lord's time to show Himself to the world was not yet come. The passover had its fulfillment at the cross, and Pentecost at the descent of the Holy Ghost (Acts but the fulfillment of the feast of tabernacles is still future. It awaits the accomplishment of the anti-typical harvest and vintage, or the gathering home of the saints to heaven, and the execution of judgment on the earth. Israel shall then be restored to their own land, and in full possession of every promised blessing under Messiah their King. Then His time shall be fully come to show Himself to Israel and to the world; as it is written, " Every eye shall see him." Rev. 1:77Behold, 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. (Revelation 1:7).
And now, the question for thy meditation, and for every Christian is-what takes place in the meantime, or, between the day of Pentecost, when the Holy Ghost came down, and the yet future feast of tabernacles in the land of Israel. Let me have thy best attention, and I will endeavor to answer the question.
In place of the Lord bringing in the feast of tabernacles then, as His brethren wished, He intimates that He Himself must withdraw from the scene, and that the Holy Ghost must come and take His place, after He leaves the world. Israel is thus left in unbelief-the feast of tabernacles is set aside; and the only spring of blessing for the soul is earth's rejected Man in heaven; the waters of Jerusalem, as it were, are dried up, and the streams of the Spirit must flow in other channels.
All this is plain and simple. The Savior must die-die for Israel-die for the world. He passes through death and reaches the glory. Redemption is finished-God is glorified-every enemy is overthrown, and sin is blotted out. And now, in place of restoring the kingdom to Israel, He sits down as the Son of man at God's right hand in heaven, and from the glory He gives the Holy Ghost to everyone that believes. (Ver. 38, 39.) The living waters, observe, so often spoken of in scripture, now take their rise, not from the smitten Rock in the desert-the lowly Jesus, but from the exalted Christ in glory; and believers, the members of His body, become the new channels through which the river of life flows. It may be interesting here just to notice the difference between the children Of Israel drinking of the water from the flinty rock, and the thirsty Christian coming to Christ and drinking the living waters. The Jew drank
for himself and only for himself; the Christian drinks, first, for his own refreshment and blessing, and then for the refreshment and blessing of others. The Holy Ghost in us, revealing Christ and His work to our souls, makes us channels of blessing to others.
Thus it is-thus it has been since the day of Pentecost, and thus it must continue to be during the entire period of the present dispensation-the Christian has to do directly with Christ in the (dory. He thirsts-he feels his need-it is an individual thing-Christ in glory, revealed to his soul by the Holy Ghost, is the perfect answer to all his need. Thus, we say, it must be, until the Church is caught up-the judgments executed-the millennium restored, and all Israel saved. Then shall the living waters have another source and other channels, according to the dispensational ways of God. The river of life shall then flow forth from the sanctuary in Zion for the refreshment of Jerusalem and the whole earth; and then the ancient prophecy shall be fulfilled, " Therefore with joy shall ye draw water out of the wells of salvation." Isa. 12:33Therefore with joy shall ye draw water out of the wells of salvation. (Isaiah 12:3); Ezek. 47
But further, no truth is more practical, or bears more directly on the Christian's vocation, than the one before us. The Holy Ghost in us is the only power of testimony to the Son of man in heaven, until the time comes for Him to show Himself to the world. Surely this is all important. Mark it
well, my soul; it is thy highest-thy holiest-thy happiest vocation. And remember this, meanwhile, amidst all thy trials and difficulties, that when the set time is come, He will not only show Himself to Israel and the world, but He will show His glorified saints with Himself at the same time. " When Christ who is our life shall appear, then shall ye also appear with him in glory." (Col. 3:44When Christ, who is our life, shall appear, then shall ye also appear with him in glory. (Colossians 3:4).) Blessed thought! glorious prospect! and thou shalt be with Him then! And, though a secondary, yet a happy thought, in looking forward to that day, thou shalt meet so many there, once known here, but who have gone before. What a day! what a feast of tabernacles will then he celebrated! Heaven and earth will be united in one-the vast universe will be filled with His glory. Blessed Lord, hasten it in thine own good time and way, and thy name shall have all the praise!
" Whom have we, Lord, but thee,
Soul thirst to satisfy?
Exhaustless spring! the waters free!
All other streams are dry."
We now follow the Lord to chapter 14. Here we have further truth on the doctrine of the Holy Spirit. " And I will pray the Father," He says, " 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 But the Comforter, which is the Holy Ghost, 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 word " Comforter," or " Paraclete," means a person who is charged with and manages our affairs, as dwelling with us: one who comforts us in our trials, guides us in our difficulties, gives us the knowledge of our absent Lord; indeed one who looks after all our interests. It is difficult to conceive how any student of scripture could ever have understood our Lord's words about this divine Person as merely meaning a spiritual influence, gift, or power; or merely natural talents sanctified by grace. True, the Holy Spirit still works in various ways, as He has always done; and we should pray that He may work more and more, both in saints and sinners; but it would be wrong to pray for the Spirit to be poured out, or sent down, when He is here. Surely it would have been wrong, or worse, for the disciples to have prayed the Father to send Christ when He was in their midst.
The world, we know, cannot receive the Holy Ghost, neither can it know Him, because He never became incarnate. He cannot, like Christ, be seen by the world. But faith recognizes His presence, both in the individual Christian, and in the assembly of God. What can be plainer than the Lord's own words? They need no explanation. Such expressions as " The Comforter, which is the Holy Ghost, whom the Father will send in my name," cannot be explained as only meaning the influences of the Spirit. They describe a real Person, and One that is to abide with the disciples forever. Not for a short time like Christ. He is also to dwell with them, and be in them, teaching them all things, and bringing all things to their remembrance, whatsoever the Lord had said unto them. Hence the weight and importance of that solemn precept -" And grieve not the Holy- Spirit of God, whereby ye are sealed unto the day of redemption." Eph. 4:3030And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. (Ephesians 4:30).
Again, in chapter 15. we read, " 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." In chapter xiv., the Lord assures the disciples, that the. Comforter, whom the Father would send in His name, would not only teach them all things, but bring all things to their remembrance, whatsoever He had said unto them. But here, in chapter xv., His mission is of another character " He shall testify of me." He beam witness to Christ as the glorified Man in heaven. He comes down from the Son, and as sent by Him: " Whom I will send
unto you from the Father." In chapter xiv. He is spoken of as being sent by the Father in Christ's name: " Whom the Father will send in my name." The disciples also were to bear witness, because they had been with Him from the beginning. The Holy Ghost thus bearing witness to the heavenly side of Christ's glory, and the disciples to the earthly side, are united in holy and powerful testimony to the matchless glory of the Son of man in heaven.
In chapter 16, the blessed Lord changes the ground of the Holy Ghost's mission completely. The higher blessing of the disciples is now before Him: " Nevertheless, I tell you the truth: it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you: but if I depart, I will send him unto you." In chapter xiv. the Lord speaks as if it would be expedient for Hint to go away. He says to His disciples, in the most touching and appealing way, " If ye loved me, ye would rejoice, because I said, I go unto the Father:" that is, if ye loved me enough. There was no question of their loving Him; but did they love Him enough so as to rejoice because He said, I go unto the Father? And what an appeal, and consolation too, these words would be from the lips of a dying friend! If ye loved me enough, -ye would rejoice because I am departing to be with Christ, which is far better. A scene, never to be forgotten, is recalled by these reflections, and is worthy to be noted here. " Father-can't you-spare me-to Jesus?-you shall-soon follow," said a beloved daughter to her father, from the very threshold of the unseen world. The family were gathered around the departing one. She had reached her nineteenth year, and was tenderly loved. As the eyelids seemed to close, one of the weeping circle exclaimed, " She is gone now!" The father, sobbing aloud, fell back into his chair. The departing spirit, for a moment, was troubled by the father's distress; but the Lord gave her that word of richest consolation, and yet of gentle reproof; to the sorrowing, tender-hearted father. She then calmly fell asleep in Jesus. But, oh, what victory! What peaceful triumphing over death, the weaknesses of our nature, and the temporary success of the enemy! Surely such a one appeals to us in the very spirit of the Lord Himself: " If ye loved me, ye would rejoice, because I said, I go unto the Father." He was leaving a scene of the deepest humiliation and sorrow. He was about to ascend from the cross, with all its shame and suffering, to the presence of God His Father-the home of love and glory. Could the disciples have thus viewed the Lord's going away, they would indeed have rejoiced, though with mingled tears of sorrow. And so would it be with us still, could we only rise above the weakness of nature, and contemplate the dear departed " with Christ, which is far better."
But here, the benefit is reversed. It is good for the disciples that the Lord goes away: " It is expedient for you that I go away." Troubled and afraid though they were, it would be their gain for Him to go away. How could this be, seeing the disciples were weak and helpless? The Lord Himself explains the difficulty: " If I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you." The coming of the Holy Ghost, the Comforter, the " Paraclete," in Person, is the explanation. He would lead, guide, direct, correct, sustain, comfort them, and be with them forever. He would take the place of Jesus when He went away; and, because of the work of redemption being finished and Christ glorified, the blessing, communion, and testimony of the disciples would be unspeakably greater. But Christ must ascend, in order that the Holy Ghost may descend. And so it was: hence we read, that He is " sent;" He is " come;" He is " in them;" He is " with them." He reveals to their sorrowing hearts, in the most blessed way, the finished work and the glorified Person of their exalted Lord. He is the gathering power to the name of Christ as their center; and the uniting bond of their souls to Himself in heavenly glory. And now all men can see that they enjoy a light, experience a power, and manifest a valor, altogether unknown before.
" The Comforter, now present, assures us of thy love;
He is the blessed earnest of glory there above:
The river of thy pleasure is what sustains us now,
Till thy new name's imprinted on every sinless brow."
Having thus endeavored to clear the ground of all misapprehension on the subject of the personal presence of the Holy Ghost as taught by our Lord in these chapters (John 7; 14; 15; 16,) we now return to our more immediate theme, the Church, as "an habitation of God through the Spirit." It would be impossible to come to any satisfactory understanding of the latter subject, without a knowledge of the former.
While fully admitting that the Church in its widest sense is the habitation of God through the Spirit-as it is said, " In whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together" -our present theme, as thou seest, is more with individual assemblies as formed on this great truth. It is the presence of the Holy Spirit duly owned, that constitutes an assembly of saints the dwelling place of God. No company of Christians, however sound in doctrine, rich in gifts, godly in walk, or sincere in their observances, rises to the character of God's assembly, without the scriptural acknowledgment of His presence through the Spirit. Doubtless they belong to the Church of God, and are living members of the body of Christ; but as an assembly they are not on divine ground. Bear this in mind, my soul; it is easily remembered, and it will be easily carried about with thee. There can be no true expression of the Church of God where the special presence in Person of the Holy Ghost is not owned and submitted to. He is the alone gathering, forming, and sustaining power of the Church. Without His uniting presence, an assembly must remain as so many individual saints, however pure their motives, or sincere their practice. Indeed this is the turning point, as to whether an assembly is a mere society of Christians, or a true expression of the Church of God. But here it may be well to notice, before going farther, that by the words " assembly" and " church," we mean the same thing. Substitute the word assembly for church throughout scripture, and its true meaning will be clearer.
There may be great weakness on the part of those who " are gathered together" in the Name of the Lord Jesus; but if the Holy Spirit's presence, authority, and sovereign rule be owned, there we have the true principle and expression of the Church-the habitation of God-the place where He loves to dwell. Not because of any worthiness in them more than in others, I need hardly say, but because of the value of that Name around which they are gathered. Now that He Himself is absent, we gather round His Name. " Where two or three are gathered together in my name, there am I in the midst of them." But mark the fullness of that expression, " MY NAME." Not merely the name of Jesus, or Christ, or Lord, but what I am-all that I ant. Blessed Lord
worshipfully we exclaim; what a resource in an evil day! What character thy Name gives to the assembly! what blessing to each member! What a center for such poor feeble ones! And to know that we are gathered to that Center-united to that Center-eternally one with that Center, is rest indeed to the soul.
Marvelous truth! Richest in blessing here below! And, happy thought! it is the portion of all thy saints, whether they know it or not. But what of the attractions of that Name? What of its power? It moves the hearts of those who thus know His Name to gather around it now, just as all the redeemed will cluster around His Person by and by in glory. But it does more. Its power is felt in heaven. Moved by the attractions of that Name, and in sympathy with those on earth who are seeking to honor it, God, as it were, rises from His throne and comes down. He must be where His Son is honored; yes, and make His habitation there. And need we wonder? Redemption finished-sin gone-God glorified- the Son of man in heaven, and His Name honored on earth! God is now free to dwell with man. But, remember, all the attraction is in that Name alone. The finest building, the most gorgeous services, the most gifted office-bearers, the most intelligent congregation, the most venerated of places, without the Name of Christ as the alone Center, would present no attraction to God. Such display moves Him not from His throne. It lacks " the one thing needful"-that which would give a value to all the rest. Still, God loves His saints that are there, and ceases not to care for them; but it is no dwelling place for Himself.
But, on the other hand, a few Christians-plain and simple they may be, with scarcely a suitable place to meet in-come together. The name of the Lord Jesus is their only center—they " are gathered together " in His name. Very different to each other in many things they may be, but, drawn by the attractions of that one Name, they are found together on Lord's day morning. Suppose they number twenty; to faith, twenty-one would be present. The Lord Himself is there in the Person of the Holy Spirit-there is a sweet sense of His presence to the spiritual mind. It is a real and blessed thing. Not only are we sure from His word that He is with us, but also from the witness of the Spirit. The pledges of a love stronger than death meets the eye. " Remember Me," is His humble but touching request: He asks not that we should gather around the remembrance of His Name this world's glory; but that we should think of Himself. " Remember Me;" yes, " remember me in the depths-know me on the heights. Pass with me, in spirit, through the deep waters, where the weeds were wrapt about my head;-I can give you no stronger proof of my love-ascend with me the sunny heights of heaven-my home and yours." Thus the Spirit leads-thus the soul feasts on a full Christ. The head is anointed with the most fragrant oil, and the cup overflows with the choicest wine.
But, inquirest, thou, my soul, Will God the Father come to the feast? It is the feast above all others in which His soul delighteth. The table is spread in the very scene wherein He was glorified, through the deep humiliation and sufferings of His beloved Son. So fully did He glorify God; so fully did He blot out sin; that, in honor of the great work and the workman, God comes down and as it were says, Here will I dwell, this is my rest forever. " The LORD hath chosen Zion; he hath desired it for his habitation. This is my rest forever; here will I dwell, for I have desired it. I will abundantly bless her provision: I will satisfy her poor with bread." Psa. 132
At this feast God is present, in testimony to the infinite preciousness of the work of Christ, and to His presence at His own right hand in heaven; and we may also add, in blessed testimony to the power of that precious blood which hath cleansed us from all sin. What a scene for the eye and the heart of God! What a scene for faith! The Spirit leads: it may be by a gifted brother, or by one known especially for his spiritual-mindedness: but the Spirit is sovereign. He gives the key-note Himself. " He is the Author of peace in all the churches of the saints." He is the power of worship. Praise and thanksgiving characterize the breaking of bread. There is nothing to pray for at the Lord's table. We have not to remind Him of anything. He has forgotten nothing. Everything is provided-everything is prepared by Himself. Blessed, royal feast! 'We can only admire, adore, and wonder. It is a spiritual feast.. When the Spirit thus leads, God is worshipped in spirit and in truth. Heaven's joy is tasted on earth. We sometimes wonder if it will be sweeter in heaven. This, remember, O my soul, is the highest expression of thy worship, and the most sacred act in thy holy vocation.
" The veil is rent; -our souls draw near
Unto a throne of grace;
The merits of the Lord appear,
They fill the holy place.
"Tis finished'-here our souls have rest,
His work can never fail;
By Him, our Sacrifice and Priest,
We pass within the veil.
Within the holiest of all,
Cleansed by His precious blood,
Before the throne we prostrate fall,
And worship thee, O God."
Thou wilt now see, my soul, and better understand, what the house of God is, and also what we mean by the " breaking of bread." And needest thou wonder at the peculiar solemnity of the apostle's appeal to the Corinthians when they were acting disorderly in the Church? " Know ye not," he says, " that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are." (1 Cor. 3:16, 1716Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? 17If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. (1 Corinthians 3:16‑17).) These are plain and solemn words. And mark, they describe, not what the Church will be by and by, but what it is now. Oh! how loud do such facts call for holiness of heart and life-for " truth in the inward parts"-for conformity to His will in all things! Could anything be more solemn, and yet could anything he more blessed? To have a place -to be at home with God in His holy temple-to be a dweller where " the Spirit of God dwelleth," is surely our highest dignity and richest blessing on earth. Certainly after conversion there is none to compare with it.
Here call in thy thoughts, O my soul, center them all on this great truth. For a while, meditate only on the character, privileges, and responsibilities of God's dwelling place. The thought is wonderful, but it will grow yet more so through thy deeper meditations. Believe the word, however wonderful-obey it, however difficult, and heaven's richest blessings for a soul still in the body are thine. This temple, remember, of which we thus speak, is founded on finished redemption and a glorified Christ. It is a much deeper thing than a mere church question, though the Church is the place in which all this glory shines. It is plainly called " the house of God-the pillar and ground of the truth." (1 Tim. 3:1515But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. (1 Timothy 3:15).) Let me ask thee not to look at it in its outward character, as it now appears through man's unfaithfulness, but think of it according to the word of God, the claims of Christ, the work of regeneration, and the sealing of the Holy Ghost.
Watch! judge thyself, then, lest thou shouldest forget whose house it is and who dwells in it. Watch! I say, lest long familarity with a place should weaken in thee the deep sense of God's presence there. It is no light matter to enter a place, of which faith can say, " The living God is here." As saith the scriptures, " Ye are the temple of the living God." And, " The Spirit of God dwelleth in you." That means in the Church or temple, as it is here called. I would urge these cautions, knowing that habit is apt • to produce formality, and formality would be ruinous here. Human thoughts and human forms should have no place in the temple of God. There the Holy Ghost abides forever. His stay is not transient as was the blessed Lord's. Knowing this-believing this-What then? Surely our truest wisdom, our highest privilege, our richest blessing, our deepest humility, is in submitting to Him. No one who believes that a divine Person is present would ever think of taking the leach Neither would any company of Christians, believing this, ever select and appoint a fellow Christian to do so. Both must be the fruit of unbelief. The effect, however, practically, is to displace the Holy Spirit; or, rather, to " quench the Spirit." 1 Thess. 5:1919Quench not the Spirit. (1 Thessalonians 5:19).
Knowest thou, my soul, for thyself, this happy place of thy Lord's presence? " Let a man examine himself, and so let him eat of that bread, and drink of that cup." Is thy nature judged, root and branch? This is no place for the flesh. Is it thy one desire to discern the Spirit's leading, and to follow His current in the assembly? Wouldest thou not break the silence of that sacred place without being happy in His guidance? This exercise of soul will keep thee closely waiting on thy Lord-will lead thee into deep self-judgment, and to be occupied only with Himself. But this is the place of blessing; there is none other on earth at all to be compared with it. Gathered around the Person of Christ-governed by the Holy Spirit-God the Father delighting in His children and blessing them-this is the assembly-the habitation of God through the Spirit. It is more than " the gate of heaven," though actually on the earth; it is, to faith, the Holy of holies. Of course it is a searching place for the soul, and few will care to be long there who are not happy in the light of His presence.
Wilt thou now look around thee, my soul, and see if thou canst find any company of Christians that will answer to the word of God thus considered? If so, thou hast found His dwelling-place on earth. Enter there in faith. But think not, I pray thee, that the Lord is not to be found in other meetings; He may be working graciously and blessing souls in many places. Here we are speaking of the principle of an assembly which secures beyond question His presence, according to the promise, " THERE AM I." Blessed discovery I It is the place where the Father reveals Himself to His children-where the Holy Ghost reveals the glory of Christ to His waiting people, even according to the full promise of the Lord: " He shall glorify me; for he shall receive of mine, and shall show it unto you." The numbers may be few, the disciples may be weak, but these circumstances change not the ground on which they are gathered. The Lord is faithful. If they answer to His character the blessing will flow. " These things said' he that is holy, he that is true." It is thus as the Holy One and the True that we meet Him. Therefore the one, grand, all-important question with all who break bread is, " What is due to the presence of Christ?" Not, what is due to this one, and that one, however much their praise may be in all the churches; but, What is due to Christ?
But now, with respect to the Holy Spirit, tell me, I pray thee, Is not the Holy Spirit in every individual believer, and may He not work, and does He not surely work, by office-bearers duly appointed in the Church? Most truly the Holy Ghost is in every individual Christian, as with the scriptures, " Know ye not that your body is the temple of the Holy Ghost, which is in you?" Hence that solemn word, which I regard as one of the most important precepts in the New Testament, " And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption." The Holy Spirit thus dwells in the believer, and will continue to do so until redemption is completed, even as to the body; so that there is no fear of a true Christian ever being lost, or one particle of his redeemed dust ever perishing; even the hairs of his head are numbered. The Holy Spirit, in short, has taken possession of the body, and will never lose sight of it, dead or alive, until He delivers it up to God, a glorified body. 1 Cor. 6:1919What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? (1 Corinthians 6:19); Eph. 4:3030And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. (Ephesians 4:30); Rom. 8:1111But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. (Romans 8:11); 1 Cor. 15:42-4442So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: 43It is sown in dishonor; it is raised in glory: it is sown in weakness; it is raised in power: 44It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. (1 Corinthians 15:42‑44).
Thus far we are perfectly agreed, but still it is quite clear that the apostle, in 1 Cor. 3 and similar portions, is speaking, not of the indwelling of the Holy Spirit in individuals, or of His working by one whom a congregation may have chosen and ordained to be over them; but of the Holy Spirit Himself in the assembly, as the one to direct, minister, sustain, and bless the assembly, or the saints, according to the will of God. " Ye are God's husbandry, ye are God's building, ye are the temple of the living God, the Spirit of God dwelleth in you." These are God's words, not mine. And carefully note, I pray thee, how much God has to. do with the assembly. It is worthy of all note, both as a guard upon our wills, and as a source of unspeakable blessing to our souls. Thus He works, observe, " Ye are God's husbandry, ye are God's building." And " we are laborers together with God." He works in various ways by means of the living members of the body. But then, it is by whomsoever He will, not by whomsoever we will. We must not hinder His working by any fixed arrangement of ours. Always leave room for the Spirit to act as He pleases. Being God, He works for the good of all: we are partial and selfish. But let me endeavor to make the Spirit's place and action yet more plain.
In answer to the confession of Peter in Matt. 16, " Thou art the Christ, the Son of the living God," the Lord says to him, " Upon this rock I will build my church, and the gates of hell shall not prevail against it." Now, observe, the living stones were before Him-Peter was a stone-but they were still separate, individual stones. The building was not begun. It was not till after the death, resurrection, and glorification of Christ that the living stones were builded together. Turn now to the Acts of the Apostles. In chapter i. we find that the Holy spirit is not yet come. The disciples are instructed
to wait for Him, assured that they would be baptized with the Holy Ghost not many days hence; and that they would receive power after that the Holy Ghost was come upon them. In chapter ii. He descends in manifested power: "And when the day of Pentecost was fully come, they were all with one accord in one place. Anti suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues, like as of fire, and it sat upon each of them; and they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance."
This was the gathering " together in one the children of God that were scattered abroad," according to the word of the Lord, John 11:5252And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad. (John 11:52). The Church of God, we may say, is now formed. The Holy Ghost has come down, forms the unity, takes His place in it, find there to abide forever! Now the Church has an existence, in fact, on the earth. The counsels of God from all eternity are accomplished. The Holy Ghost forms the Church according to the word of the Lord in Matt. 16, " Upon this rock I will build my church." The living stones are now brought together. The house of God is commenced. The hundreds of believers spoken of in the New Testament are incorporated into "one body." Then they were chiefly Jews; the Gentiles were afterward brought in. Acts 10
Peter begins at once to preach Christ as Lord, but with mighty power. He was filled with the Holy Ghost. He boldly charges the men of Israel with the guilt of crucifying their own Messiah; but that God had raised Him up-exalted Him to His own right hand in heaven, and made Him " both Lord and Christ." Three thousand were converted and added to the infant Church. " Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. And they continued steadfastly in the apostles' doctrine, and fellowship, and in breaking of bread, and in prayers." This chapter, so wonderful in its records, and so worthy of special note, closes with this statement, " And the Lord added to the Church daily such as should be saved." The Church is now fairly formed-the building goes on-its history is begun, whether viewed as the body of Christ, or as the dwelling-place of God.
Thou wilt now see, my soul, from this rapid sketch, that the Holy Ghost first forms the Church, and then dwells in it. " 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." He sets the different members in their several places. " But now hath God set the members in the body as it bath pleased him." Having thus formed the body, and set he different members in their several places, He ministers to it of the fullness and glory of Christ, and guides all its movements.
Now thou canst see the two things-the Holy Ghost in the Church, and in the individual Christian. But just because He is in the body, He is in the members. The soul of man, dwelling in his body, guides and uses its different members, just because it is there. It may use the eye, the ear, the hand, the foot, or the unseen heart; but we should think it strange to hear a person saying, that the soul was in the individual members, but not in the body. Just so the Holy Spirit dwells and acts in the body of Christ; only He is perfect in wisdom, love, and power, but the soul is feeble, selfish, and erring. The cause of the blindness of many, minds on this subject is ignorance of the " one body and one Spirit." But Scripture is plain, and we who have it are responsible. " Now there are diversities of gifts, but the same Spirit the selfsame Spirit, dividing to every man severally as he will." This is the Church in its unity, according to the word of God. It is the body-the spouse of Christ, and the habitation of God through the Spirit.
And now, let me add, see that thou grasp fully this great truth. So few seem to do so, or care to
do so. Nevertheless, it has been the great truth before God on the earth for the last eighteen hundred years. It is the temple of God. True, that temple may be defiled by false doctrine, worldliness, or immorality; but God dwells in that which belongs to Christ. His precious blood has made it a habitation meet for God Himself to dwell in. When we think of the Church as the body of Christ-His bride; and as one with Him; we wonder not at God's dwelling there.
Through the pride, covetousness, and dreadful wickedness of man, the outward appearance of the Church has completely-sadly changed. But all who are built on the Rock foundation are eternally secure. That Rock never moves. The gates of hell can never prevail against it. Myriads of bodies that belong to Christ now lie under the power of the grave-the gates of hades are closed upon them. But the day is coming when these gates, so long closed, must fly open. Every saint of God, from Adam downwards, shall come forth in glory and victory. The morning of the first resurrection will be the grand declaration of the Lord's promise to His Church: " And the gates of hell shall not prevail against it."
"O happy morn! the Lord will come,
And take His waiting people home
Beyond the reach of care;
Where guilt and sin are all unknown:
The Lord will come and claim His own,
And place them with Him on His throne,
The glory bright to share.
The resurrection-morn will break,
And every sleeping saint awake,
Brought forth in light again;
O morn, too bright for mortal eyes!
When all the ransomed Church shall rise,
And wing their way to yonder skies-
Called up with Christ to reign."
Now I see distinctly the difference between the Holy Ghost in the individual, and in the assembly.
But there are two or three things still that I would like cleared up before leaving the subject.
I. From what has been said about the Church, I learn that its existence on earth is limited to the period between the day of Pentecost, after the ascension of Christ, and the rapture of the saints before the millennium: thus leaving both the old testament saints and the millennial saints out of the Church. Now, are not all believers in every age the children of God? and, being possessed of the same life as such,- are they not all of the one family?
True, most true and important, and most delightful to dwell upon. But hast thou not learned, my soul, the difference between oneness in life, and " the unity of the Spirit?" Every quickened soul in every age must possess eternal life. And no quickened soul can ever perish. There never can be a breach in the family of God. We do read of the possibility of one who has preached to others being himself a castaway: but we never read of the possibility of a child of God being a castaway.
The very idea is foreign to all scripture, and impossible in the nature of things. A child born must be the child of its parents, good or bad. The apostle does not say, " Lest I, though a child of God, should be a castaway."
The plain truth is this, I believe the Corinthians, like many in our own day, were too much occupied with human eloquence. They were in danger of thinking more of fine speaking than of Christ. This greatly troubled the apostle; hence the strength of his language, and the alarming nature of the case supposed. " 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 be a castaway." This is the passage that has made millions to tremble, and which has led many to deny that eternal life means eternal life; as if the Spirit of truth meant conditional life, when He uses the word eternal life. Well then, what does this hard passage mean? Simply this: by the apostle thus bringing in himself, and supposing the case to be his own, he presents it in the strongest way possible. His object is to press upon the Corinthians, and upon us all, the solemn fact, that though a man may be a preacher, if he is not subject to Christ-if he is not vitally connected with Him, he is not saved-he is not a child of God. Judas was a preacher, and many, alas, since his day, have been preachers, who never were born again. But some will say, " Was not the apostle Paul a child of God?" Certainly he was, and he had no fear of being lost. Such a thought, we believe, never entered his mind, and such a thought never ought to have entered the mind of any Christian. But he illustrates the supposed case in his own person, as he usually does, and as public speakers generally do. (See Rom. 7 and Phil. 3) In the wisdom of the Holy Spirit he is seeking to lower their estimate of mere natural abilities however great. No word can be more awfully solemn to unconverted preachers, but it has no terror to the children of God. But to return.
The common possession of eternal life by every quickened soul, from the beginning to the end of time, is what we may call oneness in life. Besides, the life is from Christ and by the Holy Spirit. But this is not " the unity of the Spirit," spoken of in Eph. 4 " There is one body and one Spirit." This is something more than all having the same life-though all must have life in order to belong to it. It is a unity in virtue of the Holy Ghost's presence on the earth. And this unity, which He began to form at Pentecost, will be completed when the Lord comes to call His bride away. These are the true limits, and the Lord's coming is the true hope of the Church. " We wait for his Son from heaven." (1 Thess. 1:9, 109For they themselves show of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God; 10And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come. (1 Thessalonians 1:9‑10).) The body could have no existence on earth, until Christ its Head was seated in heaven, and the Holy Ghost come down. It is perfectly plain then, from these facts, that none can be included in the Church the body of Christ but the saints of the present dispensation.
II. What is the difference between the habitation of God in the Old Testament and in the New?
It was typical in the one, it is real in the other. When redemption was typically accomplished by the passover and the Red Sea, a habitation for God is immediately desired by the redeemed people. " The Lord is my strength and song, and he is become my salvation; he is my God, and I will prepare him an habitation; my father's God, and I will exalt him. Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O Lord, which thou hast made for thee to dwell in, in the sanctuary, O Lord, which thy hands have established." (Ex. 15) This is the first place in scripture in which we meet with the words " habitation" and " sanctuary." Until redemption was accomplished, God could not even speak about dwelling on the earth. Neither is " salvation" spoken of until we come to the passage of the Red Sea. Then we hear the word used for the first time. "And Moses said unto the people, Fear ye not: stand still, and see the salvation of the Lord." We must have the combined types of complete redemption-the blood of the Lamb and the Red Sea, or death and resurrection-before we can have full salvation.
All these revelations from God, so rich in blessing to man, awaited the full accomplishment of redemption, though typically. The passover is never called salvation, though the most remarkable type of redemption that we have in the Old Testament. But it must be viewed in connection with the Red Sea. There must be the full and final deliverance of the people from the land of Egypt, and the complete destruction of all their enemies, before the congregation of the Lord can know anything of peace, or be the dwelling place of God. Though under the shelter of the blood, and perfectly safe, there was no peace or rest for the people while they were encamped " between Migdol and the sea." Plenty of doubts and fears there. They felt and cried out as if in the jaws of death. This painful fact is typical of every believer's position who has not entered into the great truth of his death and resurrection in Christ. We must see death, the grave, sin, Satan, the world, the flesh, behind us, before we can have perfect peace with God. And this great sight can only be seen from the wilderness side of the Red Sea-from heaven's side of the grave of Christ. No one ever had a glimpse of such truths while encamped "between Migdol and the sea." But, thank God, their doubts and fears did not sink them in the dark waters of judgment. Doubts or no doubts, fears or no fears, the blood of the Lamb is the same, and all whose doorposts were sprinkled with the blood passed safely and triumphantly through the deep: the feeblest as well as the strongest. " Not a hoof was left behind." The sea stood still -the waters were as ramparts around the Israelites. But the Egyptians, not having the blood of the lamb sprinkled on the doorposts of their houses, sank as lead in the mighty waters. Courage, confidence, boldness, without the doorposts of the heart being sprinkled with the blood of Jesus, are of no _avail. Nothing save the " token" of the blood can take the soul through the waters of death; but when that " token" is possessed, nothing can hinder its triumphant passage.
How awfully solemn is the voice of these dark waters to every soul not yet sprinkled with the blood of the Lamb. All the chariots and horsemen of Egypt-all the wisdom and power of the world-are of no avail here. Nothing but the blood of the Lamb can take any child of fallen Adam through the waters of death. The Red Sea was the river of life and the way to glory to Israel; not because they were better in themselves than the Egyptians, but because they were under the shelter of the blood.
Suffer, my dear reader, one word of loving warning, ere I turn to another theme. Hast thou faith in this precious blood? It is the only " token" and passport that will take thee through the river of death. Without it thou must sink, unsaved, in the cold, deep, dark waters of death. Oh! what an end for the path of pride in this world! And what a beginning of endless woe! O hear, I beseech thee, the word of faithful affectionate warning and invitation now! Be thou young or old-be thou in health or in sickness-be thou, as men reckon, good or bad, believe in Jesus-depend entirely on the efficacy of His blood, and thy sins, however many, are all forgiven, and thy precious soul is saved; yea, though this word meet thee on the very margin of these waters, or with one foot in the sea, and the other on dry land-if thou art only this side of hell! believe the word of God about the blood of Jesus -have faith unwavering in the power of the blood -honor it with thy fullest confidence, and it will take thee as safely through, and land thee as safely on the shores of eternal glory, as if thou hadst been a saint for a hundred years! Such is the unlimited, unfailing power of the blood of Jesus. " When I see the blood, I will pass over you." And again in the New Testament we read, " The blood of Jesus Christ, God's Son, cleanseth us from all sin." These are God's own words; believe them now-trust them now, and all is well-well with thy soul-well forever.
I now return for a moment to finish my answer. In the Old Testament, the habitation of God was founded on typical redemption; in the New, it is established forever on eternal redemption. This is enough to account for the difference between them.
"And are built upon the foundation of the apostles and prophets [New Testament prophets, associated with the apostles in this work. See chap. 3:5], 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. 2:20-2220And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; 21In whom all the building fitly framed together groweth unto an holy temple in the Lord: 22In whom ye also are builded together for an habitation of God through the Spirit. (Ephesians 2:20‑22).) But this theme is inexhaustible. So I must recommend for thy meditation the whole line of truth on this blessed subject, from Ex. 15 to Rev. 21, from the banks of the Red Sea to the eternal state. It is from the new heavens and the new earth that we have the final testimony, as to God's chosen, loved, and eternal dwelling place: " Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them„ and be their God." Rev. 21:33And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. (Revelation 21:3).
III. In what sense can we say that the Holy Spirit dwells in the Church now, seeing it is so defiled, corrupted, and contrary to God?
When we speak of the Church of God, and of the Holy Spirit dwelling in the Church, we are thinking of it in its redeemed character; as one with Christ, and as cleansed by His precious blood. Thou must learn to distinguish between the great house," or the outward corrupt thing here on the earth, and " the body of Christ"-that which is united to Christ in heaven, by the Holy Ghost on the earth. Then thy thoughts will dwell on that which is infinitely precious to Him. " He 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. 5:25-2725Husbands, love your wives, even as Christ also loved the church, and gave himself for it; 26That he might sanctify and cleanse it with the washing of water by the word, 27That 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. (Ephesians 5:25‑27).
This is the Church-the. body of Christ; and this is the habitation of God. This is Christ's building, built with living stones; and which partakes of His life and preciousness. (1 Peter 2:2 -92As newborn babes, desire the sincere milk of the word, that ye may grow thereby: 3If so be ye have tasted that the Lord is gracious. 4To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, 5Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 6Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 7Unto 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, 8And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 9But 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 marvellous light: (1 Peter 2:2‑9).) One with Him in position, privilege, and glory-the fair and spotless bride of the Lamb-the beloved spouse of the last Adam.
" One spirit with the Lord;'
O blessed, wondrous word!
What heavenly light, what power divine,
Doth that sweet word afford!
One spirit with the Lord;'
The Father's smile of love
Rests ever on the members here
As on the Head above.
One spirit with the Lord;'
Jesus, the glorified,
Esteems the Church for which He bled,
His body and His bride."
There are other portions of the word which might be profitably studied under the general head of " The Christian's Vocation;" but the most important have been touched upon; and if these are well weighed and carried out, they will lead into many lines of happy service for the Lord-for His saints, and for a Christless world.
What can be more worthy of our deepest study than our standing, state, and vocation as Christians? How can we walk, worship, or serve, so as to please Christ, without this knowledge? Besides, it necessarily leads to habitual meditation on the Person and work of Christ, and on the many applications of God's grace in our own blessing, as flowing from Christ's finished work. It is really the study Of God's thoughts, affections, and ways towards us in the blessed Lord, in place of being occupied with our own thoughts, feelings, and ways towards God. And how marvelous the blessed effect on our own souls of such a habit of thought and contemplation! May the Lord lead us more and more to meditate on these things, for His own name's sake.
In place of feeling dissatisfied, discontented, unhappy, uneasy, restless, and looking with desire after the things of the world, we shall feel perfectly satisfied, at rest, happy, content. Every desire is met in Christ. He Himself is enough. We know Him, and are at home with Him. We know none other so well. He gave Himself for us. And now we have this blessed Christ glorified in heaven to count upon in every step of our journey. We have Him to look to as our one object, and to lean upon, as we go up through the wilderness. He will never fail us nor forsake us. The one business of life is to follow Him-wait for Him, go to Him and be with Him forever.
It is, and has been, our one wish and fervent prayer, that our many readers, and especially our beloved young friends, might be led into the apprehension and enjoyment of these blessed, precious truths. Many, of late years, very many, thank the Lord, have been brought to the knowledge of Himself in early life. With such before our minds we generally write. We desire that they may know, not only their pardon and salvation, but their full deliverance from the world, the devil, and the flesh; and also their full establishment in Christ as risen, exalted, and glorified.
These glorious truths are plainly revealed in the holy scriptures, and especially in these blessed portions, over which, in our meditations, we have been traveling. And let us remember, that they are ours now. They are as really and as surely ours, as if we were in heaven. The word of God cannot either be truer or plainer there. Let us then claim these privileges and hold them as our own, on the authority of God's word, and in the integrity of faith.
But let all our readers remember, that, in order to the present and full enjoyment of this blessedness, the heart must be separated from the world in its ten thousand aspects, and Christ Himself must be the one real object of the soul. This is the path of faith. Though the world continues to
be the lawful sphere of our many duties, Christ in heaven is the all-governing object of the heart. The affections must be right with Him-He must be the standard of our judgment and the test of all our ways. In short, it must come to this, " For me to live is Christ." The Lord grant it in His rich mercy.
" 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. When Christ, who is our life, shall appear, then shall ye also appear with him in glory." (Col. 3:1-41If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. 2Set your affection on things above, not on things on the earth. 3For ye are dead, and your life is hid with Christ in God. 4When Christ, who is our life, shall appear, then shall ye also appear with him in glory. (Colossians 3:1‑4).) Here we have the true object and the hope of the Christian, and that which characterizes his life here below, and also that which will characterize his eternal and glorious future. But, meanwhile, the Lord would have us to know, and heartily to enter into, all that He has revealed of the Christian's STANDING, STATE, and VOCATION.
May we ever be found truly subject to CHRIST, obedient to His word, devoted to His service, faithful to the light and teaching of HIS SPIRIT, and consistent in all things, that GOD may be glorified.
" A little while," and we, no more
A feeble few, shall meet;
But there a mighty army stand
Before His throne complete.
Sweeter, beyond the "little while,"
The dawn of morn to view;
The morning of a brighter day
Than ever Eden knew."