Table of Contents

The Righteousness of God

Decision for Christ

An Allegory

The Preparation Day

Five Words

Justification

I have compassion on the multitude

The Wanderers Restored

The Swallows are Gone

The First Years of Christianity

"That which was from the beginning"

How the Lord Jesus regarded the Scriptures

The Four Gospels

The Promise of the Holy Ghost

Christianity Begun

First State of the Church

The Doctrines Taught

The Gospel of the Glory

Facts and Fruits of Paul's Gospel

The Effects of the Gospel

The Order of Preaching, Worship, and Edification

What is the Church?

Ruth.

The Atoning Death of the Son of God

God's Centre in Shiloh

Recollections of the Last Days of Charles Stanley

Romans

1885.

Romans 1

Romans 2

Romans 3.

Romans 4.

Romans 5.

Romans 6

Romans 7.

Romans 8.

Romans 9.

Romans 10.

Romans 11

Romans 12.

Romans 13.

Romans 14.

Romans 15.

Romans 16.

The Way the Lord hath Led Me

Charles Stanley - Other Works

Charles Stanley

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With the prayerful desire that the Lord Jesus Christ will use this God-given ministry in this form for His glory and the blessing of many in these last days before His coming. © Les Hodgett (contact@stempublishing.com) (2011)

The Righteousness of God

The Righteousness of God

Charles Stanley.

God has graciously given us a complete, divine revelation of Himself, in His Word. There is no further development. But how little have we studied and searched it! How little we understand of its fullness! The distinct object of the Spirit in each book of the Scriptures is very little understood by many, and hence what confusion! Passages are often quoted which, if examined, would be found to refer to totally different subjects.

Let us take one or two important illustrations: "The righteousness of God." How commonly this is quoted from such scriptures as Romans 3: 21-26, as if it meant the righteousness of Christ. Is not this and serious confusion? Is it not as clear as words can express, the righteousness of God in justifying the believer, whether before Christ came or after ― the righteousness of God without law, or apart from law altogether? Not on the principle of law in any sense, but "being justified freely by His grace [by God's grace], through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in His blood, to declare [God's] righteousness for the remission of sins that are past, through the forbearance of God. To declare, say, at this time, His [God's] righteousness: that He [God] might be just, and the justifier of him which believeth Jesus." This great foundation truth, how God is righteous in justifying, is scarcely ever heard, even in evangelical preaching.

I have read carefully the preachings at Exeter Hall and elsewhere in defense of the gospel which being attacked by hosts of infidel ministers, and I thank God for the zeal of many who spoke. Yet we are compelled to say on this most important truth, "the righteousness of God," the trumpet gave a most uncertain sound. No anxious inquirer could tell from those preachings what "the righteousness of God" means ― it was so confused with the righteousness of Christ. Far be it from me to seek to oppose those learned and gifted men. I would only seek to help. I am sure nothing would help them and the whole Church of God more than a clearer understanding of this subject.

What then is the righteousness of God? and what is the righteousness of Christ? Righteousness is perfect consistency of character and actions, according to the relation of one being to others, or with himself. Thus the righteousness of God is the perfect harmony of His attributes in His dealings with all created beings ― perfect consistency with Himself, and that in justifying the ungodly sinner. How could His perfect love to me a sinner, and His infinite hatred of my sins, be in absolute harmony? The redemption work and infinite propitiation for my sins, and substitution on the cross, is God's only possible answer to this awful question. Blessed be God, He is righteous, and is my Justifier! Let a man place himself in honest truth before God as a guilty sinner, and then he will find in the gospel the only possible revelation of the righteousness of God in justifying him. Now the way God is righteous in justifying the sinner is "through the redemption that is in Christ Jesus." The Scripture does not say through the righteousness of Christ imputed to the sinner to restore him before God, just as if he had kept the law, and never failed to keep it. is quite a different gospel to seek to reinstate man as a fallen child of the first Adam; and there is no mistake we are so likely to make as this.

Bearing in mind, then, that the righteousness of God is God's whole purpose of salvation for guilty man, from first to last, and that that purpose has been accomplished by Christ in redemption, let us then inquire, What is the righteousness of Christ? and then what is the redemption that He has wrought? The reader may not be aware that there is not exactly such an expression in Scripture as the righteousness of Christ; 2 Peter 1: 1 is the nearest to it. But there His Godhead is spoken of. We may say, however, the Gospels present the only perfect righteous Man that ever trod this earth: perfect, and in absolute harmony with the mind and will of God, consistent with every relationship in which He stood. But that obedience must go up to the death of the cross. He must die, or remain alone. That one obedience must meet all the sinner's need, in order that the many may be made righteous (Rom. 5: 18, 19).

He must be a spotless victim, without sin, to do this, as it is written, "For He hath made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him." 2 Cor. 5: 21.

Thus "Christ is the end of the law for righteousness to every one that believeth." Every type and shadow, every sacrifice, the utmost demand and curse of the law on the guilty (and that is what we surely are) has found its very end in Christ. God is glorified above the heavens, in absolute righteousness in justifying the guilty. Yes, God's righteousness is exalted above the highest heavens, before the whole universe. Praise ye the Lord!

But is this Christ keeping the law, and that placed to man's account to restore him, and make good his standing before God as a law-keeper? Does righteousness come in this way by law? If so, there is no meaning in redemption. And it is remarkable, that wherever this different gospel is preached, which is not another gospel, redemption is not understood and seldom referred to.

What is redemption? Now, before reading another line, take a sheet of paper, and write down what you understand by redemption, especially if you have held that Christ's keeping the law is one half of our salvation, and His atoning death the other half.

Let us take God's own type for illustration: the redemption of Israel from Egypt. It would require quite a different story to illustrate the different or false gospel. Take just one point in Exodus 5. They are in bitter bondage as slaves; they have no straw, and they cannot make the count of bricks. They are in sore distress. Does Moses, as a figure of Christ, make up the count of bricks for them? Are the bricks that Moses made imputed to them, so as to make up the full legal count? There is no such thought in a single figure of the Old Testament, or a verse in the New. Redemption is not the amelioration or improvement of man as the slave of sin and Satan; but, as in Egypt, it is the bringing man out of the place of slavery altogether into an entirely new place and condition. And this could only be by the blood of the Lamb. Is it not so whether we speak of the present redemption of our souls by His precious blood, or the still future redemption of our bodies at the resurrection? It is the bringing of that which is ransomed from one state to another. Redemption is not the improvement or making good the old man. When Israel had passed through the water, figure of death, they were dead to the law of brick-making in Egypt. They passed out of that state altogether. Is not this the very secret of the believer's power for a holy, righteous life even here? Being dead to sin (Rom. 6: 11), is he not to reckon this to be so? Is he not also as dead to law? "Wherefore, my brethren, ye also are become dead the law by the body of Christ; that ye should married to another, even to Him who is raised the dead, that we should bring forth fruit unto God." Rom. 7: 4.

This is God's way. Man's way is just the opposite. He would say, "If you born of God, now, you must be married to the law to bring forth fruit by keeping; and where you fail, the law-keeping of Christ will imputed to you to make up." Can any soul have or deliverance in that way? Read the whole of this chapter us. (Rom. 7.) Here is the very case: a man born again, but still under law, trying to find some good the flesh, in the utmost distress as we have all found ― cannot make his count of bricks. It is not to make up a deficiency, or a helper he needs. He finds there is not a bit of good in the flesh. As born of God delights in the law of God; but, oh, that other law in his members! He needs, and in Christ he finds, full deliverance.

Well, you may say, I have, through the grace of God, believed the free forgiveness of sins, through the atoning death of Christ. Is there not something more? I do not seem satisfied. Well, it is blessed to hear and believe, that "through this Man is preached unto you the forgiveness of sins." And even as to this part of the gospel, it is well to know the sure witness God has given. Not only has Jesus been delivered for our offences, but God raised up Jesus our Lord from the dead, and for this very purpose: our justification. "And was raised again for our justification." Believing this we are reckoned righteous. "Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ." Rom. 4: 24, 25; Rom. 5: 1. Yes, we are justified from all our sins; accounted through what Christ has done for us on the cross. But then Paul not only preached that free forgiveness through Jesus, he also said, "And in Him every one that believes is justified from all things" (Acts 13: 39, literal translation). If we are believers, what have we not in Christ? Do you say, I want to be sure I have righteousness? In Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption." 1 Cor. 1: 30.

Do you want to be assured that there is no condemnation to you? "There is, therefore, now no condemnation to them which are in Christ Jesus." Rom. 8: 1.

Do you say, I want this old sinful nature to be improved, and made fit for heaven? Ah, there is no such thought in Scripture. No, on the cross the Holy One of God was sent "in the likeness of sinful flesh, and for sin, condemned sin in the flesh." Rom. 8: 3, and 2 Cor. 5: 21. No, the righteousness of God is seen condemning our sinful nature on the cross, as well as in Jesus bearing our sins; and thus, by the cross, He set aside forever the old man with his deeds, and gives the believer a new place in Christ, the second or last Man.

Oh think what it is to be in Christ. This was the purpose of God before the foundation of the world, that we should be holy and without blame before Him in love; but all this "in Him." (Read Eph. 1: 3-7.) And mark what God has given us in Him, according to His eternal purpose. No, is not the lost man restored and made a good Jew under law. Mark these words: No, we do not know Christ after the flesh. It is not Moses making up the bricks under law, but, "Therefore, if any man be in Christ, he is a new creature [creation]: old things are passed away; behold, all things are become new. And all things are of God." 2 Cor. 5 : 16-18.

What can the believer need or even desire more, except grace to walk worthy of this high calling in Christ Jesus. He is thus our righteousness, but not to make good old man under law. It is what He is now, made unto us, as risen from the dead. As He is, so are we, and all of God. Oh what a difference is felt and enjoyed, when we come to the end of all hope of the flesh under law, and find all in Christ in resurrection! Not I, but Christ. O God, our Father, bless these few remarks to the deliverance of many souls; and to Thy name be all praise!

Decision for Christ

Decision for Christ.

Charles Stanley.

In the subject of "Decision for Christ," there are two or three obstacles which lie in our way ― two or three difficulties which hang around the question, which we would fain remove, if possible, in order that the reader may be able to view the matter on its own proper ground, and in its own proper bearings.

In the first place, we encounter a serious difficulty in the fact that very few of us, comparatively, are in a condition of soul to appreciate the subject, or to suffer a word of exhortation thereon. We are, for the most part, so occupied with the question of our soul's salvation ― so taken up with matters affecting ourselves, our peace, our liberty, our comfort, our deliverance from the wrath to come, our interest in Christ, that we have but little heart for aught that purely concerns Christ Himself ― His Name ― His Person ― His cause ― His glory.

There are, we may say, two things which lie at the foundation of all true decision for Christ, namely, a conscience purged by the blood of Jesus, and a heart that bows with reverent submission to the authority of His word, in all things. Now we do not mean to dwell upon these things in this paper; first, because we are anxious to get, at once, to our immediate theme; and, secondly, because we have so often dwelt on the subject of establishing the conscience in the peace of the gospel, and in setting before the heart the paramount claims of the word of God. We merely refer to them here for the purpose of reminding the reader that they are absolutely essential materials in forming the basis of decision for Christ. If my conscience is ill at ease, if I am in doubt as to my salvation, if I am filled with "anxious thought" as to whether I am a child of God or not, decision for Christ is out of the question. I must know that Christ died for me, before I can, intelligently and happily, live for Him.

So also, if there be any reserve in the heart as to my entire subjection to the authority of Christ as my Lord and Master; if I am keeping some chamber of my heart, be it ever so remote, ever so small, closed against the light of His word, it must, of necessity, hinder my whole-hearted decision for Him in this world. In a word, I must know that Christ is mine and I am His, ere my course down here can be one of unswerving, uncompromising decision for Him. If the reader hesitates as to this, if he is still in doubt and darkness, let him pause, and turn directly to the cross of the Son of God, and hearken to what the Holy Spirit declares as to all those who simply put their trust therein. Let him drink into his inmost soul these words, "Be it known unto you, therefore, that through this man is preached unto you the forgiveness of sins; and by him, all that believe are justified from all things, from which ye could not be justified by the law of Moses." Yes, reader, these are the glad tidings for you. "All from all," by faith in a crucified and risen Lord.

But we see another difficulty in the way of our subject. We greatly fear, that while we speak of decision for Christ, some of our readers may suppose that we are contending for some notion or set of notions of our own; that we are pressing some peculiar views or principles to which we vainly and foolishly venture to apply the imposing title of "Decision for Christ." All this we do most solemnly disclaim. The words which stand at the head of this paper are the simple expression of our thesis. We do not contend for mere attachment to sect, party, or denomination, for adherence to the doctrines or commandments of men. We write in the immediate presence of Him who searcheth the hearts and trieth the reins of the children of men, and we distinctly avow that our one object is to urge upon the christian reader the necessity of decision for Christ. We would not, if we know ourselves, pen a single line to swell the ranks of a party, or draw over adherents to any particular doctrinal creed, or any special form of church polity. We are impressed with the conviction that where Christ has His right place in the heart, all will be right; and that, where He has not, there will be nothing right. And, further, we believe that nothing but plain decision for Christ can effectually preserve the soul from the fatal influences that are at work around us in the professing Church. Mere orthodoxy cannot preserve us. Attachment to religious forms will not avail in the present fearful struggle. It is, we feel persuaded, a simple question of Christ as our life, and Christ as our object. May the Spirit of God now enable us to ponder aright the subject of "Decision for Christ!"

It is well to bear in mind that there are certain great truths ― certain immutable principles ― which underlie all the dispensations of God from age to age, and which remain untouched by all the failure, the folly, and the sin of man. It is these great moral truths, these foundation principles, that faith lays hold, and in them finds its strength and its sustenance. Dispensations change and pass away ― men prove unfaithful in their varied positions of stewardship and responsibility; but the word of the Lord endureth for ever. It never changes, never fails. "For ever, O Lord, thy word is settled in heaven." And, again, "Thou hast magnified thy word above all thy name." Nothing can touch the eternal truth of God, and, therefore, what we want, at all times, is to give that truth its proper place in our hearts; to let it act on our conscience, form our character, and shape our way. "Thy word have I hid in my heart, that I might not sin against thee." "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of the Lord." This is true security. Here lies the real secret of decision for Christ. What God has spoken must govern us in the most absolute manner, ere our path can be said to be one of plain decision. There may be tenacious adherence to our own notions, obstinate attachment to the prejudices of the age, a blind devotion to certain doctrines and practices resting on a traditionary foundation, certain opinions which we have received to hold without ever enquiring as to whether or not there be any authority whatever for such opinions in holy scripture. There may be all this, and much more, and yet not one atom of genuine decision for Christ.

Now we feel we cannot do better than furnish our readers with an example or two drawn from the page of inspired history, which will do more to illustrate and enforce our theme than aught that we could possibly advance. And first, then, let us turn to the book of Esther, and there contemplate, for a few moments, the instructive history of

"Mordecai the Jew."

This very remarkable man lived at a time in which the Jewish economy had failed through the unfaithfulness and disobedience of the Jewish people. The Gentile was in power. The relationship between Jehovah and Israel could no longer be publicly acknowledged. The faithful Jew had but to hang his harp on the willows, and sigh over the faded light of other days. The chosen seed were in exile; the city and temple where their fathers worshipped were in ruins, and the vessels of the Lord's house were in a strange land. Such was the outward condition of things in the day in which Mordecai's lot was cast. But, in addition to this, there was a man, very near the throne, occupying only the second place in the empire, sitting beside the very fountain-head of authority, possessing princely wealth, and wielding almost boundless influence. To this great man, strange to say, the poor exiled Jew sternly refuses to bow. Nothing will induce him to yield a single mark of respect to the second man in the kingdom. He will save the life of Ahasuerus; but he will not bow to Haman.

Reader, why was this? Was this blind obstinacy or bold decision ― which? In order to determine this we must enquire as to the real root or principle of Mordecai's acting. If, indeed, there was no authority for his conduct in the law of God, then must we at once pronounce it to have been blind obstinacy, foolish pride, or, it may be, envy of a man in power. But if, on the other hand, there be within the covers of the five inspired books of Moses, a plain authority for Mordecai's deportment in this matter, then must we, without hesitation, pronounce his conduct to have been the rare and exquisite fruit of attachment to the law of his God, and uncompromising decision for Him and His holy authority.

This makes all the difference. If it be merely a matter of private opinion ― a question concerning which each one may lawfully adopt his own view ― then, verily, might such a line of conduct be justly termed the most narrow-minded bigotry. We hear a great deal, now-a-days, about narrow-mindedness on the one hand, and large-heartedness on the other. But, as a Roman orator, over two thousand years ago, exclaimed in the senate-house of Rome, "Conscript Fathers, long since, indeed, we have lost the true names of things;" so may we, in the bosom of the professing Church, at the close of the nineteenth century, repeat, with far greater force, "Long since we have lost the true names of things." For what do men now call bigotry and narrow-mindedness? A faithful clinging to, and carrying out of, "Thus saith the Lord." And what do they designate large-heartedness? A readiness to sacrifice truth on the altar of politeness and civility.

Reader, be thou fully assured that thus it is at this solemn moment. We do not want to be sour or cynical, morose or gloomy. But we must speak the truth, if we are to speak at all. We desire that the tongue may be hushed in silence, and the pen may drop from the hand, if we could basely cushion the plain, bold, unvarnished truth, through fear of scattering our readers, or to avoid the sneer of the infidel. We cannot shut our eyes to the solemn fact that God's truth is being trampled in the dust; that the Name of Jesus is despised and rejected. We have only to pass from city to city, and from town to town, of highly-favoured England, and read upon the walls the melancholy proofs of the truth of our assertions. Truth is flung aside, in cold contempt. The Name of Jesus is little set by. On the other hand, man is exalted, his reason deified, his will indulged. Where must all this end? "In the blackness of darkness for ever."

How refreshing, in the face of all this, to ponder the history of Mordecai the Jew! It is very plain that he knew little and cared less about the thoughts of men on the question of narrow-mindedness. He obeyed the word of the Lord, and this we must be allowed to call real breadth of mind ― true largeness of heart. For what, after all, is a narrow mind? A narrow mind we hold to be a mind which refuses to open itself to admit the truth of God. And what, on the contrary, is a large and liberal heart? A heart expanded by the truth and grace of God. Let us not be scared away from the path of pain decision, by the scornful epithets which men have bestowed upon that path. It is a path of peace and purity, a path where the light of an approving conscience is enjoyed, and upon which the beams of divine favour ever pour themselves in undimmed lustre.

But why did Mordecai refuse to bow to Haman? Was there any great principle at stake? Was it merely a whim of his own? Had he a "Thus saith the Lord" for his warrant in refusing a single nod of the head to the proud Amalekite? Yes. Let us turn to the seventeenth chapter of the book of Exodus, and there we read, "And the Lord said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven. And Moses built an altar and called the name of it Jehovah-nissi; for he said, Because the Lord hath sworn that the Lord will have war with Amalek from generation to generation."*

{*It is interesting to note that neither the Jews' best Friend, nor their worst enemy is once formally named in the Book of Esther; but faith could recognize both the one and the other.}

Here, then, was Mordecai's authority for not bowing to Haman the Agagite. A faithful Jew could not do reverence to one with whom Jehovah was at war. The heart might plead a thousand excuses and urge a thousand reasons. It might seek an easy path for itself on the plea that the Jewish system was in ruins, and the Amalekite in power, and that therefore it was worse than useless, yea, it was positively absurd, to maintain such lofty ground when the glory of Israel was gone, and the Amalekite was in the place of authority. "Of what use," it might be argued, "can it be to hold up the standard when all is gone to pieces? You are only making your degradation more remarkable by the pertinacious refusal to bow your head. Would it not be better to give just one nod? That will settle the matter. Haman will be satisfied, and you and your people will be safe. Do not be obstinate. Shew a tendency to be courteous. Do not stand up, in that dogged way, for a thing so manifestly non-essential. Besides, you should remember that the command in Exodus 17 was only to be rehearsed in the ears of Joshua, and only had its true application in his bright and palmy days. It was never meant for the ears of an exile, never intended to apply in the days of Israel's desolation."

All this, and much beside, might have been urged on Mordecai; but, ah! the answer was simple: "God hath spoken. This is enough for me. True, we are a scattered people; but the word of the Lord is not scattered. He has not reversed His word about Amalek, nor entered into a treaty of peace with him. Jehovah and Amalek are still at war, and Amalek stands before me in the person of this haughty Agagite. How can I bow to one with whom Jehovah is at war? How can I do homage to a man whom the faithful Samuel would hew in pieces before the Lord?" "Well, then," it might be further urged upon this devoted Jew, "you will all be destroyed. You must either bow or perish." The answer is still most simple: "I have nothing to do with consequences. They are in the hand of God. Obedience is my path, the results are with Him. It is better to die with a good conscience than live with a bad one. It is better to go to heaven with an uncondemning heart, than remain upon earth with a heart that would make me a coward. God has spoken. I can do no otherwise. May the Lord help me! Amen."

Oh! how well we can understand the mode in which this faithful Jew would be assaulted by the enemy. Nothing but the grace of God can ever enable any one to maintain a deportment of unflinching decision, at a moment in which everything within and around is against us. True it is, we know that it is better to suffer anything than deny our Lord, or fly in the face of His commandments; but yet how little are some of us prepared to endure a single sneer, a single scornful look, a single contemptuous expression, for Christ's sake. And, perhaps, there are few things harder, for some of us at least, to bear than to be reproached on the ground of narrow-mindedness and bigotry. We naturally like to be thought large-hearted and liberal. We like to be accounted men of enlightened mind, sound judgment, and comprehensive grasp. But we must remember that we have no right to be liberal at our Master's expense. We have simply to obey.

Thus it was with Mordecai. He stood like a rock and allowed the whole tide of difficulty and opposition to roll over him. He would not bow to the Amalekite, let the consequence be what it might. Obedience was his path. The results were with God. And look at the result! In one moment, the tide was turned. The proud Amalekite fell from his lofty eminence, and the exiled Jew was lifted from his sackcloth and ashes and placed next the throne. Haman exchanged his wealth and dignities for a gallows; Mordecai exchanged his sackcloth for a royal robe.

Now it may not always happen that the reward of simple obedience will be as speedy and as signal as in Mordecai's case. And, moreover, we may say that we are not Mordecais, nor are we placed in his position. But the principle holds good whoever and wherever we are. There is not one of us, however obscure or insignificant, that has not a sphere within which our influence is felt for good or for evil. And, besides, independent altogether of our circumstances and the apparent results of our conduct, we are called upon to obey implicitly the word of the Lord ― to have His word hidden in our hearts ― to refuse, with unswerving decision, to do or to say aught that the word of the living God condemns. "How can I do this great wickedness, and sin against God?" This should be the language, whether it be the question of a child tempted to steal a lump of sugar, or the most momentous step in evil that one can be tempted to take. The strength and moral security of Mordecai's position lay in this fact, that he had the word of God for his authority. Had it not been so, his conduct would have been senseless in the extreme. To have refused the usual expression of respect to one in high authority, without some weighty reason, could only be regarded as the most unmeaning obstinacy. But the moment you introduce a "Thus saith the Lord," the matter is entirely changed. The word of the Lord endureth for ever. The divine testimonies do not fade away or change with the times and seasons. Heaven and earth shall pass away, but one jot or one tittle of what our God hath spoken shall never pass away. Hence, what had been rehearsed in the ears of Joshua, as he rested in triumph under the banner of Jehovah, was designed to govern the conduct of Mordecai, though clothed in sackcloth as an exile, in the city of Shushan. Ages and generations had passed away; the days of the Judges and the days of the Kings had run their course; but the commandment of the Lord with respect to Amalek had lost ― could lose ― none of its force. "The Lord hath sworn that the Lord will have war with Amalek," not merely in the days of Joshua, nor in the days of the Judges, nor in the days of the Kings, but "from generation to generation." Such was the record ― the imperishable and immutable record of God, and such was the plain, solid and unquestionable foundation of Mordecai's conduct.

And here let us say a few words as to the immense importance of entire submission to the word of God. We live in a day which is plainly marked by strong self-will. Man's reason, man's will, and man's interest are working together, with appalling success to ignore the authority of holy scripture. So long as the statements of the word of God chime in with man's reason, so long as they do not run counter to his will, and are not subversive of his interests, so long he will tolerate them, or it may be he will quote them with a measure of respect, or, at least, with self-complacency; but the moment it becomes a question of Scripture versus reason, will, or interest, the former is either silently ignored or contemptuously rejected. This is a very marked and solemn feature of the days that are now passing over our heads. It behoves Christians to be aware of it, and to be on their watchtower. We fear that very few comparatively are truly alive to the real state of the moral atmosphere which enwraps the religious world. We do not refer here so much to the bold attacks infidel writers. To these we have alluded elsewhere. What we have now before us is rather the cool indifference, on the part of professing Christians, as to scripture; the little power which pure truth wields over the conscience; the way in which the edge of scripture is blunted or turned aside. You quote passage after passage from the inspired Volume, but it seems like the pattering of rain upon the window; the reason is at work, the will is dominant, interest is at stake, human opinions bear sway, God's truth is practically, if not in so many words, set aside.

All this is deeply solemn. We know of few things more dangerous than intellectual familiarity with the letter of Scripture where the spirit of does not govern the conscience, form the character, and shape the way. We want to tremble at the word of God, to bow down, in reverential submission, to its holy authority, in all things. A single line of scripture ought to be sufficient for our souls, on any point, even though, in carrying it out, we should have to move athwart the opinions of the highest and best of men. May the Lord raise up many faithful and true-hearted witnesses in these last days ― men like the faithful Mordecai, who would rather ascend gallows than bow to an Amalekite!

For the further illustration of our theme, we shall ask the reader to turn to the sixth chapter of the book of Daniel. There is special charm and interest in the history of these living examples presented to us in the Holy Scriptures. They tell us how the truth of God was acted upon, in other days, by men of like passions with ourselves; they prove us that in every age there have been men who so prized the truth, so reverenced the word of the living God, that they would rather face death, in its most appalling forms, than depart one hair's breadth from the narrow line laid down by the authoritative voice of their Lord and Master. It is healthful to be brought in contact with such men ― healthful at all times, but peculiarly so in days like the present, when there is so much laxity and easy-going profession ― so much of mere theory ― when every one is allowed to go his own way, and hold his own opinion, provided always that he does not interfere with the opinions of his neighbour ― when the commandments of God seem to have so little weight, so little power over the heart and conscience. Tradition will get a hearing; public opinion will he respected; anything and everything, in short, but the plain and positive statements of the word of God, will get a place in the thoughts and opinions of men. At such a time, it is, we repeat, at once healthful and edifying to muse over the history of men like Mordecai the Jew, and Daniel the prophet, and scores of others, in whose estimation a single line of holy scripture rose far above all the thoughts of men, the decrees of governors, and the statutes of kings, and who declared plainly that they had nothing whatever to do with consequences where the word of the Lord was concerned. Absolute submission to the divine command is that which alone becomes the creature.

It is not, be it observed and well remembered, that any man or any number of men have any right to demand subjection to their decisions or decrees; this would be most strongly deprecated. No man has any right to enforce his opinions upon his fellow. This is plain enough, and we have to bless God for the inestimable privilege of civil and religious liberty, as enjoyed under the government of England. But what we urge upon our readers, just now, is plain decision for Christ, and implicit subjection to His authority, irrespective of everything, and regardless of consequences. This is what we do most earnestly desire for ourselves and for all the people of God, in these last days. We long for that condition of soul, that attitude of heart, that quality of conscience, which shall lead us to bow down in implicit subjection to the commandments of our Lord and Saviour Jesus Christ. No doubt there are difficulties, stumbling blocks, and hostile influences to be encountered. It may be said, for instance, that "It is very difficult for one, now-a-days, to know what is really true and right. There are so many opinions and so many ways, and good men differ so in judgment about the simplest and plainest matters, and yet they all pro fess to own the Bible as the only standard of appeal; and, moreover, they all declare that their one desire is to do what is right, and to serve the Lord, in their day and generation. How, then, is one to know what is true or what is false, seeing that you will find the very best of men ranged on opposite sides of the same question?"

The answer to at this is very simple. "If thine eye be single thy whole body shall be full of light." But most assuredly my eye is not single if I am looking at men, and reasoning on what I see in them. A single eye rests simply on the Lord and His word. Men differ, no doubt ― they have differed, and they ever will differ; but I am to hearken to the voice of my Lord and do His will. His word is to be my light and my authority, the girdle of my loins in action, the strength of my heart in service, my only warrant for moving hither and thither, the stable foundation of all my ways. If I were to attempt to shape any way according to the thoughts of men, where should I be? How uncertain and unsatisfactory would my course be I Thank God, He has made it all plain ― so plain that the wayfaring man, though a fool, need not err therein; and all I want is a single eye, a subject will, a teachable spirit, to be led aright. If I really want to be guided aright, my God will surely guide me; but if I am looking to men, if I am governed by mixed motives, if I am seeking my own ends and interests, if I seeking to please toy fellows, then, undoubtedly, my body shall be full of darkness, heavy clouds shall settle down upon my pathway, and uncertainty mark all my goings.

Christian reader, think of these things. Think deeply of them. Depend upon it, they have a just claim upon your attention. Do you earnestly desire to follow your Lord? Do you really aim at something beyond mere empty profession, cold orthodoxy, or mechanical religiousness? you sigh for reality, depth, energy, fervour, and wholeheartedness? Then make Christ your one object, His word your rule, His glory your aim. Oh that thus it may be with the writer and the reader of these lines. Alas! alas! how we have failed in these things, God only knows. But, blessed be His Name, there is full forgiveness with Him, and He giveth more grace, so that we can count upon Him to restore our souls, to revive His work in our hearts, and grant us a closer walk with Him than we have ever known before. May the blessed Spirit be pleased to use for the furtherance of these ends our meditation on the interesting narrative of

"Daniel the prophet."

"It pleased Darius to set over the kingdom an hundred and twenty princes, which should be over the whole kingdom; and over these, three presidents, of whom Daniel was first; that the princes might give accounts unto them, and the king should have no damage. Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm. Then the presidents and princes sought to find occasion against Daniel concerning the kingdom; but they could find none occasion or fault; forasmuch as be was faithful, neither was there any error or fault found in him." (Dan. 6: 1-4.)

What a testimony! How truly refreshing to the heart! "No error or fault!" Even his bitter enemies could not put their finger upon a single blemish in his character, or a flaw in his practical career. Truly this was a rare and admirable character ― a bright for the God of Israel, even in the dark of the Babylonish captivity ― an unanswerable proof of the that no matter where we are situated, or how we are circumstanced, no matter how unfavourable our position, or how dark the day in which our lot is cast, it is our happy privilege so to carry ourselves, in all the details of daily life, as to give no to the enemy reproachfully.

How sad when it is otherwise! How humiliating when those who make a high profession are found constantly breaking down in the most commonplace affairs of domestic and commercial life! There are few things which more tend to discourage the heart than to hear ― as, alas! one so often does ― that Christians, so-called, are the most unsatisfactory persons to have any dealings with ― that they are bad masters, or bad servants, bad tradesmen ― that they do not attend to their business, that they charge higher prices and give worse value than those who make no profession at all. It is most deplorable when any just ground is afforded for such statements.

No doubt worldly people are only too ready to find occasion against those who profess the Name of Jesus; and, further, we have to remember that there are two sides to every question, and that, very frequently, a broad margin must be left for exaggeration, high colouring, and false impressions. But still, it is the Christian's plain duty so to walk in every position and relationship of life, as that "no error or fault" may be found in him. We should not make any excuses for ourselves. The duties of our situation, whatever it may happen to be should be scrupulously performed. A careless manner, a slovenly habit, an unprincipled mode of acting, on the part of a Christian, is a serious damage to the cause of Christ, and a dishonour to His holy name. And, on the other hand, diligence, earnestness, punctuality, and fidelity, bring glory to that Name. And this should ever be the Christian's object. He should not aim at his own interest, his own reputation, or his own progress, in seeking to carry himself aright in his family and in his calling in life. True, it will promote his interest, establish his reputation, and further his progress, to be upright and diligent in all his ways; but none of these things should ever be his motive. He is to be ever and only governed by the one thing, namely, to please and honour his Lord and Master. The standard which the Holy Ghost has set before us, as to all these things, is furnished in the words of the apostle to the Philippians: "That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world." We should not be satisfied with anything less than this. "They could find none occasion nor fault, forasmuch as he was faithful, neither was there any error or fault found in him." Noble testimony! Would that it were more called forth, in this our day, by the deportment, the habits, the temper, and ways of all those who profess and call themselves Christians.

But there was one point in which Daniel's enemies felt they could lay hold of him. "Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God." Here was a something in the which occasion might be found to ruin this beloved and honoured servant of God. It appears that Daniel had been in the habit of praying three times a day, with his window open toward Jerusalem. This fact was well known, and was speedily laid hold of, and turned to account. "Then these presidents and princes assembled together to the king, and said thus unto him, King Darius, live for ever. All the presidents of the kingdom, the governors, and the princes, the counselors, and the captains, have consulted together to establish a royal statute, and to make a firm decree, that whosoever shall ask a petition of any god or man for thirty days, save of thee, O king, he shall be cast into the den of lions. Now, O king, establish the decree, and sign the writing, that it be not changed, according to the law of the Medes and Persians, which altereth not. Wherefore king Darius signed the writing and the decree."

Here, then, was a deep plot, a subtle snare, laid for the blameless and harmless Daniel. How would he act in the face of all this? Would he not feel it right to lower the standard? Well, if the standard were something of his own, he might surely lower it, and perhaps he ought. But if it were something divine ― if his conduct were based upon the truth of God, then clearly it was his place to hold it up as high as ever, regardless of statutes, decrees, and writings established, signed, and countersigned. The whole question hinged upon this. Just as in the case of Mordecai the Jew, the question hinged upon the one point of whether he had any divine warrant for refusing to bow to Haman; so, in the case of Daniel the prophet, the question was, had he any divine authority for praying toward Jerusalem. It certainly seemed strange and odd. Many might have felt disposed to say to him, "Why persist in this practice? What need is there for opening your window and praying toward Jerusalem, in such a public manner? Can you not wait until night has drawn her sable curtain around you, and your closet door has shut you in, and then pour out your heart to your God? This would be prudent, judicious, and expedient. And, surely, your God does not exact this of you. He does not regard time, place, or attitude. All times and places are alike to Him. Are you wise ― are you right, in persisting in such a line of action, under such circumstances? It was all well enough before this decree was signed, when you could pray when and as you thought right; but now it does seem like the most culpable fatuity and blind obstinacy to persevere it is as though you really courted martyrdom."

All this, and much more we may easily conceive, might be suggested to the mind of the faithful Jew; but still the grand question remained, "What saith the scripture?" Was there any divine reason for Daniel's praying toward Jerusalem? Assuredly there was! In the first place, Jehovah had said to Solomon, in reference to the temple at Jerusalem, "Mine eyes and mine heart shall be there perpetually." Jerusalem was God's centre. It was, it is, and ever shall be. True, it was in ruins ― the temple was in ruins; but God's word was not in ruins, and here is faith's simple but solid warrant. King Solomon had said, at the dedication of the temple, hundreds of years before Daniel's time, "If thy people sin against thee, (for there is no man that sinneth not,) and thou be angry with them, and deliver them over before their enemies, and they carry them away captive unto a land far off or near. Yet if they bethink themselves in the land whither they are carried captive, and turn and pray unto thee, in the land of their captivity, saying, We have sinned, we have done amiss, and have dealt wickedly if they return to thee with all their heart and with all their soul in the land of their captivity, whither they have carried them captive, and pray toward their land, which thou gavest unto their fathers, and toward the city which thou hast chosen, and toward the house which I have built for thy name: then hear thou from the heavens, even from thy dwelling-place, their prayer and their supplications, and maintain their cause, and forgive thy people which have sinned against thee." (2 Chron. 6: 36-39.)

Now this was precisely what Daniel was doing ― this was the ground he took. He was a captive exile, but his heart was at Jerusalem, and his eyes followed his heart. If he could not sing the songs of Zion, he could at least breathe his prayers toward Zion's hill. If his harp was on the willows at Babylon, his fond affections turned toward the city of God, now a heap of ruins, but ere long to be an eternal excellency, the joy of the whole earth. It mattered not to him that a decree had been signed by earth's greatest monarch, forbidding him to pray toward the city of his fathers and to his fathers' God. It mattered not to him that the lions' den was yawning to receive him, and the lions' jaws ready to devour him. Like his brother Mordecai, he had nothing to do with consequences. Mordecai would rather mount the gallows than bow to Haman, and Daniel would rather descend to the lions' den than cease to pray to Jehovah. These, surely, were the worthies ― the spiritual giants of other days. They were men of the right stamp ― real, downright, thorough-going men ― men whose hearts and consciences were governed absolutely by the word of God. The world may dub them bigots and fools; but, oh! how the heart does long for such bigots and fools, in these days of false liberality and wisdom!

It might have been said to Mordecai and Daniel that they were contending for mere trifles ― for things wholly indifferent and non-essential. This is an argument often used; but, ah! it has no weight with an honest and a devoted heart. Indeed there is nothing more contemptible, in the judgment of every true lover of Jesus, than the principle that regulates the standard as to essentials and non-essentials. For, what is it? Simply this, "All that concerns my salvation is essential; all that merely affects the glory of Christ is non-essential." How terrible is this! Reader, dost thou not utterly abhor it? What! shall we accept salvation as the fruit of our Lord's death, and deem aught that concerns Him non-essential? God forbid. Yea; rather let us entirely reverse the matter, and regard all that concerns the honour and glory of the Name of Jesus, the truth of His word, and the integrity of His cause, as vital, essential, and fundamental; and all that merely concerns ourselves as non-essential and indifferent. May God grant us this mind! May nothing be deemed trivial by us which has for its foundation the word of the living God!

Thus it was with those devoted men whose history we have been glancing at. Mordecai would not bow his head, and Daniel would not close his window. Blessed men! The Lord be praised for such, and for the inspired record of their actings. Mordecai would rather surrender life than diverge from the truth of God, and Daniel would rather do the same than turn away from God's centre. Jehovah had said that He would have war with Amalek from generation to generation, and therefore Mordecai would not bow. Jehovah had said of Jerusalem, "Mine eyes and mine heart shall be there perpetually;" therefore Daniel would not cease to pray toward that blessed centre. The word of the Lord endureth for ever, and faith takes its stand on that imperishable foundation. There is an eternal freshness about every word that has come forth from the Lord. His truth holds good throughout all generations; its bloom can never be brushed away, its light can never fade, its edge can never be blunted. All praise be to His holy name!

But let us look, for a moment, at the result of Daniel's faithfulness. The king was plunged into the deepest grief when he discovered his mistake. "He was sore displeased with himself." So well he might. He had fallen into a snare; but Daniel was in good keeping. It was all right with him. "The name of the Lord is a strong tower, the righteous runneth into it, and is safe." It matters not whether it be a lion's den at Babylon or a prison at Philippi, faith and a good conscience can make a man happy in either. We question if Daniel ever spent a happier night on this earth, than the night which he spent in the lions' den. He was there for God, and God was there with him. He was there with an approving conscience and an uncondemning heart. He could look up from the very bottom of that den straight into heaven, yea, that den was heaven upon earth to his happy spirit. Who would not rather be Daniel in the den than Darius in the palace? The one happy in God; the other "sore displeased with himself." Darius would have every one pray to him; Daniel would pray to none but God. Darius was bound by his own rash decree; Daniel was bound only by the word of the living God. What a contrast!

And see in the end what signal honour was put upon Daniel. He stood publicly identified with the one living and true God. "O Daniel," cried the king, "servant of the living God." Truly he had earned this title for himself. He was, unquestionably, a devoted and decided servant of God. He had seen his three brethren cast into a furnace because they would worship only true God, and he had been cast into the lions' den because he would pray only to Him; but the Lord had appeared for them and him, and given them a glorious triumph. He had allowed them to realize that precious promise made of old to their fathers, that they should be the head and their enemies the tail; that they should be above their enemies below. Nothing could be more marked ― nothing could more forcibly illustrate the value which God puts upon plain decision and true-hearted devotedness, no matter where, when, or by whom exhibited.

Oh! for an earnest heart this day of lukewarmness! Lord, revive thy work!

An Allegory

An Allegory:

Things Supposed to Illustrate Things that are.

Charles Stanley.

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

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

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

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

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

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

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

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

New Orphan Houses, Ashley Down,

Bristol: 19th Dec. 1883.

Dear Sir,

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

I am, faithfully yours,

Signed. James Wright.

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

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

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

That association with evil is not only allowed, but advocated, may be seen in a letter by Mr. Groves, re-published in "The Christian" (Sept. 23, 1887), in which the writer says, "I would infinitely rather bear with all their evils than separate from their good." Can words be plainer?

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

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

The scripture is clear as to the path of a Christian in these circumstances. 2 Timothy contemplates a state of corruption so sad, that the faithful Christian can no longer purge out the leaven of evil. "Nevertheless the foundation of God standeth sure, having this seal, the Lord knoweth them that are his. And let every one that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work." Not that he will be alone, or seek isolation, but will seek to be in holiness, "with them that call on the Lord out of a pure heart."

Then read the inspired description of the professing church at this hour (chap. 3: 1-5), "Having a form of godliness, but denying the power thereof." God says, "from such turn away."

Read 2 John, "Whosoever transgresseth [or goeth beyond] and abideth not in the doctrine of Christ, hath not God. . . . If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed."

Are we to say, "Oh it will not do to obey these scriptures; think of what would follow if you did"? No, faith does not reason thus. Surely the reader will see the difference between arrogantly excommunicating others, and simply obeying the word of God. There must be an undivided heart for Christ, that would follow Him at all Cost. "Cost," did I say? There can be no joy greater than pleasing Him. Yet true it must be at the cost of everything, to follow Christ, and obey from the heart His word. If Mr. Spurgeon is with God, and his eye only on the glory of Christ, he will go through this hour of testing; and if he is not, he will break down. Nothing will do but uncompromising decision for Christ, and dependence on the Holy Ghost.

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

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

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

The Preparation Day

The Preparation Day.

"Behold the man."

C. Stanley.

"And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King." (John 19: 14.)

Let us note that instead of the sixth hour presenting any difficulty, it was the most suitable mode of stating time, the common time of the Roman Empire just as the Jewish mode had been the most suitable for the Jews. Again, the seeker of difficulties may ask, How could this be the preparation of the passover, when Jesus and His disciples had eaten the passover many hours before?

Let us examine this. We read, "And when the hour was come, he sat down, and the twelve apostles with him." And if we turn to Deuteronomy 16, we have the spiritual instruction as to the passover ― the month, and the day, and the place. It was not to be in any place, "but at the place which the Lord thy God shall choose to place his name in, there thou shalt sacrifice the passover at even, at the going down of the sun, at the season that thou camest forth out of Egypt." Thus Jesus was at the place God had chosen for the sacrifice of the passover, and the month, the day, and the hour had come: the going down of the sun. The appointed hour had come. As to the chief priests and scribes, they sought how they might kill Him. They knew not that He was the true passover Lamb. They understood not that the time had come that the passover must be killed. But when the hour was come He sat down with the apostles. Thirteen persons, within the prescribed number, according to Jewish history. They sat down on our Thursday, about six o'clock, at the going down of the sun: of Jewish time, it was the beginning of their Friday.

Now when we remember the vast numbers, that gathered to the appointed place, Jerusalem, and that there were only from ten to twenty to each lamb, the number of passover lambs must have been very great. See Josephus, Wars, vi., ix. 3, and Book ii., chap. xiv. 3―56,000 lambs are said to have been sacrificed. And further, as the passover occupied some considerable time it would seem that most of the night would be occupied before all had eaten it, only nothing must be left until the morning. There was a division in the service of the supper before the lamb was eaten; so that there is no contradiction or difficulty when we read, "Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not in to the judgment hall, lest they should be defiled but that they might eat the passover." Thus it would appear they returned to finish the passover by eating the lamb at the very hour they delivered Jesus to the Gentile power to be tried and killed. (John 18: 28.)

If we turn now to John 19: 14 we shall find a still more blessed explanation: one full of the deepest instruction for our hearts. You will notice it is not the preparation for the passover, but of the passover. And even after the crucifixion we read, "And now when the even was come, because it was the preparation, that is, the day before the sabbath." (Mark 15: 42.) "For that sabbath day was an high day." (John 19: 31.) That is, the sabbath of the passover week was of all sabbaths the highest type of eternal rest. For fifteen centuries the preparation day had pointed on to this day, on which let us now dwell. Jesus, the Lamb of God, had presented Himself at this very passover, when the passover day fell on the day before the sabbath. Alas! the Jews understood it not. Do they who say they are Jews understand it any more now?

The preparation day, then, commenced on the Thursday evening at sunset, and lasted until Friday evening sunset. But what was it the preparation for? It was God's preparation day for man, poor, lost, guilty man, to be brought into eternal rest to Himself: the eternal sabbath based on redemption. This had long been foreshadowed in Deuteronomy 5: 15: "And remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence, through a mighty hand, and by a stretched-out arm: the Lord thy God commanded thee to keep the sabbath day." The sabbath, or rest of creation, had long been lost, and now God set forth the sabbath of redemption, which never can be lost whilst God is faithful to the claims of the redemption-blood of His Lamb.

Oh that our eyes may be fastened on Him, the Lamb of God, during the twenty-four hours of this preparation day. In this year the passover day was the preparation day. When the hour was come at the beginning of this day (6 p.m. of our Thursday) He sat down. Let us hear His precious words. "With desire I have desired to eat this passover with you before I suffer. For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God." (Luke 22: 15, 16.) Think what He had to endure that day to fulfil the passover, and prepare the sure ground of our eternal rest. Yet such was His love to us, He could say, "With desire I have desired to eat this passover with you before I suffer." Thus began the preparation day. There was no more use for the thousands of dying lambs. No more use for their flesh, nor typical value in their blood. The material feast must cease, and the spiritual now be symbolised by the bread and wine. The Lamb of God presents Himself. "And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body, which is given for you: this do in remembrance of me. Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you." The blessed Lord well knew the way these words would be perverted to a literal meaning of His flesh and blood, and thus He uses a word to shew it was not literal: He does not say which shall be, but which is. Indeed, another word also "This cup." Now the blood was not yet shed, and the cup was not His blood. Did He not clearly mean, that as the paschal lamb had been eaten by Israel, in remembrance of the temporal redemption from Egypt, so it is His blessed will that we should partake of the symbols of bread and wine in remembrance of Him and of our eternal redemption? Nay, He says, "Do this in remembrance of me." We shall find He finished the work of this preparation day, and left no need of another sacrifice to bring men into the sabbath of eternal rest.

Let us return to John for further details of the preparation day. Chapter 13. Supper, the passover supper, being come, there was Judas, the devil having put into his heart to betray Him; but Jesus knew His own, and loved them with a love that knows no end. "He riseth from supper, and laid aside his garments." This was probably at the usual break in the passover, before the lamb was eaten, when the head of the household catechised the younger children in the word. Did not the washing of their feet by water signify how He would ever, in love, apply the word? What a precious lesson on the preparation day! He will ever keep us suited to the rest into which we are brought. And thus He would have us serve each other.

He may have felt the first pang of suffering as He washed the feet of Judas; for when He had sat down again we read, He was troubled in spirit, and testified and said, "Verily, verily, I say unto you, that one of you shall betray me." This produced great consternation. And well it might. And what a remembrance for Judas for ever and ever! And what does the tender heart of Jesus still feel as He sees men reading the word, and enjoying every outward privilege of Christendom, and yet hastening on to where Judas went? It will be terrible in hell to remember a father's prayers and the constant reading of the word; and a sister or a brother resting in the love of Jesus, as one disciple leaned on Jesus' bosom. Well may we look round the family, and ask, Lord, who is it? Are you quite certain, reader of these lines, the doom of Judas will never be yours? Oh, what did the blessed Jesus feel when. He dipped the sop and gave it to Judas? It was all over for that man. Satan entered into him, he went out, "and it was night." And a night to his soul that will never, never know the break of day. No hope. What a warning, on the preparation day!

And the bold and devoted Peter must learn this day, that he has no strength. It is not what Peter can do for the Lord on the preparation day, it must be the work of the Lord for him.

And it was on this preparation day that the veil was lifted up, and the heavenly place and home of the saints fully revealed for the first time. (John 14: 1-3.) Jesus would be no longer the object of sight; but the object of faith, even as God. These poor disciples are lifted up, far above the promises to Israel, up to the Father's house with its many mansions. He says, "I go to prepare a place for you, and if I go and prepare a place for you, I will come again and receive you unto myself; that where I am, there ye may be also." Is not all this revelation suited to be given on preparation day? If on that day He would do the work that redeems us and prepares us for the place on high, then it was the fit time to tell them and us that He would go and prepare the place, and come and take us to Himself.

But if a Peter has no strength in the hour of temptation to stand for Christ, and Christ is no longer with us in bodily presence to sustain us, what is to become of us until He comes? He says, on this preparation day, "I will pray the Father, and he shall give you another Comforter [one to take entire charge of you], that he may abide with you for ever, even the Spirit of truth." See how this is repeated so as to meet our need in every way. (John 14: 16, 18, 26; 15: 26; 16: 7-14.) Nay, all the blessed instruction of John 13, xiv., 15, 16. And then the claims of Christ for us in chapter 17. All this occupied after supper the evening of preparation day, and every word is needed for our souls. The great work, however, of the preparation day had not yet begun. Let us carefully notice each stage. The preparation day had advanced. "When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples." Let us go with Him into the garden, and witness the sorrows of our own dear Lord.

As Jesus crossed the Cedron and entered the garden of Gethsemane for the last time, in the dark night of that preparation day, no human heart could sympathise with Him. No, to all His disciples it was the day of deepest disappointment. None knew the Father but the Son. None knew what was in the heart of God our Father but He. God is love, and God had sent His Son that man might be brought into the eternal sabbath of rest. This was the purpose of God; and this was the preparation day, foreordained from all eternity, in which that work should be accomplished; yes, finished that very day. A work that should rend the veil, and remove every obstacle, should open the way for you and me and every guilty sinner that believes God into His own eternal rest ― a sabbath that can never be broken ― eternal rest based entirely on the work accomplished on that preparation day.

Never was there a day like this before; never can there be another like it throughout the ages of eternity. Every promise, and every sacrifice yea, all the dealings of God with man had reference to this preparation day. All this was known to Jesus. And when they had sung a psalm they went out and went into the Mount of Olives. Now what was it that pressed upon the heart of Jesus? What was there so terrible before His soul? He said unto them, "All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered: abroad." (Matt. 26: 31.) It was not merely what He was about to endure in all the mocking, and cruel torment, that men could inflict; but, as the shepherd, though equal with God ― His fellow, yet He must be smitten by Jehovah. Oh, think of the holy, holy, holy Son being made a curse beneath the smiting of Jehovah. Must this be accomplished on the preparation day? He would need and would look for sympathy, but all would forsake Him. And all to bring us into rest. How tenderly He said, Sit ye here, while I go and pray yonder." Oh, look at Him there, "And being in an agony, he prayed more earnestly; and his sweat was as it were great drops of blood falling to the ground." What a cry that the cup might pass from Him! And what subjection to the Father's will. The Lamb must be killed. He gave Himself up.

None but the Father knew how He loved the church, when He thus gave Himself up for it. Deep was the sorrow and anguish of His heart when He took with Him Peter and the two sons of Zebedee. Hear Him: "My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me." In Matthew it is, when He had gone a little way from them, He "fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me! nevertheless, not as I will, but as thou wilt." In Mark, He said: "Abba, Father." My Father, Abba Father. He appeals to all the endearing affection of that eternal relationship. But He could not be heard. He said: "Our fathers trusted in thee; they trusted, and thou didst deliver them. They cried unto thee, and were delivered; they trusted in thee, and were not confounded. But I am a worm, and no man: a reproach of men, and despised of the people." (Ps. 22: 4-6.) Oh, the depths into which our precious holy Jesus sank on that preparation day! But there was no other way by which the guilty sinner could be brought into the sabbath of God.

And what was the sympathy of His chosen three? He found them asleep, for their eyes were heavy. But nothing changed His changeless love. Three times did He thus go and cry to the Father, His Father. Three times did He return to find His most devoted disciples asleep. Yes, such is even devotedness, when put to the test. And if such is devotedness, what is mere profession?

A little noise is heard in the garden. The dreadful cup must be drunk. Here comes a very apostle of profession, at the head of a band of men, with swords, and staves, from the religious authorities of Israel. Hear what he says: "Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he; hold him fast. And forth with he came to Jesus, and said, Hail, Master; and kissed him," or covered Him with kisses. Such is man, whether it be a devoted disciple, or a false apostle. Jesus, blessed Jesus, thou must do the whole work alone on that preparation day!

In John, at this trying hour, the Godhead shone out for a moment: as "Jesus said unto them, I am he, they went backward and fell to the ground." And now the last act of Jesus before He was bound was to heal His enemy's ear. Peter could sleep when he ought to have been watching, and he would fight when the hour had arrived to be yielding. But Jesus was perfect in His deepest humiliation. He who had made all things gives Himself up to be bound.

We now enter on another stage of sufferings of Jesus on the preparation day. He is bound by His own people, and they take Him, the holy, holy One, as a criminal. They led Him first to Annas, father-in-law to Caiaphas the high priest. We have not much account of what He suffered before him. We read that he sent Him bound unto Caiaphas, the high priest. (John 18: 13-24.)

Now mark the sufferings of Jesus, God manifest in the flesh, before His own high priest. What He suffered at his hands was as the Captain of our salvation. Just an example of what His followers have ever had to suffer if the pretended priesthood have had the power, whatever the name by which that priesthood was known. Surely no just charge could be made against the pure and spotless One. And the priest tried to entangle Him in His words. "Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing. Why askest thou me? ask them which heard me, what I have said unto them," etc. (John 18: 19-21.)

What a revelation of man: "Now the chief priests and elders, and all the council sought false witness against Jesus to put him to death." (Matt. 26: 59.) How often have the priests of Rome, pagan and papa], done the same thing. What parallels we might give from the history of God's real saints. Mark, the sole object of the Jewish sanhedrim was the death of the Holy One, Jesus.

No false witnesses could be found to agree. Driven to the last extremity, the high priest adjures Him by the living God, that He should tell them whether He was the Christ the Son of God. How blessed the answer of Him who is the truth. "Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven." The high priest ought to have known that the Messiah would come exactly in this manner, as may be seen in Daniel 7: 9-14; Micah 5: 1-3. The word of God was perfectly clear, and the Christ of God stood before him; but he knew it not. All was blasphemy to the high priest. And what was the thought of chief priests, elders, and sanhedrim? "They answered and said, He is guilty of death." (Matt. 26: 66.) All that He had said was the exact truth. Man has no heart for the truth.

Mark well how religious man treated the Lord of glory. "Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands (or with rods)." This gave much torment and extreme suffering. Ah, what would be said in our day if a highwayman was treated as they treated the Holy Son of God, against whom no charge of sin could be brought?

We read further in Luke 22 that "the men that held Jesus mocked him and smote him. And when they had blindfolded him, they struck him on the face, and asked him, saying, Prophesy, who is it that smote thee?" And in the midst of all this unparalleled outrage and inhuman cruelty, and anguish, and suffering, was there no human heart to pity or sympathise? No; as we read in Psalm 142: 4, "I looked on my right hand, and beheld, but there was no man that would know me; refuge failed me; no man cared for my soul." But what of Peter, who really in his heart loved Jesus; Peter, who sincerely thought and said he would die for Jesus? What was he doing when Jesus was blindfolded and cruelly smitten by brutal Jews? Hush, whilst we tell it; he was denying Jesus, with cursing and swearing. Can we desire a greater proof that we cannot trust in ourselves, or our love, or our promises? We have now seen in this first trial of Jesus, what the man under law is with all his privileges. The Jew stands thus before us on the preparation day; he had every possible privilege; the oracles of God and His prophets had foretold these sufferings of the Messiah. Never in the history of the Jew had he made greater professions of zeal for the religion of his fathers. The law commanded him to love God with all his heart. And now God incarnate, visible in humanity, humbled, in love to man, love to them: Jesus was delivered up into his. hands. And the full character of the most favoured man was fully revealed. What is in man came out in all its envy, malice, and hatred, against the Son of God. The chief priests seem to have been the worst. How strange, the greater the pretensions, and the more highly esteemed amongst men, the greater the wickedness and hatred to God.

Thus the midnight hours of the preparation day passed on. Deeper sorrows yet awaited our adorable Lord. Let us trace them; for all hearts must be tested on this preparation day. The whole multitude now arise and lead Him bound, again to tramp the dark streets of Jerusalem. They are taking him to Pilate. They are determined He shall be given up to the Gentile power. They long that He shall die the most cruel and shameful death. Let us follow, and see if the Gentile is better than the Jew.

It is now approaching morning on the preparation day. Remember how Jesus had been beaten, spit upon, and mocked at His trial before the high priest. "And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate." (Mark 15: 1.) The Jews could convict Him of no sin, and Pilate can find no fault in Him. He fully declares this. He is greatly puzzled. He knows well that for envy the Jews had delivered Him to him.

Oh, what a sight! The weary, bruised, beaten Jesus! There He stands: see how His blessed face has been smitten. And there stand the multitude of the Jews, fiercely accusing the Prisoner, who created the universe. Yes, the whole multitude of them arose and led Him to Pilate. And in their cruel hatred they could only belch out lies against the Holy One. "We found this fellow perverting the nation, and forbidding to give tribute to Caesar," &c. And when the Roman governor declared he could find no fault in Him, they were the more fierce.

Pilate, hearing He was from Galilee, seeks to escape from his difficulty by sending Him to Herod, who happened to be in Jerusalem at this time. Yes, every possible insult must be heaped upon the Lamb of God. He must be led again through the dark streets of Jerusalem to stand before the wicked Idumean Herod ― the voluptuous, cruel murderer. And this wicked man was glad, and hoped to have his curiosity gratified. Not a single word of complaint, even now, escapes the holy lips of Jesus. "He answered him nothing." Blessed Jesus, may we learn of Thee!

And the chief priests and scribes stood and vehemently accused Him. They followed Him like bloodhounds on this preparation day. Yes, they accused Him, their Messiah, to the murderer Herod. They had blindfolded Him, and beaten Him with rods, and in the face. And is there any pity in the heart of Herod? Just as much as the true followers of Jesus have found, and may again find, in the dungeons of the Inquisition. "Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate."

Thus, O Jerusalem, was thy Jehovah, King, and Lord, dragged and mocked by the cruel crowd through thy dark streets. Not a word of pity, or a look of sympathy for Him, who came to do the Father's will.

Pilate felt the deep wickedness of the chief priests and rulers of the people. Again he tries to set Him free. He says, "I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him." (Luke 23.) Herod, too, had pronounced no sentence of death on Him. The struggle to release Him was made still greater by a message from his wife. This poor Gentile alone pleads for Jesus with Pilate her husband. She says: "Have thou nothing to do with that just man; for have suffered many things this day in a dream because of him." (Matt. 22: 19.)

Pilate tried hard to escape the evident guilt of giving up "that just man" by using his privilege of releasing one prisoner at the feast of passover. But no, the Lamb must die on this passover day. The chief priests demand His death, and deliberately prefer a murderer and a robber to the holy and the just One of God ― the Lamb without spot. They demand that Jesus shall be crucified. And now Pilate joins them in their wickedness. No evil could they lay to His charge, "But they cried out the more, saying, Let him be crucified. When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person; see ye to it." Then the bold words from the Jews were uttered: "His blood be on us, and on our children."

And what did this representative of the Gentile power then do, convinced, judge as he was, that there was no fault in Jesus? He deliberately released the robber and murderer. And then what? Was there a little respite now? Was the bruised and beaten prisoner, the declared just One, allowed to rest His weary body awhile? The first thing done was to inflict the cruel torment of the Roman lash ― a torment under which prisoners often died. Pilate has Him stripped and scourged. How that back was torn with the cruel lash!

Isaiah, more than 600 years before, had described this scene. He who clothes the heavens said, "I was not rebellious, neither turned away back: I gave my back to the smiters, and my cheeks to them that plucked off the hair; I hid not my face from shame and spitting." (Isa. 50: 6.) "He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth." (Isa. 53: 7.) Yes, He loved the church and gave Himself for it. Oh, look at that bleeding, bruised Lamb of God, silently suffering all the cruel agony that man could inflict

How long they tare His back we are not told. Surely this was enough! No. He was now given up to the brutal Roman soldiers. The whole Gentile band was called together. And after all that He had suffered at the hands of His own people the Jews, was there no pity, no relaxation in the cruel torture? No, none! The first twelve hours of the preparation day had about closed (John 19: 14) and the first of the measured three hours began with the scourging, about the sixth hour of Roman time: and lasted until the third hour of Jewish time (9 A.M.) when He was crucified.

What took place during these three hours? The awful scourging. This may have been nearly unto death. But all was borne in holy silence, the silence of undying love. No tender hand to wash and dress those bleeding wounds. They took Jesus after the awful torture into the common hall. Patiently He bore the pain as they stripped Him there, "and put on him a scarlet robe. And when they had platted a crown of thorns, they put it on his head, and a reed in his right hand. And they bowed the knee before him, and mocked him saying, Hail, king of the Jews!" Oh, hold! is not this enough? No, no. "And they spit upon him, and took the reed and smote him on the head." And when they, the Gentiles, had had their fill of cruel torture and mockery, then Pilate must add one more act of deep degradation. At this very time when the soldiers were wearied out with their mockery, and beating Him with their hands; whilst Jesus was wearing the crown of thorns and the purple robe, "Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. Then came Jesus forth, wearing the crown of thorns and the purple robe. And Pilate saith unto them, behold the man!"

Behold the man! All, behold the Lamb of God! See the blood drop from His holy crowned brow! Yet this is He who shall come in glory and shew that nation his wounded hands. And is there no melting of the Jewish hearts to Him? Was ever sorrow like His sorrow? No, the very priests cried out again, "Crucify him! Crucify him!" Pilate at last delivers Him up to them.

There was no rest for Jesus on the preparation day. The soldiers spit on Him, and smite Him on the head, and then take the robe from off Him, and put His own raiment on Him, and led Him away to crucify Him. Oh, what He went through during these three hours from His condemnation to the cross! His perfectly tender human heart needed sympathy; but lover and friend were far from Him.

It was customary to compel the malefactor to bear his own cross to the place of execution, From John we learn this was carried out on Jesus. After all the beating, scourging, smiting on the head, and torture, we read, And he bearing his cross went forth." (John 19: 17.) In Luke 23 we read, "And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus." Was this pity to Him in His extreme weakness? No, from all we have seen they may have feared He would die on the way, and so they might lose the Satanic gratification of witnessing His on the cross.

Oh, look at that last procession on the preparation day. All that was past was as nothing to what was before Him, yet to come. He was about to drink the dreadful cup of wrath due to millions of souls. Let us look at the procession in Luke 23: 27. It is now approaching nine o'clock A.M. A great company of people follow Him. "And of women, which also bewailed and lamented him. But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children." His tender heart was occupied with the terrible judgments so soon to fall on them and their city. What love! God is love.

One other indignity must be added, that the words of Isaiah might be fulfilled, "And he was numbered with the transgressors." (Isa. 53: 12.) "And there were also two other malefactors, led with him to be put to death." What a sight! He who was God, walking with two thieves, to that place where the great work of the preparation day must be accomplished, that shall bring lost sinners into the sabbath, the rest of God. The procession halts at a place of a skull, Calvary. "There they crucified him, and the malefactors, one on the right hand and the other on the left." This is at the third hour of Jewish time, or 9 o'clock A.M. The cross was not merely an instrument of death, but of torture and death, the most prolonged and painful torture. The six hours' torture are divided into two distinct parts. Let us inquire what took place in each.

We have traced the holy sufferer through the hours of the preparation day until the third hour, or nine o'clock A.M. In His last journey He halted at the place of crucifixion. We read the words, but how little can we realise the depth of degradation to the holy, holy Son of God. Let us meditate on what took place during the first three hours on the cross, until twelve at noon. What is crucifixion? At first it was an instrument of death, shameful and cruel. The poor criminal was stripped naked, a sharp stake was placed in the ground with the point upwards. This was driven through the body of the living prisoner, upwards to the heart, and there he was impaled to die! But this was a merciful death compared to the mode used in the days of our Lord.

A hole was dug in the ground to receive the beam of wood. The feet were nailed to that wood and the body laid in awful agony on the same, and the hands nailed to the cross part at the top. Then think of the torture of the body as the cross was lifted up, and let fall in the hole prepared. It was at this supreme moment of untold pain that Jesus said, "Father, forgive them, for they know not what they do." For three hours He hung there on that shameful cross, brutal soldiers mocking Him, rulers deriding Him. Oh, behold Him there crucified between two thieves. "And the scripture was fulfilled which saith, And he was numbered with the transgressors." And there the unfeeling crowd pass by, wagging their heads, and saying, "Ah thou that destroyest the temple, and buildest it in three days, save thyself, and come down from the cross." The priest, yes, the chief of them, joined in the mockery, The very thieves reviled Him. (Mark 15: 25-32.) Oh, for three hours they sat down and watched Him endure the torture of the cross.

But what was the inward experience of our adorable Lord, as He hung there in cruel suffering? He tells how the fathers had trusted in God, and were delivered, "But I am a worm, and no man . . . and despised of the people. All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying, He trusted on the Lord, that he would deliver him: let him deliver him seeing he delighted in him." Oh, read the unheard sighs of Jesus in Psalm 22. Was ever sorrow like His sorrow? In the midst of all the cruel mockery, only one voice was heard that owned Him Saviour, Lord. One of the reviling thieves was given to Him, as He hung there on the cross. He had heard those gracious words, "Father, forgive them; for they know not what they do." Faith was given to the dying thief: precious grace. May we not also still pray, Father, forgive the living thieves all around in this day, who are robbing Jesus of His glory as the Saviour of sinners, and the giver eternal life, yea, denying His divinity and atonement for sins ― for they know not what they do? But oh, wretched men, beware lest your doom be not that of the dying thief, but that of Judas. For surely the man that pretends to be a minister of Christ, and is a betrayer of the scriptures into the hands of the infidels, is more like Judas than like the dying thief.

Oh, how full the answer of Thy heart, blessed Jesus, to the faith of the tortured dying thief "Verily, say unto thee, Today shalt thou be with me in paradise." Yes, he was justly put out of this sinful world, but in grace he was be with Thee in the paradise of God.

It would appear to have been about noon when Jesus thus spoke to the converted thief, the sixth hour of Jewish time. (Luke 23: 43, 44.) "And when the sixth hour was come, there was darkness over the whole land until the ninth hour." (Mark 15: 33.)

And why is there so little said in the Gospels as to what the holy, holy Lord suffered during those three last hours? Surely it is because it cannot be told. It can only be known to God what Jesus then suffered for us, for our redemption. We only hear the final bitter cry, "My God, my God, why hast thou forsaken me?" Darkness covered Him from every eye but the eye of God. Oh, think of Him being made sin or us; of all God's billows rolling over His soul; of all our sins, dear fellow believer, laid on Him ― delivered for our offences, bearing our iniquities ― the infinite wrath of God, which could only be borne by the infinite One.

And now He cries, with a loud voice, "It is finished, and he bowed his head and gave up the ghost." (John 19: 30.) Nothing now remained, but to take down the precious body and lay it in the sepulchre. The great work of the preparation day is finished. Every scripture is fulfilled all the shadows of the law pass away. The one atoning sacrifice has been offered. Will God accept it? What was the preparation for? The sabbath of the passover week, the sabbath or rest of redemption. As we have seen, God gave the sabbath to Israel because they were redeemed, as a shadow of this rest, or sabbath, to tome. Well, let us see what took place. The body of Jesus is laid in the sepulchre at the close of the preparation day. The great stone was laid on the mouth of the sepulchre.

Did God raise Him from the dead on the Jewish sabbath, and thus restore man to rest under the sabbath of the law? No Jesus lay in the sepulchre all through the sabbath given to Israel. The eternal sabbath of rest for man must be entirely new ― the rest of the new creation. We cannot express in words how entirely all was changed, and all the effect of the work accomplished on the preparation day. When that work was finished the veil was rent. The way of approach to God was opened ― opened also was the way for God to come out to man in richest, fullest grace. But this must be by first raising Jesus from the dead. He must be the first-fruits of them that slept. If He be not risen, all He suffered was in vain, as is fully shown in 1 Corinthians 15. "But now is Christ risen from the dead, and become the first-fruits of them that slept." Oh, what a first day of the week was that, when God raised Christ from the dead! Could He have given a greater proof that He accepted the work done on the preparation day? The grave clothes were laid peacefully aside, "and the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself." How little the disciples understood what had been accomplished on that preparation day! "For as yet they knew not the scripture, that he must rise again from the dead."

What were the first words Jesus spoke to His disciples when He was risen from the dead? "Peace be unto you. And when he had so said he showed unto them his hands and his side. Then were the disciples glad when they saw the Lord." Yes, He had made peace by His own blood on the preparation day. He showed them His hands and His side. The work was done. It is finished. They heard Him speak unto them. We also are assured by the inspired word that righteousness is reckoned unto us, "if we believe on him that raised up Jesus our Lord from the dead; who was delivered for our offences, and was raised again for our justification. Therefore being justified by faith we have peace with God, through our Lord Jesus Christ, by whom also we have access by faith into this grace wherein we stand, and rejoice in the hope of the glory of God." (Rom. 4: 24, 25; 5: 1, 2.)

What a sabbath of rest, entirely through the work accomplished on the preparation day! Now, if you saw Jesus, if He appeared to you, and you looked at His wounded side and wounded hands, and He were to speak to you with His voice, "Peace unto you," just as He did to His disciples, would not that make you perfectly happy? Well, He says, "Blessed are they that have not seen, and yet have believed." Do you believe He died for your sins according to the scriptures? Do you believe that God raised Him from the dead for the purpose of your justification? And believing this, do you know that you are reckoned righteous, or justified from all things before God? Then He says, being justified by faith you have peace with God ― and all through our Lord Jesus Christ: yes, through the work He finished on the preparation day.

The redemption from Egypt was temporal, and the sabbath given to them also was temporal, for a time: has been lost, and passed away. But the redemption effected by Jesus on the preparation day is eternal, not for a time, and can never be lost. It does not depend on what we shall do, but on what He has done. The efficacy of His work, like His Person, is ever the same, "having obtained eternal redemption for us;" our sabbath of peace and rest is eternal also. Soon we shall enjoy it in all its fulness in His presence, where all is peace and rest for ever.

Such is the everlasting portion of him that believeth. And do not forget, "He that believeth not the Son shall not see life; but the wrath of God on him." (John 3: 36.) Which is before you? eternity of the blessed sabbath of the rest of God, or an eternity with His wrath, ever, ever, abiding on you: where "the smoke of their torment ascendeth up for ever and ever, and they have no rest day nor night." (Rev. 14: 10, 11.) If we think of what this sabbath of rest cost Jesus on the preparation day, and of what God says as to the result of rejecting it, how is it that man can go on with this question unsettled? Eternal rest or no rest day nor night ― torment for ever and ever? Do ask yourself, reader, how it will be with your soul? How is it with you now? Have you ceased from all works for salvation, and entered into the rest of God? In this matter be most careful, neither to carry a burden, nor do a work. See Jeremiah 17: 21, 22.

All this is individual. On another occasion we may look at the first great and eternal purpose of God in the work accomplished on the preparation day. C. Stanley.

London: G. Morrish, 20, Paternoster Square.

Five Words

A Sermon of Five Words which all may preach.

C. Stanley.

Many ago there was a very remarkable preacher, that drew thousands, and thousands, to hear him. He was a true man of God. We may say he was the most remarkable preacher on earth, and he drew the greatest multitudes after him, far greater than any other man. The whole country came to hear him. It would, if such a thing occurred now, be considered a great revival. To all appearances great numbers repented. Indeed, it seemed to be a great work. But, so far as we know, there was no real lasting effect from these most popular preachings. Not one really followed Christ.

Soon after this, we are told, and it is true such changes do occur, this very same preacher, though in the open air, had a congregation of two. He preached on this occasion a very different sermon, all he said was contained in five words. The effect was marvellous. Both became decided for Christ there and then. They both became most useful servants of Christ; devoted followers of Christ. A work began that day, the like of which had never been seen before on earth, and which has continued until this day; though, we should say, that after three or four years, it became deeper, and even far more blessed.

Do you ask the name of this preacher sent of God? His name was John the Baptist. You may have read the account many times, and like myself, have never noticed the different effect produced, until a brother at a distance called my attention to the contrast. You may read a minute account of the great revival preaching in Matthew 3; and no doubt God used this in preparing the way. And often, the preacher can see no immediate fruit that satisfies his longing heart, he may not see one soul manifestly brought to Christ; and yet the ground may be preparing for the seed. Is it not remarkable how many may be baptised, and not one be brought to follow Christ? How many now may be baptised, and yet be lost for ever?

Let us, however, turn to the short sermon to two, and mark its effects. (John 1: 35 to end of chapter.) "Again the next day after John stood, and two of his disciples; and looking upon Jesus as he walked, he saith, Behold the Lamb of God! And the two disciples heard him speak, and they followed Jesus." What a living text! The preacher's eyes were on Jesus, "looking upon Jesus," not looking upon the crowd. What he looked at was his text; his subject was the living Person of Jesus, and Jesus as the Lamb of God! And he said, Behold Him, "Behold the Lamb of God." Yes, God's Lamb; hitherto man had brought his lamb. Five words. Without this, tons of volumes of theology are worthless. What words to Jewish ears who had seen in the law, that without shedding of blood there is no remission of sins. Here was the Son of God; and He was the Lamb of God. Behold Him. The two heard him speak, and they followed Jesus. How simple, yet this is the power of God. Has any message come to your heart yet, and turned you from everything else to follow Jesus? You may have gone to confession, and you may have been baptised, and you may have done many things else, but has this blessed Person, the Lamb of God, attracted your hearts to follow Him?

Jesus saw them, and He sees you at this moment. "And Jesus said unto them," and He says unto you, "what seek ye?" Do you hear Him? You profess to be a Christian. What seek ye? What is your object? They said, "Master, where dwellest thou?" Has the Spirit put a desire in your heart? Do you really want to know where Jesus dwells, He abides? He says, "Where two or three are gathered together my name there am I in the midst of them." Do you say, Where is it, Lord? is that place? "He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day." Will you come and see? Will you abide with Him? We are near the end; soon He will appear. Now, if Jesus is nothing to you, you will say, No, I will stay where am. I see no good in giving everything up to follow Jesus. Oh, what is Jesus to you? Is He everything, or is He nothing?

"Come and see;" and if you see where He dwells abide with Him. You must be with Jesus or with Satan, the god of this world. First abide with Him, and then become a preacher. So did one of them which heard John the preacher, whose name was Andrew, Simon Peter's brother. He becomes a preacher to the first person he meets. He did not wait until he could get a room, or begin to preach in a room, a chapel, or a hall. "He first findeth his own brother Simon." Oh, if every true follower of Jesus, the Lamb of God, would just go out and seek a brother Simon! Now mark the preaching of Andrew. He says, "We have found the Messias, which is, being interpreted, the Christ." This was true, but we should say much more ― "We have found the Saviour!" Nay, He hath found us. Ah, this kind of preaching would have far more effect than all the learned eloquence in the world.

You walk out in the street, or elsewhere. Who is this? Here comes Simon. For years he has been seeking salvation by law-keeping, by sacraments, by works, by his church, as he calls it. But he is saying to himself, I am as far off as ever. No rest, no real peace. I cannot say I am saved. I cannot look death and judgment in the face; and there are so many opinions I am bewildered; and I have so many sins; I try to forget them but it will not do. Oh, that I could find out the right thing.

Now speak to him; tell him. Just take him by the hand, and try Andrew's sermon. Say, if you can, "I have found the Saviour," the only Saviour; I have found him; I have found all you need in Jesus, the Lamb of God. And just do as Andrew did, "he brought him to Jesus." Mind you do this. Do not bring him to what men call the church, or to any sect or party on earth. "And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona." Yes, it was the very future apostle Peter brought to Jesus by this little sermon-preaching of Andrew.

And mark, this was the way of Jesus. "The day following, Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me." It is quite true the Holy Ghost can and did, and at times still does, work after the Pentecostal way. Thousands heard, and thousands were truly converted, and gathered to the Lord. But John wrote his gospel long after those Pentecostal times; and does he not give by inspiration, that which continues the end? And this is most encouraging for us in these days, when popular preaching may be popular infidelity, or gross superstition.

Philip was immediately imbued with the same spirit: "Philip findeth Nathanael, and saith unto  him, We have found him, of whom Moses in the law, and the prophets did write, Jesus of Nazareth, the son of Joseph." Now Nathanael seems to have been a religious Jew. He had been deeply exercised in soul beneath the fig tree, no doubt in self-judgment, and thus without guile, as an Israelite. This religious man was shocked at the thought of any real good coming out of despised Nazareth. Oh, think of Jerusalem the established, with its priests and its temple. Is it not exactly so now? The place where Jesus is in the midst is ever despised. Can there be any good there? "Philip saith unto him, Come and see." Yes. tell the religious man, Nathanael, you have found all he needs (and seeks in vain to find) in Jesus of Nazareth; and say to him, "Come and see." And whom did he find the despised Nazarene to be? He says, "Rabbi, thou art the Son of God."

The Lord give us more of this kind of preaching, telling to others what a Saviour we have found; bringing souls to the blessed Person of Jesus, Lamb of God. And how ready He is to receive them. Oh, beloved reader, have you come to Jesus? Do you abide with Him? Do you follow Him? Then surely you can tell your brother Simon. C. Stanley.

Justification

Justification.

A few remarks on a tract by John Venn, M.A.

C. Stanley.

We duly received your letter, and tract on Justification. We should hesitate to notice it, were it not for the importance of the subject. The object of the writer may be very sincere, but the tendency of the tract, is to confuse the mind: and only lead to uncertainty and unbelief.

We find no such teaching in the scriptures as that, "if a man should pay an absolutely perfect obedience to the law of God throughout his whole course, he would obtain eternal life" and that, "even if it were possible for a man thus to fulfil the law, and any one were to do so, the gift of eternal life would be wholly of grace; inasmuch as even an absolutely perfect obedience can never give the slightest right to a reward."

The teaching of scripture is the opposite of this: "Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness." (Rom. 4: 4, 5.) If man could have worked out a perfect righteousness of his own, he would have received his just reward. (Rom. 2: 6-11). But all are proved guilty: both Jews who were under law, and Gentiles who were not under law. (Rom. 3: 9-19). The Jews had many advantages, but being proved guilty, the law could not help, or justify the guilty. Then if the Gentiles were also guilty, it was no use putting them under law: as all were guilty. No flesh living could be justified, on the principle of law. This must be first proved, and is so proved in Rom. 3: before the Apostle explains the true ground of justification. It is no use reasoning further about the law, for man is found guilty: and the law curses him if under it, "For as many as are of the works of the law, are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them." ― Gal. 3: 10.

Now it is evident, that a guilty sinner cannot be accounted righteous and cursed, on the same principle of law. Thus to seek righteousness by law, is to pursue an impossibility.

In order then to the justification of a sinner, another righteousness is revealed in the Gospel, even the righteousness of God; but this without the law, apart from the law. (Rom. 1: 17; 3: 21.) That by which God is righteous, just, in justifying the sinner: that is "through the redemption that is in Christ Jesus," witnessed by the law, the psalms, and the prophets. Every sacrifice before, or under law, the psalms, and the prophets, set forth the death and resurrection of the Lord Jesus. He is the glorious theme of scripture. The Paschal Lamb: the day of atonement: the cry of the forsaken one, in Psalm 22. The sin bearer of Isaiah 53. All bear witness to that atoning death, by which God is just, and the justifier of him that believeth in Jesus.

The writer of the tract is too little occupied with the righteousness of God: and like thousands more, too much occupied about his faith: making it really a kind of work, for which, if the right sort, and strong enough, God will justify him. This is a very common snare of the enemy: if he can only get us thinking about ourselves, the eye is then off Christ. Let us take the well known illustration given by the Lord: the brazen serpent. If the eye had been taken off the serpent lifted up, and the poor bitten Israelite had begun to reason about the strength of his eyesight, and said I must feel cured, before I simply look, and believe, what God hath spoken about that serpent on the pole. Would that have been faith? It came to pass that whosoever believed what God had spoken about that brazen serpent was healed. Jesus says, "And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted: that whosoever believeth in Him, should not perish, but have eternal life." If therefore we look at ourselves, fruits, feelings, or the kind of weak or strong faith: what is this more or less than unbelief? It may seem strange, but it is only a clear way of stating the unbelief of the human heart, that justification depends on faith, and faith on ourselves. The writer says, "And hence the believer's faith depends upon his grieving or not grieving the Spirit: and its strength will vary with his works. ― How then, it may be asked, can we know whether our faith is strong enough to justify us? the only answer I can give is this: we may know it by conscious experience of the results of justification. As soon as we are justified, the Spirit regenerates us," etc. Could anything be better calculated to bewilder an anxious soul? Justification depends on the strength of faith, and the strength of faith on works. And all this before the Spirit regenerates us, and implants a new nature! Again the writer says, "Justification we may now observe is perfect while faith lasts." "Faith is exclusively a work or an exercise of the understanding." "It is true that faith must be obtained (though it is a gift from God) by the use of certain moral means, such as repentance and works meet for repentance." "It is faith therefore, a pure intellectual act, which is counted righteousness to us: " and much more of the same kind so mixed up with truth, as to greatly deceive and perplex.

We would not have transcribed so much confusion, were it not that it expresses the thoughts of the natural man, so exactly. How many suppose they have to repent, and to bring forth fruit meet for repentance, before they believe? This entirely overlooks man's ruined and lost condition in sin. Did the Ninevites repent before they believed? How could they? Did good moral acts, and fruits, lead them to a purely intellectual act? They believed God and then repented.

Again, how many think they can only know their justification, by "conscious experience." They thus spend their lives in gloomy uncertainty. The eye is entirely off Christ, and ever looking within, at experience. The more we do so, the more wretched we are. Is it not so? There is the hidden doctrine of Rome here: or rather, as we said, of every unbelieving heart. If faith then is not knowing my justification by looking within at conscious experience,

What then is faith? On what does it rest?

Faith that justifies: is the believing God, believing what He says He has done to justify me as a lost sinner. Faith knows what God says is true. Solely because He says it. To believe the church, or to believe in my own conscious experience, is simply not to believe God, because God speaks. See how the Thessalonians believed. ― 1 Thess. 2: 13. Let us put it thus, to return to scripture. All are proved guilty and under judgment. Rom. 3: 9. Now take ten men proved guilty, and under sentence of death. Her Majesty sends them a free pardon. Five of them hear the written pardon read, and believe it as the word of her Majesty the Queen: and are immediately set free. The others reason about conscious experience and find themselves still in prison. That is their experience. They cannot therefore for want of experience believe the Queen. That is they reject her word as false, and perish on the scaffold. Oh how many thus reject the word of God and look to conscious experience. If the sinner then can repent, bring forth fruits of repentance, believe as an intellectual act, he is certainly far from lost: and all this before he is born again or regenerated.

It is quite true scriptures may be quoted where many believed and were not justified. Such as John 2: 23; 8: 30, etc. But what did these believe? They evidently believed in Jesus as a prophet or as the Messiah. For as yet the disciples "knew not the scriptures, that He must rise again from the dead." It was not until after His resurrection that He opened their understandings. Luke 24: 26, 27, 44, 47. If we only believe on Christ as a mere man, a prophet, or Messiah, this will come far short, of that which will enable us to say "Being justified by faith we have peace with God through our Lord Jesus Christ."

What is justification then according to scripture? It is thus described. It is to be reckoned or accounted righteous without works. "Even as David also describeth the blessedness of the man, unto whom God imputeth (or reckoneth) righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin." It is thus a man is accounted righteous before God. Not only sins forgiven, but the Lord will not impute sin.

How is God righteous, in giving guilty sinners such as we are, such blessedness? He is the justifier of Him that believeth in Jesus. But how can He be just in doing this? He has given His Son to be the propitiation for sins: and in this His righteousness is revealed, and set forth. Abraham believed God before His righteousness was thus revealed. God may have given him in some measure to understand the figure, in the resurrection of Isaac, how God would provide Himself a lamb. Faith was reckoned to him for righteousness. "And being fully persuaded that what He had promised He was able to perform." Yes, he believed the bare word of God, "and therefore it was imputed to him for righteousness." There this difference with us, the righteousness of God is fully set forth by the propitiation of the death of the Lord Jesus. The promise is fulfilled. The work accomplished. "It is finished."

How then are we justified? How are we accounted righteous before God? "If we believe (or believing) on Him that raised up Jesus our Lord from the dead; who was delivered for our offences, and was raised again for our justification." Thus the scripture declares that not only was righteousness reckoned to Abraham, but to us, believing what God has now done in order to be righteous, in justifying us. And mark the resurrection of Christ from the dead proves that God is glorified by His death, and therefore He has straightway glorified Him. There can be no mistake here, it is the word of God, not my changing conscious experience. There is not a word here about our feelings or doings. Believing, we are accounted righteous, or justified.

Believing whom? God, who raised up Jesus our Lord from the dead. Reader, can you say I believe God who raised up my Jesus from the dead?

Believe what? "Who was delivered for our offences, and was raised again for our justification." Reader, can you say I believe Jesus was delivered for my offences? Was Jesus delivered up to bear your sins on the cross? To be your sin-bearer: your substitute, bearing the full judgment due to your sins? Do you believe that God delivered up His beloved Son for this? Oh what untold love to you a guilty sinner. Do you believe God? Nay, still more; that He was raised again for your justification. Do you believe God raised Him from the dead for your very justification? That as He had been made sin for you, you might become the righteousness of God in Him. It is not possible thus to believe God, and not be justified. For the word of God says, "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ." It is by the death and resurrection of the Lord Jesus, that God is righteous in justifying the ungodly.

Now we would especially point out, that in the epistle to the Romans, the very epistle written on this subject, that it is the exact opposite to the tract sent us. In it, experience, as is commonly the case, comes first. In this inspired epistle there is not a word about experience, until after the believer is justified and has peace with God.

It is a righteousness wholly of God. It is the righteousness of God, apart from the law, and man, and experience altogether. But righteousness, or God revealed to be righteous, in justifying the sinner: whether those who were justified before, or now, by the death and resurrection of Christ. Not that (as is said by many) by which we are made righteous personally in ourselves, but that by which God is righteous in reckoning us so: and treating us as righteous before Him. So that the blood of Jesus having put away our sins from the sight of God: we are so justified from them by His blood, that God cannot in righteousness remember them against us any more.

There is thus nothing betwixt our souls and God. In the full blaze of the light and glory of God, we have peace with God. For He who is in the presence of God as man, is our peace. He has made peace by the blood of the cross. It is as perfect and as stable as the throne of God. For He who is our peace is seated on the Father's throne. Oh, reader, if you believe God, let no man rob you of this perfect peace with God: being justified by faith.

This tract we have read would lead us from Christ, to faith; or rather to intellectual self. The author may not intend it, for in some sort he admits the believer's security. Yet he makes faith an intellectual act of man, before regeneration, and he is only is so long as be believes. Faith s thus turned into works, and thus it leads to salvation by works. It is the common mistake of, what I am and what I do; not what God is, and what He has done for me. It is also the faith of the old unregenerate man!!

No person can be sure of justification, and have peace with God, whilst he is on the principle of law; that is what he is to God. Whether feelings, love to God, fruits, a holy life, experience, etc. All this, or any part of it, as going before justification, plainly sets aside the divine principle of grace: of free unmerited favour. If God deals with us according to what we are: it is all over with us for either justification, or peace. Oh precious infinite grace, He has dealt in righteousness according to all we deserve, in the Person of our Substitute. And He who once really bare our sins, is now in the glory. Surely the sins are gone, they are not on Him now. If He is our accomplished righteousness there, then it is evident, our justification lasts as long as He is our righteousness, and that is for ever.

It is really pitiful to come down from this: and to make faith our Saviour, to say our justification lasts only as long as faith last. This though true in a sense yet it takes as from what Christ is, and throws us on ourselves. We know that faith which is of God is like gold, it will not be consumed though tried by fire. That faith then which is spoken of, "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ," is believing God because of what He has done: and because He tells us what He has done for our justification.

How is this faith obtained?

The scripture answer is very simple. "So then faith cometh by hearing, and hearing by the word of God."

How am I to know that I am justified?

God having up Jesus from the dead, now says, "Be it known unto you . . . that through this Man is preached unto you the forgiveness of sins. And by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses." Is not this plain enough? What an announcement to ungodly lost sinners: forgiveness of: and through nothing that they had done or could do: but through this Man. The risen Jesus. And the declaration that all who believe are justified from all things. It impossible to believe what God says, and not know, for He says all that believe are justified. Mark this is not believing that Jesus was a prophet, or even the Messiah in the flesh, but believing the forgiveness of sins that God proclaims to me. And further God declares that all who believe are justified from all things. What further evidence can I require than the word of God. On that word my soul rests, not on my faith. If God says so, do we need either the testimony of the church, or conscious experience to prove what God says is true? The condemned prisoners might just as consistently say, "We must have the conscious experience that we are out of prison, before we can believe Her Majesty's free pardon." No doubt they will have that happy experience, when having believed the pardon, they are out. Believing God we are justified; and being justified we have peace with God: and having peace with God as to our sins, we also have access by faith into this grace wherein we stand. We stand in the free unmerited favour of God. As to the future, we do not reason about ourselves or our faith but, "Rejoice in hope of the glory of God." The question is this: is the believer's security in himself, or in God? If in himself he may cease to believe, and so as the writer says cease to be justified. But his security is, "Much more then, being justified by His blood, we shall be saved from wrath through Him; for if when we were enemies, we were reconciled to God by the death of His Son, much more being reconciled, we shall be saved by His life." It is wonderful, but the believer's future is "much more" than the past. Thus faith is simply believing God. It is not believing in continuing to believe.

Without one atom of confidence in self. Do we believe our salvation is eternal, because God says so? Heb. 5: 9. That if we have redemption through the blood of Jesus: that that redemption is eternal? Heb. 9: 12. Do we know with absolute certainty resting on the very words of Christ that hearing His words and believing God, that sent Him: that we have eternal life? If we are saved at all: if we are Christians, then it follows that all is eternal. Eternal salvation, redemption, and life. What a portion, and all of God. And perfectly accomplished by Christ.

Where then is the sense of perplexing ourselves by reasoning about our continuing in faith? It is like a man who has had a large estate left him, and instead of enjoying it, going constantly to an oculist to have his eyes examined. Let him look over the estate and if he sees it and enjoys it, he will not be examining or thinking about his eyes.

It may be said, but what about the title deeds of that eternal inheritance? Should we not lose an earthly inheritance, if we lost the title deeds? Indeed we might: yes, even if the purchase money had been paid every penny. Would it not then be so, if we lost the title deed of the eternal inheritance? No doubt of it. Or, in other words, if we could lose the title of our everlasting justification, should we not lose both our justification and eternal inheritance, notwithstanding that the atonement for our sins has been made, to the utmost claims, of a holy and a righteous God? Assuredly so: we have not a doubt of it.

What then is the everlasting title of our justification? Go back to that wondrous scripture. God raised up Jesus our Lord from the dead. Mark, this was after the atoning work was done. "He was delivered for our offences. And raised again for our justification." As surely as He was nailed to that cross to bear our sins, for our offences, so surely God raised Him from the dead for our justification. (It is not correct to say on account of our justification. This would imply that we were justified before we believed God, and would contradict that word, "All that believe are justified.") But when a sinner is brought to believe these two things, Christ was delivered for his offences and raised again for his justification, he can read Isaiah 53, and use the personal pronoun. He can say Jesus was bruised for my iniquities, etc. He believes the atoning death of Jesus for his sins. But where is, and what is, the title of his justification: that he is accounted righteous? The title deed of his justification is this, that God raised up his Substitute from the dead, for the purpose of being his righteousness, for being his justification.

As to his sins, he looks back to the cross: as to his justification, he looks up, and sees Jesus the title of his justification, seated in the glory. What a title deed of the eternal inheritance! And if Jesus be not risen from the dead he has no title. 1 Cor. 15: 17. "And if Christ be not raised, your faith is vain; ye are yet in your sins." Faith is not the title then, but Christ raised from the dead for our justification. Can the Christian then lose that title deed: Christ raised from the dead seated in glory? Never, never, never. Death hath no more dominion over Him. Whether it be as dying for our sins: or as the sacrifice for sin: He can die no more. Therefore it is not only when the believer first believes God that he has his title deed, so to speak: Christ raised from the dead for his justification. But he cannot lose his title to justification Christ is ever on the Father's throne. is He not ever the same? The righteousness of God is thus exalted, above the highest heavens in justifying the ungodly.

Thus though all is lost in Adam, and so far from looking for any renewal, or restoration of human innocence, or of Adam life: we can now reckon ourselves dead, with Christ. Yes how much more has grace abounded. We have much more than Adam life, even eternal life: the life of the Eternal One, who has gone through death for us. Thus, if through Adam's sin there is condemnation and death, through that one act of righteousness toward all men there is justification of life. This short paper will not allow us to dwell fully on the "Justification of life." But we would in conclusion ask the reader, do you believe God? "It is God that justifieth. Who is He that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who maketh intercession for us." We do not reason about the faith of Abraham. He believed the bare word of God: the unconditional promise of God. And faith was reckoned to him for righteousness. The law or conditional covenant which came in 430 years after could not make the promise of none effect. Gal. 3. Promise was confirmed in Christ. Therefore faith in the promise looked on to Christ. But now Christ has come; it is no longer promise but fact. God has sent His Son: He has been delivered for our offences. God has raised Him from the dead for our justification. And is it not equally true to the believer that righteousness is reckoned to him ― that he is accounted righteous before God? And being justified by faith he has peace with God. Thus believing God, all this is true, and for ever true. Yes, believing God who raised up Jesus from the dead your title deeds are ever at the right hand of the Majesty on high. Peace with God is as perfect now, as it will be when we are in the glory. For He who is perfect has made peace. And He is our peace. There is no more betwixt our souls and God, than there is betwixt Him and God. We shall know this better, enjoy it more, when we see Him as He is, and are like Him. But our justification is everlastingly the same. "There is therefore, now no condemnation to them which are in Christ Jesus." The believer's justification never can be more complete than this.

Oh the riches of the grace of God! And grace reigning through righteousness unto eternal life, by Jesus Christ. God is both just and the justifier of him which believeth in Jesus. Away then with doubts and fears, away with mere reasonings about kinds of faith: or continuing to believe. Away with all thoughts of self. "Salvation is of God."

"Moreover, whom He did predestinate them He also called, and whom He called, them He also justified: and whom He justified, them He also glorified." Oh, my soul, rest thou not in thy faith, but in the unchanging word of the living God. God saw us in our lost and guilty state. He tells us by the deeds of law we could not be justified. His righteousness is now manifested in justifying us by the eternal redemption that is in Christ Jesus. In His righteousness He has proclaimed forgiveness of sins to us. Through grace we believe Him. And He declares us justified from all things. All praise and glory be to Him. It is not even do we accept the sacrifice of Christ. God has accepted it on our behalf: for our justification. We believe God who raised Jesus from the dead. "Therefore being justified by faith have peace with God." C. Stanley.

I have compassion on the multitude

“I have compassion on the multitude”

Selected Writings of Charles Stanley: Volume 1, p. 29.

“In those days the multitude being very great, and having nothing to eat, Jesus called His disciples unto Him, and saith unto them, I have compassion on the multitude, because they have now been with Me three days, and have nothing to eat: and if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far. And His disciples answered Him, From whence can a man satisfy these men with bread here in the wilderness? And He asked them, How many loaves have ye? And they said, Seven. And He commanded the people to sit down on the ground: and He took the seven loaves, and gave thanks, and brake, and gave to His disciples to set before them; and they did set them before the people. And they had a few small fishes: and He blessed, and commanded to set them also before them. So they did eat, and were filled: and they took up of the broken meat that was left seven baskets. And they that had eaten were about four thousand: and He sent them away.” Mark 8: 1-9.

Mark the starting point of this narrative: “Jesus called His disciples unto Him.” What a question this would be to every preacher in this land: Have you heard the call of Jesus? Have you come unto Him? Do you know Him? You cannot he a river of water if you have not come and drunk yourself. If you do not know Him you cannot break the Bread of Life to others. If you do not know your own sins are forgiven, you will not be able in faith to preach forgiveness to others. If you know Him, then just come unto Him; He has something to say unto us.

He says, as it were. I want to tell you how I feel about those millions of lost souls on earth where you at present dwell. I have compassion on the multitude. I have been offered up a propitiation on the cross. I freely offered up Myself the sacrifice; I am the Mercy-seat — God My Father is just, is righteous, in sending a free pardon to those millions, and you have never told them. You have never made the proclamation of forgiveness of sins in My name to millions within your reach — “I have compassion on the multitude.”

And there was a large company that had been with Him three days-He says, “And have nothing to eat.” And all around are multitudes of professors, very busy in religious activities, but they have nothing to eat. They have sacraments and outward services, periodicals and religious books; and still may have nothing to eat. They are unconverted, are in their sins, guilty before God, hastening on to judgment, and literally no real gospel has been set before them, suited to lost, guilty, bell-deserving sinners.

Jesus says, “I have compassion” on them; He further says, “If I send them away fasting to their own houses, they will faint by the way; for divers of them came from far.”

Is it so, dear reader — is your house very far from Jesus? Is Jesus known in your house? Is the holy perfume of His dear presence there? If a stranger comes to your house, does he feel that Christ reigns there? Or is it a mere Sunday profession with you, and Satan and his world all the week? Ah, when you come on Sunday you come from afar; but Jesus has compassion on you; He knows how it will end with you if you are not saved-when your heart shall cease to beat, and there is a hush in your house, and they whisper, “he is gone.” But oh, where? Will you have refused the compassion of Christ until it is too late? Where will you be? Will it be to lift up your eyes in torment? What a mercy it is, as you read this paper, that it is not yet too late. Think, then, of the compassion of Jesus.

How little sympathy the disciples had then, with Jesus. How little now. They say, “From whence can a man satisfy these men with bread here in the wilderness?” Did they not forget the Lord? He who fed the millions daily for forty years in their wilderness journey, the Jehovah of the days of Moses, was in their midst. They forgot the infinite resources they had in Him. And do we remember the compassion and power of Him who says, “I am with you alway, even unto the end”? Is anything too hard for the Lord? How little we feel the claims and needs of these perishing millions — how little sympathy with those devoted servants of the Lord who are true distributors of the Bread of Life in the regions far from home and comforts. But they have the joy of fellowship with Him who said, “I have compassion on the multitude.” “And He asked them, How many loaves have ye? And they said, Seven.” They had the perfect number, and with His blessing, more than enough to meet the need.

And now, fellow-disciples of Jesus, whose heart is full of compassion and love for the multitude, how many loaves have we? We will take first the great multitude of Christendom, who have no Bread of Life ministered to them; infidelity and superstition enough, but no Bread of Life — what have you got for them? Do you say, A very few loaves for so many? Jesus says, “Give ye them to eat.”

And remember that among them there are dear redeemed children of God, very faint on the way; long have they been without food that gives real nourishment. Give ye them to eat. One means which the Lord has greatly owned — He only knows how much — is the distribution of tracts. Have you a few of these loaves? Never was there such a need to be sure that there is no poison in them — poison where little expected. Do not give any one to eat what you have not eaten of yourself, and proved to be the Bread of Life.

“And He commanded the people to sit down on the ground.” He who commanded this vast universe to be, and it was; who spake, and it was done; He commanded the people to sit down on the ground. Look at Him in the midst of that multitude — every eye turned to Him; yes, the very multitude who had requested Him to depart from their coasts in chapter 5. Yes, precious Jesus, Thou hadst compassion on the men who preferred their swine to Thee. Have you heard His voice? Have you been brought to sit down in His blessed presence? All the needed supply goes out from Himself. “And He took the seven loaves, and gave thanks, and brake, and gave to His disciples to set before them, and they did set them before the people. And they had a few small fishes: and He blessed, and commanded to set them also before them.”

The disciples gave nothing except what they had received. May it ever be so with us. It is most cheering to hear of souls in so many distant lands being brought to sit at His feet; to sit down and rest in His dear presence, to prove His tender compassion — and then themselves to be the distributors of the Bread of Life. It will be so everywhere if there is fellowship with Him in His compassion for lost souls. O my brethren, where should we have been but for His compassion on us? He has mercy on whom He will have mercy.

“And they had a few small fishes, and He blessed, and commanded to set them also before them.” Have you a few small tracts that contain the true gospel of God? Will you look to Him to bless them? Can you in faith obey Him? He commands you to set them before those who have nothing to eat. You have now the privilege of distributing tracts in many languages. Will you give them to such as have nothing for the soul to feed upon? Our compassionate Jesus is using them, in spite of the disciples' coldness, in regions far from where our feet can tread. Oh, to he a transcript of Him who has compassion on the multitude. O blessed Lord, to be more like Thyself!

Seven loaves and a few small fishes seemed very little for four thousand persons. They would have been utterly insufficient, but Jesus was there, and He delights to use our littleness, our weakness, our insignificance. It is thus His fullness and all-sufficiency are made to appear. Waggon-loads of loaves and boatloads of fishes would have been more to the disciples' ideas then and now. Oh, the grand secret of sinners being brought to Him is, He all, and the disciples nothing; but this does not suit man. The need is great around; let us measure it by His infinite fullness.

“So they did eat, and were filled: and they took up of the broken meat that was left, seven baskets.” Well, dear reader, have you eaten? Are you filled? If so, you will hunger no more. Jesus said: “I am the bread of life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst.” John 6: 35. This is the sure mark of the one that has been brought to sit at His feet to receive Himself — the Bread of Life — he hungers no more. He knows the truth of the word, “But of Him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.” 1 Cor. 1: 30. He thirsts no more. He needs nothing more to fit him for the holiest. He is complete in Christ, and has perfect peace and rest for evermore.

If this is your singular and happy place, what will you do with your basket? Will you send nothing to those who have nothing to eat? Will you have no compassion on the multitude? It is a wonderful feast — always as much left as when we began. If Christ is enough for you, He is enough for every poor, guilty, hell-deserving sinner on earth. Oh, to be off with our baskets, and take good portions to them for whom nothing is prepared! “And they that had eaten were about four thousand: and He sent them away.” Will you ask Him where you shall go with your basket?

Oh, blessed revelation of God, the heart of God, the love of God to a lost and guilty world! Yes, Jesus says, “He that hath seen Me, hath seen the Father.” “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.” 2 Cor. 3: 18. May this he true of every Christian who shall read these lines.

The Wanderers Restored

The Wanderers Restored

or

Jesus in the midst

Selected Writings of Charles Stanley: Volume 1, p. 45.

There can be no doubt that the last days of difficulty and perplexity are present realities. You meet a friend, and almost the first word is, “What a state of confusion everything is in!” His face as well as words seem to say, Everything is gone. Some have been expecting the universal spread of Christianity, and the conversion of the world; others, who have long seen the unscripturalness of such a thought, have been expecting there may be some great display of the Church in its unity on earth. Instead, they find division and sorrow, through the perversity and obstinacy of men. Such become greatly discouraged, and have real sadness of heart.

Thus, if we turn to Luke 24, we shall find a picture of the things that are happening in our very days. We know the Church, or Assembly, was not yet formed, for the Holy Ghost had not yet come to form it. But the company then gathered at Jerusalem was the very company which was afterward baptized by the Holy Ghost when the Church began.

We find, then, two of them with their backs on Jerusalem — on the Assembly there, and their faces toward Emmaus. They were not going far away — about six miles. Now what was their condition, or state of mind? They were occupied with the things that had happened. Intellect was at work, and they reasoned. There does not appear to be any wilfulness or stubbornness in their conduct; but they were very sad of heart, and sorely perplexed.

Let us remember they were of the company at Jerusalem, but not in their place. They were walking away, as if all were over and lost. Things had turned out very different from what they had expected, and they were sadly disappointed. Is not this a picture of many in this day? They are of the Church of God, the Assembly; they are members of the body of Christ, but as to their position, they are so sad, by reasoning about the things that have happened, that, though of it, “two of them,” yet they are walking with their backs to the Assembly, and their faces toward Emmaus. Did the Lord forget these two wanderers, as they talked together of all these things which had happened? No; it was while they thus communed and reasoned Jesus Himself drew near, and went with them. Now what is really the matter with souls in this state is just as it was with them — “Their eyes were holden that they should not know Him.”

How tenderly He inquires of their sadness! Does He not feel the same now? Is His love changed? May we not say, “O teach me more of Thy blest ways”? There was little intelligence in them, and their faith in His resurrection was very weak. How tenderly He listens to every word! One thing He did rebuke was their slowness of heart to believe all that the prophets had spoken! “And beginning at Moses and all the prophets, He expounded unto them in all the Scriptures the things concerning Himself.” And may not the wandering, sad hearts be rebuked in this matter now? Oh, for the tender love of Christ to open up the Scriptures, and show that not a single thing is now happening that has not been foretold in Scripture. Yes, all our disappointment and sadness of heart arise from not knowing the Scriptures. They were ignorant of the Scriptures, and they knew not Him.

And now they want to turn in, and settle down for the night; a little independent company, or if you please, individuals away from the Assembly. Oh, the love that could not give them up! Though He showed His disapproval of their step, He opened to them the Scriptures, and their hearts did burn, though as yet their eyes were closed. But what a change when their eyes were opened, and they knew Him! “They rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them.” What a picture! While our souls are in that moral state not to know the Lord in the midst of the Assembly, our backs are sure to be turned to Jerusalem. And the moment we truly know Him, the face is immediately turned toward the Assembly. Wonderfully does this picture illustrate the condition of many of the children of God at this time. Doubtless many are sad of heart, and sorely perplexed with all the things that have happened, who never yet knew the sanctuary of deliverance revealed in this scripture. They reason in vain; their thoughts turn to convocations, alterations in ecclesiastical law, questions of so-called church and state. They are distracted with discord, jarrings, and divisions on every hand, but are as blind to the true deliverance from these tumults, as these two sad hearts were blind to the One who so gently opened unto them the Scriptures.

Others who have walked with Him have been turned aside; not only those who, in wilfulness, have sought to lead disciples after them (Acts 20: 30), but such as have, like these two sad hearts, been so occupied with men and things, that they have lost the power of discerning the Person and mind of the Lord. Oh, that such might dwell on the love of the Lord to these two wanderers! Would He not take you to the Scriptures, and show you that all that has happened was foretold? Ah, He would not merely make our hearts burn by His own precious ministry, but He would open our eyes to know Himself. And we cannot know Him without becoming attracted to the Assembly, His Body. Is there anything on this earth so dear to the heart of Christ as His Church? Does not the Spirit of God move the heart of the reader to arise, and go back to the Assembly?

O meditate on that infinite love to the Church, and you will soon find yourselves on the way back. We cannot know Him without loving that which He loves. There may be little intelligence, yet we shall soon find ourselves where He delights to reveal Himself.

And soon they arrive at Jerusalem; weariness, and sadness, and disappointment are all left at Emmaus — all uncertainty is now gone. The Lord is risen indeed, is the certainty they find in the company gathered together. And the two returned ones are ready to tell their story of deliverance from sadness and disappointment, “how He was known of them in breaking of bread.” Is it not sweet also in our day to have returning ones tell the story of restoring love? This touched the heart of Jesus; “And as they thus spake, Jesus Himself stood in the midst of them, and saith unto them, Peace be unto you.” Surely this was as superior to the earthly sanctuary, the worldly temple, with its priesthood and ritual, as heaven is to earth.

Have we been gathered to Christ, the Holy and the True? And are those who had wandered in sadness, a little way from the assembly ground of the twos or threes gathered together unto His name, being now restored by Him? Is it still true that, apart from all worldly sanctuaries, human priesthoods, and carnal ordinances, set up of man, Jesus Himself is in the midst of those gathered to Him? And does He still speak those precious words to those so gathered, “Peace be unto you”? Can we not hear, above the roaring tempest of human discord, those tender words, the very voice we know — “It is I, be not afraid”? Mark 6: 50.

It is indeed very blessed when He first speaks peace to the conscience through His precious blood — “It is finished” — “Peace unto you.” Eternity will never unfold the infinite debt of love we owe to Him for this character of peace.

But let us see Him, and hear Him in the midst of the company gathered in the upper room. Ah, they were even afraid of the religious world outside, so the doors were shut. What a contrast with that religious world! It had antiquity, and everything to please the ear and the eye. Shall we say they, the little company, had nothing but Jesus? The fullness of the Godhead stood bodily in their midst risen from the dead — the Head, and the beginning of the new creation. Where are you, reader? with the religious world, or with Jesus Himself? He speaks in the midst of those gathered to Himself. Truly He is not now present in body. But is He not as really present in Spirit? They were afraid. Yes, though it is unspeakably blessed, yet it is an awful moment when the soul is first separated from earthly religion and brought into the very presence of the risen Lord. He says, “Peace unto you.” What pen, or tongue, can tell the wondrous peace His presence and His words give, in the midst of those truly gathered to Himself? Peace in every sense, both to conscience and heart.

Now since He is risen, since He is present, since He says, “Peace,” how searching the question He put to them, and to us! “Why are ye troubled? and why do thoughts arise in your hearts?” Troubled ones, what do you answer to the Lord? Why are ye troubled? Do you say, we are troubled about our sins? He has borne them on the cross; He shows you His hands and His side. Do you say, we are troubled about the confusions and divisions in the professing church? But, He says “peace” in the midst of those gathered to Himself. Nothing can ever break that peace. All the things that trouble you vanish in His dear presence. No need of convocations to legislate or decide in His blest presence. No need of altered prayer books, or learned doctors there — oh, the simplicity, the reality of His presence! But no man can come there truly to Him, unless the Father draws him. It is hid from the wise and prudent, and revealed unto babes; and from every stormy wind that blows, He gives perfect rest. “Peace unto you.” Satan’s greatest effort is to keep souls from being gathered thus to Christ. It may be asked, But has not Christ now gone up to heaven? Quite true; and has not the Father sent down the Holy Ghost? He abides with us to the end. How little this is believed!

And it may be asked, But is it not all over now? Have not difficulties arisen, and is not this blessed testimony to the Person of Christ all lost? Oh, beware of staying too long at Emmaus. What is lost? Is not Jesus Himself as truly present in Spirit now as at the very moment He was bodily present in the upper room? Is not the unspeakable peace of His presence just the same? Is not the Holy Ghost as truly present to take of the things of Christ as at the beginning? Why then are ye troubled? Difficulties may arise, you say, or have arisen. There are no difficulties where His presence is owned. Disown His presence, and we have human intellect only!

There is always danger in reasoning about the things that have happened. These two had the letter of Scripture for expecting the setting up of the kingdom. They had not spiritual discernment of the times, and hence were greatly disappointed. Some have trusted and expected the testimony to be something to be seen in the world, but if we have the mind of the Spirit, what can we expect beyond the sure promise of the Lord? “For where two or three are gathered together in My name, there am I in the midst of them.” (Matt. 18: 20.) It was not at Emmaus that He said, “Peace unto you,” but in the midst of the little company gathered together at Jerusalem — the foreshadowed Assembly. Yes, all is perfect peace in His presence; while all is perplexity and sadness with those who have turned their backs on the Assembly.

May the Lord teach us more of His blest ways in seeking the sad hearts who have wandered to Emmaus. And may He ever keep us satisfied with Himself.

The Swallows are Gone

The Swallows are Gone

Selected Writings of Charles Stanley: Volume 2, p. 51.

“Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but My people know not the judgment of the Lord. How do ye say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made He it; the pen of the scribes is in vain. The wise men are ashamed, they are dismayed and taken; lo, they have rejected the word of the Lord; and what wisdom is in them?” Jer. 8: 7-9.

The end of the year is near. The swallows are gone; the cold blasts of winter are come; but not one swallow is left behind. We saw them gathered together, and they were seen to fly higher, as the time to depart drew nearer. No one saw them go. But they are gone to sunny lands of the south. The frost and the snow, the sleet and piercing winds of winter never reach them there. Very remarkable is this instinct of the birds. “Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but My people know not the judgment of the Lord.”

Is there not a lesson for us in this instinct of the birds? It was pleasing to watch the swallows as the winter drew near, gathering in companies, seeming to wait for the wanderers. Then they would fly high, as wanting to be gone. We thought, Is not the Holy Spirit now gathering Christians together in little companies to Christ? Now here, now there, a wanderer is coming in. Should we not fly higher? we, like the swallows, are about to leave this scene below. Already signs of this world’s judgment begin to flit across its autumn sky. And now every swallow soared ready to depart, moved by one common instinct. Oh that every Christian were seen manifestly ready to depart, moved by the Spirit of God.

But will it be with the whole Church of God as with the swallows? Yes, the Holy Ghost is already gathering them in little companies to Christ. He has revealed to them afresh, after many centuries, the heavenly Bridegroom, and the heavenly calling of the Church. He is leading their thoughts and hearts, higher and higher yet. And soon, very soon, though the world will not see them go, yet every one shall be gone, not one left behind. “For the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.” 1 Thess. 4: 16, 17. Are not these the sober words of inspired reality? Yes, brethren, we shall all be gone; not one be left behind; forever with the Lord. If the swallows are gone to more sunny shores, oh, what will it be to be caught up away from the scenes of this world’s wintry woes, and judgments, and in peaceful rest enter the glory of our Lord!

And if God never fails to take by instinct at the appointed time, the stork, the crane, and the swallow, can He possibly fail at the appointed time to take the saints to meet their Lord? Is it not sad and humbling that the Lord should have to complain, that though the swallows should know their appointed time, “My people know not the judgment of the Lord?” Is not this as true now of Christendom, as it was of Israel then? What profound ignorance there is on this important subject. “My people know not.” Men go on dreaming of continual summer, yes, of increasing sunshine, peace, temperance, prosperity — just at the very time when the saints are about to be gone like the swallows of autumn, and the storms of this world’s wintry blasts are about to take them all by surprise. (1 Thess. 5: 1-9.)

It is incredible how utterly unaware the learned of this world are of the wintry judgments about to be poured out on the nations of the earth. “How do ye say we are wise, and the law of the LORD is with us?”

Never was there a day of more boasting, “we are wise.” It is quite true the Word of God is in men’s hands; but who believes it? The rapture of the Church before the day of the Lord is clearly revealed. God has said it. He has made it perfectly clear, both the departure of His saints to meet the Lord in the air, and the terrible judgments that shall follow. Has He made it clear? Yes, but, “Lo, certainly in vain made He it; the pen of the scribes is in vain.” Yes, in vain has God spoken in His Word; men will not believe Him. “Making the word of God of none effect through your tradition.” Mark 7: 13.

Let us now pass on to the December of this world, before the new era of the millennial kingdom begins. (v. 9.) “The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord; and what wisdom is in them?”

Let us anticipate what these learned men, these rejecters of the Word of God will say. “How strange this is; those Christians we despised are all gone, like the swallows of autumn. Not one of them can be found on earth. How we laughed and hated their gathering together! What fools we thought them because they would fly higher; as they said, their Lord was coming to take them. They spoke of their heavenly calling, and would have nothing to do with our earthly societies and politics. We scorned them because they would not join our various schemes for the improvement of man. We hated the thought that we were not to glory save in the cross of Christ. They gathered together — poor little despised companies — and told of the coming Saviour to the wanderers all around. No one saw them go, but they are gone. And now the world’s wild, fierce, wintry blasts are blowing. Where is all our boasted wisdom? Peace is taken from the earth. All that we hear on every side is, that men are killing one another. Famine and pestilence, sword, hunger and death are all around. Woe, woe to us, the winter of this world is come.

[“And the kings of the earth, and the great men, and the rich men, and the chief captains… hid themselves in dens and in the rocks of the mountains; and said to the mountains and rocks, Fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb.” Rev. 6.]

“We rejected the Word of the Lord, but now the Christians are gone, and the great day of His wrath is come. Storm after storm has come; we seek death and do not find it. (Rev. 9: 6.) Where is now our boasted wisdom? We are worshipping devils, and idols of gold, and silver, and brass, and stone, and of wood. (Rev. 9: 20.) And what is the end of all our politics? What strange events since the winter set in, and the Church is gone! It is not forty-two months yet, since the new last head of the Roman Empire appeared. But oh, what months! The dragon has given him his power. Ten kingdoms have sprung up and given their power to this Satanic head. When he opens his mouth it is in blasphemy. And all that dwell on earth worship him. And all that refuse are boycotted and put to death. It is true all this was distinctly foretold in Scripture, but we were far too wise then to believe what God said to His servants in Revelation 6, 9, 13, 17. Certainly there never was such a winter as this since the beginning of the world, no, nor ever shall be. Jesus said it would be so, but we did not believe Him.” (Matt. 24: 21.)

Yes, “The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord; and what wisdom is in them?”

And now, beloved reader, where are you, and what is the condition of your soul? Are you washed in the blood of the Lamb, and ready to be gone like the swallows in autumn? Are you following the wise men of this world, who will so soon be ashamed and confounded? Is Christ the center of attraction? Are you separated to Him, and waiting for Him from heaven? Great is the last effort to draw Christians from Christ to join the confederacies of men. Oh, let us seek to get higher and higher. The Word of God is utterly disregarded. On no account will men allow it to be Christ alone. They would have Christ and circumcision, Christ and the world’s various confederacies, or even Christ and profanity. All these things hide the coming of the Lord to take His saints. Every doctrine of human improvement denies the utter ruin of man through sin, and the fast approaching winter of divine judgment on the rejecters and despisers of the Word of God. It is solemnly true of the great men and the wise of the world, “They have rejected the word of the Lord.” The mark of a Christian is, “Thou hast kept My word, and hast not denied My name.” Rev. 3: 8. Which is true of you, beloved reader? Whatever name you may bear, if you have not kept His Word you are not a Christian, and will surely be left behind when the Christians depart like the swallows that are gone.

Can you for a moment admit that the instinct of a bird is more sure than the words of the Saviour? As this world’s winter approaches, let us then dwell on the words of Jesus. He cannot fail to fulfill His promise. We may not know where the swallows go; but Jesus says to us, “In My Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also.” John 14: 2, 3. Do we hear you saying, “Yes: Jesus says so, but our learned, wise teachers do not say so”? Remember the word, “They have rejected the word of the Lord; and what wisdom is in them?”

It is a solemn fact that God by His Spirit has sent forth the midnight cry, “Behold the bridegroom, go ye out to meet him;” Matt. 25: 6, and they have rejected the Word of the Lord. God grant we may cease from man; for what wisdom is in him?

May the saints of God be now gathered together like the swallows in autumn. May we love to dwell on His sweet words of promise. Has He not gone to prepare the place? Oh, those scenes of radiant glory, far away from earth’s cold wintry blasts! And will He not come to take us to Himself? With Himself! How soon, like Moses and Elias, shall we be talking with Him! Glorious reality! Soon we shall be gone; not one will be left behind; and poor deceived apostate Christendom will be left to “become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.” Rev. 18: 2. Blessed comfort — “the Lord knoweth them that are His,” 2 Tim. 2: 19, and none shall be left behind.

“Wherefore He saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.” Eph. 5: 14.

The First Years of Christianity

The First Years of Christianity and What is the Church?

Charles Stanley.

Contents.

"That which was from the beginning"

How the Lord Jesus regarded the Scriptures

The Four Gospels

The Promise of the Holy Ghost

Christianity Begun

First State of the Church

The Church, its Ministry

The Doctrines Taught

The Righteousness of God

The Gospel of the Glory

Facts and Fruits of Paul's Gospel

The Effects of the Gospel

The Order of Preaching, Worship, and Edification

What is the Church?

"That which was from the beginning"

From the holy inspired writings of John we see the vast importance of holding fast that which was from the beginning. He says, "Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father."

These words do not refer to the past eternity, but the beginning of Christianity  —  to the manifestation of eternal life, the Incarnate Son of God in this world. If we go back to the beginning of all things, of the universe, that blessed Person was ever there. "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God." Distinct in Person, in eternity, yet truly God: with God, and was God. Ever in the beginning: never made or created; for "all things were made by him; and without him was not anything made that was made." Life was not communicated to Him. "In him was life; and the life was the light of men." (John 1.)

He then created the universe, "For by him were all things created, that are in heaven and in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him. And he is before all things, and by him all things consist." (Col. 1: 16, 17.) Such is He of whom we now speak, brightness of the glory of God.

He was in His own Person the beginning of Christianity; but Christianity did not truly begin until He died and rose from among the dead. This will be evident if we trace His wondrous history in the four gospels. He was truly man; but oh, how different His holy sinless humanity from our sinful fallen nature. "Therefore also that holy thing which shall be born of thee shall be called the Son of God." (Luke 1: 35.) According to the prophecies, which holy men of God spake as they were moved by the Holy Ghost, He was announced at His birth as the Messiah, yet as Saviour, Emmanuel, God with us. "He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end." (Luke 1: 32.) We shall find„ however, that this forms no part of Christianity, and that His kingdom and earthly glory is yet future.

It is, however, important to see Him come in flesh, truly Man, and presented to Israel as the Saviour-Messiah  —  Jesus Christ. Let us be assured that not one jot or tittle of God's word shall fail. As the Messiah, the wise men from the east came to worship Him, "Saying, Where is he that is born king of the Jews? for we have seen his star in the east, and are come to worship him."

But how contrary to Jewish thoughts: He came in deepest humility. See the Creator of all things laid in a manger. Yes, and we will bow with those divinely guided strangers from the east, and worship Him. Whether laid in the manger, or nailed to the cross, or seated on the throne of glory, worthy, O Lamb of God, art Thou, that every knee to Thee should bow.

And when He was born, the glory could return to this earth. It was not in a palace, but in a stable, for there was no room for Thee, dear Lord, in this world's inn. This event was not made known by angels to kings or princes; but to those humble shepherds abiding in the fields, keeping watch over their flock by night. It was to them the angel of the Lord came, and the glory of the Lord shone round about them. Yes, to these poor fearful shepherds did the angel say, "I bring you good tidings of great joy, which shall be to all people. For unto you is born this day, in the city of David, a Saviour, which is Christ the Lord." Heaven bore witness to the birth of the Messiah: "And suddenly there was with the angel a multitude of the heavenly host, praising God, and saying, Glory to God in the highest, and on earth peace, goodwill toward men."

Born of a woman, under the law, the holy child Jesus, when the appointed day came, was presented to Jehovah in the temple. And the Holy Ghost had prepared a godly remnant to welcome Him, and own Him. "It was revealed unto him [Simeon] by the Holy Ghost that he should not see death before he had seen the Lord's Christ." Hear the witness of this Israelite brought in by the Spirit at that very moment: "Then took he him up in his arms, and blessed. God, and said, Lord, now lettest thou thy servant depart in peace, according to thy word: for mine eyes have seen thy salvation, which thou hast prepared before the eyes of all people a light to lighten the Gentiles, and the glory of thy people Israel." (Luke 2: 26-32.)

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

Such are a few of the circumstances attending this great wonder, the incarnation of the Son of God. "And the child grew, and waxed strong in spirit, filled with wisdom and the grace of God was upon him." He was the light of men. "That was the true light, which coming into the world lighteth every man." "He was in the world, and the world was made by him, and the world knew him not."

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

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

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

But had He sins to confess? Was He the sin-bearer then, bowed beneath the wrath of God? Such a thought destroys the true character of His future atonement for sins: no "Jesus when he was baptised, went up straightway out of the water: and lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: and, lo, a voice from heaven, saying, This is my beloved Son, in whom I am well pleased." Such was He to whom John pointed and said, "Behold the Lamb of God, which beareth away the sin of the world," He was spotless purity itself, the Lamb without blemish. The heavens were not more holy than He: they were open unto Him. The Holy Spirit of God could descend on Him. No spot or stain could the eye of God see in Him. "This is my beloved Son, in whom I AM WELL PLEASED." Blessed Jesus! may we share the delight of the Father in Thee.

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

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

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

How the Lord Jesus regarded the Scriptures

We have seen how the Lord answered the devil's common temptations entirely by the scriptures, as the word of God. And it is striking that as to similar attacks of the devil, men generally use their own reason, power, and will, and never think of turning to the word of God for an "It is written." It is also further remarkable that in each of these cases the Lord turns to the writings of Moses, as the word of God  —  the very writings especially attacked by modern ignorant infidels. These far-seeing men in darkness tell us they are not the writings of Moses, but were written hundreds of years after him. Let us hear Him of whom God said, "This is my beloved Son, in whom I am well pleased;" He who alone could say, "I am the truth."

To the healed leper He said, "Go thy way, show thyself to the priest, and offer the gift that Moses commanded." (Matt. 8: 4.) He appeals also to the words of Moses in the matter of divorce: "Have ye not read, that he which made them at the beginning, made them male and female . . for this cause shall a man leave father and mother, and shall cleave to his wife; and they twain shall be one flesh?" And what these words of Moses teach He regards as of God. "What therefore God hath joined together, let no man put asunder," etc. The whole context proves that the Lord owned the words to be of, and by Moses. And the Pharisees acknowledged the truth of this, Matthew 19: 3-8. See also, Mark 1: 44, And offer for thy cleansing those things which Moses commanded, for a testimony unto them." "For Moses said, Honour thy father and thy mother," etc. This Jesus regarded as the commandment of God. (Mark 7: 9, 10.) To the Pharisees on another occasion He said, "What did Moses command you?" (Mark 10: 3.) "Have ye not read in the book of Moses, how in the bush God spake unto him, saying, I am the God of Abraham," etc. (Mark 12: 26-31.) "They have Moses and the prophets . . . . If they hear not Moses and the prophets," etc. (Luke 16: 29-31.) "And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself." Thus Moses and all the prophets are declared to be the scriptures by the risen Son of God. "And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled which was written in the law of Moses, and in the prophets, and in the psalms, concerning me. Then opened he their understanding, that they might understand the scriptures." (Luke 24: 27-45.) Do we need any clearer proof than the plain teaching of Christ? "For the law was given by Moses, but grace and truth came by Jesus Christ." (John 1: 17.) Let us agree with Philip, "We have found him, of whom Moses in the law, and the prophets did write." (Ver. 45.)

Jesus constantly refers to facts recorded in the books of Moses. He says, "And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up." (John 3: 14.) "For had ye believed Moses, ye would have believed me: for he wrote of me. But if ye believe not his writings, how shall ye believe my words?" (John 5: 45-47.) "Did not Moses give you the law   Moses therefore gave you circumcision," etc. (John 7: 22.) Such is the uniform teaching of Christ. Thus the puerile attempt to repudiate the true authorship of Moses, or the inspiration of Moses (the law), the psalms, and the prophets  —  as God truly speaking to us by them — is a wicked attempt to make Jesus a liar and a deceiver. My soul, be thou found with Him, the light and life and the truth; and not lost in the wanderings of modern thought.

The teaching of the Holy Ghost, in the Acts and the epistles, is equally decisive. "For Moses truly said unto the fathers" . . . . and the words of Moses are the covenant which God made with those fathers. (Acts 3: 21-26.) "Which God hath spoken by the mouth of all his holy prophets since the -world began."

Can we say of any other writings that God hath spoken to us by those writings? No, assuredly no! This is the true sense of inspiration. God hath spoken to us in the holy scriptures — and Moses is spoken of first. "For Moses truly said unto the fathers," etc. This is what we must understand by inspiration: God using men to convey His very words to us. What a privilege to be thus brought into direct contact with God.

"God, who at sundry times and in divers manners, spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by [or in] his Son." (Heb. 1: 1, 2.) Thus all scripture was in the beginning owned as the very word of God; as such it was quoted by the Son of God; and as such was. always regarded by the inspired apostles. Hearken to Paul, "But as we were allowed of God to be put in trust with the gospel, even so we speak: not as pleasing men, but God, which trieth our hearts . . . . For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe:" (1 Thess. 2: 4-18.) So he exhorts Timothy to continue in the things which he had learned. "And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness" Therefore the closing words of Paul to Timothy are these, "Preach the word." For the time would come, and now is, when they will not endure sound doctrine.

Peter also says, "Knowing this first, that no prophecy of the scripture is of any private interpretation." It is not merely of man's ability. "For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost." (2 Peter 1: 20, 21.) Oh how dignified then was the Lord's answer to the devil, "it is written."

Let us then beware of appealing to any authority, but to the word of God. Now, as God did not speak to us in our own tongue, it is of the utmost importance that we should have the best and most literal translation — and that we should not add, or take from, for even one word would often alter the entire sense. There can be no compromise on this question. To give up one verse, or one thought, which God has spoken to us, is to give up all, and set up ourselves as God. In no other way can we meet the attacks of the devil than by appealing by faith to "It is written," in the word of God.

It is also important to remember, that the New Testament is regarded equally as the word of God with the Old. (See 2 Peter 3: 16; Rev. 22: 18, 19.) Also Paul says to the Corinthians, "What? came the word of God out from you? or came it unto you only? If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord." Where can our souls rest with calm security amid the confusion and contradictions of these last days, if we could not go back to that which was in the beginning, to the very words of God to our souls?

To bring down the inspiration of the scriptures then, to the level of Milton, or Shakespeare, or any mere man, is to reject the revelation, which God in richest grace has been pleased to give us. Our Lord Jesus Christ and the apostles quote the whole Old Testament, as the word of God. And as to themselves, the inspired writers of the New Testament, John sums up all in a few words, "We are of God: he that knoweth God, heareth us: he that is not of God, heareth not us. Hereby know we the spirit of truth, and the spirit of error." (1 John 5: 6.) However men may in these days of "development" reject the word of God, or treat it as a mere human imperfect book, or books, it is most certain that in the beginning every Christian received it, as it is the very word of God. If a man did not, he was not of God, but of the spirit of error. Is it not so now? By this simple test then we know, that whoever questions the divine inspiration of holy scripture, is himself assuredly in error. All this may seem a long digression, but since our only appeal will be to "It is written," how vast is the importance of being well grounded in the fact, that what is written is the sure word of God.

Now let us for a moment suppose the Bible to be withdrawn from this world, and every ray of light borrowed from the Bible. If such a thing were possible, what would be the condition of mankind? How would you answer the thousand questions that rise in your mind? How came this world, or this universe into existence? We see in its existence proofs of infinite wisdom and power: but how came the things we see to exist?

Then what contradiction to that wisdom, and power, in the overwhelming scene of misery and death which covers the globe on which we live. How came this to be so? What could man say, except "I don't know!" What means, and what is that terrible thing we call conscience? — that terrible remorse of the human mind, for having done the things it hates, or loves, which leave such a poisoned sting? And what is the remedy, and where is it to be found? The poor dark mind could only reply, "I don't know." Will death end it? "I don't know." Is there a future after death? "I don't know." What is the future of this world even here? What is your future? On all these subjects, and thousands more, take away the holy scriptures, and man is left in total darkness. No God of love to speak to him. No Saviour from the terrible despair. No comfort, no help here, or heaven hereafter. The only thing such a man could do, would be to say, with Voltaire, "I wish I had never been born." Nevertheless, God did not leave the heathen without a manifestation of Himself, as we learn from Romans 1.

Oh young man, think of the end and aim and development of modern thought. Let it once get possession of you, and in the wretchedness of despair, as I have seen it, you may long in vain to be delivered from the poison you have imbibed in the writings of modern unbelief, which after all is not modern. No, it is as ancient as the words of the tempter, "Yea, hath God said?"

God hath spoken in His holiness, we will rejoice. Yes, He who said, Let there be light, hath spoken. What would this globe have been without light? Just what it would have been morally if God had not spoken. Oh the mighty power, oh the eternal blessedness of the word of God. I have known a dying man, by five words of Jesus, turned from a blaspheming infidel, to a happy believing child of God here, and in a few hours in heaven. Those words were, "Thy sins be forgiven thee." God grant that the reader may never reject that book of books, that treasure of all treasures. Well do I remember singing, when a youth fifty years ago:

"The word of God, the word of truth,

Instruct our childhood, guide our youth,

Uphold us through life's middle stage,

And be the comfort of our age."

Praise be to God I have found it so. No, fellow-believers, let us earnestly contend for the faith once delivered to the saints. It may possibly be asked, How am I to know what was the faith once delivered to the saints? Let us then turn to the sure word of God. May He grant us grace to reject everything concerning which we cannot, with our Jesus, say, "It is written." What is written then let us turn and see.

The Four Gospels

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

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

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

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

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

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

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

He fully exposed the wickedness and hypocrisy of the priests and Pharisees, who were pretending to righteousness by the law. God had provided a great supper, but men made light of it, and rejected it. (Matt. 22, 23.) He then spoke of the immense change close at hand. Their house was left desolate, and would be destroyed; and Jerusalem, the future metropolis of the earth, would be destroyed, and long trampled under foot. (Luke 21.) Very strange was all this to Jewish ears. All this implied a total change, and an entire setting aside of the ancient religion of the Jew, with all his privileges; and all of which came to pass. He was presented to the Jewish nation for the last time in the flesh as Messiah, and utterly rejected. His last passover came. See Him sitting with His disciples, "With desire I have desired to eat this passover with you before I suffer." After the supper He took the place of the paschal lamb. "This is my body, which is given for you: this do in remembrance of me  This cup is the new testament in my blood, which is shed for you." Yes, a far greater redemption was about to be accomplished than the redemption from Egypt, which they had just commemorated. But as yet they understood not. He was about to be "reckoned among the transgressors: for the things concerning me have an end." (Luke 22: 37.)

What a night was that! What words did Jesus speak to His beloved disciples. "Jesus knew that his hour was come that he should depart out of this world unto the Father; having loved his own which were in the earth, he loved. them unto the end." We must, however, remember that as yet they were only disciples, just as John had had disciples. They had been drawn to Him as a centre, and yet He was alone; they could not be members of His body, neither was that wondrous truth as yet revealed. Wondrous was the truth He had revealed to them, for He had shown them, under the figure of the corn of wheat, that He must die or remain alone. "Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit." (John 12: 24.) No words can express the importance of this great truth, that until He should have died, been buried, and had risen from the dead, Christianity could not begin. He, until then, must remain alone. Nothing then could be more false than the error that the incarnation of Christ is salvation, or the improvement of man. His holy life and heavenly teachings could not have imparted full help to man, lost man. He must needs suffer the atoning death of the cross; and even that death is not the improvement of man, but the end of man in death.

But all this was evidently utterly unknown to His disciples; and how little known now. What God had made known by all the holy prophets was, that one like the Son of man should come in the clouds of heaven, deliver His people, and reign over the whole world. This the disciples expected just as they were. There were also other prophecies which spoke of the sufferings of Messiah; of His bearing the sins of His people; and of His awful death, forsaken of God. (Isa. 53; Ps. 22; and many others.) And had not every sacrifice, with all the blood of beasts, shed from the days of Abel, pointed on to Him, the Lamb of God? But as yet they knew not and felt not the need of this. Never had it dawned on their minds that He must bear the wrath, and be forsaken of God for their sins. And how few really know this now. Do you?

Well, the time had come that instead of receiving the long foretold kingdom, He must suffer such treatment from man, and bear the whole weight of God's wrath against sin, as never was and never can be borne again. And thus He must be turned out of, and depart from, the world He had made.

We must then read this wondrous discourse, John 13 to 17, as anticipating the very period of His rejection on earth, and His presence in glory above all heavens. He knew it all, all we should need. "Clean every whit," as born of God, and as a new creation in Him; yet we have still to contend with an evil world, and the flesh in us, though reckoned dead. It is His blessed service to wash our feet, to restore our souls to communion by the word, during His absence, exalted as He is above all heavens. (John 13.)

He knows all the sore difficulties of the path during His absence. We shall not see Him now; but we may believe in Him, as we believe in God. Could He have said this if He had been only a man? He is as truly the Object of faith as God the Father. And now, being so near His departure, He tells them that of which no man had ever heard before. He lifts up their thoughts far above the earthly kingdom of Israel, and He says, "In my Father's house are many mansions: if it were not so I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also." They do not seem to have understood this in the least. Do we? What would a place in this world be to us, if we really grasped the wondrous grace revealed to us in these words, that He who loved us, and gave Himself for us, is gone to prepare a place for us in the glory; and will come Himself for the one special purpose, to take and have us with Himself? Is this the love of that Man in the glory, at the right hand of God? Oh, child of God, canst thou say, He loved me, and is coming for me, to have me with Himself? Does He not thus say to us, "Let not your heart be troubled? Remember, there had not been a word of all this in the Old Testament, or in His teaching, until the night of His betrayal. The nearer He approached the terrible hour of darkness and wrath, the sweeter the savour of Jesus as the meat-offering. In all things, and in every way, He was only proved to be a sweet savour to God: without spot, blameless. Holy, holy One of God. How well did He know the need of His church during the long period of His absence. Let us inquire whom did He appoint and promise to take care of her until His return?

The Promise of the Holy Ghost

In departing from this world, how tender Christ's care and love for the church. He says,. "I will pray the Father, and he shall give you another Comforter [or one who shall take the entire charge of you], that he may abide with you for ever even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him, for he dwelleth with you, and shall be in you . . . . 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 world, not knowing the Spirit, may appoint its emperors, kings, queens, and its high dignitaries, to take the place of head and caretaker of a church. But our blessed Lord named none of these. No, the world would persecute His church, or those who were His. In the world they should have tribulation. "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: and ye also shall bear witness, because ye have been with me from the beginning." (John 14, 15.)

And still more fully, instead of setting up the long-promised kingdom on earth, He says, "I tell you the truth; it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you." Then He fully describes His work.

His presence will convict the world of sin, and  of righteousness, and of judgment: "of sin, because they believe not on me." There needs no further trial of man; the world has rejected and killed the Prince of Life. It is proved and concluded under sin.

"Of righteousness, because I go to my Father, and ye see me no more." If the world is proved under sin, there is righteousness in heaven. The righteous Father hath received His Son.

"Of judgment, because the prince of this world is judged." This world's very prince and god is judged. Execution then of judgment is sure to him, and all that are his, though God's long-suffering tarries still.

Now mark the work of the Spirit during the absence of Christ. "Howbeit, when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you." Such is the infinite provision Jesus promised before He departed from them: for the whole period of His absence. We shall see shortly how all was fulfilled. He then opens His heart to them, and tells them of His departure. (John 16.)

Surely He felt His rejection; did He not weep over Jerusalem? Though just about to be cut off, and have nothing of his earthly kingdom and glory, He could now lift up His eyes to heaven and say, "Father, the hour is come; glorify thy Son, that thy Son also may glorify thee." Though He well knew the extent of the world's rejection, yet His tender heart felt its deep joy in those whom the Father gave to Him. How much He gives them, how much He asks for them! How often He names to the Father those whom the Father had given to Him, and all on the ground of His finished work. Yes, this was His full blessed title, as man, He had finished the work which was given Him to do. "And now, O Father, glorify thou me, with thine own self, with the glory which I had with thee before the world was." Yes, in the beginning, in eternity, however many myriads of ages this world may have been hung upon nothing, and rolled in space — yet, "In the beginning was the Word, and the Word was WITH God, and the Word was God. The same was in the beginning WITH God." Truly God; He WAS GOD: distinct in Person, WITH GOD; in eternity, the eternal now. Yes, immediately before He crossed the brook Cedron to offer Himself the infinite sacrifice for sins, He could thus look up to heaven, though rejected and cut of on earth, with the righteous claim as man to be WITH God, as He had been with Him in eternity. Could any created being claim such a place? This scripture, with many others, affords absolute proof that He was very God, and truly man.

Now see Him humbling Himself, and voluntarily giving Himself up into the hands of sinful men. All power in heaven and on earth was in His hands. They were made to feel it and fall to the ground. But He who made all things, gave Himself to be bound, to be mocked, to be scourged, to be crucified. A robber was preferred to Him in whom was no fault. The wicked representative of Gentile power was compelled to say, as judge, "I find no fault in him." He was made a curse, hanging on the accursed tree, for the very people that gnashed their teeth with rage as they watched Him die.

It was in the end of the ages, every age of the trial of man, that He appeared to put away sin by the sacrifice of Himself. (Heb. 9: 26.) Then "Christ was once offered to bear the sins of many." "But this man, after he had offered one sacrifice for sins, for ever [or in continuance], sat down on the right hand of God . . . for by one offering he hath perfected for ever [in continuance] them that are sanctified." "Who his own self bare our sins in his own body on the tree." "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God." (1 Peter 2: 24; 3: 18.) All scripture from Genesis to Revelation bears witness to the true propitiation, the bearing and meeting the wrath of God against sin, and the true substitution of Christ for His people's sins. We need no learned and profane theory of the atonement, but with adoring hearts worship God for His great love to us in thus giving. His Son to be lifted up. It is only on that cross we learn what our sin really is in the sight of God. Blessed Jesus! it was for me Thou sufferedst thus.

"Christ died for our sins according to the scriptures; and that he was buried, and that he rose again the third day according to the scriptures." (1 Cor. 15: 1-15.) We shall see more of this when we come to the faith held in the beginning.

Christ died for our sins, and was buried. But then all appeared to be lost. The disciples were filled with sadness. They had looked for very different things, even the redemption of Israel from the Roman yoke. The only righteous One was laid in the grave — the end of all hope for man as a child of Adam  — the end of man. The only righteous Man had died the accursed death of the cross, and was laid dead in the grave. Now just suppose this were all, then every ray of hope is extinguished. All is under death and judgment. If Christ is not risen there is no hope, and no good news possible for man. That high-day sabbath, when Jesus lay dead in the grave, was the end of Judaism, with all its sacrifices and temple service. The veil was rent; what a change!

How blessed to dwell on that resurrection morn, that first Lord's day, the first day of the week. If we may use such words, one eternity ended when He lay in the grave, the other began when He rose from the dead. Judaism was left desolate — the new creation began. Who can tell the exceeding greatness of the power of God to usward, when He raised Jesus from the dead? (See Eph. 1: 19-23.) The consequences to us of that resurrection are infinite and eternal.

We cannot but linger over, the results of His resurrection, even before we go on to the forming of the church or assembly of Christ. "For as yet they knew not the scripture, that he must rise from the dead.'" Very blessed the instruction, whether in reference to the future kingdom as in Matthew and. Mark, or as preparatory to the formation of the church as in Luke 24 and John 20. What a change, and the disciples knew it not. There was the proof that He had risen from the dead; but the disciples, even Petal. and John, went away to their own home.

Not so Mary Magdalene. She had already been delivered from great misery; for seven demons had been cast out of her. She has little intelligence; indeed, she seems to think He is still dead. But she lingers at the sepulchre as if He were gone: she had nothing left. There she lingered, her heart deeply attached to Jesus. And is the tender love of Jesus changed to His sheep now He is risen from the dead? He is close to the weeper, and asks, "Woman, why weepest thou? She supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away. Jesus said [one word], Mary." O what a thrill of joy to that desolate heart! "She turned herself, and saith unto him, Rabboni, which is to say, Master." He was, however, no more to be held or known as Messiah. "Touch me not." He must go to the Father to receive the kingdom and return. He sends her with the joyful news of Christianity begun.

Christianity Begun

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

Being together, the doors being shut for fear of the Jews, "came Jesus, and stood in the midst, and saith unto them, Peace be unto you." What a picture of the assembly, as Jesus had said, "For where two or three are gathered together to my name, there am I in the midst of them." (Matt. 18: 20.) He had made peace by the blood of the cross — peace now flowed to them from the heart of God, from the lips of Jesus. Let us not forget this, the first word of resurrection, "Peace." This characterises Christianity — peace with God, through the finished work of Christ. "He showed unto them his hands and his side." "It is finished," He had said, and died. "Peace unto you." He is risen from the dead. "Then were the disciples glad when they saw the Lord." There could be no question as to whether it was the same Jesus. His hands and His side proved that. If we know how much was involved in His resurrection, surely we may well be glad also. Oh blessed beginning of Christianity! First words of the risen Saviour, "Peace be unto you." Still He speaks. Do you hear Him? Do you believe Him? Are you glad?

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

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

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

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

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

Peter, an unlettered fisherman, then stood up, and preached such a discourse as had never been heard on this earth. Fifty days before, this very Peter knew not the scriptures that Jesus must rise frown the dead. He now opens the scriptures, and preaches Jesus of Nazareth, the risen and exalted Lord, and Christ of God. "This Jesus hath God raised up, whereof we all are witnesses. Therefore, being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear  Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ."

This, then, is the first great truth, according to the promise of Jesus: the Holy Ghost is now come and convicts of this dreadful sin. They believed not on Him, but crucified and killed Him, whom God had sent from heaven. He whom this world has murdered, God has raised from the dead, and made both Lord and Christ. Conviction of this terrible sin seizes their hearts, and makes them cry out, "What shall we do?"

Is the reader unconverted? Do you know that you also belong to that world which has killed and rejected the Lord Jesus, now seated at the right hand of God? And what must they do? "Peter said unto them, Repent, and be baptised, every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost." The very enemies, and murderers, must become the very disciples of Jesus, and they must fully confess this discipleship in baptism. What a complete and confessed change of mind, what self-judgment, for that is what the word translated 'repent' implies. "Then they that gladly received his word were baptised and the same day there were added about three thousand souls." They were deeply convicted of sin, they believed, were completely changed in mind, and showed it by being gladly baptised as the disciples of the crucified and risen Jesus, whom they had so lately rejected and murdered. All this was real matter of fact, confessed, and seen of all men. They were not ashamed to own Him Lord and Christ. Their sins were forgiven. They were gathered, and by the Holy Ghost added to, and formed the assembly of God. "And they continued steadfastly in the apostles' doctrine, and fellowship, and in breaking of bread, and in prayers. . . And all that believed were together, and had all things common and sold their possessions and goods, and parted them to all men, as every man had need. And they, continuing daily with one accord in the temple, and breaking bread from house to house [or at home]; did eat their meat with gladness and singleness of heart, praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved," or were being saved — that is, from day to day. All were added, but to what? evidently to that which the Holy Ghost was forming, not to different bodies or churches of men, but to the one only church of God.

It is important to notice the connection there was between repentance and baptism: so the Jews must have understood it. John preached, saying, "Repent ye, for the kingdom of heaven is at hand." And great multitudes went out to him, "and were baptised of him in Jordan, confessing their sins." (Matt. 3: 1-6.) "John did baptise in the wilderness, and preach the baptism of repentance for [or unto] the remission of sins," etc. (Mark 1: 4, 5.) Confession of sins was the scripture ground of forgiveness from the days of ancient Job. "He looketh upon men; and if any say, I have sinned, and perverted that which was right, and it profited me not; he will deliver his soul from going into the pit, and his life shall see the light."* We see how this was in the end produced in Job. He says, "I have heard of thee by the hearing of the ear: but now mine eye seeth thee. Wherefore, I abhor myself, and repent in dust and ashes. And it was so." When Job was brought to that point, instead of seeking to maintain his own righteousness, he now counted himself vile, completely changed his mind, in dust and ashes. There God met him in unhindered blessing. (Job 33 and 42.)

{*The marginal reading is still more striking: and considered more exact.}

Was not baptism the outward profession of this entire change of mind? On the day of Pentecost there was a vast multitude of Jobs, so far as seeking to maintain their own religiousness, or righteousness. With astonishment they were convicted of the greatest sin a creature is capable of. They had rejected and murdered the Holy and the Just One. See how Peter, or rather the Holy Ghost, pressed this. In chapter 3 He says, "But ye denied the Holy One and the just, and desired a murderer to be granted unto you: and killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses." And then, after showing them that all this was what God had made known by the mouth of all His prophets, that Christ should suffer, he calls upon them to repent, to entirely change their minds from the mad course they were pursuing; and as many as believed and did thus change their minds were baptised, and this was the evidence, or proof, of confession of sins. In the preaching then of Peter to the Jews, repentance, baptism, and forgiveness were most intimately connected in the name of Jesus. And they thus became the disciples of the crucified and risen Christ.

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

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

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

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

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

First State of the Church

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

And yet the true heavenly character of the new assembly was not then fully, if at all, revealed. The man, who was the chosen vessel to make known the church, was not even yet converted from Judaism. This man, Saul of Tarsus, was a mad persecutor of the disciples, the great enemy of Christ. As he was on his way to Damascus, breathing out threatenings and slaughter against the disciples of the Lord, suddenly there shined round about him a light from heaven, brighter than the noon-day sun. The mad persecutor fell to the earth, and heard a voice saying unto him, "Saul, Saul, why persecutest thou me?" Amazed at these words, he said, "Who art thou, Lord?" And the Lord said, "I am Jesus, whom thou persecutest." What a revelation; and what a revolution in this man!

The Jesus he persecuted was the Lord of glory. But most wonderful: this Lord of glory owned every disciple, every true believer, as part of Himself. What was done to them was done to Him. This contained the mystery — stupendous fact, that every believer now on earth was one with the Lord of glory. Many years after this we find it written, "As he is so are we." How little had Saul thought, that what he did to the feeblest disciple he did to Jehovah Jesus, Lord and Christ. What a repentance, what a change of mind! Trembling and astonished, he said, "Lord, what wilt thou have me to do?" He was directed to Ananias, a devoted disciple in the city. Ananias, was greatly afraid of this terrible persecutor. The Lord calmed his fears, and said to him, "Go thy way: for he is a chosen vessel unto me to bear my name before the Gentiles, and kings and the children of Israel."

Such was the effect on Saul of this revelation, that for three days he was blind and could neither eat nor drink. His eyes were then opened, and he at once proved the reality of his repentance, or change of mind, by being baptised, and took his place with the disciples as those whose sins were washed away. The full account of his commission to preach and teach in the name of the Lord Jesus we find in Acts 26: 12-23.

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

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

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

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

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

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

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

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

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

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

But, if such was the christian ministry in the first years of the church, as seen in the Acts, and fully borne out in the epistles, where is that same true christian ministry now? It is quite true that the various divisions of modern Christendom each has its ministry. But what have all these in common with the ministry of Christ, or christian ministry, as seen in the word of God? It is high time to search the scriptures to see what is of God, and what is of man. The apostolic appointment of elders and deacons was quite another thing. These might, or might not, be the gifts of Christ to teach or preach. The elders were appointed to care for and guide the assembly in spiritual matters, and the deacons to care for the poor in temporal things. The apostles, could also delegate a Timothy or a Titus, but very few would assume that we have apostles. now. Let us then, in dependence on the Holy Ghost, turn to His inspired epistles, and inquire what was the church, what its ministry, and what the doctrines taught in the First Years of Christianity.

The Church, its Ministry and the Doctrines Taught

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

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

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

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

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

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

And it does seem to me an important question, Does the Lord approve of my belonging to any division of Christendom? We shall find an answer to that question in 1 Corinthians 1–3. You will notice this epistle is addressed to the true church of God, and also shows the responsibility of all who profess the name of Christ. And do not forget the test, the only test, in Christ.

"Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints [or, saints by calling], with all that in every place call upon the name of Jesus Christ, our Lord, both theirs and ours." (1 Cor. 1: 2.) The church of God is composed, then, of those who are separated from the world, sanctified in Christ Jesus; and all who call upon the name of the Lord Jesus are responsible to hear. If, then, you are not sanctified in Christ Jesus, if you are not holy as in Him by calling, you have no part in the church of God, the one body, in Christ.

God permitted sectarianism to begin in those first years, so that He might speak His mind by the Holy Ghost on the subject. "Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions [or schisms] among you; but that ye be perfectly joined together in the same mind, and in the same judgment. . . And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ . . . for ye are yet carnal for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?" (1 Cor. 1: 10; 1 Cor. 3: 1, 3. See the whole context.) Thus we may even boast that we do the very thing that God in His word condemns. Did you never meet a man that boasted that he belonged to the Church of Rome, or of England, or some other division? God says, I beseech you that you do not.

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

Let us hear the answer. "For as the body is one, and hath many members, and all the members of that one body, being many, are one body, so also is Christ. For by one Spirit ARE WE ALL baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit," etc. (1 Cor. 12: 12 to end.) If, then, you are in Christ risen and glorified, you are baptised by the Holy Ghost into the one body of Christ. This is a stupendous truth, and if known, error will drop off like autumn leaves.

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

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

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

The assembly — all who are in Christ — are the true saints of God, "And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief 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." Have we been raised from the dead with Christ? If not, we are not stones in this heavenly building. Thus it is nothing to be members of man's churches, but everything to be in Christ.

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

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

Every word to them, as a nation, shall surely be fulfilled, but in its time, not now. It wounded their pride to hear that there was no distinction  — that in the boundless grace of God, beyond all thought, Jew and Gentile formed the one new joint body of Christ. "To the intent that now unto the principalities and powers in heavenly places might be known by the assembly the manifold wisdom of God. According to the eternal purpose which he purposed in Christ Jesus our Lord." What must the church be in the sight of God, and in the sight of all angelic hosts! Is there any wonder that Satan should seek to deface it with all the divisions of Christendom?

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

Our being in Christ is evidently all of God. And it is to the God of our Lord Jesus Christ that Paul prays in Ephesians 1: 17. Now he bows his knees unto the Father of our Lord. Jesus Christ. He longs that we may comprehend the subject before us: therefore he prays unto the Father, knowing the delight that the Father has in Christ and in us. He prays "That he would grant you, according to the riches of his glory." The glory given unto His Son, and unto us. (See John 17: 22.) According to this glory, that we might be "strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye being rooted and grounded in love, may be able to comprehend with all saints, what is the breadth, and length, and depth, and height."

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

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

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

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

"There is one body, and one Spirit, even as ye are called in one hope of your calling." One body excludes the idea of many christian bodies, just as one Spirit excludes the idea of many Holy Ghosts. The idea is repugnant in either case to scripture. There is one body; we have not to make it, it is formed, it exists. How this has been forgotten. This one body is the first circle. "One body in Christ," as we have seen. Then

"One Lord, one faith, one baptism." "One Lord" excludes the many lords of the heathens. "One faith" excludes all schools of mere human thought. "One baptism" excludes the many baptisms of the law. The believer professed discipleship to the one Lord, by one baptism.

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

Can the eternal purpose of God fail or change, as to the church? Can the love of Christ cease to His church? "Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word. That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish." (Eph. 5: 25-27.) If you are in Christ all this is certain to you as a member of His body, the church. Is it not most blessed? Though all unworthy in yourself, yet in Christ you are the object of the Father's love, even as Christ — the unchanging object also of the love of Christ.

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

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

Individuals are His gifts. "And he gave some apostles; and some prophets; and some evangelists; and some pastors and teachers: for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ." These are not the sign-gifts of the Holy Ghost; but permanent gifts for the growth and edification of the body, the church. The apostles and prophets remain in their inspired writings, and, revelation being completed, we need no more.

There are two distinct gifts which remain, and are needed: the evangelist for the conversion of sinners, and adding to the building; and the pastor and teacher, which would mostly be the same gift, for building up, feeding, and nurturing the body of Christ as here below. These are the abiding gifts of Christ; but not for any denomination or national organisation, but "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ." And not only this ministry, but that ministry was so exercised that we "speaking the truth in love, may grow up into him in all things, which is the head even Christ: from whom the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love."

Such then was ministry in the beginning. If a man was a gift from the ascended Christ, he was a gift for the body of Christ wherever he was. This did not hinder, but help and give opportunity for the manifestation of the Spirit, to be given to every man in the assembly used by Him. "Dividing to every man severally as he will." (Read 1 Cor. 12.) The Spirit does not now work by the gifts of healing and miracles, which were for signs and witness in the beginning; but all that is needed for the increase and edifying of the body of Christ remains. We have seen the specimen of church order and ministry in Acts 13. Let us then remember that the same Holy Ghost still remains to the end. He is as really present now as then, but we do not own Him — imperceptibly man takes His place, and some Christians are not ashamed to elect a president to take the very place of the Lord and of the Holy Ghost. Who can conceive the loss this is to modern Christendom. Some are so ignorant of His real presence on earth, that they pray for Him, to come; others regard Him only as an influence. But who owns Him as acting here for the Lord, who is as truly present and acting by the Spirit, as if we saw Him?

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

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

The Doctrines Taught

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

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

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

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

In those years they had a very exalted conception of the glory of the Person of the Son of God, as giving infinite value to His atoning sacrifice. "Who being the brightness of his [God's] glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the majesty on high." (Heb. 1: 3.)

That is the starting-point in the Hebrews  — the finished work. He has done the work on the cross that puts away our sins for ever. The proof of this is clear. He sits, His work being done, on the right hand of the Majesty on high. There is very little notice taken of this in these last years. It is very important to remember this, when we think of priesthood, or of worship. God has seen to it, God has provided His Lamb. The work that puts away our sins is done. God has accepted that work, and that Person who has done it to His own right hand. What rest to the soul this gave in those First Years.

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

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

All this is abundantly confirmed and applied in the next chapter, Hebrew 10. God could never be satisfied with those many sacrifices of the law which could never purge the conscience from sins. The Son of God says, "Lo I come to do thy will, O God." The Son of God came, He offered Himself once the sacrifice for sins, and then in continuance sat down on the right hand of God. Now what was the effect of this one sacrifice to all believers as revealed in the First Years of Christianity? "By one offering he hath perfected for ever them that are sanctified." This fact is of such immense importance, that we read further, "Whereof the Holy Ghost also is a witness to us," etc. It was very blessed when men believed this witness of the Holy Ghost; that God in infinite love had sent His Son, in the body prepared for Him, that He might put away sin by the sacrifice of Himself; that the Son had done this, and that as to all charge of sins against the believer, the Holy Ghost was Himself a witness, that all believers separated to God by the death of His Son, were perfected for ever, or in continuance. Ah, when men no longer believed the witness of the Holy Ghost, then they invented masses, penances, fresh sprinklings, etc., until the witness of the Holy Ghost as to the efficacy of that one sacrifice was forgotten.

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

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

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

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

The Doctrines Taught — The Righteousness of God

"God is love." But the question was, How could God deal with a creature like man, whose very nature was hatred and rebellion against the blessed God, who loved him even in his enmity? The law had been given to Israel for fifteen hundred years, God's righteous rule for man — a law which brought out man's rebellious nature, in open transgression. The rest of the world had been given up to their own will and lusts, they having given up God and His truth, as set forth in His eternal power and Godhead. (Rom. 1.)

The Gentile world had sunk to the lowest degradation, worshipping demons, and being led by them into every form of gross wickedness. Yet "God is love." Israel, on the other hand, was no better. With every privilege, having the oracles of God, yet they did not keep the law; and, what was far worse, so blind were they that they were seeking to attain to righteousness by that very law which God had given to manifest man's sin in open transgression.

All this may be read as the distinct teaching of the Spirit of God in Romans and Galatians. Yet "God is love." However bad man may be, and he cannot be worse than he has proved himself to be in murdering the Son of God, yet "God is love." But then God is also a holy God; and "the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness." (Rom. 1: 18.)

You say, Is this a proved fact? Surely we need no greater proof than the word of God: Thus it is written. The wrath of God is a fact — wrath against sin. Let us look at one fact in proof of this — the penalty of breaking the first command to man: "For in the day that thou eatest thereof thou shalt surely die," or "dying thou shalt die." At the moment you read this, there are not less than 3000 children of Adam within one hour of death. By sin came death, as it is written, "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned." (Rom. 5: 12.) Yes; every day of this dying death — every twenty-four hours  — near 100,000 of the family of that man by whom sin entered, pass away in death, and many in great agony. Have you ever read of an infidel who escaped the doom of sin? Now if such a visible stream, such a terrible river of death and anguish flows from sin, and all along its course such suffering, and pain and anguish of mind and body, poverty, sickness, guilt, and wickedness, flowing from sin, even in this world — what may you and I expect if God deals with us, in righteous wrath, through all the ages of eternity? Can we count the number of our sins? Ah, well might He say, who bore them in His body on the tree: "They are more than the hairs of my head."

And the doctrine in the First Years of Christianity was this, that all were guilty, Jews and Gentiles — not a single exception. "There is none righteous, no, not one." Every mouth stopped; all the world guilty before God. (Rom. 3: 9-20.) And still you say, "God is love." Yes, and God from all eternity, from before the foundation of the world, has chosen a people that shall be holy, and without blame before Him in love. Now tell me, reader, how do you expect to attain to that happiness? just tell me, how do you, a guilty sinner, hope to be able to stand before God, justified from all things, accounted righteous? Perhaps you say, "By attending a place of worship: there I am taught the law of God indeed, it is hung up for my eyes to see it. There I am taught to keep that law. And I hope to so keep it, with the help of God, that I may at last attain to righteousness, so as to be able to enter heaven at last. Is not this the right way to heaven?" Millions expect the same as you do. It was this very way that led the Jews to reject the righteousness of God. Being ignorant of that they went about, just as now, to establish their own righteousness. See Romans 9: 31 to 10: 4. Ah, those verses are dead against the fashionable religion of the whole world.

But the doctrine of the First Years of Christianity was the very opposite of all this. It was plainly this: "Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin." (Rom. 3: 20.) Have you not found it so? How old are you — forty? And if sincere you have been trying to keep the law over thirty years, are you fit for heaven? Are you righteous in His sight? Are you aware? Is your conscience awake, or hardened? Look back!

Look at the present — this day! Remember, God tells you, if you break one commandment you are guilty of all. You have longed to be holy, pure, sinless but sins, sins, sins  Have you ever been overwhelmed, not able to look up? But you say, "I am eighty years of age." Worse still, eighty years of sins instead of forty. Ah, they stare upon you now every day of your life. Not a single day have you loved God with your whole heart. And with eternity before you, and all your efforts miserable failures, is it not enough to make you gasp? The most righteous thing you and I can do is to judge ourselves guilty before God. On the ground of any righteousness of our own we are lost. Past, present, or future, we have no hope of attaining to righteousness by works of law. We are undone.

Now for our question: with the wrath of God against sin before us, as we have seen, in Adam's transgression, and our own sins — with the absolute certainty that sin must be punished, as that stream of agony and death even in this world fully proves — how is God to be righteous in taking such ungodly sinners as we are, and declaring us justified from all things? How is His eternal love and infinite abhorrence of sin to be revealed, in perfect, consistent harmony?

What is the righteousness of God, as revealed in the First Years of Christianity? Oh the importance of having again the gospel as then preached: "For therein is the righteousness of God revealed." (Rom. 1: 17 and context.)

This is fully explained in Romans 3: 21-26: "But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God, which is by faith of Jesus Christ, unto all and upon all them that believe: for there is no difference: for all have sinned and come short of the glory of God; being justified freely by his grace, through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus." Mark, this is God's righteousness, apart from law, though surely witnessed by the law and the prophets, even the righteousness of God, by faith of Jesus Christ. We thus look by faith away from ourselves, and law, and every thing else, to Jesus Christ. And what we find there, is unto all and upon all them that believe. Let us fully own that all have sinned, you, I — all, and come short of the glory of God. God points us then to Jesus Christ, as the revelation of His own righteousness, and to the work of propitiation which He has wrought. God declares His righteousness, both for the remission of the sins of Old Testament believers, and also His, God's righteousness in justifying now "him which believeth in Jesus." This is a vital question for us. And mark it well, this is entirely of God: "Being justified freely by his grace." This is the free favour of God. By what means is God righteous in doing this, accounting the believer righteous before Him freely? The answer is very simple: "Through the redemption that is in Christ Jesus."

But you say, 'sin must be punished'. We have seen this verified, as to God's government in this world, by the black river of death, and in the judgment that is to follow; but how has God dealt with all believers' sins and iniquities? If they must be judged according to all that God is, has that been done? This is exactly how God has both commended His love to us, and revealed His inflexible righteousness. Yes, God so loved that He gave His only begotten Son for this very purpose. And we believe God, "that raised up Jesus our Lord from the dead; who was delivered for our offences." Oh, behold, the Lamb of God, the Son of God, once delivered for our offences. Ah, He only knew what it was to be delivered to bear that wrath of God due to sin, as God sees it; to endure the punishment according to God's holiness, and abhorrence of sin. Such was God's love to us, that it pleased Him to bruise His Son in our stead. Yes, He who said, "Lo, I come to do thy will," sank beneath the dark billows of the wrath of God. Such was the price of our eternal redemption. And did God in righteousness accept the ransom price? This is the very thing we believe, that God raised Him from the dead "for our justification," in view of our justification, for that very purpose. So that God is our righteous justifier. Who shall condemn?

Oh, reader, reject this redemption, and you must suffer in your own person the just wrath of God against your sins, throughout an unending eternity. But now, thus believing God, we are accounted righteous before Him, through the redemption that is in Christ Jesus. "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ," etc. Thus God has acted in perfect consistency with Himself and toward all created beings. The sins of the believer have been borne, and sin judged on the infinite Person of the Son of God, according to the eternal purpose of God — according to all that God is in His holiness, majesty, and love.

It was this great truth, the righteousness of God revealed — displayed by the atoning death of the Son of God, proved by His resurrection and ascension to heaven, borne witness to by the descent of the Holy Ghost — that gave absolute peace with God, in the First Years of Christianity. And, however men and demons have sought to deface it, yet it remains the same — the only safe foundation for the sinner's soul to rest upon. There is no other foundation on which my soul can rest. God has settled every question for me in absolute righteousness, so that now we can say with certainty, "We have peace with God through our Lord Jesus Christ."

God is thus revealed to us. "But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us." There is nothing on our part but sins — no work of our own in this matter, all is free grace. "Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is reckoned for righteousness. Even as David also describeth the blessedness of the man, unto whom God reckoneth righteousness without works. Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not reckon sin." (Rom. 4: 4-8.)

Do you know God thus as your Justifier? Are you this blessed man? Not of or by any works of your own but freely by His free favour, through the redemption you have in Christ Jesus. Now if we see the kindness of God in making all this so plain to us, and His own righteousness in justifying us, all fear and doubt will be gone, and we shall do as they did in the First Years of Christianity, as Paul says, "We also joy in God, through our Lord Jesus Christ, by whom we have now received the reconciliation." May it be so with the reader.

The Gospel of the Glory

We shall better understand the wondrous character of the gospel of the glory, as preached in the First Years of Christianity, if we dwell briefly on the gospel of the kingdom, which preceded it, and which, when the church is gone to glory, will succeed it on earth.

In the preaching of John the Baptist, the heavens were only opened to one Person, the Son of God. He was the beloved Son, in whom the Father was well pleased. The heavens were opened to Him, and on Him the Holy Spirit could descend. (Matt. 3: 16, 17.) John's testimony was the last and greatest of the prophets to Israel. It was the axe laid to the root of the trees — to all Jewish prejudices and self-righteousness, and was a solemn call to repentance and confession of sins; and finally he announced the Messiah. There was no opening into the heavens for sinners, but only for the one Man who came from heaven.

In the preaching also of Jesus to Israel, it was not the gospel of the glory, but of the kingdom. Several bright gleams shone forth: shall we say in the prophetic vision on the Mount, foreshadowing the coming glory? There were two men with Him in the glory. During His last night before His death there were wondrous words from His lips, both to the disciples and to the Father. He spake not of Jerusalem, nor this earth, nor the kingdom on the earth, but of the Father's house, the many mansions, and of His going to prepare a place for them; and He said, "And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also."

And He said unto the Father, when about to be with Him, in the glory that He had with Him before the world was, "Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory." (John 17: 24.) Yet even after His resurrection the apostles did not understand this. They were still occupied with the promised kingdom to Israel. (Acts 1: 6.)

It is also very remarkable, that during the forty days Jesus remained with them, we do not read that He spake to them, about the church, or the gospel of the glory, "but being seen of them forty days, and speaking of the things pertaining to the kingdom of God." When the Holy Ghost had come down, Jesus having ascended up into heaven, and the new company of believers having been baptised by the Holy Ghost  — the church being thus formed — the preaching even then was chiefly what characterises the kingdom. Very distinctly so in Acts 3: 17-21. Peter unlocked the door, so to speak, by repentance and baptism into the kingdom of heaven — the kingdom on earth, whilst the King was away in heaven. The preaching went thus far, the apostles saying, "The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins." (Acts 5: 29-31.)

As yet the preaching is limited to Israel, and to the promises made to their fathers — very much, indeed, to the kingdom to be set up on this earth. Not a word yet of the gospel of the glory. Jesus was gone up into heaven, and He would come again. But the gospel preached did not reach up to heaven opened to man.

In Acts 7 there was an immense change. Israel, in the murder of Stephen, committed their final sin as a nation, in rejecting the Holy Ghost. All is now over with them for the present. All is over as to restoring the kingdom to them now; and at the same moment the heavens are opened to man, to the believing dying Stephen. Full of the Holy Ghost, he "looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God." Alas, from that day they have stopped their ears.

From that moment, though the earth has rejected the Son of God, the heavens have remained open to man, to every one who believes. That day there stood near a young man, at whose feet were laid the clothes of the murderers. We shall hear of him again. That young man, Saul, was consenting unto his death; that young man was the chosen instrument to go to the nations and proclaim the gospel of the glory.

In Acts 9, 22, 26 we have another most remarkable advance. This very young man, Saul, mad with persecuting rage, was on his way to Damascus, with authority from the chief priests to bring believers bound to Jerusalem. A stream of glory shines right down from heaven. He says, "At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me, and them which journeyed with me." And he says, from that heavenly glory "I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me?" What amazement seized that young man! Heaven was opened, and the glory descends, comes down to man, to man the sinner, the enemy. And that voice from heaven, from the brightness of the glory, speaks to the sinner mad with persecuting rage, and asks a question, which implies that those believers whom this young man persecutes, are one with Himself, who speaks from the glory. Astonished he asks, "Who art thou, Lord?" Who can this Lord of glory be? And he hears the wondrous reply, "I am Jesus whom thou persecutest."

Now it was from the glorified Jesus, Saul received the commission to go forth as His chosen witness and heavenly messenger, "To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision." You will see that this was greatly in advance of all that had gone before. The gospel of the kingdom of God to be set up on this earth, most true in its time, was altogether different from this gospel of the glory and the heavenly vision. Discipleship by repentance and baptism was most prominent as the entrance into the kingdom, in John's preaching, in the Lord's also, in Matthew and Mark. But Paul was not thus sent. Indeed, as we have said, his preaching was far in advance of that of the twelve, as seen up to Acts 9. He is sent from the vision of the heavenly glory to both Jews and Gentiles, to turn them from darkness to light. It was to take out a people for heaven, from the power of Satan unto God. And what he preached was not what man must do, but that Christ must suffer, and "be the first that should rise from the dead, and should show light unto the people, and to the Gentiles." And he could say, "I was not disobedient unto the heavenly vision."

Now whilst the twelve preached Jesus as the crucified, dead, risen, and exalted Lord and Messiah, Paul at once proclaims Him the Son of God. There was now nothing more to be expected from man. It was no longer what he must do, but what Christ must have done who had appeared to him in heavenly glory. Thus he opened the scriptures: "opening and alleging that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ." To him it was the Son of God who had thus died for him, who had been made sin for him, who had put away sins by the sacrifice of Himself, and had sat down on the right hand of the Majesty on high. Could he doubt the perfection of that work which Christ must do, and had done? No, He who had once been crucified for him had appeared from heaven in brightest glory — in light beyond the Eastern noon-day sun. God had raised Him from the dead, who had been delivered for our offences, and raised Him for the very purpose of our justification. Thus he preached, and thus, by inspiration of the Holy Ghost, he wrote. This was his gospel of the glory. Let us hear him.

He says, "But if our gospel be hid, it is hid to them that are lost; in whom the god of this world hath blinded the minds of them which believe not. So that the radiancy of the glad tidings of the glory of Christ, who is the image of God, should not shine forth for them . . . . Because it is the God who spoke, that out of darkness light should shine, who has shone in our hearts for the shining forth of the knowledge of the glory of God in the face of Jesus Christ." (2 Cor. 4: 3-6. Lit. Translation.) Thus the gospel of the glory of Christ shines down from heaven on a lost and guilty world. All is darkness here. Man is darkness. Satan, the god of this world, has blinded the thoughts of the unbelieving: he presents every form of false religion and dark superstition to hinder the rays of heavenly glory shining into the poor dark soul of man.

Has the radiancy of the glory of God in the face of Jesus Christ ever shone into your soul? Has that risen and glorified Jesus ever spoken direct to you? Can you say, I have heard His voice speaking to me? What a colour the heavenly vision gave to all the preachings of Paul, that once fiery young persecutor! When he preached forgiveness of sins to guilty sinners, it was straight from the glory. Nay, the inspired writings of Paul will be all fresh and new, and heavenly, if we read them as in the First Years of Christianity, in the warmth and brightness of the heavenly vision. They will indeed be like a river of water of life, and light from the throne of glory, of God and the Lamb. Let us remember the power of that vision of the glory which attracted Paul from everything under the sun. May it be so with us.

Facts and Fruits of Paul's Gospel

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

Let us keep close to the facts — his preaching as commissioned from the heavenly vision, by the Lord Himself, and by the inspiration of the Holy Ghost in his epistles. You will notice in his manner of preaching that there was not one word of what man was required to do. Men were treated as lost, and Paul had a message from God for them: "Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ." Not a word about all men being under the law and that Christ must needs keep it for them. The very Jews of the synagogue, who were seeking to be justified by keeping the law, needed an entire change of mind, repentance; and the facts that Paul preached produced that repentance. The mass of them rejected this gospel and these facts with scorn, just as those now who say they are Jews, that is under law, and are not, will reject these facts of the gospel, which were told out in the First Years of Christianity.

Study these three facts: 1st fact, "Christ must needs have suffered." 2nd fact, "And risen again from the dead." And the 3rd fact, "That this Jesus, whom I preach unto you, is Christ." These three facts formed the base or foundation of all Paul's preaching. And they were not hearsay facts: he had not been taught them by others. But he had seen this very crucified Jesus in that heavenly vision of glory above all created light.

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

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

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

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

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

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

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

In Galatians 4 there is the most marked distinction betwixt those under law, and those under grace: the one in bondage, the other in the liberty of sons. And under the allegory of Agar and Sarah, or Ishmael and Isaac, the two principles of law and grace cannot go on together. Ishmael must be cast out. Oh, how we, like Abraham, plead that he might live. How we struggle that the flesh under law might live, when God tells us to reckon it dead. It seems so desirable that there might be some good found in us, and the work of Christ to make up the deficiency. To take this ground is to be in bondage. Ah, you know this, though you thus cleave to and plead for Ishmael. Oh that my old "I" could live and be better. "Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage." Read every word that follows in Galatians 5. Remember, if you take the ground of the law, "Christ shall profit you nothing."

What solemn warnings follow, and how little heeded. The only power for a holy walk, and we need no other power, is this, the power of the Holy Ghost. And notice this mark: "But if ye be led of the Spirit, ye are not under the law." Then also you find the great truth, that neither the law, circumcision, nor lawlessness, uncircumcision, availeth anything, but a new creature. A truth of the utmost importance! Man must be born wholly anew. The law only brings out the sin in his nature in open transgression. This is most fully brought out in the larger letter on this subject, the Epistle to the Romans. Oh, that we could go back to the first years, and read that epistle as the very words of God. All are proved guilty: both the Gentiles, which have not the law and the Jews, which had the law. For until the law, that is, until the time that it was given, from Adam to Moses, sin was in the world, though not reckoned as transgression.

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

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

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

The Effects of the Gospel

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

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

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

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

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

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

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

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

And what was the effect of this singular preaching as to good works? He says: "Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father." It must be right seed that produced such fruit as this. There could be no uncertainty as to their election of God. For the gospel he preached, so different from anything ever heard before, was not "in word only, but also in power, and in the Holy Ghost, and in much assurance." Now this is never the case where a mixture of law and grace is preached, but it is always a vague hope, and all is uncertainty No such uncertainty accompanied the true gospel in those first years. The full assurance of salvation in the power of the Holy Ghost always leads the happy believer to long to make it known to others.

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

But were there no worldly advantages held out to these first Christians? Not a single earthly advantage, but the very opposite. It was "to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come." They, as everywhere, received the word in much affliction and persecution, and with only one hope before them, the return of the Lord Jesus, the coming of the Lord. Nay, Paul himself had no other hope, as he says: "For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coining?"

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

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

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

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

The Holy Ghost has not left on record the manner or order of their meetings for worship or teaching. We may, however, learn from Acts 17 that soon after their conversion, Paul and his companions had to escape by night. (Ver. 10.) Neither do they seem to have had the least help from any other servants of the risen Christ, except the visit of Timothy. (1 Thess. 3: 1, 2.) Yet there were those amongst themselves "which labour among you, and are over you in the Lord, and admonish you." And they were to esteem them very highly. And they were enabled to edify one another. (1 Thess. 5: 11-14.) We shall find this in keeping with other epistles we may shortly notice.

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

The Order of Preaching, Worship, and Edification

First, as to preaching the word. This evidently varied according to circumstances. The first day, the Pentecost, was ushered in by the descent of the Holy Ghost. A vast multitude was called together by the rushing sound from heaven. The assembly of God on earth was formed by the Holy Ghost. They were all filled with the Holy Ghost, and spoke with miraculous power. Peter was then used to preach the crucified and risen Christ. The result is a new company is formed at Jerusalem. That company is called the church, or more properly translated, "the assembly." The word thus translated always means an assembly. It is so used to describe the nation of Israel in the wilderness. (Acts 7: 38.) It is the same word in the Greek used to describe a crowd in the theatre at Ephesus (Acts 19: 32, 39, 41), and it is properly translated assembly.

But what is this new company called "the church," or "the assembly"? That it is a new company is clear. "Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God." (1 Cor. 10: 32.)

Does this company, "the church of God," ever appear in scripture before Pentecost? (Acts 2.) Never, except in two passages, and there as a future thing. Matthew 16: 18, 18: 17: "I will build my church," "Tell it unto the church." Peter preached at Pentecost, but the Lord by the Holy Ghost formed this new assembly. It was not that He formed what we see now, hundreds of sects, or denominations. He did not form the Greek, or Roman, or Anglican churches, etc., but "the church of God." It is of immense interest to inquire what this was, and what it is. Did you ever do this?

It was composed of all saved persons. "The Lord added [together, or] to the church daily such as should be saved." This new company then was composed of such as should be saved. The true church of Christ was only composed of the saved, or such as were being saved. All that were saved were added together, and formed the assembly of Christ. To this agree the words of Paul, "Unto the assembly of God which is at Corinth, to them that are sanctified in Christ Jesus, saints by calling," etc., and again, "Unto the assembly of God which is at Corinth, with all the saints which are in, all Achaia."

Compare 1 Thessalonians 1: 1, and 2 Thessalonians 1: 1. Thus it is most certain that no person belonged to the church of God, in the First Years of Christianity, except the holy ones, the sanctified in Christ Jesus. Be not deceived, if this is not your case, you have no part nor lot in the church of God, be you pope, emperor, king, or bishop.

This church is also the body of Christ, "and gave him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all." (Eph. 1: 22, 23.) And mark, this body is not a body of Christians organised by men. "For as the body is one and hath many members, and all the members of that one body, being many, are one body; so also is Christ. For by one Spirit are we all baptised into one body." (1 Cor. 12: 12.) This body, this one body, is composed of all true saved believers, and is formed by the Holy Ghost. Dear fellow believers, "Now ye are the body of Christ, and members in particular." Such is the church, the body of Christ. "And God hath set some in the church; first, apostles; secondarily, prophets; thirdly, teachers; after that, miracles; then gifts of healings," etc. (1 Cor. 12: 28.)

Mark, this is all of God. He set what He pleased in the church, and what He pleases still remains. Do not be too sure that what you call the church is the church of God, but search the scriptures. Only of this be sure, that if you are not saved and made meet for the inheritance of the saints in light, whatever other church you may belong to, you do not at present belong to the church of God.

Now as to the preaching and ministry of the word of God in the First Years of Christianity, we must notice the difference between individual responsibility to Christ, and ministry in the assembly. Individually they had the guidance of the Holy Ghost as to where they should go, as Paul in Acts 13. He and Barnabas were sent by the Holy Ghost. And they had the fellowship of the assembly at Antioch. And we find them preaching Christ, and declaring the glad tidings at Antioch in Pisidia. Then Paul and Silas are directed to Philippi, by the river side. See the same guidance at Thessalonica, Athens, and Corinth. In Ephesus we find Paul for two years daily in the school of one Tyrannus. (Acts 19.)

So that it is evident the evangelist or teacher is responsible as guided by the Holy Ghost to preach the word wherever the Spirit opens a door for him. These should also be commended and helped on in their work by the assembly. (3 John.)

It is, however, astonishing how little we find as to the assemblies' meetings for worship and edification, that answers to modern Christendom. Suppose you look through the Acts and the Epistles, do you find anything in the least like the mass? Is there any priest to offer a sacrifice for the living or the dead? It could not possibly be, since all the worshippers were for ever perfected by the one sacrifice of Christ, and there is no more sacrifice for sin. (Heb. 10: 1-18.) To break bread in remembrance of that death through which they had redemption, even the forgiveness of sins, was done by the disciples on the first day of the week. (Acts 20: 7.) To offer another sacrifice would be to deny the eternal efficacy of the one sacrifice which had been offered. Do you find the disciples ever did this?

That all true believers were worshipping priests is evident. "By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name." (Heb. 13: 15.) "Ye also, as living stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ." (1 Peter 2: 5.)

What kind of places of worship had they? Had they churches, or chapels, or temples? Had they consecrated bells, or buildings? These abound now, but do we find a trace of such in the New Testament? Not a trace. We find. them in an upper chamber in Acts 20: 8. Wherever the saints were gathered together to Christ, there was, and there only, the true church or assembly. Was it not so?

Worship was spiritual — in spirit and in truth and in the holiest. (Heb. 10: 19.) This was the very immediate presence of God, the third heavens. The tabernacle or place of worship of Israel was a figure of this. There is the atmosphere the starry heavens and the dwelling place of God, the third heavens, the holiest. And in spirit the whole church had holy boldness there as worshippers. But as to buildings, so-called places of worship, we do not find one even in imperial Rome. Read the last chapter in the Epistle to the Romans, and all must admit that all we find are assemblies in houses. Thus the place was nothing. The Father had found worshippers to worship Him in spirit and in truth.

But when gathered to the name of the Lord Jesus, do we find the order of worship and ministry described in the word of God?

Concerning this matter, we find the Holy Ghost present. (Acts 13: 1-4.) And whatever the diversity of gifts present, "the manifestation of the Spirit is given to every man to profit withal." (1 Cor. 12: 7.) Mark, this is in the assembly. But no man could take the place of the Spirit of God, and no man could take the place of the Lord. But if confusion took place, did they not appoint a man as the minister over the assembly? We never find such a thing. Confusion had come in 1 Corinthians 14. Do we read that one man therefore must take the lead or the whole service? No, we read, "Let the prophets speak two or three, and let the other judge." Read to the end of the chapter 1 Corinthians 14: 29-40. It is quite true that human arrangements have set all this aside. But such was the Christianity of the First Years. The presence and guidance of the Holy Ghost was a reality. And Paul says, "If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord." (Ver. 37.)

Now whatever men may set up, it is most certain that when the assembly is gathered together for worship and edification, it is the will of the Lord that there should be this holy liberty, for two or three to be used of the Holy Ghost in ministry. Surely we have lost that deep sense of the Lord's presence which was in the assemblies in the early days of Christianity. A mere imitation, however, of this true order of ministry in the assembly, without real heart subjection to the Holy Ghost ever present, would be utterly powerless, and would soon degenerate into radicalism or self-will.

If, on the other hand, human pretensions have usurped the place of the Spirit, and human organisation has entirely displaced scriptural primitive order, let us not boast, but humble ourselves, and ever remember the apostolic commendation is to God and the word of His grace, and not to any party or denomination of men. And though Christendom has ceased to walk according to the commands of Christ, yet we are warranted in expecting to find some who desire to own Him who is the holy and the true. To such Jesus still says, "I know thy works: behold I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name." And further, to such He says, "I come quickly: hold that fast which thou Last, that no man take thy crown." (Rev. 3: 7-13.)

Beloved reader, is the Lord's word nothing to you? Is it quite enough for you to go on with the stream of modern profession? Is it nothing to you what name you bear in Babylon? Or, whilst conscious of much failure, is it the desire of your heart to answer to what the Lord so graciously approves in the above scripture, indeed in all scripture?

May the Lord use these few remarks on the First Years of Christianity to stir up our hearts, to seek to walk so as to have the testimony that what we do in these last days of Christendom may be pleasing in His sight.

Many of the readers may say: Would it not be most profitable to look into the scriptures for an answer to this question — What is the Church?

We will look to the Lord to enable us to do so.

What is the Church?

The word "church" is used in so many ways that it is difficult for many to understand what the church of God really is, as spoken of in scripture. "Feed the church of God" (Acts 20: 28.) "Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God." (1 Cor. 10: 32.) Thus in the New Testament there are three classes on this earth: the Jewish nation, the Gentile world, and the church of God.

Do we ever find these three classes in the Old Testament? Never; neither in Moses, the Psalms, nor the prophets. Is that a fact? It is. Then what did Stephen refer to when he spake of "the church in the wilderness"? (Acts 7: 38.) If you read the context, you will see that it was the children of Israel, or the nation of Israel gathered out of Egypt in the wilderness. It was one of the two things then on earth, and not the third thing, called in the New Testament "the church of God." That is quite clear.

I should like to ask, When was it first named in scripture? It was first named by the Lord Jesus in Matthew 16; but as a future thing. He said, "Upon this rock I will build my church; and the gates of hell shall not prevail against it . . ." It is generally supposed that all saved persons, all believers, from the very first, say from Abel downwards, belong to the church. Do we not read of the Jewish church? Yes, but not in scripture. Only in the books of men who are guided by custom, and who do not examine scripture, for what they, say.

Then again. we hear and read of the church of Rome, church of England, Wesleyan, and Presbyterian church, etc. Is this a correct way of speaking? Well, men understand what they mean. But our Lord did not mean any of these when He said, "I will build my church." No, He did, not say, "I will build the church of Rome," or any of the churches that men have built. If any one of these was "the church" that would exclude all other believers in the other churches from being saved, as "the church" is also the "one body," and also the bride of Christ. "For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ. For by one Spirit are we all baptised into one body, whether, we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit." (1 Cor. 12: 12, 13.) "There is one body" (Eph. 4: 4.) Who are meant by those that are, baptised by the one Spirit into this one body, the church of God? "Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours." (1 Cor. 1: 2.) Is it not evident from these scriptures that all true Christians form the one body of Christ, the church of God? So that if Christ meant any of those bodies of men which claim to be the one body, the church of God; or, to put it very plainly, if Christ meant that He would build the church of Rome, and that therefore it is the church of God, this would undoubtedly prove that all outside the church of Rome are not Christians at all.

These remarks would be equally applicable to any other church which assumed the position of being the church of God. As the church is the one body of Christ, you cannot be a saved Christian if you are outside that one body.

Would it not then be foolish work to spend our time in trying to prove which of the many churches of Christendom is the true church, since to do so would also prove that all other true Christians were not members of the body of Christ? This is not our object, but simply to inquire what is the church, the one body of Christ, who is the Head of the body in heaven.

What is God's thought of the church? We have already said that the church is not once named in the Old Testament: was it, then, an afterthought of God, on the rejection of the Messiah by Israel? Far from this: we shall find that it was the first great purpose of God in giving His Son to accomplish redemption. And though this His purpose was never revealed, but kept hid for ages, yet we have most striking types of the church, the bride of Christ, in the Old Testament. We will take three of these types or pictures of the church, the bride of Christ. No doubt the Holy Spirit will teach us by these pictures, and help us to understand the New Testament scriptures better.

The first will illustrate the work of our God and Father; the second, the work of the Holy Ghost in gathering this bride; and the third will bring before us the Bridegroom Himself, and very precious details as to how the bride is redeemed and brought to Himself. We refer to Eve, Rebecca, and Ruth. Bear in mind, that we do not seek to prove the doctrine of the church by these types, but use them to help us to understand the doctrine as taught in the Acts and the Epistles.

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

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

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

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

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

Just as Eve was one with Adam, blest in and with him with every blessing in the earthly paradise, it was God who thus blessed her, and thus placed her the one bride of Adam, who had been dead in figure and was alive again: all was of God — so now of all the saints of God "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ." Chosen in Him before the foundation of the world, that we should be holy and without blame before him in love. But all, all is of God. Did God raise Adam from his deep sleep? Then "what is the exceeding greatness of his power to us-ward, who believe according to the working of his mighty power, which he wrought in Christ when he raised him from the dead, and set him at his own right hand in the heavenlies  And hath put all things under his feet, and gave him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all." (Eph. 1: 19-23.)

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

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

Rebecca. Genesis 22 — 24.

If we turn to this inspired account, we notice that Isaac had no bride until after that remarkable event in his history, his being offered up on the altar, and his being received in figure from the dead. It is written of Abraham, after he had offered up his only begotten son, that he accounted that "God was able to raise him up, even from the dead; from whence also he received him in a figure." (Heb. 11: 19.) Until this event, until in figure Isaac was raised from the dead, we do not hear of the bride of Isaac. This in our illustration then is the foundation of all that follows. "God will provide himself a lamb."

Was not this so in the great antitype? When God gave up His only begotten Son unto the actual death of the cross, and until that work was finished on the cross, and God had raised up His Son from the dead — until then we have not one word of the church, the bride of Christ, as an existing thing. So far then the illustration is in keeping with the New Testament account of the formation of the church.

Then, in the account in Genesis, it is after the receiving of Isaac from the dead, that Sarah dies, and is buried. It was after the death and resurrection of Jesus that the Jews were set aside and for a time buried among the nations.

But still more striking is the fact, that after the death and resurrection of Isaac, the father, Abraham, and the risen son, Isaac, send the third person, the steward of the household, from Canaan (figure of heaven) for the specific purpose of fetching the bride, Rebecca, for Isaac the son. Could anything be more striking as a figure? It was after Jesus, the heavenly Bridegroom, had died, and was risen from the dead, and had ascended up to heaven, that the Father and the Son sent the Holy Ghost from heaven to this world, — the Jews having rejected the Saviour-Messiah, and all the promises to Israel for a time being set aside, buried, as it were, for the present. Oh, that this were understood. The specific object of the descent of the Holy Ghost, as we shall see when we come to the Acts and Epistles, was to form the bride, and take her to meet the Bridegroom. Let us look at this picture.

Eliezer then is a figure of the Holy Spirit come down from heaven. He comes, sent of the father, Abraham, for a bride for Isaac. He does not come for all Mesopotamia. And at this time Jesus does not ask for the whole world, but for those whom the Father hath given Him, and who will compose the bride.

Mark, he comes in pure grace, giving freely his gifts, but giving first to the bride. Like Jesus at the well, he desires a drink of water from this stranger. For the Holy Spirit, as the Shepherd, also has joy in finding the lost one. (Luke 15.) But He brings all to her: the jewel for the forehead, and the bracelets for the hands. And not as the world, He giveth all first. Such is the way of the Holy Spirit in taking of the things that are Christ's. It is the righteousness of God unto all, and the jewel upon the forehead of every one that believeth, and where the righteousness of God is on the forehead, everlasting love clasps the hands. This free favour touches the heart of Rebecca. There is room enough for the camels to lodge in.

It is free favour, everlasting love, that opens the heart to Christ, and the Spirit then dwells there for ever. The heart is won for Christ. Mark this second type brings out the work of the Spirit in fetching the bride. Precious lessons for every servant of Christ. It is ours to seek this divine guidance, and when we have found it, to bow and worship. And now he brings out "Jewels of silver, and jewels of gold, and raiment, and GAVE them to Rebecca; he gave also to her brother and to her mother precious things." Yes, the Gospel sent by the Holy Ghost is giving. Every other gospel is asking something from man, who finds he has nothing to give.

Which gospel do you hear? Giving in pure free favour, like our picture here; or asking like the law, and giving nothing? But thus the Holy Spirit takes of the things of Christ for the bride. The precious realities of redemption are figured by jewels of silver, and divine righteousness by the figure of gold. All is from the risen Son, the heavenly bridegroom. But when thus clothed, and made meet to be the bride of Isaac, is there nothing more? no question of responsibility for the bride? Yes, there is the question of all questions: "Wilt thou go?" Have we heard that question? The Holy Ghost will never ask you that question until He has shown you and given you all that makes you perfectly meet to be the bride of Christ. Ah, then your heart longs to be gone. "Yes," she said, "I will go." "And the servant took Rebecca and went his way." Yes, she is gone from all she held dear in that land of idolaters. She is gone to meet the bridegroom. She sits on the camel with her back on her former home and her face toward the bridegroom and her future home. Which way do you sit, my reader? Is your back on all you once held dear in a sinful world? Is your face toward your waiting Bridegroom and your eternal home above? The true attitude of the church is to go out to meet Him she loves. This was her first love. Yes, she turned her back on all below, to meet Him she loved. The journey was long, in dependence, at every step, on the guide who came to fetch her.

But the next event, after she left her old home, was "Isaac came," "and Isaac went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and behold, the camels were coming." And to this agree the words of Jesus, "And if I go and prepare a place for you, I will come again and receive you unto myself; that where I am, there ye may be also." Yes, as Isaac came out in the fields of Canaan to meditate, so Jesus is now meditating in the fields of glory. Oh that the bride may now lift up her eyes and see Him, as Rebecca lifted up her eyes and saw Isaac. May we, like her, dwell on all the Spirit has to tell us of the Man that cometh out to meet us. Oh yes, it is His delight to tell us more and more of the Man that cometh out to meet us. "For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God! and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord." (1 Thess. 4: 16, 17.)

Yes, as the call of Rebecca brings before us the work of the Holy Ghost sent down from heaven, to form and fetch the bride to meet and be for ever with the Lord, this lovely picture will enable us to detect all that counterfeits His blessed work.

Let us try it. Here comes a very large company, led by a wonderful person. You will find his name and character in 2 Corinthians 11: 14, and his company in verse 15. But how is this? They are all going the wrong way. They have all their backs on the coming of the Lord. They all say in their hearts, "My Lord delayeth his coming." They are full of hatred to Rebecca, and would like to smite her. They say, "We are the church, and all that do not belong to us are damned, or shall be, both in this world and the next, so soon as we have power."

Well, they seem very much in earnest; they seem to have an object before them. If it is not Christ coming from heaven to meet them, what is it? Ah, if you could but get it out of them you would not forget it.

Ask one or two. Well, try this one — the Rev. So-and-so. Kindly excuse me, do you not profess to be a Christian, and this company with you, does it not bear the name of being "the church, the bride of Christ?" "Yes, quite so. And we are the only church; all others are heretics, and will be lost for ever." This is strange. Did not the church of Christ in the beginning go out to meet Him? And you are going the wrong way, with your backs to the coming of the Lord, and your faces on what?

How many would say, if they spoke up, "I have no time to think about such things as the coming of the Lord, I am seeking a good living in the world. We want possession of all Mesopotamia, and divide it into parishes for priests."

And here comes another. He might say, "I am not so foolish as to give up the world. I delight in tennis, football, and all the dancing and carousing of Mesopotamia." Poor things! When they think of eternity, they need a good amount of what they call pleasure to make up for the awful despair of eternity.

To another, the one like an angel of light is whispering, "What, give up Mesopotamia, my beautiful world? (2 Cor. 4: 4.) Come and join me in my politics, and let your hope be the improvement of Mesopotamia!"

Far more than this is true of that company who assume to be the only church on earth, but alas, they are travelling the wrong way. But what a test for the writer, and every reader of these lines! Are we being led by Satan, or by the Holy Ghost? Is the world your object, or mine? Or is the object of our hearts the Bridegroom of the church? Have we received the free-grace gifts of the Holy Ghost? Christ our redemption; Christ our wisdom, our righteousness, our sanctification, our all? Have we been won to Christ? Have we said, "I will go?" What have we gone out from to meet the Lord? Is He, the coming One, the object of our hearts?

Before we look at our third picture, let us meditate on this question: Which way are we travelling? If not to meet the Lord, our name is not Rebecca. In this picture then we see that the purpose of the Father, and the work of the Holy Ghost during this time, is to gather and present the bride to the risen Son. This alone is the present work of the Spirit.

Ruth.

We have looked at the creation of Eve as illustrating the purpose and work of God, in the new creation of the church, the bride of Christ.

We have also seen the work of the Holy Ghost sent down from heaven to form the church, the bride of Christ, in the call of Rebecca.

Now we would behold the Bridegroom-Redeemer in the Book of Ruth — the attractions of Christ, and the way the desolate stranger is drawn to Him and becomes the redeemed bride.

We get also the exercises of heart through which each soul passes, more or less, that is brought to Christ. Just as each, whether Jew or Gentile, is found dead in sins, children of wrath in Ephesians 2 — yes, each of those raised up with Christ to occupy the place of highest blessings in Him in the heavenlies — so it is in our picture. Ruth is one of a people outside, under the curse according to the law. (See Deut. 23: 3-6.) Just as in Ephesians 2: 12, "Ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world."

Such is our condition by nature. Such was the position of Ruth, the Moabitess. And death was written upon her. All hope was gone as to her husband, he was dead, and his brother was dead; Elimelech their father also was dead. This is the place where grace finds her. For from first to last "by grace ye are saved." God can use whom He pleases in that work of grace.

She who was "Naomi" (pleasing) in the land of Jehovah, has become "Mara" (bitter) when away from her God, and is stirred, for she hears of blessing when in the land of Moab far away, "how that the Lord had visited his people in giving them bread. Wherefore she went forth out of the place where she was, and her two daughters-in-law with her." Thus the work of grace begins apparently in both Ruth and Orpah. And so it is, often the work seems to begin in two persons, and they travel on together for a time. And there is the same outward love for a time to the feeble messenger of that grace. Thus it was with Orpah as well as Ruth. Orpah wept and kissed Naomi, and then went back to her demon gods. 1 Corinthians 10: 20, "I say that the things which the Gentiles sacrifice, they sacrifice to devils [demons] and not to God."

How many Orpahs have we known, who once professed to have left the world, and started for the heavenly journey? Such have sacrificed themselves and their children to the worship of fashion and pleasure. Not so where there is a real work of grace: "Ruth clave unto her." She says, "Whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God," etc. There must be uncompromising decision for Christ.

Nothing could more strikingly illustrate the soul's first meeting with Christ than Ruth 2. She gleans in the field of the bridegroom, the kinsman-redeemer. What grace he shows her! She is welcome when thirsty to drink, and at meal times to come and eat; and handfuls are dropped on purpose for her. Still she was only a gleaner. Many remain in the fields of our Boaz, happy to get blessing, and sharing those blessings with others, as Ruth did with Naomi, and never seem to reach the true ground of rest.* "Shall I not seek rest for thee, that it may be well with thee?" said Naomi to Ruth.

{*Many more of these details may be seen in a tract, "Ruth," to be had of G. Morrish, London.}

We notice, that the only way to find rest, is to seek it at the feet of the Redeemer-kinsman, as seen in chapter 3. We must know Him as the Redeemer-Bridegroom; just as Ruth took that place at the feet of Boaz in his sleep, picture of the death of Christ. Spread thy sheltering protection over me, for thou art One that hath right to redeem. There was another relation before Boaz, and Ruth had to wait until the morning. Yes, we must be brought to the death, of the cross of Christ. But mark it is not there we find rest, the rest of redemption. If the morning of the resurrection of Christ had never broken the silence of the tomb, we could never have found eternal rest. He must rise again, or there can be no redeemed bride. We must call attention to this point in this beautiful illustration. The church as such had no actual existence until Jesus arose from the dead. Ruth has not to glean now, but to sit still, "for the man will not be in rest, until he have finished the thing this day."

Chapter 4 is the question who is to be your husband and redeemer? Man, as represented in Israel, was placed under law, as the old husband. That relationship existed. The question then was, could the law bring man into resurrection-redemption? It could not. It could go no further than the land, that is, the government of God in this world. It could not redeem the guilty. The first kinsman could not redeem Ruth, one of the accursed race, and give her a place in resurrection. Very strikingly is all this brought out in this chapter. He must relinquish all claim and pretension, "So he drew off his shoe." What he could not do, Boaz did; he says, "Moreover, Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance."

In like manner, what the law could not do Christ has done; as it is written, "Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church," etc. Oh what love was this, the eternal Son, the creator of all things, to humble Himself so low as to become the Redeemer-kinsman of poor lost sinners under the curse of sin, to pay the purchase of their redemption; and, as risen from the dead, to take them into everlasting oneness with Himself as His body and His bride.

Very briefly let us now see how all these pictures or types of the church have been fulfilled in the church, the bride of Christ. In Ephesians we see the church as the workmanship of God, according to His own purpose, which answered to the creation of Eve. God raised Christ from the dead. The new creation of the church was consequent on His death and resurrection. The church is to be presented to Christ, the last Adam, and be joint heir with Him over all things in the paradise of God in the heavenlies.

Then after the death and resurrection of Christ the Holy Ghost was sent down from heaven to form the church. This work of the Spirit is going on still, and will go on until that moment when the church complete is presented to Christ, as Rebecca was to Isaac. The day of Pentecost was the first day of the work of the Holy Ghost, in forming the church; and soon the last will have arrived. See the Acts for the full account of the formation of the church. And though the Satanic counterfeit goes on to Babylon's apostasy, yet the work, guidance, and care of the Holy Spirit never ceases; and daily now, as at the beginning, such as are saved are added to the Lord, as truly as on the day of Pentecost. And as the church or assembly included all who were saved then, so now it is quite true there is no salvation outside the pale of the true church, simply for this good reason, that all that are truly saved are baptised into the one body, the church.* "For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ. For by one Spirit are we all baptised into one body," etc. (1 Cor. 12: 12, 13.) The Holy Ghost never makes or baptises different bodies of Christians. For it is as true that there is but one body, as it is that there is one Spirit. Christ is the head of His body the church. "And there is one body." (Eph. 4: 4-6.) The Lord grant that we may hold this important truth firm to the end. For whatever is not truth is not of God, but of the father of lies.

{*This is not water baptism, but by the one Spirit.}

There was one Eve, one Rebecca, one Ruth. In each figure, is only one. One bridegroom, Boaz; one redeemed bride, Ruth. There were different local assemblies, but only the one assembly, the body of Christ. All believers formed that one assembly. All believers now form the one church or assembly of God. That one assembly is about to be caught up to meet the Lord, and to be for ever with Him, and all the varied imitations of men or Satan will be left behind. The blessed. hope of the church may be seen in 1 Thess. 4: 15-18, and the judgments that will follow in 1 Thess. 5: 2, 3: "And they shall not escape." "When the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ," etc. (2 Thess. 1: 7, 8.)

How terrible the judgments about to be poured on apostate Christendom as revealed to us in Revelation 17, 18. Then, when the great harlot is for ever judged, the bride of the Lamb will be the true second Eve, the Rebecca, the Ruth. Then will be heard the voice of the great multitude in heaven, saying, "Let us be glad and rejoice, and give honour to him, for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints." (Rev. 19: 7, 8.) Read also the description given of her in Rev. 21: 9 to end. "Having the glory of God, and her light [or shining] was like unto a stone most precious, even like a jasper stone, clear as crystal." Such is the sure destiny of the church of God, them that are sanctified in Christ Jesus, saints by calling. The church of God is composed only of such. All pretensions as to being the true church will soon be tested. May every reader of these few lines be tested now. Rest not, beloved reader, until you are quite sure you belong to the redeemed church of God — until you know that you have redemption through the blood of Christ, even the forgiveness of sins. Tomorrow may be too late; the church may be gone to be for ever with the Lord, and you, if unsaved, for ever left, shut out. Oh think of those words, "Too late!" What infinite mercy that it is not too late yet. "And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely." Oh the precious grace that invites you so sweetly, even unto the last moment. Have you tried the pleasures of this world, its sins, fashions, and its follies — and still you thirst? Oh come to Jesus, come now. He says, "And let him that is athirst come." Do not say, "I am too bad for such scenes of glory and holiness." No, He says, "Him that cometh to me I will in no wise cast out." He is the truth — He will not deceive you. Oh, come. And to you who have come, can you look up to Jesus in the heavens and say, Come? Who can say that He will not come the day you read these words — nay, even before they are in print? C. Stanley.

The Atoning Death of the Son of God

The Atoning Death of the Son of God.

"Without shedding of blood is no remission." Heb. 9: 22.

Charles Stanley.

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

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

The way of Cain is one of the marks of the last days. "Woe unto them! for they have gone in the way of Cain." (Jude 2.) Yes, God's woe is surely pronounced upon all those who approach Him in the way of Cain; upon all who ignore man's lost and guilty condition, and would come to God without the death of a substitute, as though He were the common Father of all mankind, and there was nothing amiss. No, man is not now as God made him, and placed him in paradise. He is fallen; he is guilty; he is driven out. However amiable, man is a murderer; we are all the sons of the murderers of the Son of God! Jews and Gentiles conspired to put Him to death. Woe to my reader if he denies his true condition and God's remedy. There is no other.

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

We propose to point out: 1. Some of the pictures, or types, of the atonement. 2. The promises of the atonement in the Psalms and the prophets. 3. The fulfilment of the fact of the atonement in the gospels. And 4. The statement, and application of the atonement in the epistles. In a short pamphlet this can only be done very briefly. First,

The Pictures of the Atonement.

"And Noah builded an altar unto the Lord; and took of every clean beast and of every clean fowl, and offered burnt-offerings on the altar." Now is it not remarkable that whilst the Lord fully recognized the utter evil of man, yet He accepted Noah's offering, as He had Abel's, before the flood I Thus blessings on this earth to man flow through the efficacy 'of Noah's offering, when seen as it was, a picture of Christ. And when Abraham was tried, in the offering up his only begotten son, what a type of the great transaction on Calvary, when God gave up His beloved Son. Yes, those words of Abraham were then fulfilled: "And Abraham said, My son, God will provide Himself a lamb." And God did. Hear him speak: "Lo, I come to do Thy will, O God." Isaac was spared. The ram was killed; offered up in his stead. "Jesus must needs suffer."

We have another picture of the "Lamb of God" in the paschal lamb, when God brought Israel out of Egypt. That lamb must die. "The whole assembly of the congregation of Israel shall kill it in the evening. And they shall take of the blood, and strike it on the two side posts, and on the upper door posts of the houses," etc. Yes, the blood must be shed. "And the blood shall be to you for a token upon the houses where ye are: and when I see the blood I will pass over you." Thus we see in this picture, nothing can shelter from Divine judgment but the death of another: the blood of the substitute lamb. God says, "When I see the blood I will pass over."

Now look at Exodus more closely. What is the meaning of that tabernacle? We shall find the answer in Hebrews. But mark this striking fact. Why is that altar with its grate, to receive the killed victim to be burnt for a sweet savour to God, placed at the door of the tabernacle I Is it not to teach in picture that there is no way to God but by the death of another God has been pleased to give us a whole book describing the various offerings and service of Israel: the book of Leviticus. These are not the mere writings of Moses; but "the Lord called unto Moses and spake unto him." Here God gives minute descriptions and instructions. The burnt-offering, the peace-offering, the sin-offering. In all these there must be the death of the victim to make atonement. Now, if these are not pictures of Christ, what are they I For in themselves God had no pleasure. (Heb. 10.) There was also the meat-offering, in which case a life was not offered. This evidently set forth the living person of the Holy One of God. The more He was tried in His own person, even by the fire of judgment, the sweeter the savour to God. It would be impossible in so short a paper to point out the precious distinctions in the offerings, precious because pointing to that which is precious in Christ. Beginning with the sweet savour of His offering Himself for us, and our acceptance in the sweet savour of Christ to God, and ending with the sin offering, consumed by fire, outside the camp. Christ forsaken of God during those hours of darkness on the cross; consumed, so to speak, by the fire of Divine judgment for us. Ever bearing in mind that God's great lesson in all these offerings is this, "For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul." (Lev. 17: 11.) How fully this agrees with those words, "Without shedding of blood is no remission." If, then, the atonement is the great picture lesson of all these offerings, it follows that in order to understand the atonement, Leviticus must be closely studied.

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

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

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

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

We now turn to the

Promises of the Atonement in the Psalms and the Prophets.

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

And in Isaiah do we not hear Jehovah, who clothes the heavens, say, "I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting"? (Isa. 50: 6.) And then read His sufferings at the hands of His own nation as the Man of sorrows, and acquainted with grief. (Isa. 53: 1-3.) But then mark, deeper, yea, atoning, substitutionary suffering is foretold. Thus speaks the prophet more than seven hundred years before the Son of God was actually nailed to the cross by wicked hands, "But He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed. . . . The Lord hath laid on Him the iniquity of us all. . . . For the transgression of my people was He stricken. . . . Yet it pleased the Loan to bruise Him; He hath put Him to grief: when Thou shalt make His soul an offering for sin, etc. . . For He shall bear their iniquities. . . . He bare the sin of many." Now, it is evident from these plain declarations that all the picture instructions of the atoning victims of the law pointed to this one sacrifice, to this one atoning victim, yet to come. And is not all this expressly applied to the Lord Jesus in Acts 8: 35? Yes, from this very same Scripture did Philip preach Jesus unto the Eunuch. Surely there is nothing to argue about; we must either believe God or make Him a liar. Such will be the discovery of Israel in the day of their gathering, when this very Redeemer comes to Zion. They will discover that He whom they had esteemed as a mere man, and therefore an imposter, stricken and smitten of God, was in very truth their true sin-bearer and substitute on the cross. This chapter describes their astonishment, and the next their joy.

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

The Fulfilment of the Fact of Atonement in the Gospels.

How significant His precious name at His birth, "Thou shalt call His name Jesus (Saviour): for He shall save His people from their sins." Such was to be the name of "Emmanuel, which being interpreted is, God with us." (Matt. 1: 21-23.) One thing let us carefully notice — though God with us, "He humbled Himself, and became obedient unto death, even the death of the cross." Sin and Satan were in this world, and he would not have a bit of it, no, not so much as a foot of it, where to lay his head. Adam sought to be as God. He sought the highest place; Jesus took the lowest, even unto death, the death of the cross. Satan sought hard to make Him assert His Godhead: "If thou be the Son of God, command that these stones be made bread." But Satan could not move Him from His path of devoted humiliation, and dependence on God, and adherence to His word. Mark the craft of Satan; he now points to this very path of real humanity, in deepest humiliation, and says Jesus did not teach His Godhead, and therefore He was not God. Will you believe this deceitful lie of Satan? Oh, wondrous Emmanuel, God with us! yet clothed in such humility as had never been seen before; yet even at His baptism the three distinct persons in one Godhead are present; none can deny this. "The heavens were opened unto Him, and He saw the Spirit of God descending like a dove, and lighting upon Him: and lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased." (Matt. 3: 16, 17.)

How can we understand His humiliation unless we own that eternal glory from which He descended Thus God speaks by the apostle John: "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him; and without Him was not anything made that was made." "And the Word was made flesh, and dwelt among us, (and we beheld His glory, the glory as of the only begotten of the Father,) full of grace and truth." What is here said of "Jesus," "Immanuel," "the Word"? Self-existent was the Word, yet distinct in person with God. Still He was ever eternally God, yet, distinct in person, eternally with God. The whole universe the work of His hands. The Word of God with us. Jesus, Saviour. Such was that blessed One who gave Himself to be the Atoning victim on the cross. Yes, He could say, as no mere man could possibly say, "Before Abraham was, I am." On this occasion He owned His eternal divinity. If He had been only a man it was blasphemy, and the Jews would have been right in stoning Him. (John 8: 58, also x. 30.) Yes, there they again took up stones to stone Him for blasphemy, and "because that Thou, being a man, makest Thyself God."

Yes, on His path of humiliation, which led to the cross, His Godhead could not be hid. The dead were raised by His word, the winds and waves obeyed the One that made them all. If only a man, the cross was evidently the death of an impostor. Truly God, eternally God, became flesh; truly man, and thus as Son of God, and Son of Man, He became the devoted victim to bear our sins. In these four gospels then read the accomplishment of the atonement for sins.

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

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

The Statement and Application of the Atonement in the Epistles.

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

If we now call to mind the picture teaching of God in Leviticus on the day of atonement, we shall find in Romans both aspects of the atoning death of the Lord Jesus — the propitiation (chap. 3) and the substitution (chap. 4, 5).

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

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

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

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

The same is revealed to be the eternal purpose of God in Christ Jesus, "In whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace." (Eph. 1: 3-7.) The same atoning blood is the foundation truth in the epistle to the Colossians, "Giving thanks to the Father, which hath made us meet to be partakers of the inheritance of the saints in light: who hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son." But how and in whom has all this been effected? "In whom we have redemption through His blood, even the forgiveness of sins." (Col. 1: 12-14.)

And what was the gospel Paul preached to the Thessalonians which produced such marked effects? Simply this: "That Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ." (Acts 17: 3.) Thus did the inspired apostles ever set forth the atoning death of the Son of God, "Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works." (Titus 2: 14.)

In James there is nothing as to the atonement: that is not the subject of the epistle, but a holy life; justification before men; the fruit of faith. In Peter it is the great foundation truth again. The very sanctification of the Spirit is "unto obedience and sprinkling of the blood of Jesus." (1: 2.) "Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot." (v. 18.) "Who His own self bare our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed." (2: 24.) "For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God." (3: 18.) God could not have used more distinct language to teach us the substitution of His beloved Son. It is just this, Do we believe God, or make Him a liar? (1 John 5: 12.)

There is one peculiar effect of this atonement however only known, and understood, in the light as God is in the light. Whatever profession, the darkness of unbelief knows nothing of it. It is this, "The blood of Jesus Christ His Son cleanseth us from all sin." (1 John 1: 7.) This is a statement so amazing that it has no parallel to illustrate it. No words can fully explain it; faith alone accepts it. It does not however mean that whilst we are here, sin is eradicated from the old nature. "If we say that we have no sin, we deceive ourselves, and the truth is not in us." (vv. 8-10.) But as God said of the type, "When I see the blood," so here God sees the effect of that blood is to remove from His sight all our sins. It is not past, present, or future, but the infinite efficacy of that blood in the sight of God. But if a cleansed believer should sin? "My little children, these things write I unto you, that ye sin not. And if any man sin we have an advocate with the Father, Jesus Christ the righteous and He is the propitiation for our sins: and not for ours only, but also for the whole world." The relationship with the Father is thus sustained in so sad a case; our righteousness is still there, with the Father. But take away Jesus the propitiation, and then what are you — lost for ever! Blessed be God, this can never be to those who can say, "He is the propitiation for our sins."

And now in the Revelation of Jesus Christ — His coming judgments and coming glories, what can all believers say "Unto Him that loved us, and washed us from our sins in His own blood." (Rev. 1: 5.) Ah with all learned twisting of words, I solemnly ask the Unitarian, can you utter these words, Has Jesus washed you in His precious blood? And when the atoning Lamb of God shall take His place in the midst of the throne, oh, will you be able in that day to say, with the church of the first-born — oh, can you join that song saying — "Thou art worthy to take the book, and to open the seals thereof: for Thou vast slain, and hast redeemed us to God by Thy blood"? (Rev. 5: 9.) Oh, how can the despiser and rejecter of pardon through that blood now, of peace through that blood now, ever sing then the new song of redemption glories! How can he either sit with this redeemed company, or stand with that innumerable multitude yet to come, who will be before the throne and before the Lamb, those arrayed in white robes I One of the elders asks, Who are they, and whence they came? and then answers, "These are they which came out of the great tribulation, and have washed their robes, and made them white in the blood of the Lamb." (Rev. 7: 14.) Oh, everlasting, fatal mistake, to reject the atoning death of the Son of God!

Having thus noticed in a general way how the atoning death of the Son of God forms the great theme of all Scripture, we would in conclusion call especial attention to the statement of that atonement, and its effect, on those who believe, in the epistle to the Hebrews. As we have already hinted, the glory of His person is first presented. God speaking in Him. The appointed Heir of all things. By whom also God made the universe. "Who being the brightness of His glory, and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down on the right hand of the Majesty on high." Can these words be applied to a mere man? Impossible! What man could be the self-existent brightness of the glory of God It would be nonsense to talk of any mere man upholding this universe. Or how could a mere man have purged our sins eighteen hundred years before we were born No; the Son of God is before us, truly God — "Thy throne, O God, is for ever and ever;" yet as truly man — "Thou hast loved righteousness and hated iniquity; therefore God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows;" and yet as truly the Jehovah of Genesis — "And Thou, Lord, in the beginning hast laid the foundation of the earth: and the heavens are the works of Thy hands," etc.

All things shall be put under this Jehovah-Jesus. "But we see not yet all things put under Him. But we see Jesus, who was made a little lower than the angels, for (or by) the suffering of death, crowned with glory and honour; that He by the grace of God should taste death for every man." (2: 9.) Please notice, then, that it was the free favour of God, grace — by which the Eternal Son came to die for us. Surely this is enough to melt our hearts. What, then, must be the character of that redemption accomplished by the death of an infinite being like the Son of God I It must be eternal, as repeatedly stated — "And being made perfect, He became the Author of eternal salvation unto all them that obey Him." (v. 9.)

This will greatly help us, in studying the atonement, to see its perfect and eternal character, in contrast with the imperfect and temporary atonement under the law. At most its efficacy was yearly. Chapter 9 contains the formal statement of the atonement of Christ. It is the question of what can bring the sinner into the holy presence of God. In the earthly tabernacle there was a veil which shut man out; and within that veil "the high priest alone entered once every year, not without blood, which he offered for himself and for the errors of the people." There was no entrance without blood, and then no permanent abiding entrance. "The Holy Ghost thus signifying that the way into the holiest of all was not yet made manifest, while, as the first tabernacle was yet standing," all those offerings, washings, etc., could not make the conscience perfect

We must thus bear in mind, that entrance once a year into the holiest of an earthly tabernacle was a very feeble shadow of that which the Son of God came to open to the sinner, whose sins must otherwise have for ever shut him out.

"We have such an High Priest, who is set on the right hand of the Majesty in the heavens." Not a place of worship on earth: the heavens opened to Him and to us.

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

There is now no holy place on earth. Christ has entered heaven itself, by His own blood having obtained eternal redemption for us. Where then, pray, is the value of all the pretended offerings of Christ on the altar as a sacrifice, and expiating offering for the sins of the living and the dead? Plainly it is all not only a mistake, but a denial of the eternal efficacy of the one offering. A million masses are not worth a farthing unless the priest can assure me that he has shed the blood of the Son of God again; for without the shedding of His blood there is no remission, and unless He suffers the death of the cross again, there is no offering for sins; and this is doubly impossible. There is no more need of an offering, and death can have no more power over Him.

"But now once in the end of the world path He appeared to put away sin by the sacrifice of Himself." (9: 26.) It is not thus a question of words. This was the purpose for which the Son of God appeared to put away sin by the sacrifice of Himself. Did He fail? To offer another sacrifice is to say He did fail. Why should we doubt what God declares? Woe be to him who denies what God says. Thus in the perfect rest of faith we know: "And as it is appointed unto men once to die, but after this the judgment so Christ was once offered to bear the sins of many; and unto them that look for Him shall He appear the second time without sin unto salvation." Can you thus say, He bore my sins; God is my Justifier; when Christ comes there is no question of sins for me Think, to see the very One who bare our sins. Don't alter these words. They do not say that judgment is appointed to ALL men, neither does it say He bare the sins of all; never does Scripture say He bears away the SINS of the world. But this is the question, Can you say, He bare my sins? "So Christ was once offered to bear the sins of many." For such how can there be the judgment of those sins again?

We now come to the effect of the atonement on us who believe God. (Chap. 10.) There is what the sacrifices of the law could not do; there is what the one sacrifice of Christ has done: the first could not take away sins, could not make the comers thereunto perfect, or complete as to the conscience. If they could they would have ceased to be offered, "because that the worshippers once purged should have had no more conscience of sins." (v. 2.) This, then, is the subject before us. The worshipper once purged has no more conscience of sins; plainly the blood of bulls and goats could not thus put away sins. This is granted as impossible, and therefore, which is very precious to our souls, God had no pleasure in those sacrifices which could not put away our sins. What a God we have to do with! He says, as it were, Such is my eternal love to you, I cannot have pleasure in those sacrifices that fail to present you in holiness without conscience of sins. He entirely took away that which could not take away our sins. "He taketh away the first that He may establish the second."

It is important now to notice that the atonement of the Son of God was according to the will of God. God so loved. "Then said I, Lo, I come (in the volume of the book it is written of Me) to do Thy will, O God." It is also by His will that we are sanctified or set apart to God, by the which will we are sanctified through the offering of the body of Jesus Christ once for all. This is the first effect of the atonement as applied to us. Through it, by the will of God, we are sanctified to Him. Then follows a very important verse: "And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins."

This was true of the many Jewish priests then, for the temple was still standing, and its daily sacrifices were being offered. At that time Christian worship was entirely heavenly. Where the priest was, there was the worship; and He had entered heaven itself, as we have seen. But what of the imitation temples in this day, and the many priests of man's appointment, and the many pretended expiatory sacrifices offered daily? Let all the priests of the Greek and Roman churches, and their imitators in this land, stand up and hear this one sentence of the word of God. All your pretended many offerings "can never take away sins." What! are all these crowds wrong? Yes. "But this man, after He had offered one sacrifice for sins, for ever sat down on the right hand of God; from henceforth expecting till His enemies be made His footstool." (v. 12.) What do these words mean? The word translated for ever is not the one which means everlasting merely, but continuance. The one offering of Christ so perfect, He has never to rise up to offer another. Must it not be so if you think of the glory of His person? The I am; the first and the last; God over all blessed for evermore. To deny this is infidelity. And yet this man! The efficacy of the blood of a goat, or a bull, was temporary, and needed another. Oh, the wickedness of either denying the eternal efficacy of the blood of Christ like the Unitarian, or doubting it with the Ritualist. Truly Jesus may say again, "Ye do dishonour Me."

But now mark the effect of this atonement. "For by one offering He hath perfected for ever them that are sanctified." We have seen that sanctification, or separation, to God by His will was the first effect of the one offering: "Through the offering of the body of Jesus Christ once." But here we find the effect of His perfect work, His one offering, is equal to the cause. Is He seated in unclouded rest in continuance, after offering one sacrifice? By that one offering He hath perfected for ever (the very same word) those that are sanctified. Thus as to liberty to enter the holiest, as to their acceptance through His one offering, all is perfect, in immutable continuance. Always the same. Mark, there is no question here of our responsibility. That comes after, and is according to this perfect acceptance. But perfected for ever is entirely the work of the Son doing the will of the Father. Now look at the redeemed, the people separated to God by this sacrifice. All their sins laid on Him, transferred to Him, borne by Him; and by one offering He hath perfected them for ever, as to their sins, as true as to this now as it will be in the glory. The three persons in the Godhead engaged in this stupendous work; the will of God; the work of the Son; the witness of the Holy Ghost. Yes, "the Holy Ghost is a witness to us. . . . And their sins and iniquities will I remember no more." Reader, are you a Christian, separated unto God by this sacrifice? Then do you believe God the Holy Ghost He says, the Son of God hath perfected you for ever. He says, God will remember your sins no more. Surely, if you believe this, then you can have no more conscience of sins, and no more need of a sacrifice for your sins.

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

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

But all these flow from the perfect position, in which we stand for ever perfected as to the conscience — always, continually perfected. This is His work, not ours. He bath for ever perfected. How seldom we meet with any one who really gives Him this glory! One says, "No, I cannot believe that; for the believer after all may be lost." Another says, "No, I cannot believe that, because the Church says we need many continual sacrifices of Christ for the sins of the living and the dead." Another says, "I never saw that before. I thought for every fresh sin there needed fresh blood." If so, He would truly have to die afresh, to suffer often, since the foundation of the world. But oh, how sad, whilst the Unitarian pretends to be a Christian he denies the true atoning sacrifice of the Son of God altogether! "How shall we escape if we neglect so great salvation?"

In this very epistle the Jews who had made the profession of Christianity are warned that if they gave it up, and despised the sacrifice of the Son of God by giving it up, and going back to the offerings of the law, they were assured there was no efficacy left, no possibility of restoration; there was nothing to look for but fearful judgments. (6: 1-7; 10: 26-30.) Oh, Unitarian reader, pause ere it be for ever too late! Do not suppose the atoning death of the Son of God rests on a few isolated texts. It pervades all Scripture. Take it away, and there would be no foundation — no way for a poor guilty sinner like me to enter the holy presence of God. How can you be saved if you reject this eternal salvation, this eternal redemption, that for ever perfects by this one offering for sins?

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

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

"God forbid that I should glory save in the cross of our Lord Jesus Christ."

God's Centre in Shiloh

God's Centre in Shiloh

Lessons for the Church Today.

Charles Stanley.

Shiloh in the Beginning

Joshua 18.

God had now redeemed Israel from Egypt. They were delivered from the power of Pharaoh, separated from Egypt by the waters of the Red Sea, and more ― they had seen the ark pass into the depths of Jordan; they had followed through that type of death into the land. They had been circumcised; the reproach of Egypt had been rolled away; they had kept the passover in the land and had known some fighting, failure and victory. And now "the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of the congregation there."

Before we examine the first lesson of Shiloh, let us ask, How far have we traveled this journey? Can we remember in the days of our wretched slavery to Satan that we had no power or means of escape? Did God, in His deep compassion for us, send His Son to redeem us by His own blood? Have we eternal redemption through His blood? Have we known real deliverance from sin and Satan? Have we been separated from the world, Satan's world, by the death of Christ, as Israel was separated from Egypt? Have we had wilderness experience and there learned that in us, that is, in our flesh, there is no good? And, further, have we died to it all with Christ and in Him entered the land? If dead with Him and risen with Him, that is the end of wilderness trial of the flesh, of self, under law.

Have we, as dead and risen, been circumcised ― that separation unto God, as a sign of that righteousness we had in Him when He called us, as ungodly, Egypt's reproach being rolled away? And have we kept our passover, entering with boldness into His presence by the blood of the Lamb? Do we know anything of fightings, failures and victories?

Yes, Israel had now traveled as far as Shiloh. It is well to ask ourselves, Have we reached that point? Can we trace the hand of our God thus far with us? If so, let us ask, What is Shiloh? and what are its lessons to us? The first lesson we have is this: "And the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of the congregation there."

Shiloh was the place where the Lord set up His name in the land at first (Jer. 7: 12) ― the tabernacle, His dwelling-place in the midst of Israel. Shiloh, the place where the Lord dwelt, was the very center of all Israel. Is not Shiloh, then the gathering of the whole assembly of Israel together, a striking type of the church, or assembly, of God? There was one assembly of Israel, and the Lord was in the midst. On the day of Pentecost, the one assembly of God was formed by the Holy Spirit sent down from heaven. There are, however, many points of contrast between the type and the antitype. Israel's redemption was temporal and earthly; the redemption of the church is heavenly ― for heaven ― and eternal. The Lord was in the midst of Israel, but the veil shut them out of His presence. When Jesus bowed His head in death for us, the veil was rent from top to bottom, the way into God's presence forever opened. The calling of Israel was earthly; the calling of the church is heavenly. How much is involved in this! A great work had been accomplished for Israel, and they were now in the land; they had crossed the Jordan, and they had come to Shiloh, the place of gathering to the Lord. What a work had been accomplished for the church, when the first great gathering together took place and the assembly was formed! In one case, all Israel was together; in the other, "all that believed were together" (Acts 2: 42-47). "And the multitude of them that believed were of one heart" (Acts 4: 32-37). With Israel, "the land was subdued before them." And with the assembly, the church, what mighty power there was in those first apostolic days! Converts then, by the power of the Holy Spirit, numbered in the thousands.

Now, though Israel had passed the Jordan and was in the very center of the land, yet it was a well-known fact that seven tribes had not yet received their inheritance. Is not this also the case with the assembly, the church, to this day? The church, in the person of its Head, is in possession of the glory, yet how many dear Christians there are who have not received the inheritance!

Have we really laid hold of this truth that all believers are reckoned as having crossed the Jordan, dead with Christ and risen in Him, partakers with Him of the eternal inheritance, joint-heirs with Christ? No doubt we cannot understand this or enjoy it, though in the heavenly position, and we cannot possess it unless we have reached our Shiloh ― what God began to do at Pentecost. It is important to know what point we have reached in our own souls. How many have passed through deep distress of soul as to sin and its bondage, like Israel in Egypt! They have just reached the blood of the Lamb, having found there is no other shelter from judgment. And, through the mercy of God, they have taken shelter, though in the dark, beneath the blood-sprinkled dwelling in Egypt. There they remain in that house; truly they are safe but have never known in power what deliverance from Egypt is. Redemption, in full eternal deliverance, they have never yet known. Such souls can have no light, in that state, as to what Shiloh or Pentecost mean.

Others may have traveled a step further. They may see distinctly they were slaves of sin and Satan and, as such, may have learned how they found shelter by the blood of the Lamb and more ― deliverance: Yes, they have been separated from Satan's kingdom and power through the death of Christ. But they have not yet learned the surpassing grace of Ephesians 2, Colossians 2 and Colossians 3: 1-4. Have you passed through Jordan with the true Ark, which is Christ?

This will introduce you to God's thoughts of His assembly now on earth and what He expects from it. "And Joshua said unto the children of Israel, How long are ye slack to go to possess the land, which the Lord God of your fathers hath given you?" God had given them that goodly land, but they had not taken possession. He has blessed us with all spiritual blessings in the heavenlies in Christ. How long have we been slack to go to possess our heavenly inheritance?

Shiloh, then, was not only the true ground of worship ― there Jehovah dwelt amidst the people ― but it was also the center of all operations and conquests. From thence three men from each tribe were to go forth and mark out the land that remained. "And they shall divide it into seven parts." "Ye shall therefore describe the land into seven parts, and bring the description hither to me, that I may cast lots for you here before the Lord our God." They were solemnly charged to bring the description there to Shiloh before the Lord. And they did so "and described it by cities into seven parts in a book, and came again to Joshua to the host at Shiloh." Thus they went forth from Shiloh, and they "divided for an inheritance by lot in Shiloh before the Lord, at the door of the tabernacle of the congregation" (Joshua 18: 1, 8-10; Joshua 19: 51).

Here, then, we have two important principles: The tabernacle being set up at Shiloh as the dwelling-place of God, it becomes the center of gathering for worship, and also it is the center from which all operations have their source. It was so with the assembly once set up at Pentecost; it became the dwelling-place of God (Eph. 2: 19-22). "In whom ye also are builded together for a habitation of God through the Spirit." All believers were gathered together, were builded together, and from this center, even from the Lord by the Spirit, all service had its spring and power. (See Acts 13: 1-4.)

The land was divided at Shiloh, and all cases for judgment were brought there before the Lord. It was there the fathers of the Levites came to Joshua and unto the heads of the tribes, and there they spake unto them (Joshua 21: 1-3). Was not this also, in like manner, in the beginning of the church? (See Acts 4: 32-37.) The Holy Spirit had come down from heaven, had formed the assembly, and had united it to Christ in heaven ― had come to dwell and abide in the midst of the one church. The new Shiloh was set up in the wilderness of this world ― the church, the dwelling-place of God the Holy Spirit. Oh, if our hearts realized this, would it not be enough to settle any and every question brought before Him?

We shall now find that Shiloh was not only a striking picture of the assembly, as Shiloh was first set up in the land, after the full accomplishment of redemption, but also of its subsequent history. Those are very significant words at the end of the book of Joshua: "And Israel served the Lord all the days of Joshua, and all the days of the elders that overlived Joshua, and which had known all the works of the Lord, that He had done for Israel." This closes the history of the Acts of the Apostles. While the apostles and the elders who had seen the works of the Holy Spirit lived and also those elders who outlived the apostles, the assembly served the Lord and waited with joyful expectation for His return.

We now turn over the leaf to the book of Judges, and what a picture of the failures of the church! Who that knows anything of history can question the rapid increase of evil in the professing church? Let us not forget that all through the book of Judges, the tabernacle remained at Shiloh. And, in like manner, all through the dark history of Christendom, the Holy Spirit has remained in it, however grieved. When Joshua and all that generation were gathered unto their fathers, "there arose another generation after them, which knew not the Lord, nor yet the works which He had done for Israel. And the children of Israel did evil in the sight of the Lord, and served Baalim: And they forsook the Lord God of their fathers, which brought them out of the land of Egypt, and followed other gods, of the gods of the people that were round about" (Judges 2: 8-12). Is not this a sad picture of the church, as seen in its responsibility on earth? How soon it linked itself with the idolatry of the nations of the earth. The presence of the Holy Spirit was soon practically set aside ― yes, complete redemption was almost forgotten. Where is it to be found in the so-called fathers of the church?

How little is said about the tabernacle at Shiloh during the days of the judges! Yet it was surely there. It is not until chapter 18 that it is even named. "And they set them up Micah's graven image, which he made, all the time that the house of God was in Shiloh" (Judges 18: 31). Have there been no graven images set up in the so-called church? Yet the Holy Spirit is still here. Again, we find a man going up to the house of the Lord. (See Judges 19: 18.) And what scenes of cruelty and fearful wickedness did he witness! This aroused all Israel, and they gathered together and came unto the house of the Lord and wept and sat there before the Lord and fasted. (See Judges 20: 23-27.) What terrible destruction fell on Benjamin that day! This ended in leaving Benjamin without wives. And again Shiloh comes before us ― yes, its locality needed to be accurately described. "Then they said, Behold, there is a feast of the Lord in Shiloh yearly in a place which is on the north side of Bethel, on the east side of the highway that goeth up from Bethel to Shechem, and on the south of Lebonah." And it was as the daughters of Shiloh came out of the city to dance, every man caught his wife, to go to the land of Benjamin.

Thus, in the book of Judges, we see the sad downward failure of Israel, with times of revival and deliverance, from time to time, as God raised up deliverers, but the very locality of the tabernacle at Shiloh had to be pointed out. Very, very little is said or known, apparently, about the presence of Jehovah and the place where He recorded His name. Is it not equally so in what is called church history, after the first century? Failure, departure and worldliness crept in, but the true church of God, as seen in the Acts and Epistles, was scarcely named ― scarcely known. Yes, the heavenly calling and principles of the church were so effaced from men's minds that, even in this day, not a few lie in wait and steal them, as the sons of Benjamin stole the daughters of Shiloh. Yes, how many steal precious truths, not to remain at Shiloh, the gathering together unto Him, but to take and trade with them in the land of Benjamin! Yes, the books of Joshua and Judges read like a prophetic sketch of the church, as seen in its history on earth.

Before we proceed to that deeply interesting and solemn warning of our subject ― Shiloh ― as found in 1 Samuel, let us ask, beloved brethren in Christ everywhere, Are we not slack, in every sense, in possessing the land? The whole period of the history of Christendom, before its final apostasy, and perhaps into it, is also divided into seven divisions, or epochs, of its history (Rev. 2-3). But even at this time, how many towns and villages are there where the Lord's people have not got possession of the heavenly inheritance! Are we not slack to go up to help them? Yes, souls need help all along the way from the darkness of Egypt to Shiloh. Yes, do we not all need to arise and take possession? If we are at Shiloh, God's center, still let us remember we are in the midst of enemies, far more subtle than the children of Canaan. "For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places" (Eph. 6: 12).

In Elkanah we have an Israelite who fully recognized the place of Jehovah in Shiloh, as He says, "Where I set My name at the first" (Jer. 7: 12). This is the more cheering, after all the failure and forgetfulness of their history during the period of the judges. Was it not sad that they should so soon turn aside from the center that God had set up ― His dwelling-place among them ― and set up their own idolatry in their high places? Is it not still more strangely sad that the church should have so soon, and for so long, turned aside from God's center, God's gathering-place ― the Person of Christ ― and set up churches of men's own in every land?

After all the forgetfulness and departure, Shiloh was the only place where the name of the Lord was recorded. It was as yet still the same. The mercy-seat, cherubim, golden altar, candlestick, laver, altar of burnt-offering ― all were there as at the first. Thither did Elkanah bring his whole house, all his sons and daughters. There they came to worship. "This man went up out of his city yearly to worship and to sacrifice unto the Lord of hosts in Shiloh."

Is not this a refreshing sight? They came to that place where all Israel had been gathered together in the days of Joshua, as we have seen. Has there not been a little reviving in our day, after the true Shiloh had been almost forgotten? Have not a few believers been gathered together to worship even to the name of the Lord Jesus, in His presence, owning the presence of the Holy Spirit, as in the days of the apostles? After centuries of forgetfulness, like the days of the judges, have not souls been awakened to inquire what is and where is Shiloh, that is, the quiet, true place of the assembly of God? Shiloh means "quiet" or "peaceful" ― and, oh, the blessed peace of being in His presence as worshippers! Yes, the true Shiloh is wherever two or three are gathered to His name. For a time the scepter has departed from Judah and the period of gathering together to Him has come, even as it will be in another way in a future day.

Happy is the Elkanah of our day, who, with his whole household, is gathered to the true Shiloh, even unto the Lord, to worship. There is one remarkable member of this household ― we might say a true Philadelphian in her day. Shall we now observe closely Hannah before the Lord at Shiloh? She was a despised woman, of little strength, and, to look at, of little worth, for she had no child, "and her adversary also provoked her sore." She was of a grieved spirit, but she held fast the word. What earnestness of prayer! She asked for what she wished to devote to the Lord in Shiloh. She "prayed unto the Lord, and wept sore." And "she continued praying before the Lord." "Now Hannah, she spake in her heart; only her lips moved, but her voice was not heard." She was greatly misunderstood, even by Eli the priest. There were others at Shiloh ― we will notice them soon ― but how far do we answer to Hannah at Shiloh? She could say, "I have drunk neither wine nor strong drink, but have poured out my soul before the Lord." The Lord heard her cry, and Samuel was the gift in answer to her prayer at Shiloh. The Lord's presence was very dear to Hannah at Shiloh and to all Elkanah's household.

And what was the inmost desire of Hannah for her precious babe? Let her tell us. She says, "I will bring him, that he may appear before the Lord, and there abide forever." And she "brought him unto the house of the Lord in Shiloh: and the child was young." She does not say, He is only a child; I will leave him at home in Ramah. No, she brings him to the house of the Lord in Shiloh. Is there no voice in this to us? Have we less privileges, as to our children now, than Hannah had then? Then, as now, it was to the overcomer. Who would have thought that sorrowful Hannah was the overcomer? Read her triumphant song of faith ― what a key-note: "My heart rejoiceth in the Lord." Faith soars beyond all difficulties, evils and judgments and looks right on to Israel's ― no, Messiah's ― glory. Here, then, is one, not only on true ground, at the place where the Lord had placed His name ― the true gathering-place and center of all Israel ― but she is in the state of heart suitable to that place.

It is sometimes said we do not see that those gathered to the Lord, as in the beginning, are any better than others ― evil shows itself there as elsewhere. In plain words this means, It is no matter whether we do the will of the Lord or not. After all the evil recorded in the Book of Judges, was not Shiloh still the only place Jehovah owned as His dwelling-place? The ark was still there, and those who sought the Lord, like Elkanah, came there. There Hannah prayed and worshipped. There she brought her young child. There she rejoiced in the Lord. The more we study the case of Hannah at Shiloh, the more we must own it to be of the Lord.

Now let us look at the warning this scripture affords. There was terrible evil at Shiloh, evil that must be and was judged. Could we have a more striking contrast than Hannah and the sons of Eli? In one case, we have a worshipper filled with joy in the Lord; in the other, the most daring wickedness ― yes, wickedness that refused to be restrained and carelessness that neglected to restrain wickedness.

Yes, all this is a picture of the once one assembly of God and now the great house of Christendom, but to the faith of Hannah or her child, it was still as yet Shiloh, the quiet place of communion with God-Jehovah. Did not the Lord speak there to Samuel? "And the Lord appeared again in Shiloh: for the Lord revealed Himself to Samuel in Shiloh by the word of the Lord" (1 Sam. 3: 21). Shiloh was the gathering-place of Israel, and however few were gathered to Him ― yes, to even one ― He thus reveals Himself. It is so where two or three are gathered to Him now. It is in Shiloh, so to speak, He appears again. He reveals Himself to those really gathered to Himself in a way unknown elsewhere, and this by the word of the Lord.

No one will question that there may be in our closing day two persons, both, as to position, gathered on true ground, both professedly in the dwelling-place of God. The one hears the distinct voice of the Lord by the Word; the other does not hear ― has no real communication of God's thoughts. How is this? Have we not the answer here at Shiloh?

There is the stout and aged Eli, the very priest of Jehovah. Yes, age, antiquity, office, authority ― all these he has, and he is in the dwelling-place of God, but he does not hear a word. He had grieved the Lord by the allowance of evil. Is it so with any of us? Can we hear and understand the voice of the Lord if allowing evil? Impossible!

There was another person in the same house of the Lord. But what a contrast! It was the little child, Samuel. Are we like this little child, or like the ancient, aged Eli? There were two things very striking in the case of Samuel. He had been first weaned before he was presented to the Lord in Shiloh. You see that man of importance, who fails to hear the voice of the Lord in the assembly gathered to Him in Shiloh. Ah, he never was weaned. Have you been weaned, or did you take a place at Shiloh with your heart still linked with the world and like it in your ways? It was after Hannah had weaned him she "brought him unto the house of the Lord in Shiloh: and the child was young" (1 Sam. 1: 24). "And they slew a bullock, and brought the child to Eli."

Samuel was not only weaned, but he was presented to the Lord through death. Have we been separated from the world and from all human religious efforts to improve the flesh by the cross of Christ? Weaned, dead with Christ and as a little child listening to the voice of the Lord in His Word: It is not enough to be in the right place or position at Shiloh.

But, oh, to be a little child; yes, to be nothing, with the ear open to hear what the Spirit speaks. Lord, search us by this Thy Word! If we are treading in the steps of Eli, we cannot have communion with the Lord. Oh, to be as a little child, weaned ― yes, presented to our God through death!

And notice, it is only as such that we can be used in communicating the word of the Lord to others. Read, again, 1 Samuel 3: 16-21. Whatever the Lord reveals to us in His Word we must faithfully declare to others, even to the Elis of this day. Judgment was at the very doors of Shiloh. And is not judgment at the very doors of Christendom? Surely holiness became the house of the Lord at Shiloh! But what has Christendom become? And what will it yet become? Soon will Ichabod ("The glory is departed"; 1 Sam. 4: 21) be written upon it. And how terrible its destruction may be seen in Revelation 17-18. But, beloved children of God, very great are our privileges during the brief moments that remain. If we are little, we shall grow. "And Samuel grew, and the Lord was with him." Oh, to thus grow in grace and in the blessed consciousness of the Lord's presence with us, where two or three are gathered to His name. There is no doubt that men are more determined than ever to reject the testimony of the Lord Jesus. But the Lord did "let none of His words fall to the ground." May we be fully persuaded of this that the Lord will let none of His words, at this time of rejection, fall to the ground. Judgment must begin at the house of the Lord. In one sense it has begun ― the whole church is no longer gathered as one to the Lord. The ark has been in the hand of the Philistines, and the little Samuels have to go to Ramah. Ramah was his home. And while the ark has outwardly been a long time now with the Philistines ― the world, those in Canaan but not of it ― yet the Lord has never failed to find a Ramah, a blessed home, for His twos and threes in His presence, and to them that home is their Shiloh.

How blessed, even at this day, is the home of His dear presence! Though Christendom be like ancient Shiloh with little that bears the slightest likeness to its original design, how blessed to any who are truly weaned and presented to God, through death with Christ, to find Him with them in Ramah.

In conclusion, we would desire to carefully consider those words, "And the Lord appeared again in Shiloh: for the Lord revealed Himself to Samuel in Shiloh by the word of the Lord." Let us be careful, on the one hand, not to disconnect the word from the Person of the Lord and so become mere intellectual students of Scripture, which gives no spiritual power to the soul, and, on the other hand, be equally careful lest we separate the Lord from His Word and thus become fanatical and trust in feelings or visions or so-called inward light. May we see and hear the Lord Himself in every scripture. Thus may the Lord reveal Himself to us by the word of the Lord!

It will be seen in Hannah's song that the Lord is before her soul in every thought; His salvation and His Person fill her soul with joy, at a time when there was everything to discourage in Israel. So may it be with us. C. Stanley

Recollections of the Last Days of Charles Stanley

Recollections of the Last Days of Charles Stanley.

H. H. Snell, June, 1890.

London: G. Morrish, 20 Paternoster Square, E.C.

It is not long since that Mr. Stanley, who has been well known for many years all over the country as a preacher and writer, published a little volume* to show how remarkably God had led him ever since his conversion.

{*“Incidents of Gospel Work, showing how the Lord has led me.” — G. Morrish, London.}

Nothing more is attempted now than giving a few details of his closing days, which many have desired to have: and, in doing this, our chief object is to make it profitable to the living rather than to eulogise the Lord's beloved and honoured servant, who, we are assured, laboured and spread the savour of Christ, with expectation of reward at His appearing. Few have had the privilege of preaching the gospel of God for upwards of fifty-five years, and fewer still, who, within two days of falling asleep, have closed their gospel testimony with a more earnest appeal to the unsaved to receive the Lord Jesus Christ as their Saviour, and to rest on God's word as giving to every believer the divine certainty of eternal salvation.

For three years, or more, he had been now and then interrupted in his public ministry by serious attacks of illness. And early in the autumn of last year, in walking to the meeting-room one Lord's Day morning, he was suddenly seized with such an attack of giddiness and faintness that he said he felt as if he were dying, and would have fallen had he not laid hold of an iron railing which was close at hand; at that moment, however, his soul was happily lighted up with the words, “In thy presence is fulness of joy.” This illness laid him aside from preaching for some time, though still able to write for the press, and carry on correspondence with many of the loved servants of our Lord both at home and abroad.

Toward the end of September last, he went to Southport for change of air, and often suffered while there from attacks of faintness. It was feared then that he would not preach much more, and his own expressed thought at that time was, that his public evangelistic labours were drawing to a close, but that, perhaps, he might be permitted of the Lord, for a little while longer, to have the privilege of ministering to his fellow believers the following scripture, Numbers 8: 25, 26, having greatly impressed his soul at this time. While there, he rallied much, and, after a few weeks, returned home. A little before leaving Southport, he preached with much joy in the Lord, and with the assurance of there being marks of God's blessing accompanying the word. After his return to Rotherham, he felt so much better that he resumed preaching every now and then; but we all saw that he was far from being in his usual measure of health. In public ministry he was now led again to his favourite theme, “The Righteousness of God,” in which he was instructed beyond most, and in the proclamation of which it seems the Lord had much honoured him twenty or thirty years ago. We have been informed by several who were privileged to hear him, that his preaching was with uncommon power and profit.

By gift and by grace received, he was an eminent evangelist, and had great delight in the service, both in oral ministry and in the writing, publication, and gratuitous distribution of gospel tract's (millions of which, for many years, have been spread almost all over the world), and, during the last ten years, he was editor of the monthly serial Things New and Old. He contended earnestly for the divine authority of the holy scriptures, laboured also to build up the children of God in their most holy faith, and was careful to have nothing less before him than the blessing of the whole church of God. To the importance and scriptural teaching of this, he often referred. His ministry, in a word, was concerning our Lord Jesus Christ. He well knew that the Holy Ghost was the Glorifier and Testifier of Him.

It was early in March that he paid us his last visit, and remained for several hours. He then appeared to be so much better, so full of energy, and so free from weakness and faintness, that during a considerable portion of the time he read aloud some extracts of a correspondence on great principles of divine truth which had lately interested him; and he seemed to have regained so much of his accustomed measure of health, that we began to think we had been mistaken as to the diseased heart having arrived at the stage we had supposed. Within a few days after, we visited him, when we found him again fairly well. In his accustomed brotherly kindness, he met us at the Railway Station, drove us to his house, where we had a happy time of prayer and conference, and, on leaving, he again accompanied us into the town in order that we might see as much of each other as we could. Little did we then think that it would be the last time we should meet together for prayer and conference on the things of our Lord Jesus Christ. But so it was. Though he was our hearty fellow-labourer in the Lord's work we did not often meet, because we had our separate lines of service, though, for many years, we were in almost constant correspondence, and often asked each other's prayers, especially as to teaching and preaching the Lord Jesus Christ, and any other matters in His blessed service which might be pressing on us. Thank God, the intimacy between us, as the Lord's servants, which was begun in 1867, was never broken; only, as time rolled on, it became more spiritual, and more truly christian fellowship. The reason, by God's gracious blessing, was this: as a rule, we never met at each other's houses and separated without bowing before God in prayer and thanksgiving. So mutual was the felt importance of this, that even if the interview was necessarily short, one or the other would say, “We must have prayer before we part.” His prayers seemed usually to be, not only those of a man who loved the Lord Jesus, but to be the utterances of one who was very near Him. If we had to speak of the failings or sins of others, we usually reminded each other that our prayer more than ever should be, “Hold Thou me up, and I shall be safe!”

His Last Published Tract.

The last tract he published was entitled, “Be ye reconciled to God.” We subjoin an extract, because of its earnest appeal to souls to be reconciled to God, and to find all they need in our Lord Jesus Christ.

“In 2 Corinthians 5 you will notice that the deep enjoyment of divine certainty, even in the presence of death, showed the same peace. (Vers. 1-9.) Then the fact that we must all be manifested before the judgment-seat of Christ. Are we justified? It will be manifested then. Are we reconciled ? It will be manifested then. Blessed thoughts! Hence we are perfectly free to labour for Christ, and He will give us each our reward. We know the terror of the Lord to such as are not justified and reconciled, and thus we persuade men. Only mark, that we are made manifest unto God. We have to do with God; and if we know that we are reconciled to God, all is as clear now to faith, as it will be then to sight. Still it is most important to think of being manifested there. Are you quite happy about that ?

“There is also new creation brought before us as a present thing: ‘Therefore, if any man be in Christ, a new creature [or new creation].’ But is this present ? Yes, ‘old things are passed away; behold, all things are become new. And all things are of God, who hath reconciled us to himself by Jesus Christ,’ etc. . . He sees you in Christ, a new creation. Oh, fellow believer, the Holy Ghost declares that God hath reconciled you to Himself. Will you doubt Him? Surely it is only as we believe God that we can proclaim the true gospel, and beseech sinners to be reconciled to God, to cease their fighting and rebellion.

“But there is still the difficulty of sin in me. Does God reconcile my sinful nature to Himself? Surely not! Now mark the last verse, ‘For he hath made him to be sin for us, who knew no sin; that we might be made [or become] the righteousness of God in him.’ Compare this with another scripture: ‘God sending his own Son in the likeness of sinful flesh, and for sin [or by a sacrifice for sin], condemned sin in the flesh.’ (Rom. 8: 3.) In both places, all is of God. If the Holy Son of God was thus made sin, a sacrifice for sin, as well as bare our sins in His own body on the tree, then both our sins, and sin the root, have been dealt with by God, in the blessed Person of His Son, so that before Him there is nothing left to condemn. ‘There is, therefore, now no condemnation to them which are in Christ Jesus.’ Mark, it is not in us, in ourselves, but in Him. He has been made sin; He has endured its awful judgment; and in Him we are a new creation. In Him we are the righteousness of God. In Him, whiter than snow. In Him, the believer is a justified and a reconciled person. And all is of God… If you are a believer, this is as true of you as of the believer 1800 years ago. Why should you doubt? And will all this be displayed in us when in the glory? Certainly; that is, we shall be the display of the righteousness of God as in Him. Nothing short of this would satisfy the perfect love of God to us. So that as to judgment, all fear is gone for the child of God. What we are now, such we shall be presented, ‘holy and unblameable and unreproveable in his sight.’ Oh, take care that no one moves you away from this certain hope of the gospel. It does not yet appear what we shall be, but we shall be like Him when He appears. (1 John 3: 2.) Oh, how blessed to be manifested, justified, and reconciled, without spot before God. But do not look within at your own state, or your own righteousness for all this, but at the testimony of God to His risen Son at His right hand. Think what it cost Him, that you might become the righteousness of God in Christ. If an unconverted soul should read this, I entreat you to cease your striving; be ye reconciled to God. The work is done; peace is made by the blood of the cross; Jesus risen from the dead, shows His hands and His side, and says, Peace be unto you.”

His Last Gospel Preaching.

On Lord's Day evening, March 2nd, beloved C. S. preached the gospel of the grace of God in Sheffield, and evidently with great joy and the consciousness of the presence and blessing of the Lord. We happened to be in the West of England at that time, and preaching at the same hour in Taunton; and in writing to him the next day, spoke of the help and comfort the Lord had given us by His Spirit in declaring the gospel from Romans 5: 8-11. “But God commendeth his love toward us, in that while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement [reconciliation]." He replied the next day, March 4th, saying, “I think I never felt more the deep reality of the gospel than on Lord's Day evening, and from, the same words as you had at Taunton. I got ready to go to see you this morning, but was seized with cold just at the time for starting. So I have deferred my visit. The cold affects me much. But we are in the Lord's hands.” . . . Referring to the truth, he added, “I feel more and more, it must be Christ and the whole church of God… May He lead us in His paths.” From some of those who were present that evening, we heard that his word was with great power.

This was the last time he preached the gospel on a Lord's Day, and it was evidently, both to speaker and hearers, a very solemn time. No doubt, he felt (as the Lord's earnest servants, advanced in life, must do) the possibility that each time they have the sweet privilege of announcing the glad tidings it may be the last, and that, not only on account of the uncertainty of life, but because of the coming of our Lord; for His coming cannot be far off, it must be near, and, perhaps, nearer than any of us think. At any rate, it is a most blessed manifestation of the goodness and mercy of God, to find, after more than fifty years of preaching up and down England, Scotland, and Ireland, the life-giving, soul-saving gospel of His grace, that any of His servants find more liberty and joy in announcing it at the end of their course than when they began. And why? Because they increasingly realise that it is God's glad tidings, that it is concerning His Son, and that it is the power of God unto salvation to every one that believeth. Precious considerations! We believe that no tongue can describe the delight the Lord's servants have when they see sinners broken down before the Saviour, and, through His cleansing blood, having to do with God. We read that in the presence of the angels of God, there is joy over one sinner that repenteth.

All who knew beloved C. S., can testify that his preaching was not a mere rehearsal of the way of salvation, or a formal exposition of the word, or trafficking in unfelt doctrines; but when he spoke of the Saviour's love, His death, blood-shedding and triumphant resurrection, his whole soul seemed longing for his Master to be honoured in the salvation of sinners, the deliverance of those who were in bondage, and the building up of His saints.

On March 10th, the anniversary of his birthday, he wrote to his daughter, Mrs. A., saying. “I have entered my sunny 70th year. . . I would remember David in all his troubles, and sing with him Psalm 34. . . I feel assured, however stormy may be the path of the little that remains, I am entering my sunny year of 70, and shall in a few more days at most, be in the kingdom and the glory of Him who has loved me, and died for me. Oh, His mercy, and His grace upon grace for these past 69 years, He only can know, for it is infinite. We ought to expect Him today, and this is the cure for every care of tomorrow."

His Last Address to Christians.

On Thursday evening, March 13th, he felt so much better, that he went to Sheffield, and gave an address to Christians. His subject was, “The Lord's Coming.” He commenced the meeting that evening, by reading, with much emphasis, the hymn beginning with—

“‘A little while’ the Lord shall come,

And we shall wander here no more;

He'll take us to His Father's home,

Where He for us has gone before—

To dwell with Him and see His face,

And sing the glories of His grace.” etc.

After the hymn was sung, he prayed earnestly, for God's guidance and power by the Holy Ghost in ministering His truth, and for blessing to the hearers. He then took up the burden of Dumah, the words of scorn of those who hated God's people, however low their condition might be, like others who said, “ Where is thy God ?” or the scoffers now, who say to us, “Where is the promise of his coming?” Turning to Isaiah 21, he read, “The burden of Dumah. He calleth to me out of Seir, Watchman, what of the night? Watchman, what of the night? The watchman said, The morning cometh, and also the night; if ye will enquire, enquire ye; return, come.” (Vers. 11, 12.) He then showed from various scriptures, that the hope of God's ancient people, the Jews, is the coming of Messiah and His reigning over them on the earth, and that this will be preceded by judgment and great tribulation — a night of weeping before the morning of joy, when they will be peacefully sitting under their own vine and fig tree. Then will be fulfilled the scripture that Jesus will reign in Mount Zion and in Jerusalem, and before His ancients gloriously. (Isa. 24: 23.) He pointed out how scripture contrasts the hope of God's earthly people with the Christian's hope of our Lord coming at any moment with a shout to take us up to meet Him in the air, and conduct us, His heavenly people, to our Father's house; and that our present posture should be one of watching and waiting for Him. We shall see His face, be with Him and like Him for ever. It may be very soon, for “the night is far spent.” In connection with this he read and dwelt on 1 Thessalonians 4: 15-18. He also said, If any of God's people present are in trial and sorrow, he would ask them to remember David at Ziklag. Not only had he lost almost everything he had in the world, but “the people spake of stoning him,” yet withal we are told that “David encouraged himself in the Lord his God,” and in three days he was actually in the kingdom. How very near our Lord's coming for us may now be. Let us encourage ourselves in Him, and look for His coming!

He said to a friend sitting near that evening, “I am very unwell. Shall I give out, that I will preach here next Lord's Day evening, if well enough?” “No,” replied the friend; “say, if the Lord will.” This he did in a most emphatic way, and added, “If I come, I shall hope to preach on the righteousness of God.”

But this was his last public address to the saints. It was a remarkably solemn time, and he spoke with great calmness, There was a large company present. Those who knew him, and loved him, little thought it would be the last time they would hear his voice. But so it was. The address had been very impressive, and his hearers were made to feel that, “The night is far spent, and the day is at hand.”

After this, he continued unwell, and kept indoors, but often writing to us and to others on the things which concern our Lord Jesus Christ.

The day after he returned from Sheffield, Friday, March 14th, he felt so unwell, that he had serious doubts of being able to preach on the following Lord's Day as he had hoped. He wrote, “I have felt very ill in the night; my throat so bad that I could scarcely speak . . . my voice is still bad. The Lord will give strength if He will have me go to Sheffield on Lord's Day.” He was, however, too unwell to come.

In the following week, March 19th, he wrote, “I am feeling very poorly. My cold is rather worse. All is my Father's best, as dear H. said, and it is true for me.” Referring to a paper for the press he had just revised for a friend, he proposed there should be “added to it a little warm gospel of divine certainty for souls.”

His Last Address after the Lord's Supper.

On Lord's Day, March 23rd, he was much better. He wrote to us, “We had a happy time this morning around the Lord's table. I am thankful to say the Lord enabled me, to be there. My throat is a great deal better, but I still feel it is rest the Lord would give me. He enabled me to speak a few words at the meeting.

From a friend who was present, and had known him well for many years, we heard that his ministry that morning was exceedingly sweet and profitable. His subject was, “The Good Shepherd,” from John 10; and he dwelt mostly on verses 14, 15, “I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father; and I lay down my life for the sheep.” This friend said, that his address that morning was most striking, particularly on the good Shepherd saying, “I know those that are mine, and am known of those that are mine as the Father knows me.” (New Translation.) He referred also to Psalm 23, to show the present activities of the Shepherd toward His sheep, after bringing before his hearers His personal glory and perfections.

On Wednesday, March 26th, we received from him an affectionate note, mostly in reference to the Lord's work and the teaching of scripture on certain subjects which were particularly exercising his mind at that time. We had hoped to have heard that he was very much better, but, in reference to this, he only said, “I feel I shall not be well enough to be out at night to-morrow,” (alluding to his proposed lecture in Sheffield that evening), and added, “May the Lord be with you in a special way!”

On this same day, March 26th, his beloved daughter, Mrs A., and her husband, paid him a visit, and remained until the following day. How little did they think that this would be the last time they would see their dear father before he departed to be with the Lord! Mr. A. says, “He met us on the road before reaching the house, his face beaming with joy and welcome. He at once said, ‘You have come to see me in my sunny 70th year.’ He repeated several times during our visit, ‘my sunny 70th year.’ He appeared weary, as if from overwork, though bright and hopeful.

“The following morning (Thursday) at the gathering of the household for reading the word of God and prayer, dear father read very impressively Psalm 46, and appeared to feel deeply every sentence. He spoke there from very sweetly, emphasising that in the world we must have sorrow and tribulation, but the believer, resting in the Lord, should not ‘fear, though the earth be removed, and the mountains be carried into the midst of the sea.’ He dwelt with much joy on verses 4, 5, ‘There is a river, the streams whereof shall make glad the city of God;’ and in conclusion, exhorted us in all our sorrows and troubles to remember that ‘the Lord of hosts is with us; the God of Jacob is our refuge.’

“His prayer, after the exposition of scripture, was very touching, pouring out his soul in its desires and thanksgivings to God his Father in sweet child-like confidence. He seemed to remember many things before the Lord in supplication, and, at the close, prayed especially for each of his children and their families, separately and severally by name, his heart going out in tender, loving affection after each.

“Afterwards, when walking with dear father in the garden, he remarked, ‘I do not think I shall be long down here in this world.’ He was looking upward toward heaven, when he spoke, and there was something in the tone of his voice that so filled me with emotion, that I could offer no reply. Shortly after this we left him, for the last time bidding him farewell, little thinking that we should no more see his bright, happy face, or hear his loving voice again.” Three days after this he was with the Lord.

His beloved daughter, Mrs. C, also came on Thursday, the 27th, and their parents greatly enjoyed having their two daughters with them. It was all, doubtless, graciously so ordered by the Lord, and this brief, but happy visit will ever be remembered with thankfulness.

The Secret of True Fellowship with God's Servants.

Though we were very much of one mind, we did not see alike in everything, yet the intimacy between us not only continued year after year, but it grew in brotherly confidence. And why? Because, as we have said, we bowed together before the Lord in prayer and thanksgiving. Often too, we remembered each other when alone in prayer, according to that scripture, “Pray one for another.” We have sometimes ventured to say, when we have seen some of the Lord's people very intimate with each other, that it will not last, but probably be connected with bitter fruits, because it seemed more like the social element of the world than that of “fellowship in the Spirit.” Alas! how often have we seen sad results. For saints to love each other in the Lord, care for each other for His sake as members one of another, and in the Spirit of Christ to bear each other's burdens, weep with those who weep, and rejoice with those who rejoice, is very different from mere intimacy of association. When the Lord is before souls as to this, we may be quite sure there will be a coming together before Him, and, in prayerful dependence and thanksgiving, owning Him as the alone power by the Spirit for “building up,” and for being “builded together” according to God.

We remember, about twenty years ago, visiting a large city, where two very able and gifted servants of the Lord were in fellowship, and giving themselves wholly to the work of labouring in word and doctrine. We called on one of them, and, in course of conversation, inquired if he and the other brother ever met together for prayer, and the reply was. “No.” We then said, “You may be quite sure that God, however He may bless us individually, will never uphold us as fellow-labourers in His service, unless we come together before Him to guard and bless us as such.” In this instance, we had painfully to hear that coldness and distance seemed increasingly to characterise them. Those who knew the beloved servant of the Lord, the reminiscences of whose last days we are recording, would unhesitatingly say, He was emphatically a man who loved and valued prayer. All those who pursue a path of dependence and prayer because it becomes us and honours God, will surely find that word fulfilled in their happy experience, “Them that honour me, I will honour.” We may be quite sure that God only is the Source and Sustainer by His word and Spirit of all true christian fellowship; and when this is not practically owned, it proves that such are not going on as to it in faith, without which it is impossible to please God; and if the intimacy should continue, it will sooner or later degenerate into an amiable kind of social or religious intercourse without being spiritual or profitable.

The Last Funeral He Attended.

On Friday, the 28th of March, our dear departed brother was well enough to attend the funeral of one who had long been in fellowship, and for whom he had much regard. He was a working man, very much respected, and C. S. remembered that he had been recommended to his employers by him thirty-five years ago. This was the last funeral that he attended, and it was in the same cemetery in which his own body was deposited only a few days after.

That day he was fresh and manifestly, happy in the Lord, but it was observed by one present, that he appeared unusually impressed with the solemnity of the occasion. The service began by a brother giving out the hymn: —

“We have a home above,

From all defilement free;

A mansion which eternal love

Prepared our rest to be.

“The Father's gracious hand

Has built that blest abode;

From everlasting it was planned,

The dwelling place of God.

“The Saviour's precious blood

Has made our title sure;

He passed through death's dark raging flood

To make our rest secure.”

Then C. S. read the first few verses of 2 Corinthians 12, and said, “I knew a man in Christ thirty-five years ago,” referring to the departed, whose body was then before them, and spoke of his godly deportment and christian-like behaviour toward those with whom he had been associated in his daily employment. He then, with great solemnity, referred to the many sudden deaths which had lately taken place in the neighbourhood, and with what a loud voice they spoke to us of eternity. “This is Friday,” said he, perhaps, before another week is ended, some of us may be buried. If death come, are you ready ?” (There was a solemn silence for several seconds.) He then went on to say, “Through mercy, infinite mercy, I can say, I am; are you ? [A pause.] Perhaps all here could not truthfully sing the hymn we have just had, ‘We have a home above.’ Are there any present who could not sincerely say, ‘We have a home above ?’ [A pause.] If so, let us turn to the word of God, and see how you can be fitted to sing now, as under the all-searching eye of God, ‘We have a home above.’

Our beloved brother then read, “Forasmuch as the children are partakers of flesh and blood, he also himself likewise took part of the same; that, through death, he might destroy him that had the power of death, that is the devil; and deliver them who, through fear of death, were all their lifetime subject to bondage.” (Heb. 2: 14, 15.) He read also, “Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me; in burnt offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me), to do thy will, O God. Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. By the which will we are sanctified through the offering of the body of Jesus Christ once for all. And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: but this man, after he had offered one sacrifice for sins, for ever sat down on the right hand of God; from henceforth expecting till his enemies be made his footstool. For by one offering he hath perfected for ever them that are sanctified. Whereof the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; and their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin.” (Heb. 10: 5-18.) Then he turned to the crowd of hearers, and preached unto them Jesus and the resurrection — His finished work upon the cross, His triumph over death and Satan, and His coming again to take His own to heavenly glory. Then he read, “For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: if so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit. Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord (for we walk by faith, not by sight): we are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.” (2 Cor. 5: 1-8.) Some men tell us, said he, and they are learned men too, that we cannot know with certainty whether we are saved or not; and some even preach that we cannot be sure as to the forgiveness of sins till the judgment of the great white throne. But what does the word of God say? Then pointing to the first verse of the portion just read, he repeated, with solemn emphasis, “‘ We know, (thus we have the assurance) that we have a building of God (yes, we have it), an house not made with hands, eternal in the heavens.’ ‘We have’ then, this heavenly and eternal building of God, and ‘we know’ we have it in the heavens if we die. Yes, ‘we have a building of God,’ a house, ‘our house.’ God hath ‘wrought us’ for it, ‘an house not made with hands, eternal in the heavens.’ What divine certainty God's word gives those who believe on His Son! ‘We have a building of God.’ Having received the forgiveness of sins through faith in the Lord Jesus Christ, the Holy Spirit is given to indwell us, ‘therefore,’ it is added, ‘we are always confident.’ Observe, not ‘always doubting,’ as some say, but ‘always confident, knowing that whilst we are at home in the body, we are absent from the Lord. (For we walk by faith, not by sight.) We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.’ Does it say we are confident because of what we feel ? Certainly not, but by knowing it on the authority of God's word of eternal and unchanging truth, that because of the finished work of eternal redemption, and the gift of the eternal Spirit, we are always confident.” He then prayed.

At the grave he again referred to 1 Thessalonians 4, when the Lord will raise the bodies of His saints to meet Him in the air, and the following hymn was sung:

“Christ the Lord will come again,

None shall wait for Him in vain

We shall then His glory see;

He who died to set us free.

“Then when the Archangel's voice

Calls the sleeping saints to rise,

Rising millions shall proclaim

Blessings on the Saviour's name.

"This is our redeeming God,

Ransom'd hosts shall shout aloud:

‘Praise, eternal praise be given

To the Lord of earth and heaven.’”

Earnest prayer was then offered by our brother Mr. C. for the salvation of the unconverted who were present, many of whom had been fellow-workmen of the deceased, and after committing the body to the Lord's safe keeping till He come the people separated.

How remarkable that this honoured servant of the Lord should have said at the last funeral he attended, “Perhaps, before another week is ended some of us maybe buried… If death come… through infinite mercy, I can say that I am ready.” In less than forty-eight hours after this he himself had departed to be with Christ, and in less than a week his body was laid in the same cemetery where he had so solemnly spoken. And yet it is not to be wondered at, if we only consider that those who live in prayerful dependence on the Lord, and in communion with Him, are led to speak sometimes beyond what could have been premeditated.

Nor can we forbear at this time kindly asking the reader of these lines the same question, If death come, are you ready ? Do not say, Yes, unless your authority is founded wholly on the blood of Christ, and the word of God. Do not look at yourself, your feelings, your experience, good or bad, but look wholly to the Lord Jesus Christ and His finished work in His death and blood-shedding on Calvary. Take your true place before God as a guilty, helpless sinner, justly exposed to His condemnation, and approach God by the blood of His Son, and you need not fear; for God delights to welcome, bless, save, and comfort those who thus honour the blood of Jesus Christ His Son. You cannot be saved by works, either wholly or in part, for scripture says, “By grace are ye saved through faith, and that not of yourselves, it is the gift of God, not of works, lest any man should boast.” Happy those, who simply resting before God on the blood of Jesus, can truly say,

“My hope is built on nothing less

Than Christ my Lord and righteousness

I dare not trust the sweetest frame,

But wholly lean on Jesus' name;

On Christ, the solid rock, I stand,

All other ground is sinking sand.”

His Last Gospel Paper.

On Saturday, March 29th, our beloved brother wrote a stirring gospel paper for Things New and Old. It was on the words of our Lord Jesus, “I have compassion on the multitude.” He sought to show how compassionate our hearts should be toward the thousands round about us who are still in their sins, and going on the road to everlasting destruction. We make a few quotations from it to show how graciously God kept the heart of His servant fresh and fervent in the work of the gospel to the last day. On this day, March 29th, exactly 55 years, to a day, had elapsed, since he first preached from “God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life;” and two days before he departed to be with Christ, he was at a funeral, and preached to a crowd, as we have seen, Jesus and the resurrection and His coming, and showed from scripture the ground of divinely given assurance as to the certainty of eternal salvation; so that up to, his last day on earth he was occupied in preaching, or in writing for the press, the same precious gospel.

Extracts From His Last Paper.

It is well to remember that Jesus in these days, is the same Jesus as in those days described in Mark 8. Let us see what He was then, so that we may know a little better what He is now; and what He would have us to be now as His representatives on earth… ‘The multitude being very great, and having nothing to eat.’ Is not this a fact now ?… But mark, the starting point is, ‘Jesus called his disciples unto him.’ What a question this would be to every preacher in this land. Have you heard the call of Jesus ? Have you come unto Him? Do you know Him? You cannot be a river of water, if you have not come and drank yourself, If you do not know Him, you cannot break the bread of life to others. If you do not know your sins are forgiven, you will not be able, in faith, to preach forgiveness to others. If you do not know Him, then just come unto, Him, He has something to say unto you. He says, as it were, ‘I want to tell you how I feel about those millions of lost souls in that world where you at present dwell. I have compassion on the multitude. I have been offered up a propitiation on the cross. I freely offered up myself the sacrifice. I am the mercy-seat. God my Father is just and righteous in sending a free pardon to those millions, and you have never told them. You have never made the proclamation of forgiveness of sins in my name to millions within your reach. I have compassion on the multitude.’

There was a large company that had been with Him three days, and He says, ‘have nothing to eat.’ And all around are great numbers of readers of this paper, multitudes of professors around Jesus, very busy in religious activities, but they have nothing to cat. They have sacraments and outward services, periodicals and religious books, and still they may have nothing to eat. They are unconverted, are in their sins, guilty before God, hastening on to judgment. And literally, no real gospel has been set before them, suited to lost, guilty, hell-deserving sinners… Is it so, dear reader ? Is your house very far from Jesus ? Is Jesus known in your house ? Is the holy perfume of His dear presence there ? If a stranger comes to your house, does he feel that Christ reigns there ? Or is it mere Sunday profession with you, and Satan and his world all the week? … But Jesus has compassion on you; He knows how it will end with you if you are not saved. When your heart shall cease to beat, and there is a hush in your house, and they whisper, He is gone; but, oh where? Will you have refused the compassion of Christ until it is too late? Where will you be? Will it be to lift up your eyes in torment? What a mercy it is, as you read this paper, that it is not yet too late. Think then, of the compassion of Jesus…

“‘He took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before them; and they did set them before the people. And they had a few small fishes, and he blessed, and commanded to set them also before them.’ The disciples gave nothing, except what they had received. May it ever be so with us! It is most cheering to hear of souls, in so many distant lands, being brought to sit at His feet; to sit down and rest in His dear presence, to prove His tender compassion; and then themselves to be the distributors of the bread of life. It will be so everywhere if there is fellowship with Him in His compassion for lost souls. Oh, my brethren, where should we have been but for His compassion on us? He has mercy on whom He will have mercy.

“‘And they had a few small fishes, and he blessed, and commanded to set them also before them.’ Have you a few small tracts that contain the true gospel of God ? Will you look to Him to bless them ? Can you, in faith, obey Him? He commands you to set them before those who have nothing to cat. You have now the privilege of distributing tracts in Japanese, Arabic, Chinese, Chaldaic, and many other languages; will you give them to such as have nothing for the soul to feed upon?

“Well, dear reader, have you eaten, and are you filled? If so, you will hunger no more. Jesus said, ‘I am the bread of life: he that cometh to me shall never hunger, and he that believeth on me shall never thirst.’ (John 6: 35.) . . . The believer knows the truth of that word, ‘But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.’ (1 Cor. 1: 30.) He thirsts no more. He needs nothing more to fit him for the Holiest. He is complete in Christ. . .

“Oh, blessed revelation of God, the heart of God, the love of God to a lost and guilty world! Yes, Jesus says, ‘He that hath seen me hath seen the Father.’ May this be true of all who read these lines— ‘We all, with open face, beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.’ (2 Cor. 3: 18.)”

His Last Lord's Day.

Little did any one think that that Saturday night would be his last night on earth. From what he said, it was evidently, to him, a night of deep exercise of soul before the Lord. On rising and taking his usual scripture reading alone before breakfast, he turned to Psalm 39, and was so impressed with it, that, instead of reading in the family in the usual course, he read this psalm again with his dear wife. At the accustomed time, they both went to the Lord's Day morning meeting, in the course of which he said, “Let us give thanks.” He thanked the Lord Jesus above all for His death, that marvellous outflow of divine grace, and that we were privileged to be there to remember Him, and announce His death on earth once more. The death of a beloved brother a few days before, was evidently, on the minds of several present, and to it he seems to have alluded when he said something like this, “Thou, Lord Jesus, art removing Thy dear saints one by one, but Thou art soon coming to take us all away together to be for ever with Thyself.”

On returning to his house, he walked a little in the garden, seemed happy and cheerful. At the usual time he sat down to dine, not in his accustomed place, but very near his dear wife, and shortly afterwards he rose and went to the door for a moment; but immediately after resuming his seat, he put out his arm upon the table toward Mrs. S., his head sank upon his arm, and when his dear wife reached his side, he had departed to be with Christ.

“His spirit had fled,

Painless and swift as his own desire;

The soul undressed—from her mortal vest,

Stepped into the car of heavenly fire,

And proved how bright were the realms of light

Bursting at once upon the sight.”

To us, scarcely anything could be more sudden, or unexpected, for during the last few days he had seemed to be improving in bodily health. Still “he was not, for the Lord took him.” One said, “It was almost a translation.” Another said, “It reminded him of the chariot of fire and horses of fire that carried Elijah into heaven.” It was, however, so instantaneous, that he seems to have been one moment speaking to his dear wife, and the next moment with the Lord. His last ministry on earth was at the Lord's table, and within two hours he was “with the Lord” — “absent from the body, and present with the Lord.” This is how scripture puts it; and most blessed it is to know that the Christian in his new nature, the new creation in Christ Jesus, leaves the earthly tabernacle to be “present with the Lord.” Such is death to the child of God. He was spared bodily pain, and a lingering illness on a bed of sickness, which many have; and the Lord's words seemed to be fulfilled in him, “If a man keep my saying, he shall never see death.” Happy those who, when consciously departing, are so looking off unto Jesus who saved them by the blood of His cross, that they do not see death. He was absent from the body, and present with his Lord, whom he had so long been constrained by His love to serve. His 69th birthday, as we have remarked, had been some days before.

Soon after his departure, a paper, written on his 47th birthday, came to hand. It had been deposited by him in a secret drawer of his business desk. It was this: “Lord, Thou knowest how long before I shall see Thee as Thou art. I shall be satisfied when I awake in Thy likeness. Let my few remaining moments be spent with Thee and for Thee, my own precious Lord. All is well, Lord, for my times are in Thy hand.” It was dated 10th of March, 1868.

The Funeral.

The burial took place on Thursday, April 3rd. Long before the arrival of the corpse and the procession of mourners, some hundreds had assembled in the Meeting Room in Moorgate Road, mostly saints from various places, who had long known and loved the dear departed one, and there waited in solemn silence.

After the coffin, which was borne by beloved brethren, had been quietly deposited among us, and the bereaved and their friends had taken their places, a brother prayed. Reverently approaching God, our God and Father, as a company of mourners, all feeling more or less bereaved and sensible of our loss, we could not but give thanks to Him for the grace and strength that had been given to our dear departed brother for such a long series of years in the ministry of His gospel to sinners, and His word of instruction to His saints; and also for the unshaken confidence which we have of his being now “with the Lord.” Fervent prayer was offered for the beloved widow, and for every member of the family; and also that all present might be in the position of waiting on God to learn the lessons He is now seeking to teach by the present sorrow and bereavement.

After this, five words were read from Acts 10: 36, “He is Lord of all.” In remarking on this portion of God's word, it was said, Perhaps no five words could be found within the whole compass of divine revelation which have a more searching, more personal, or more suitable application to every one present on this solemn occasion than those just read. They bring the Saviour before us as He now is on the throne of God, and reveal Him as the supreme and universal Lord— “He is Lord of all.”

He was here in lowliness and grace, and full of compassion toward men, “a Man of sorrows and acquainted with grief;” but now

“The throne is His, and His by right,

The highest place in heaven.”

No doubt, as being the eternal Son by whom the worlds were made, as One who was before all things, the Maker of all things, Upholder of all things, the One by whom all things consist, and who is Heir of all things; the One too, in whom dwelleth all the fulness of the Godhead bodily; He could rightfully lay claim in virtue of His Deity to all things. But “He is Lord of all” as having justly merited it by “the death of the cross.” In that finished work, there was not only eternal redemption accomplished for us in infinite mercy, but there was what He did for God, and the eternal glory that it brought to Him. Man had sinned, disbelieved God, dishonoured God, turned his upon God, was without God, and consequently without hope in the world: but Jesus came into this sin-stricken, God-dishonouring world of which the devil is prince and god, and with everything against Him, and the opposition of Jews and Gentiles, He obeyed God, honoured God, vindicated God, fulfilled His word, did His will in all things, was obedient unto death, even the death of the cross. If Adam, when he sinned, deserved to be thrust out of the garden—the paradise on earth—what did the God-man Christ Jesus merit for such a glorious work as He accomplished when He had fulfilled all scripture, and said, “It is finished,” and, in obedience to God and love to us, bowed His head in death ? Surely nothing less than the glory of God. Therefore, we now see Him “crowned with glory and honour.” And that glory which has been given to Him as the glorified Man, blessed be His name, He has given to us. He said to His Father, “I have glorified thee on the earth: I have finished the work which thou gavest me to do. And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was. . . Neither pray I for these alone, but for them also which shall believe on me through their word. . . And the glory which thou hast given me, I have given them.” (John 17: 4, 5, 20, 22)

By the Prince of Life going into death, the Holy One bearing the judgment due to us and rising out of it, He not only abolished death, and rendered null him that had the power of death, that is the devil, but all power in heaven and in earth was given to Him— power over all the living and all the dead. Hence we are told, “To this end Christ both died, and rose, and revived, that he might be Lord both of the dead and of the living.” (Rom. 14: 9.) In the place then of universal authority, the Head of all principality and power, the risen, ascended, glorified Man Christ Jesus, He has absolute lordship over every human being whether living or dead. Having died for all, having sent the gospel to all, having been long-suffering to all, He is now at God's right hand “Lord of all.” There God righteously set Him. He was “obedient unto death, even the death of the cross; wherefore [mark well this word wherefore], God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things [or beings] in heaven, and in earth, and under the earth [that is the infernal regions], and that every tongue should confess, that Jesus Christ is Lord, to the glory of God the Father.” (Phil. 2: 8-11.)

We know from scripture that the created beings in heaven bow to Jesus as Lord, “angels, and authorities, and powers being made subject unto him.” But on earth, this earth on which we are today, who bows to Jesus ? Who owns Him as his Lord ? Who looks up to Him every now and then and says, My Saviour, and Lord? Such only as have taken their true place before God as sinners justly exposed to His condemnation, and gladly receive the assurance of His unalterable word, that the blood of Christ, who is now Lord of all, was shed for many for the remission of sins.

Yet God will have Jesus owned as Lord, and confessed by every human being.

It is evident then from the word of God that every one here today will sooner or later have to do with Jesus as “Lord of all.” Those who bow to Him now as sinners to save them from the wrath to come, will find Him a present Saviour; but if they refuse Him now as Saviour, they must meet Him as Judge. When He comes out of heaven with His mighty angels in flaming fire it will be not to save but to judge the living, and to put all enemies under His feet. But more than that, He is, as we have seen, Lord of the dead as well as of the living. We read, therefore, that “All that are in the graves shall hear his voice, and shall come forth; they that have done good unto the resurrection of life; and they that have done evil unto the resurrection of damnation.” (John 5: 28, 29.) What an amazing contrast are these two resurrections! Blessed for evermore are those who will be in the first resurrection!

Therefore in taking the body of the dear departed one to the grave, we do so with the fullest confidence that he is now absent from the body and present with the Lord; and are assured that He who is “Lord of the dead” will watch over that body (for the body of the believer is the purchase of the Saviour's blood as well as the soul, so that such can say He loved me and gave Himself for me), and by and by bring it forth, changed like unto His own body of glory, and take it up, re-united to the spirit, to meet Him in the air, and so be for ever with the Lord. We expect then to see our beloved brother again. On the authority of Holy Scripture we look to be caught up with him to meet our Lord in the air, but “the dead in Christ will rise first.” Happy, indeed, and safe for ever, too, are those who now look up by faith at the Lord Jesus Christ where He is, and trust Him as their own Saviour; and such will not only say “My Lord, and my God,” but will rejoice in the fact that “He is Lord of all.”

After these remarks, a servant of the Lord, now on his way to New Zealand, gave thanks to God for the blessing the departed had been, under God, to so many souls, and the hundreds of times some there present had been cheered by his christian ways and words. Earnest prayer was offered that by his many writings he though dead might yet speak. Seeing also that his removal was a loss to the world as to the ministry of the Gospel, a loss to the Church also, there was fervent supplication to God to raise up others to fill up the blank occasioned by his departure.

The following verses were then sung: —

“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.”

At the grave, where it has been said that 700 or 800 persons were assembled, the latter part of the 4th chapter of the first epistle to the Thessalonians was read. “But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words.”

Dr. D. prayed that we might have grace and strength supplied to serve and honour our Lord while waiting for His coming. He thanked God also for the long-continued service of our departed brother, and that his beaming face, when mentioning the name of our Lord Jesus Christ, showed how precious to His servant He was; and that with confidence and peace we placed the body in the grave until the Lord comes.

A few words of prayer were added by another for God's blessing on His truth to those who had heard it that day, and again commending the bereaved and sorrowing at this time to the mercy of God, the meeting separated.

Before laying aside this paper, it would be well, perhaps, for both the christian reader and writer to inquire, How much are we enjoying the Father's perfect love, and how far are we living and acting as those who watch and wait for the coming of our Lord?

The great snare for Christians today is, worldly-mindedness, notwithstanding it is so plainly written that “whoever will be a friend of the world is the enemy of God.” (James 4: 4.) But when the Father's love fills our hearts, we become lifted above the attractions and snares which we could not otherwise escape. “If any man love the world, the love of the Father is not in him;” he is not enjoying this sweet relationship, he does not realize that the Father loves him as He loved His Son. (1 John 2: 15; 17: 26.)

It is also clear, that if we are truly looking for the coming of our Lord, it will separate us from what dishonours Him, for “every man that hath this hope in him purifieth himself, even as he is pure.” (1 John 3: 3.)

May we then enjoy our Father's perfect love, walk in obedience to His word, be steadfast, unmoveable, always abounding in the work of the Lord, and waiting for His return from heaven! Such are ready when the Master calls!

Romans

On the Epistle to the Romans

by Charles Stanley.

London: G. Morrish, 20, Paternoster Square.

1885.

Introduction.

The writer of these notes would strongly recommend a close, prayerful study of this epistle, as the groundwork of all scriptural knowledge. Well does he remember the benefit he derived, for nearly two years, in laying aside all other reading, and studying this epistle, with a few others, when young, about forty years ago.

We cannot be surprised that it should contain such solid foundation-truth, when we bear in mind that it was written to the assembly in the then Metropolis of the whole world.

It is important, and really helpful, in reading any of the precious epistles or books of holy scripture, to observe the character and design of each book, and also the order and divisions in the same. The object the Spirit had in this epistle, then, was evidently to reveal the relationship of God to man, and man to God — the way God could be righteous in justifying man. Thus it is the foundation of all truth.

The careful reader will at once see the three divisions of the epistle. Romans 1 to 8 reveal God, the Justifier; the gospel of God to Jews and Gentiles alike — the same grace to each. Romans 9 to 11 show that God has not forgotten His promises to Israel, but that, at the appointed time, all shall be fulfilled to them as a nation. Romans 12 to the end contain the preceptive part.

There is, however, a subdivision in the first eight chapters of great importance. Up to Romans 5: 11 it is the question of justification from sins; then, on to the end of Romans 8, it is more the question of justification and deliverance from sin. We will now turn to chapter 1.

Romans 1

“Paul, a bond servant of Jesus Christ.” He was not a bond servant of any society or party, but of Jesus Christ. How few can follow Paul in these seven words, and yet how important it should be so, if service is to be acceptable to Christ! Have you thought of this as to the whole course of your life and service? It will make all the difference in the day of reward. “Called to be an apostle” should be, “an apostle by calling.” When the Lord Jesus called him, it was not that he might go to the other apostles, and be educated, or prepared, or ordained to be an apostle; no, he was constituted an apostle at once, and without any human authority whatever; he was called to act and preach as an apostle because he was one, not that he might be one. (Compare Acts 26: 15-19; Gal. 1: 10-16). Thus Paul was “separated unto the gospel of God.” Well did the Holy Ghost know how all this would be entirely reversed in that very Rome. Yes, this very first verse is of the utmost moment to us, if we would do the will of God. Remember, Paul had been an apostle for some time when the Holy Ghost separated him, and sent him to a special tour of service, with the approval of the elders, in Acts 13: 1-4.

Here, then, we see Paul a bond-servant of Jesus Christ, an apostle by calling, separated unto the gospel of God. Now this word, “separated,” goes a great way. Separated from the world, and from the law, from Judaism, unto the glorious good news of God. It is not the subject of the church in this epistle, but the gospel of God. The church was not the subject of promise, but the gospel was. (“Which he had promised afore by his prophets in the holy scriptures.”) Yes, the scriptures, from Genesis 3, contain abundant promises of the gospel of God, “concerning his Son, Jesus Christ our Lord.” Every promise thus looked on to the seed, which is Christ. It will be well to lay hold of this. The gospel is not concerning, our feelings or doings, but “concerning his Son, Jesus Christ our Lord.” May that blessed One be ever the beginning and the end of the gospel of God which we preach!

There are just two parts, then, in the true gospel: the work accomplished by Jesus in the flesh; and His resurrection from the dead. “Which was made of the seed of David according to the flesh.” In Him, as Son of David, all promise was fulfilled. What a manifestation of the love of God — the Holy One to be made flesh, to become truly man — to come down from His own eternal glory into the midst of a fallen, guilty race, under sin and judgment, and in that state of sinless humanity to go on to the cross!— Himself all pure, and yet to be made sin, to bear its utmost judgment unto death; yea, to go down into death itself, and deliver us from its rightful power — to be delivered for our iniquities. This we shall find to be one great theme of our epistle — the atoning death of Jesus, in its double aspect of propitiation and substitution. But though made man in the likeness of sinful flesh, yet not Himself in fallen humanity or sinful humanity — not Himself defiled. He was ever the Holy One of God, and was thus determined, or “declared the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead.”

Let us, then, behold the Son of God, pure and undefiled all along His path below; not only His blessed acts, but His nature, holy, according to the Spirit of holiness. Thus, though in the midst of evil, come there in love; for us entering in sympathy into all the sorrow sin has brought; and tempted from without in all points as we are, but in Himself, His holy nature was entirely apart from sin. All this was declared in that, having accomplished our redemption, God raised Him from among the dead. Personally death had no Claim on Him — He could not be holden by it. Since He was according to the Spirit of holiness. God in righteousness must raise Him from among the dead, and receive Him to glory. He had glorified God in human nature, and as man He is now raised from the dead, according to the Spirit of holiness; and there is now in heaven the Man who has glorified God. It is well to be clear as to what He is in Himself, and then we shall better understand what He has done for us, and what He is for us raised from the dead. These truths we hope to notice more fully further on.

From this Holy One raised from the dead, Paul had “received grace and apostleship, for obedience to the faith among all nations, for his name.” It is important to notice this; whatever he was as an apostle, it was all grace received. Did not the Lord shine across his path, in pure, free favour, at the very moment he was mad — yea, exceeding mad — against Christ? Did He not call him, and make him His chosen apostle to the Gentiles at once, in free, unmerited favour? Is it not the same in principle in every case? Whatever service we may have for Christ, is it not the same grace, the same free favour? Thus the apostle looked upon the saints at Rome. The same grace had been shown to them. “Among whom are ye also the called of Jesus Christ.” Thus grace shines out in all its fulness. He who met Saul on his way to Damascus, even Jesus Christ as Lord, had also called every believer in Rome. “To all that be in Rome, beloved of God, called saints: Grace to you, and peace from God our Father, and the Lord Jesus Christ.”

The two little words introduced by the translators, “called to be saints,” completely changes the meaning of this important scripture, and has been the cause of serious mistakes in the question of holiness. It is the same word as is used in the first verse, “called an apostle;” or, “an apostle by calling.” As the word, saint, means holy one, so the words mean, “holy ones by calling.” Not called to seek to attain to holiness — the common mistake — but just as Paul was constituted an apostle by the Lord who called him, so all believers in Rome were constituted holy ones by calling. This was the ground on which they were exhorted to walk in accordance with what they were. Every believer is a saint by calling, holy by calling. He is born of God, partaker of the divine nature, which is holy. By new birth he is holy. He is dead with Christ, risen in Christ — yea, Christ who has passed through death, and is the resurrection and the life, is his life. “He that hath the Son, hath life.” Now, if he has the life of the Holy One of God, that life of which he is now a partaker is as holy as it is eternal. All believers have eternal life, therefore all believers have a holy life. To seek by any means to attain to one or the other for acceptance, is to totally misunderstand our calling and high privileges.

All scripture bears out this truth. The exhortation to be holy is on this principle: “As obedient children . . . as he which hath called you is holy, so be ye holy in all manner of conversation: because it is written, Be ye holy, for I am holy.” (1 Pet. 1: 14.) Yes, it is because they are begotten again unto a lively hope: kept by the power of God, because they are born of God; as children, having purified their souls in obeying the truth. In a word, as they were holy by calling and nature, and having the Holy Ghost, they were to give all diligence to be holy in life and conversation.

John brings out the holiness of the new nature as born of God. He that is born of God does not practise sin. In each epistle the holy calling will be found first, and holy walk, as the result, follows. (Compare 1 Thess. 1: 1, with chap. 5: 23.) It is important to notice the place the word has, applied by the Holy Ghost, both as to the new birth, and also in practical holiness. “Of his own will begat he us with the word of truth.” (James 1: 18) “Sanctify them through thy truth: thy word is truth.” How sad it is in this day to see all this set aside, and men by thousands seeking to be holy by sacraments and ceremonies; and not only they, but many who write and teach on holiness entirely overlook what every Christian is constituted by calling and new birth, and the indwelling of the Spirit. There is no doubt this is the cause of great weakness and mistake and low walk.

Let us not lightly pass over those other precious words: “Grace to you, and peace from God our Father, and the Lord Jesus Christ.” What a change from Judaism!— the free favour of God our Father, and the Lord Jesus Christ, and peace to all the beloved of God in Rome. Do our souls enter into this? Instead of law justly requiring perfect obedience from man, now we have perfect peace with God, on the principle of free, unmerited favour. Israel, if faithful, could only have known God as Jehovah; we know Him as Father. We shall see in this epistle how His grace and peace can flow out to us unhindered in perfect righteousness.

As this epistle reveals the ground of a sinner’s standing before God, we notice that the first thing for which the apostle gives thanks to God, through Jesus Christ, for them all, is this: “Your faith is spoken of throughout the whole world.” Thus faith has the first place. Beloved reader, is your faith well known, or is it doubtful whether you really believe God? This is the first point to be settled; all will follow in order after that. We shall find that if you believe God, then you can say, “Therefore, being justified by faith, we have peace with God, through our Lord Jesus Christ.” Can you with confidence say so? Then drink of that stream of grace and peace ever flowing from God our Father, and the Lord Jesus Christ.

What real heart work it was with Paul! He says, “For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my Prayers.” What deep love to those he had never seen! This was no more outward service, but “with my spirit.” All done to God in the gospel of His Son. Is it so with us, or mere cold imitation? Was not this the secret of Paul’s success? If lacking with us, must there not be failure? Paul greatly longed to see the saints at Rome, but hitherto he had been hindered. We see here proof of the wisdom and foreknowledge of God. Had Paul or Peter founded the assembly at Rome, what a plea this would have been for so-called apostolic succession! There is no evidence as to whom the Holy Ghost used in the forming of that important assembly. No evidence that any apostle had been there at this time, though the faith of this assembly, or rather of all the called saints, was thus spoken of and well known. It is also remarkable, they are not addressed as the church at Rome, as in other epistles.

Paul desired to have mutual fellowship with them, and to bear some fruit amongst them, whether this might be in the conversion of souls, or in the imparting of some spiritual gift to those already brought to Christ. Having so great a treasure committed to him as the gospel, he felt himself a debtor to impart it to all, both Jews and Gentiles. He could say, “So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.” What entire readiness, yet the most real dependence on God alone. Had he been the servant of men, he might have needed a call from them to preach at Rome, or have a human appointment of some sort: but there is no such thought. Why should it not be so now? If we had more divine energy it would be so. Paul could say, “I am ready.” Yes, yes, the world behind his back: “I am ready as soon as my God shall open the way.” Oh, where are Paul’s successors? May our God awaken us by the consideration of the path of this devoted bond-slave of God.

We now begin to approach the question as to what the gospel is. “For I am not ashamed of the gospel: for it is the power of God unto salvation, to every one that believeth; to the Jew first, and also to the Greek.” The reason why he is not ashamed of the gospel is stated clearly. The law commanded, but had no power to deliver from sin; nay, it was given that, not sin, but the offence might abound. But, in direct contrast, the gospel is the power (not of man, but) of God unto salvation. There is a vast meaning in this. We will seek to make this plain to our young readers by a few illustrations.

You may have read and heard much that undermines this truth; for there is much preaching that tells the sinner that he must give up his sins, and forsake them before he can come to God and get forgiveness of sins and salvation. This looks very reasonable and plausible. Take this illustration. Let us take our stand a little above the Niagara falls. How calmly the mighty river flows on! smooth as glass to look at, and the nearer the falls the smoother it flows along. A boat is seen gliding down amid stream. There are two men in it. They hear the every-moment increasing roar of the fearful falls. One is awake to his danger: a few minutes and the boat must be over. The other seems stupefied. Both are alike helpless; both in the same boat rushing on so smoothly to utter destruction. Now hail them; try the gospel of man. Tell them to forsake that boat; to give up that mighty river; to come to the bank or shore before they are over, and you will help them! Man, you tell them to do the impossible. Is it not only to mock them? Is it not cruel thus to mock them? One, two minutes and they are over. What is needed is power to save them.

Is not the sinner on the stream of time, hasting to far worse destruction? Yes, he says, The power of sin carries me along. He awakes to his danger, death and judgment close at hand. He bears the roar; but can he save himself? Can he leave the river? If he can, he does not need a saviour. It would be glad tidings to that man, gliding on the fatal stream, to hail him and assure him there was One ready and able to save him to the uttermost. Yes, and thus God speaks to the helpless, guilty, perishing sinner, as we shall find further on: “For whosoever shall call on the name of the Lord shall he saved.”

Take another illustration. You bear the sudden cry of Fire, fire! You have not proceeded more than a few yards, and you see a house on fire. Flames issue from all the windows on the lower basement. There are some persons known to be in the fourth story, and they are either asleep or stupefied with smoke. If they have power to escape, there is no need of the fire escape. The ladder is placed against the upper window. Now watch that bold and able fireman. What does he do? Does he merely tell the inmates that they must first leave the burning house, and then he will save them? He mounts the ladder, breaks in the window, and enters the scene of danger. He brings them out: they are saved. It is the same in a storm at sea. The helpless wreck is drifting fast to utter destruction, carrying its helpless crew. What would be the use of a life-boat, if the captain remained on shore, telling the perishing men that they must first leave and give up the wreck, and come to shore, and then the life-boat would save them? Such is the gospel of man. Man must save himself; and then Christ will save him. And strange to say, men love and accept such folly as this. Now the gospel of God is the very opposite of this: He sent His beloved Son to seek and to save that which was lost. Yes, lost, as those even in the boat, so near the roaring falls of the river. Lost, as the inmates in a burning house. Lost, as those sailors drifting on the wreck. Yes, if men only knew, and owned their lost and helpless condition, they must then own that gospel to be utter folly that bids them save themselves, and that then God will save them.

Take only one more illustration. A man has been tried and found guilty. He is under judgment, locked up securely in the condemned cell. Would you tell him to come out of that cell; to give up his sins and his chains, and the prison, and the sentence already passed on him; and then, but not till then, would he be pardoned? Would it not be cruel mockery to a man in his condition? This is the sinner’s real condition, and therefore “I am not ashamed of the gospel, for it is the power of God unto salvation, to every one that believeth.” The question to one who discovers he is gliding helplessly on to the falls, or the rocks, or is a guilty sinner under judgment, without strength, to such, the question is this, How can I be saved? How can I, a condemned sinner, be justified?

This then is the very question taken up and explained in this first section of the Epistle. Yea, the very reason why Paul was not ashamed of the gospel. “For THEREIN is the righteousness of God revealed from faith [or, on the principle of faith] to faith: as it is written, The just shall live by faith.” It is not righteousness of man, for he has none. How can he have any if he is guilty — under judgment? And if he had, it would he righteousness of man, not of God.

We shall find the righteousness of God to be in direct contrast to righteousness of man. Neither can it be by law, for God cannot be under the law. He was the law-giver. Had it said “the righteousness of Christ,” that would have been another truth. But it is righteousness of God revealed, in the gospel, on the principle of faith, to faith. It was announced repeatedly in the Old Testament, but now explained, or revealed. “And there is no God else beside me; a just God and a Saviour; there is none beside me. Look unto me, and be ye saved, all the ends of the earth.” “Surely, shall one say, in the Lord have I righteousness and strength.” (Isa. 45: 21-24.) “In thy name shall they rejoice all the day: and in thy righteousness shall they be exalted.” (Ps. 89: 16.)

Let it be noticed that the righteousness of God is the first and great question in our epistle. It is the first subject, and then the love of God. For the love of God will not meet the wrath of God. The question of righteousness is at once raised. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness. That wrath is not yet executed, but there can be no doubt of the wrath of God against all the wickedness of men — against sin. It was seen at the flood; in the destruction of Sodom; and on the Holy One made sin for us. It is also revealed that He is coming in judgment, taking vengeance. The wicked will surely be cast into the lake of fire. And am I a guilty sinner? Then what would the love of God alone avail me in the day of righteous wrath against all ungodliness? It must then be evident that the first great question is the righteousness of God in justifying him that believeth. How can God be righteous in accounting such a sinner as I righteous before Him? What a question!

This question, the righteousness of God, is taken up again in chapter 3: 21. What then is the object of the Spirit in this large portion of scripture, from chapter 1: 17 to 3: 21? Is it not chiefly, in utterly setting aside all pretension of righteousness in man, whether without law, or under law? This must be done for man will cling to nothing like the efforts to establish his own righteousness. Therefore every claim of man is examined. The eternal power of God was manifested in creation, and again in the flood. God was certainly known to Noah and his descendants. “When they knew God, they glorified him not as God, neither were thankful.” In a word, they sank into idolatry. They apostatised from God until God gave them up. This is repeated thrice. “Wherefore God also gave them up to uncleanness,” etc. (ver. 24); “For this cause God gave them up to vile affections” (ver. 26); “And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind,” etc. (Ver. 28) Read the terrible catalogue of wickedness into which the whole Gentile world sank. Where then was righteousness of man? To be given up is the act of God in judicial judgment. He thus gave up the Gentiles, and we see what man became. We also know that when the Jews had fully rejected the testimony of the Holy Ghost, God gave them up, for the present, as a people. Such also will be the end of professing Christendom, “Because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.” (2 Thess. 2: 10.) The fact then that God gave up the Gentiles to the fearful lusts of their hearts, proves their utter apostasy from God. And all profane history corroborates this inspired description of human wickedness.

It may be asked, but were there not rulers, kings, and magistrates, who made laws against wickedness, and punished crime? “Who knowing the judgments of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.” Thus then, as now, the greatest wickedness in found in the rulers or chiefs. For proof we have only to read any of the ancient historians. If man is left to himself, the greater power he has, the greater is his wickedness. It is overwhelming to contemplate the cruelty and dreadful wickedness of heathenism. Such was that world to whom God in mercy sent His Son. In the Gentile world righteousness was not to be found. Multitudes rushed together in amphitheatres to feast their eyes on cruel wickedness.

Romans 2

Conscience leaves man without excuse. There is in man a sense of responsibility, and, through the fall, a knowledge of good and evil. The fact that one man judges another is a proof of this: “For wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things?” How true this is, whether of Jew, Gentile, or professing Christian! And man cannot deceive God. “But we are sure the judgment of God is according to truth, against them which commit such things. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?” What a solemn question! We may judge and punish others for wicked acts in this world, but if we ourselves have to be brought, with all our sins, into judgment — and judgment in sure to come, and be according to truth — how are we to escape? The punishment of evil amongst all nations proves that we admit that evil ought to be punished. The righteous government of God demands, then, that after death there shall he the judgment. Do look at this question. Reader, dost thou think thou shalt escape the judgment of God?

“Or despisest thou the riches of his goodness, and forbearance, and long-suffering; not knowing that the goodness of God leadeth thee to repentance?” How many are doing this? Indeed, the way in which repentance is preached tends to lead men to despise and ignore the wondrous grace of God altogether. Many preach repentance as works for salvation, as preceding faith in the riches of the goodness of God. Now it is as we know and believe the goodness of God in sending His beloved Son to die for our sins, that this leads us to, produces in us, repentance — indeed, we can only know the depths of our sin and guilt by knowing the depths into which He had to descend to save us. Thus the goodness of God leads to an entire change of mind; the full judgment of ourselves, in deep abhorrence of our sins, and full confession of them to God; and, at the same time, an entire change of mind about God. Thus, the difference between truth and error is this: it in not our repentance that leads to, or causes, the goodness of God to us, but it is the goodness of God that leads to, and causes, repentance in us. Oh, beware lost thou shouldst so despise the grace of God, and, “after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God.” Mark, it must be either the goodness of God now, and repentance here, or the righteous judgment of God in that coming day of wrath hereafter.

Some have had difficulty in understanding chapter 2: 6-29; others have perverted these statements, as though they taught salvation by works. This would be in direct contradiction of the whole teaching of the epistle. What, then, do we learn here?

First, the righteousness of God, in His reward to the Jew under law, or the Gentile not under law. This is distinctly and fully stated. Then, secondly, the inquiry, Are there any Jews or Gentiles who answer to these requirements of God, and can thus be rewarded?

We start, then, with the certainty that, in the day of wrath and revelation of the righteous judgment of God, He “will render to every man according to his deeds; to them who, by patient continuance in well-doing, seek for glory, and honour, and immortality, eternal life,” etc. Also, in like manner, in that day, “Tribulation and anguish upon every soul of man that doeth evil,” etc. This, then, is the basis of righteous judgment on which God will act: “In the day when God shall judge the secrets of men by Jesus Christ, according to my gospel.” The police go about the streets, and arrest men, and take them to be judged for public crimes; but is it not equally true that Death goes about the streets as God’s policeman, to take men, who, after death, shall have every secret thing judged they have done? Can you stand in that searching judgment? God will judge in righteousness. “Tribulation and anguish upon every soul of man that doeth evil.” And all brought out — every hidden thing!

It is well to dwell on this. From that righteous judgment there will then be no escape. Man, when left to himself, sank into doing evil continually; as we have seen, the whole Gentile world had sunk into the grossest sin. What, then, of the Jew, the religious man? Yes, the religious man, is he not superior every way? He rests in the law, boasts of God — the only true God. He knows His will, is instructed, and is an instructor, a confident guide of the blind. Now, if he known the will of God, and does it, and has the law, and keeps it, will not this give him boldness in the day of righteous judgment? But if he is not a doer of good, if he is a breaker of the law, what better is he than the Gentile who has not the law? Nay, he is even found to be worse. How, then, can the Jew under law meet God in judgment?

And, reader, if this is your position — a religious man under law, desiring most earnestly to keep it, and yet breaking it; knowing the will of God, and not doing it — how can you meet God in righteous judgment, and, however religious before men, to have every secret brought out in judgment? Do all your efforts give you confidence in looking forward to the day of certain judgment? The Jew had great advantage every way.

Romans 3.

He had the oracles of God; so have you. What an advantage to have the very inspired word of God! And the oracles of God were committed to them.

Verse 8. Let us notice here how remarkably faith is introduced again. Righteousness of God had always been on the principle of faith. “For what, if some did not believe? Shall their unbelief make the faith of God without effect?” However the bulk of the nation had disbelieved, yet their unbelief and unrighteousness had not changed God — He remained the same; He remains true to the unchangeable principles of right and wrong; otherwise, how shall He judge the world? In setting aside the law as a means of acquiring righteousness, this might be perverted, as some did, and affirmed that the apostle taught that we might thus do evil that good might come. This is strongly condemned, the righteousness of God having been maintained in the judgment of all evil-doers. The apostle now appeals to the Jews' own scriptures, and from them proves that all are guilty: “As it is written, There is none righteous, no, not one. There is none that understandeth; there is none that seeketh after God.”

Verse 19. We cannot deny that these words were written to those under the law. What a terrible description of man under law! Every mouth is thus stopped, and all the world stands guilty before God. Yes, mark, this is not what man is before his fellow-men, but what he is before God. And if all under law, and all not under law, are guilty, what can the law do for the guilty? Its very perfection as a perfect rule for man, can only condemn the breaker of the law. If a man has got false weights in his shop, what could the test of standard weights do but condemn him? The standard weights would show how far he was short; but if short, could not show that they were just weights. The law just did this, “for by the law is the knowledge of sin.” Since, then, all are guilty, it is evident, “Therefore by the deeds of the law there shall no flesh be justified in His sight.”

Verse 21. Man is thus set aside, and all his efforts and pretensions to righteousness by works of law. “But now the righteousness of God, without the law, is manifested, being witnessed by the law and the prophets.” This is altogether new, and distinct from everything that is of man. It is not the righteousness of man, for he has none. What a fact, that in all this world there was not one found righteous! No, not one. It is the righteousness of God, entirely and apart from the law what God is in Himself, and what He is for man. Now God could not be righteous in justifying man by the law, for the law could only condemn man. He was guilty. God was surely always righteous in his dealings with man — perfectly consistent with His own glory. But this is now manifested apart from law, though witnessed by law and prophets. This, then, is the revelation, “even the righteousness of God, which is by faith of Jesus Christ, unto all, and upon all, them that believe; for there is no difference, for all have sinned, and come short of the glory of God.”

How distinctly faith of Jesus Christ now takes the place of law, and this unto all, both Jews and Gentiles! The righteousness of God, then, is what He is in Himself, and what He is to us. It is apart from law; for there was, and could be, no law or command to God. All is absolutely of God. He so loved; He so gave His beloved Son that, through His sacrifice on the cross, He might be eternally righteous in justifying us, or accounting us righteous.

Verse 24. “Being justified freely by his grace.” Yes, accounted righteous freely, without anything on our part, except believing Him — and even faith is the gift of God — it is by His free favour, grace. But how is God righteous in justifying us freely by His free favour, “through the redemption that is in Christ Jesus”? Not merely — blessed as that is — justified from every charge of sins; not merely sheltered from judgment, like Israel in Egypt, by the blood of the Lamb; but redeemed, fully delivered — redemption through His precious blood.

Well, you may say, that is all very blessed, but how am I to know that I have a share in it? How am I to be assured that it applies to me?

Well, since God is righteous in freely justifying us, through the redemption that is in Christ Jesus, let us inquire what that redemption is, and how you may know it is unto you, and applies to you. What is redemption? The emancipation, or redemption, of all the slaves in the West Indies, some years ago, will illustrate what redemption is. A vast sum was given, voted by the English government, for the complete redemption of the slaves. They were, so to speak, redeemed for ever — for ever emancipated, delivered from the wretchedness of slavery.

Now, when the proclamation, or glad tidings, of their redemption arrived in the West Indies, how were they to know it applied to them? Suppose an aged slave, with many a scar of whip and chain upon him, had inquired, in the following words: “Yes, I have no doubt so many millions have been paid — I have no doubt the proclamation of redemption, emancipation, everlasting deliverance, is good and glorious — but how am I to know it applies to me?” What would you have said? “Why, are you not a slave; are not those scars a proof of it? Were you not born a slave? If you were a free man, it could not apply to you, but since you are a slave, it must, it does, apply to you; the proclamation is to you. Believing the proclamation, this moment you are, in perfect righteousness, for ever free.” Would you not say so?

Ah, if we took our true place, and owned our true condition as born slaves, conceived in sin, and shapen in iniquity, then all difficulty would soon vanish as to seeing how redemption applies to us. Have you ever owned, do you own, that by nature you were the bond-slave of sin — sold under sin? The poor West Indian slave might possibly escape from his master, but have you not found yourself utterly without power to escape from Satan and sin? Have you any ugly scars of sin? If you think, bad as you are, that God will help you to keep the law, and so at last you hope to get to heaven; then you do not know your need of redemption. If the English government voted so much in the council of Parliament, what did God vote in the councils of eternity? Was it to give silver or gold for your redemption? It was to give His well-beloved Son. Yes, He is the One “whom God hath set forth to be a propitiation, through faith in his blood.” Poor helpless slave of sin, that redemption is unto you. If you are such, then it must be unto you. Yes, the slave that believed the proclamation was that moment for ever free. It is just so with you. God grant it to thousands who read this paper.

Dear young believer, it is most important to understand this: that you are not only justified freely (all sins being forgiven, God sees no iniquity), but you are also redeemed by the precious blood of Christ. Yes, delivered from that state of slavery for ever. If that great sum of gold set the slaves free for ever, has not the infinite propitiation of Christ set us free, redeemed us for ever? Shall we allow a shadow of a doubt? No; He gave Himself for us — all free, unmerited favour. Not one thing did we do for our redemption; it was all accomplished before we had one desire or thought of redemption. And now we bear the glad tidings unto us poor slaves of sin; we believe, and are for ever free.

Glory, glory everlasting,

Be to Him who bore the cross.

But we must further inquire how the righteousness of God is affected by all this.

Verses 25, 26. “Whom God hath set forth [to be] a propitiation, through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time, his righteousness: that he might be just, and the justifier of him which believeth in Jesus.”

You notice God hath set forth the propitiation of Christ to declare two things. His righteousness needed to be revealed in these two things. His passing over, in forbearance, sins that are past; and that He might be just, and the Justifier of him which believeth in Jesus.

Here we would warn our readers of a serious mistake, often found, as to “sins that are past,” as though it meant sins that have been committed before our conversion to God; that sins up to that time are pardoned, or remitted, through the propitiation of Christ; that God would therefore be righteous, through the death of Christ, in thus pardoning past sins before conversion. This error leaves the believer in utter perplexity as to sins, should they be committed after conversion; indeed, this view leaves the Christian worse off than the Jew, as he had another day of atonement every year. But if the propitiatory sacrifice of Christ only met our sins, or atoned for sins, up to conversion, then there remains no sacrifice, no remedy, for sins after conversion. For “there remaineth no more sacrifice for sins.” (Heb. 10.) On this finite view of the propitiatory sacrifice of Christ, who could be saved? The one infinite sacrifice must have met all the sins of a finite, sinner, from first to last. What, then, does this scripture mean? Simply this: God had passed over, in forbearance, past sins, the sins of all believers before Christ died; and now He was the Justifier of all that believe, reckoned them as righteous, as though they had never sinned. But the great question was this: How could God be righteous in doing both these things? How could this be revealed, declared, explained? Without an answer to this inquiry, how can any soul have peace with God?

If all had been guilty, how could God be righteous in passing over the sins of those who believed, whether Jews or Gentiles? And if all are proved guilty now — if you are proved guilty — how can God declare of you, like Israel of old, that He hath not beheld, and does not behold, iniquity in you? Clearly He could not be righteous on account of anything in us, or done by us, under law, or not under law. Here the eye of faith must rest solely on the blood of Jesus — “a, propitiation, through faith in his blood.” This alone explains, declares, the righteousness of God, both as to the sins of past believers, and ours now. Let us, however, remember, that on the propitiatory mercy-seat the blood was placed before the eye of God! “And he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy-seat eastward; and before the mercy-seat shall he sprinkle of the blood with his finger seven times.” (Lev. 16: 14.) This had to be done again; the blood of a bullock had to be sprinkled before God on that golden mercy-seat once every year. And blood of other victims had often to be shed. Not so the blood of Christ; that blood, once shed and sprinkled, can never be shed or sprinkled again.

Oh, my soul, think what that blood is for all thy sins before the eye of God! The blood, sprinkled on the gold, shows what the blood of Christ is, as meeting, upholding, declaring the righteousness of God. Yes, He was righteous in justifying David a thousand years before the blood was shed; just as He is righteous in justifying us eighteen hundred years after. Jesus must needs suffer for both.

Thus we see, the great mistake of those who say, “The righteousness of God is that by which He maketh us righteous.” No; the righteousness of God is that by which He Himself is righteous, in reckoning us poor sinners righteous. The difference is immense. If the voice of what calls itself the church says one thing, and the word of God says another thing, which must I believe? Doubtless the latter.

“Whom God hath set forth [to be] a propitiation, through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.” Dwell on each sentence. Is it not the righteousness of God that He might be just? Do You believe in Jesus — that He has thus glorified God by His expiatory sacrifice — that now, at this time, through that death, He is in righteousness able to justify all that believe? Is God thus revealed to your soul just in reckoning you righteous?

Since righteousness therefore is wholly of God, through the redemption that is in Christ Jesus, “where is boasting then?” Is it on the principle of works that we have done? No, such a thought is excluded. “By what law? of works? Nay, but by the law of faith.” For we have seen faith finds righteousness in God. I cannot, then, boast of having been, or being, righteous in myself, since we are proved guilty, and know it to be true, and, on the principle of works or law, we can only be condemned. Justification cannot be on that ground, however we may struggle to make it so.

Justification, then, must he on another principle. “Therefore we conclude that a man is justified by faith, without the deeds of the law.” What else could scripture conclude, since all are guilty, and justification is not what we are to God, but what He is to as, set forth in Christ? Do not mix these two things together. Let your salvation be entirely on the principle of faith — what God is to you.

To be justified by faith is what God is to us through Christ. Deeds of the law are on the principle of what we are to God. Amazing grace! we are justified by the one, without the other. And in this the “no difference” doctrine is fully maintained. The same righteousness of God to all, Jews or Gentiles, on the principle of faith, and by means of faith.

Those who maintain that we are still under the law, make it void, because it curses those under it, because they do not keep it. Those who were under it once had to be redeemed from its curse by the death of Jesus. Thus, if scripture put us under it again, then Jesus would need to die again to redeem us from its curse. (See Gal. 3: 10-13; 4: 4, 5) “Do we then make void the law through faith? God forbid: yea, we establish law.” Jesus revealed to the eye of faith, bearing the curse of the broken law for those that wore under it — if this does not establish the claims of the law of God, what could do so? But if we were put under it again, then its claims would have to be established again, or it would be made void.

Romans 4.

We must bear in mind that we are not on the subject here of righteousness before men. On that subject we must turn to James. There we should find the question of justification from an entirely different point of view. A man is not justified before his fellow-men by faith, but by works, proving the genuineness of his faith. (See James 2: 18-26.)

It may now be fairly asked, If the whole human race has been found guilty before God — Jews and Gentiles — on what principle could any have been justified? Clearly, on the principle of law, that which condemns the guilty, none could have been justified, and two of the most remarkable cases are cited in proof. No less persons than Abraham, the very father of the Jews; and David, the sweet singer of Israel. The one was justified four hundred and thirty years before the law was given; the other, about five hundred years after, and that when he had merited its curse by fearful transgression.

As to Abraham, if any one could be justified by works, surely he could; and if he were before men, as in James, he had to glory, “but not before God.” It is still the solemn question of man before God. Well, what saith the scripture about this man, before the law was given to any one, even to him? “Abraham believed God, and it was reckoned unto him for righteousness.” This is the scripture answer and principle how a man can be justified without the deeds of the law. Abraham believed God, and it (his faith) was reckoned as, not for, righteousness. Very much depends on the true meaning of the word, translated “imputed,” “reckoned,” and “counted,” in this chapter, the same word in the original. It means reckoned as such, or esteemed so; it is not the word which is used to mean simply imputed, or set to the account of a person; that word is only found twice in the New Testament, in Romans 5: 13: “But sin is not imputed when there is no law.” It is, not placed to the account of a person as transgression of law, when no law has been given which could thus be transgressed. It is more fully and correctly translated in Philemon 18: “If he hath wronged thee, or oweth thee aught, put that to my account,” impute it to me. Let us illustrate the two words. We say, Such a person has paid into a bank £500 to the account of another; it is set to his account. In the other case, a nobleman marries a poor woman. Is she reckoned poor after that? She has not a penny of her own right, but she is reckoned as rich as her husband, judicially accounted so, or reckoned so. Abraham believed God, and it was reckoned as righteousness. This may also be seen confirmed in Abel. “By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts,” etc. In both cases the principle of faith is the same. Abel believed God, and brought the sacrifice. Abraham believed God. Both were reckoned as righteous.

And this is not on the principle of works, not on the ground of what Abraham or Abel was to God, but God reckoned faith to them as righteousness. “But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is reckoned as righteousness.”

I met an aged man the other day, with hair as white as snow, and said to him, “You have made a profession of Christ, more or less, for many years, and yet you do not know that you have eternal life, you are not sure you are justified, and if you should die, you have not the certainty that you would depart, and be with Christ.” The poor aged countenance fell; he said, “It is all true.” “Let me, then, tell you the reason of this. You have never yet seen God’s starting-point. You have been striving all these years, more or less, to be godly, believing that God justifies the godly. You have never yet believed that God justified the ungodly; there is the starting-point. Godliness will come after. ‘But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted as righteousness.’”

“I never saw that before,” said the aged man. We ask you, reader, solemnly, Have you ever really seen this, and believed God that justifieth the ungodly? You may have striven long to take the place of a godly man before God by ordinances of men, and so-called good works, trying hard to falsify this scripture. Yes, it often takes a long life of failure to bring a soul to this true starting-place of grace. Certainly it must be on a different principle from law that God can justify the ungodly. To him that worketh not, but believeth.

Now let us have David’s inspired explanation of this matter. “Even as David also describeth the blessedness of the man unto whom God reckoneth righteousness without works, saying, Blessed are those whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not reckon sin;” or, “to whom the Lord shall not at all reckon sin.” It is not that they are reckoned righteous because they have never sinned, for all have sinned; but whose sins have been covered, whose iniquities have been forgiven. It is not, however, that their past sins only have been covered by the atoning death of Christ, but there is this further statement of infinite grace, and that in perfect righteousness, “The Lord shall not at all reckon sin.” This is indeed marvellous, but in perfect harmony with all scripture.

Such is the efficacy of that one sacrifice, the value of the blood of Jesus, that it cleanseth from all sin. There needs no more sacrifice for sins — there is none; and God remembereth their sins, who are once purged, no more. (Heb. 10; 1 John 1: 7.)

Thus, as to the reckoning of guilt, or sins, to the justified, they are reckoned righteous, as righteous as though they never had, and never did, sin. As to his standing before God, sin is not at all reckoned to the justified man; he is thus truly and continuously blessed. Will such love and righteousness as this, such eternal salvation, make the enjoyer of the blessing careless, and say, Let us, then, continue in sin that grace may abound? We shall see, as to that, further on. But is not this the very truth revealed here? It was utterly impossible for God to have justified the ungodly in this way, on the principle of law; but the propitiation, through the blood of God’s eternal Son, explains the righteousness of God in thus not reckoning sins unto him that believeth.

It may, however, fairly be asked, Does that propitiation apply to the future as well as to past sins? That is exactly what scripture does teach, and, strange as it may seem, the knowledge of this very fact is made known to us that we may not sin. “My little children, these things write I unto you, that ye sin not: and if any man sin, we have an Advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins.” (1 John 2: 1, 2.) And in another place, speaking of believers: “Who his own self bare our sins in his own body on the tree,” etc. (1 Pet. 2: 24). And again: “When he had by himself purged our sins, sat down on the right hand of the Majesty on high.” (Heb. 1: 3). Oh, wondrous grace — free grace! “Blessed is the man to whom the Lord will not impute sin.” He will not, He cannot, in righteousness reckon them to us. We shall see this still more fully explained as we go on. Reader, do you really believe God? Yes, the question is this, as we read these pages of the riches of His grace, Do we believe God? Remember we are yet only on the entrance ground, the very beginning of the gospel of God. Does then this blessedness come upon those under law only, that is the circumcised, or on the uncircumcised? Well, it was an undeniable fact, which the Jews at Rome could not deny, that faith was reckoned as righteousness to Abraham when he was uncircumcised long before the law was given. What an overwhelming argument then, that it must be all of grace and not of the law at all! And mark, he received the sign of circumcision, a seal of the righteousness of the faith which he had, being uncircumcised. That is, circumcision was a mark of his separation to God: he was the first person, the father of it; but mark, it had nothing to do with justifying him — he was reckoned righteous first, entirely apart from all works or circumcision. Is it not so with every believer? His separation to God and a holy life, are a sign that he has been reckoned righteous first, apart from law or works. But God calls him and justifies him whilst ungodly. That is, it is there where God begins with man. Has He so begun with you, or are you seeking to be justified by works when you become godly?

Now another principle of great importance is brought out. Promise, clearly depended alone on God, and this was given to Abraham long before the law; therefore it could not be through the law, but through the righteousness of faith. The covenant of Sinai was in direct contrast with promise: there the blessing depended on man’s obedience, and he utterly failed to keep the covenant. Man could fail under covenant, and thus forfeit all claim on the ground of works; and he did fail. But God could not fail, therefore the promise still standeth sure, to all who believe. “Therefore [again] it is of faith, that it might be by grace; to the end the promise might be sure to all the seed,” etc.

Thus Abraham believed the promise of God, because God could not fail. “He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God. And being fully persuaded that, what he had promised, he was able also to perform. And therefore it was reckoned to him as righteousness?” He considered not his own body, etc. Now, such confidence as this in a covenant of works would have been confidence in himself, which would not have been faith, but presumption. His faith has unbounded confidence in God alone: in the promise of God. Therefore faith was reckoned as righteousness. He, even Abraham, was justified by faith, reckoned righteous before God. This was written after Abraham, even for us. For blessed as this was to Abraham to believe the promise of God, there is something still more blessed, “for us also, to whom it shall be reckoned, if we believe [or, believing] on him that raised up Jesus our Lord from the dead; who was delivered for our offences, and was raised again for our justification.” Abraham believed the promise of God. We believe these two facts of God: the promise is fulfilled. We are thus reckoned righteous before God.

But it may be asked, Do not many still rest their soul’s salvation on the promises? What would you say if a wife rested on the former promise of her husband for evidence, that she was his wife? Would not this show that she was doubtful as to whether the marriage had really been accomplished or was valid; or, to say the least, that she did not understand it? Is it not something like this, when we try to rest on the promises? There must be some doubt or misunderstanding about these two accomplished facts before us. Doubtless there are many precious promises on which we do well to rest. But this is not now a promise! Righteousness is reckoned to us, believing on Him, that raised up Jesus our Lord from the dead. It is reckoned to us: that is not a promise. No, if we are believers the righteousness of God is upon us. We are reckoned righteous. Then the resurrection of our Lord is not now a matter of promise. God has raised Him from the dead. If not, there is no gospel, and we are yet in our sins. (See 1 Cor. 15: 14-17).

Let us then proceed very carefully here. Only let us note there is a change in the language. It is not now the propitiatory view of the death of Christ, as in chapter 3: 22-26. There, that death has first glorified God. The blood before Him, His righteousness is maintained, established on His throne, the mercy-seat; and thus mercy toward all without infringing on the righteousness of God. But here (chap. 4: 24, 25) Christ is the Substitute of His people, answering to the second goat of atonement. The sins of Israel were transferred to that goat — laid on it and borne away. Just so here. “Who was delivered for our offences.” Was He delivered for the sins of the whole world as their Substitute, to bear them away? Then clearly they would have been borne away; for God has accepted the Substitute. This is certain, for He has raised Him from the dead. This would teach the fatal error of universal redemption. Hence the need of carefully noting that these words are distinctly limited to believers. “If we believe” or “believing.” Abraham believed God, and that was reckoned to him as righteousness. We believe God that “He hath raised up Jesus our Lord from the dead; who was delivered for our offences, and was raised again for our justification.” The next chapter will also show that this must be limited to believers. “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.” To apply these words then to all, is to destroy their effect to all, or to teach, what is false on the face of it, that all will be saved.

Let us, then, take the facts in their order. God is speaking to us here. Do we believe Him, that He hath raised up Jesus from among the dead? That alone would not be enough, the devils know that that is so, and many an unconverted man does not doubt that. But mark the next fact: “who was delivered for our offences.” Had it said, “our transgressions,” it would not have taken in Gentiles, who were not under law; but this is a word that takes in all our sins — under law as transgressions, or sinners without law. Now, do you really believe that Jesus was delivered up to the cruel hands of men, yea, nailed to the cross, and there to bear, and did bear, the wrath of God due to your very sins? Before you read another line, we entreat you to answer that question in the presence of God. Can you look back, and see the Holy One of God bearing your sins, as truly as if there was not another whose sins He bore on the cross? Oh, what a sight, and your Substitute!

And, if we may use the word, not only did His death make the infinite payment that infinite justice demanded, but He “was raised again for our justification.” Thus God has shown His acceptance of the ransom — the death of our Substitute; but He could in no way more distinctly have shown our everlasting discharge, than by raising up the Substitute for our justification. Oh, how wondrous! He was raised up from among the dead, that, believing God, we might justly be reckoned, accounted, righteous before God; our sins as truly borne away, never to be reckoned to us, as though we had never sinned — justified, reckoned righteous before and by God our Father. Thus we have more than promise — all is accomplished fact. All our sins — for they were all alike future then — have been borne by Jesus. “Who was delivered for our offences.” God has raised Him again for our justification. Believing God, we axe justified, reckoned righteous. Mark, “raised again for our justification” cannot possibly mean because we were justified; this thought entirely sets aside faith. It is evidently “for,” in the sense of, for the purpose of our justification; that is, when, through grace, we believe. “Therefore, being justified by faith”— being reckoned righteous on the principle of faith — “we have peace with God, through our Lord Jesus Christ.” (Chap. 5: 1). Many souls are perplexed as to whether they have the right faith — “justified by faith.” If we separate this verse from the end of the previous chapter, we get occupied with faith as an abstract matter; and indeed we make faith that which, somehow, merits justification, and very soon it becomes a question of examining our own feelings. It may be said, But did not “many believe in his name when they saw the miracles which he did; but Jesus did not commit himself unto them, because he knew all men”? (John 2: 23). Just so; but what did they believe? No doubt they believed in Him as the Messiah, when they saw the miracles that He did. But that was quite a different matter from what we have before us here. “Well,” you say, “I am sure I long to have peace with God, but I am not sure I have got it. How is this? You say, Partly because I ask myself, Have I the right faith? but the fact is, my horrid sins and iniquities rise up before me, and press me, until I am almost ready to conclude I have no part in Christ. Conscience also says it is all true.”

Was not Jesus, the Holy, Holy One, delivered for those very iniquities? Do you believe God has raised Him from the dead — He “who was delivered for our offences”? This is a very different affair from miracles, important as they are in their place. Mark, this is real substitution — Christ, the delivered Substitute of His people, of the believer. We must not confound this with the propitiation, which was not only for us, but for the whole world. God is glorified about sin, so that free pardon is preached to every creature — to all men.

Let us take a picture, or type, of this; indeed this scripture seems to refer to it. After the blood of one goat had been sprinkled on the golden mercy-seat before God, showing the righteousness of God met by the blood of Jesus, before the eye of God — then “he shall bring the live goat; and Aaron shall lay both his bands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away, by the hand of a fit man, into the wilderness. And the goat shall bear upon him all their iniquities unto a land not inhabited.” (Lev. 16: 21). Now compare this with another scripture: “But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all . . . And he bare the sin of many.” (Isa. 53: 5-12). The scriptures do not teach that He bare the sins of all; but, as the Substitute, the sins of many; and this in contrast with the doom of those who reject Him and must therefore be judged. Yes, mark the contrast. “And as it is appointed unto men once to die, but after this the judgment; so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time, without sin, unto salvation.” (Heb. 9: 27, 28.)

Now faith is not believing that I feel, or that I do believe. But do you believe this amazing fact, that God hath raised Him from the dead who has been thus, as your Substitute, delivered for your offences? This is the first question as to all your iniquities. Were they transferred to Christ, laid on Him? Not the sins of one year, like Israel on the day of atonement, but all your sins and iniquities before you were born. Did He take the whole responsibility of them, according to the righteous claims of God? Did He come, and was He delivered for this very purpose? Was it bearing the wrath of God against your sins, that made Him cry out, “My God, my God, why hast thou forsaken me?” Oh, love beyond all words or thought! Did He fail? Nay; hear His words: “It is finished.” Yes, that work He came to do is finished. God is glorified. Our iniquities have been laid on Him, transferred to Him, borne by Him; not some of our sins, but all our iniquities, were laid on Him. The Lord Jehovah laid them on Him. And it is finished. Oh, my soul, ponder this well — “It is finished!” He hath made thy peace with God by His own blood. And now what does He say to thee? “Peace unto you.” Dost thou say, But, oh, my horrid sins! He replies, They were all laid on me; “peace to thee.” He shows His hands and His side. But I have denied Thee, Lord, when I ought to have confessed Thee. “Peace unto you.”

Now God, having judged our sins, all our iniquities, on His Son, can He again in righteousness judge them on us? Do you say, “I do not for a moment doubt Jesus died on the cross as my Substitute, and bore my sins in His own body on the tree; still, I have not the blessed certainty that I am justified, and have peace with God; I do not experience that happiness I ought.” Does this scripture, or any other, say we are either justified, or have peace, by experience? Does it say that we are to look at our feelings for evidence that we are justified? God has done a certain thing, to give to faith the certainty of our justification, and that one thing, which He has done for this very purpose, has been greatly overlooked. Jesus not only was delivered for our offences, but we read, “and was raised again for our justification.” Yes, God raised Him from among the dead, not because we were justified, but for the express purpose that, believing Him, we might be justified. Thus, if Christ be not raised, we are deceived, and yet in our sins. (1 Cor. 15: 17) But He is raised; the whole question is settled to faith.

Do you say, “But must not I accept the atonement of my Substitute?” Nay, in this case it is God that has shown to us that He has accepted the one sacrifice for our sins, by raising Jesus from the dead, and giving Him a place above all heavens. And now, as to your sins, fellow-believer — where are they? They have been transferred to your Substitute. Well, they could not be on you, and on Him. No. Where are they then? Are they on Christ? No. But they must be on Him, if on any one, as He has taken the whole responsibility of them before His God. They are not on Him. Then they cannot be on you. Oh, wondrous grace! God says He will remember them no more. If He did, He must remember them as against Christ, and this is impossible. Christ is in the unclouded presence of God in light. Then so are you justified from all things — not hoping to be so. Could anything be more certain than this resting on the very words of God? Did not God give His beloved Son for this very purpose, that we might have unclouded peace with Him? Why should we doubt Him?

Romans 5.

Connecting, then, this verse — indeed the first eleven verses — with the last verse in chapter 4, we have three things made sure to us. Being justified, accounted righteous, before God, we have, as to all our sins, peace with God, yet fully recognising His holiness and righteousness; and this, not through anything we have done, but through our Lord Jesus Christ; peace resulting from the blessed knowledge by faith that all our sins have been put away by the blood of Jesus, so that God can have no charge of guilt against us. We have peace, with God, through our Lord Jesus Christ. As to the past, all is cleared away.

Then, in the second place: “By whom also we have access by faith into this grace wherein we stand.” We enter by faith into the full, unclouded favour of God. This grace implies the free favour revealed in the redemption we have, being justified freely. This is our happy, abiding place. There we stand. What a wondrous, present peace! We need not say this cannot, be enjoyed if we are walking carelessly, or allowing sin in any way.

And in the third place, as to the future, we “rejoice in hope of the glory of God.” We do not hope to be justified, or to have peace — these we have — but we hope, with rejoicing, for the glory of God. Is it not joy to our hearts to know that we shall soon be in the scene where all is to the glory of God, all suited to Him; all pure within and without? Yes, sinless purity suited to Him, when He who has redeemed us has come, and taken us to Himself. Can anything give our hearts such joy as this, to be with Him, and like Him?

Verses 3-5. “And not only so,” not only have we peace with God, present access into the free favour of God, and the longing hope for His glory, but this enables us to glory in present tribulations also. “Knowing, that tribulation worketh patience; and patience, experience; and experience, hope; and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.”

We must notice a very common mistake as to these verses. They are often read as meaning the exact opposite of what they say, as though we must have this experience in order that the love of God may be shed abroad in our hearts; and if we pray much, and are very diligent in patience, experience, and hope, that then we may hope that the Holy Spirit will be given us. No words can tell how utterly wrong all this is. The Holy Ghost is given to us because Jesus has finished the work of redemption; and He being now glorified, we are sealed by the Spirit, and the love of God is shed abroad in our hearts. Thus, to suppose that the Holy Ghost will be given because of any efforts, or experience, or devotedness of our own, is to set aside the perfect work of Christ. No, it is the very opposite; all this blessed patient experience is because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.

Now just suppose you are invited to dine with her Majesty the Queen, and she shows you every possible attention and kindness; and, instead of enjoying that kindness, you propose to those present that you shall pray earnestly that you may have a queen, and a queen that will show you kindness; what would she — what would any one — think of such conduct? Blind and deaf persons alone could make such a mistake. No doubt those who know such a Queen best are most loyal; and those who know that the love of God is shed abroad in their hearts by the Holy Ghost, which is given unto them, will love Him most, and have this blessed experience because of the very fact.

What shall we say of the blind and deaf who see nothing of God’s love to us, or its being shed abroad in our hearts; but, turning this precious scripture into legality, think and say that God win love us only as long as we love Him? The more we love God, the more He will love us! This thought is at the root of a great amount of spurious effort of holiness in man. Many would be startled to see it in plain dress. What would you say to striving to make the flesh holy, in order that God might love it? Are not thousands doing so? Is not this the very thing you have been doing? Have we not practically said the old “I” must be holy, in order that God may love me? Truly, the flesh must be subdued, but not even that, that God may love me, but because, He has. We will now consider how He has loved us, and in what state we were when He loved us.

Verses 6-11. “For when we were yet without strength, in due time Christ died for the ungodly.” Have our hearts been bowed down to this fact? Not only were we guilty, but we had no strength, were without strength to be better. Whilst we were in that very state, infinite love to us was displayed, “in due time Christ died for the ungodly.” There was no other means possible for God to justify the ungodly, but by His Son dying for the ungodly. Yea, it is in this very thing the love of God shines out to us. “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” Was this on the principle, that the more we love God, the more He will love us? Can there be a greater display of His love than, “Christ died for us”? Impossible! But this was while we were yet sinners.

Oh, pause and dwell on the love of God to us. Yes, not our love of God first. Not that we loved God, but that He thus loved us. The more this takes possession of our souls, the more shall we love Him.

Do you say, All this may be quite true as to the past; but may we not fail in the future, and then will not God cease to love us? Nay, having known the love of God, may we not at last be left to everlasting wrath? Let us hear the answer of the Holy Ghost to this most solemn question. If God has thus commended His love to us that when we were sinners, Christ died for us, “much more, then, being now justified by his blood, we shall be saved from wrath through him.” Mark, being justified by His blood is always immutably the same; it is not having been justified once by His blood, we need to be again, but, being justified, it ever stands. His blood is ever the same before God, having atoned for all our sins. Therefore we are ever justified by His blood. There is no change. Then, not only we are, but “we shall be, saved from wrath through him.” Oh, precious, infinite grace!

And there is still more: “For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.” Oh, what pains our Father takes to convince us of His everlasting, unchanging love! Just think — the whole atoning work of reconciling us to God was done by the death of His Son. God was glorified; our sins, all our sins, were transferred to Christ, and borne by Him, when we were enemies! And now we are justified from all things, redeemed to God, made His children. He who reconciled us by His death lives to serve, to wash our feet, to save to the end, by His priesthood and advocacy, should we fail. “Much more, being reconciled, we shall be saved by his life.” Now this certainty as to the future removes every hindrance to the heart’s full joy in God. Not only have we this certainty of being saved to the end by His life, “but we also joy in God, through our Lord Jesus Christ, by whom we have now received the reconciliation.”

This ends the whole question as to our sins. God is absolutely righteous in the way in which He has put them away by the death of His Son. They have been laid on the atoning Substitute, in infinite love to us, when we were enemies, without strength. He who once bare them in His own body is raised from the dead for our justification. We are justified, and we have peace with God. The love of God is shed abroad in our hearts by the Holy Ghost which is given to us. The love of God and the righteousness of God are fully revealed and displayed in reconciling us to Himself by the death of His Son. Our future practical deliverance and salvation from wrath are absolutely certain. We have received in our souls the full effect of all this as to our sins. And, oh, wondrous privilege! as to all our sins, we have now unhindered joy in God! Salvation is entirely of God, and we know Him, so as to have joy in God, according to all that He is. We need not say this could not be through the law. If even the law could have justified from past sins — which was impossible — who could stand on his own responsibility as to the future, and joy in God? No, it is all through our Lord Jesus Christ, from first to last. Let us beware of letting slip this perfect grace, of letting in the least bit of confidence in the flesh. It is Christ in the future, as Christ in the past.

This verse 11, then, closes the question of sins. The question of sin will come before us presently, if the Lord will. May the Holy Ghost deepen in all our souls a sense of the infinite grace of our God, so that we may continually joy in Him.

Verse 12. We now come to the question of sin, or the two heads of the two families: the one head, Adam, by whom sin entered into the world; the other head, Christ, by whom grace has abounded over sin.

Many souls are greatly perplexed who find, though they believe their sins are forgiven, yet they find the root, sin, in the flesh. Much of this confusion arises from want of carefully noticing the distinction between sins and sin, as in this epistle. As we have seen, verse 11 closes the question of sins. Verse 12 takes up sin. “Wherefore as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned.” Thus there are two proofs of the origin of evil: sin entered into the world by one man. Of the whole race of mankind, all sin, and all die. What absolute consistency in the word of God, and with facts! And this has been found to be the case, whether man was placed under law, or without law. After sin had come in, and man fell, the law was not given for two thousand five hundred years. “For until the law, sin was in the world; but sin is not imputed [or, put to account] when there is no law. Nevertheless, death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression who is the figure of him that was to come.” (Vers. 13, 14) That is, they had not transgressed a given law; yet there was death, the proof that sin was there. Sin and death then came into the world by its head, Adam. Death, then, is not merely the penalty of a broken law; but sin having once come in, death is its result; or, as expressed in the word, “The wages of sin is death.” Now, in contrast with what came in by the creature’s sin, the first head — sin and death — God is pleased to reveal to us what has come in for a new race by the gift of His own Son — righteousness and life. Only the infinite gift must abound over the finite, dreadful as has been the result of that creature’s sin. God could not, in His free favour to us, give a gift that would come short of our need. Hence, the care of the Holy Ghost to show us how that gift of free favour has abounded over the sin; the root of evil, and death, that came in by Adam. “But not as the offence, so also is the free gift [the act of favour]. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one Man — Jesus Christ — hath abounded unto many.” (Ver. 15.) No doubt the effect of the offence of Adam’s sin on the many, even all his posterity, is great and terrible; and we all belonged to that “many.” Death passed upon all men. Yet if we have passed from death unto life in the risen Head of the new creation, we have now to see how the grace of God, and the gift, by grace, by One — Jesus Christ — hath abounded unto the many in Him.

Verse 16. “And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification.” In Adam we see one sin, and the consequences that have flowed from it in judgment. Now look at the free gift. See Jesus, our Substitute: all our iniquities have been made to meet on Him, and this for the very purpose, that we might by faith be justified from them all. And, much more than this, not only justified from all our iniquities by His blood, but He, having died for our offences, was raised again for our justification.

Let us dwell now on this great fact — the resurrection of Jesus from the dead — and this for the express purpose of our justification — of our complete, abounding justification. When Jesus was raised from the dead, He took to Himself that holy life He had, and was. He could assume it in perfect righteousness, having glorified God; and having redeemed “the many,” according to that glory, He could now communicate to them, to us, that same and eternal life, a justified life, in righteousness, unchanging, ever-subsisting. It will be very blessed if our souls understand this reigning, subsisting justification of life, though fully admitting that our life, as children of Adam, was forfeited.

Verse 17. “For if by one offence death reigned by one; much more they which receive abundance of grace, and of the gift of righteousness, shall reign in life by one — Jesus Christ.” This is the close of the parenthesis from verse 13. Can any one deny that death reigns over Adam’s race through sin? Where is the physician that can stay the reign of death? And Jesus says of His many, “and I give unto them eternal life; and they shall never perish, neither shall any pluck them out of my hand.” Death has positively no claim on those who receive the abundance of grace, and of the gift of righteousness. They reign in life by One — Jesus Christ. Nothing can stay its course; none can pluck them out of His hand.

Verse 18. “Therefore, as by the offence of one [or, one offence], judgment came upon all men to condemnation; even so, by the righteousness of one [or, by one act of righteousness], the free gift came upon all men unto justification of life.” The true sense of this verse is, as by one offence judgment toward all men; so, by one act of righteousness, the free gift toward all unto justification of life. That is, as in verse 19, the effect of the two acts — Adam’s sin, and Christ’s obedience unto death on the two “manys”— the two families. “For as by one man’s disobedience many were made sinners, so, by the obedience of one, shall many be made righteous.” It is, however, of the utmost importance to see that this justification of life is connected with, and results from, His resurrection from the dead. It is not written that He kept the law for our justification, but that God raised Him from the dead for that very purpose — for our justification. It is not, and could not be, our life in the flesh under the law that is justified; that could not he in any way. It is judged, and set aside. The life that we have now before God is the life of one that has passed through death for us; and everything that the righteous claims of God had against us is fully met by that one death of our Substitute. Christ is our life. Can there be a charge against Him, even as our Substitute? We have, then, through the abounding of grace, a life against which there is, and can be, no charge — therefore a justified life.

If in Adam, or in the flesh, under law, nothing can justify us, or that sinful life. Death and judgment are written upon it. If in Christ, we have a life that reigns, a life completely justified, that nothing can condemn. As to our sins, we are accounted righteous — faith is reckoned as righteousness, and, being justified, we have peace with God. As to our sinful Adam nature, life, and standing, we are no longer in it, but in Christ raised from the dead; and the eternal life we have in Him is justified life — in Him, how completely justified! It is of the utmost importance to lay fast hold of this; completely justified from our sins by Him; and, as in the new creation, completely justified in Him raised from the dead. In both cases it is wholly of God, both by and in Christ Jesus.

Dear young believer, do you know that you are no longer in Adam, or connected with the old things that belong to him? The great point for you to see is this “if any man be in Christ, he is a new creature: old things are passed away behold all things are become new; and all things are of God.” (2 Cor. 5: 17.) What a sad mistake would you make to go back, or cling to, the old things — law and a sinful nature — and suppose that anything would improve the one, or justify you under the other, now passed away! And now mark, your righteousness and life is to you all new, and all of God. What is of God must be perfect. Thus we are perfectly and for ever justified in the risen Christ.

Verses 20, 21. Oh, marvellous free favour of God! Do you ask, Why was the law given, if man cannot be justified by it, or if it cannot give a justified life? “The law entered that the offence might abound.” It may even have been so in your past experience. It may have entered with killing power, and the more you have struggled to keep it, the more the offence has abounded. How you may have struggled to make the flesh holy and the more you have struggled, the more you have failed. “But where sin abounded, grace did much more abound.” Do you believe God as to this? Can you now cease from works, and rest in the boundless, free favour of God? “that as sin hath reigned unto death, even so might grace reign” — yes, and that “through righteousness, unto eternal life, by Jesus Christ our Lord.” It is not grace alone that reigneth — that would be indifference to sin; neither righteousness alone, or the sinner must be condemned; but grace, through righteousness. Yes, it reigns on, on, unto eternal life.

But if we are constituted righteous by and in Christ, entirely apart from any works of our own, sins being forgiven, and sin not reckoned to us — a question is then raised as to practical righteousness — Shall we continue in the practice of sin? The enemies of the grace of God always raise this question, or put it as a charge, that those who hold the doctrines of the sovereign grace of God, imply that they live in sin that grace may abound. The charge is as common in this day, as it was by the Pharisees in that day, against the apostle. In the next chapter we have his inspired answer to the usual calumny. But rest assured, nothing short of this abounding grace can give rest to the soul.

Romans 6

This then, is the question, if grace has abounded over sins and sin — over all our iniquities which we have committed, and over the sin we have inherited, and where sin has abounded, grace has much more abounded — is it true, then, that abounding grace leads to continuance in the practice of sin? From that day to this, the rejecters of the gospel have always said it is so. If you are completely justified, not by your own works, but in and by the subsisting, unchanging righteousness of God in Jesus Christ our Lord raised from the dead — then that implies you hold that you may be careless, and indeed may practise sin!

Now what says the Holy Ghost by the apostle as to this? “What shall we say, then? Shall we continue in sin, that grace may abound?” Far be the thought; “How shall we that are dead to sin live any longer therein?” Here, then, is that principle of deliverance from sin so greatly ridiculed — deliverance from sin by death. Neither shall we find any other deliverance from sin in the word of God. For centuries, many sincere souls sought deliverance by fastings, and seclusion in monasteries. Many sincere souls now seek it by efforts after a false perfection of the flesh. But here is the full truth of God — deliverance from sin by death.

Only mark, it is not the future death of our bodies, should we die, but this — “How shall we that are dead to sin live any longer therein?” What does this mean, “we that are dead to sin”? Do you say, “It may mean those who have attained to perfection?” Is there such a thought? Nay, in order to show how assuredly this applies to all Christians, the apostle says, “Know ye not, that so many of us as were baptised into Jesus Christ, were baptised into his death? Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.” (Ver. 3.) So that he is careful to show that this principle of deliverance from sin by death applies to all who have been truly baptised unto the death of Christ. Nothing could be more plain, and yet nothing is less known. It ought surely to be well understood, for the apostle says, “Know ye not?”

Do you understand, reader, this great practical truth of deliverance from sin? Do you say, as an authorised teacher said to us a few days ago? “We are all sinners, and unfit for heaven; we must seek in every way to improve our sinful nature; but I fear it will never, in this world, be quite fit for heaven.” Fit for heaven! Is a corpse fit for heaven? It is dead, it is too loathsome for heaven or earth. It must be buried. Do you bury it, to make it suddenly, or gradually, perfect? It is a mass of corruption; there is no life in it, not a particle, nor can there be, until the putting forth of the power of God in resurrection.

Is it not so as to our whole moral being? Our neighbour, sincere as he is, is spending his life in seeking to improve himself — the flesh, by sacraments and ritual, he fears he will never he able to do it so as to be fit for heaven. How blind to that which even his baptism should teach him. The fact is, we do not believe God, that we are as bad as He says we are; so bad, so vile, so loathsome, so offensive, so dead to all that is good, in the flesh as children of Adam. Have you ever said, “I am only fit to be buried out of sight. Yes, bury me, bury me out of sight. I am not fit for heaven, I am not fit for earth. Oh, bury me out of the sight of God, and out of my own sight”? Here is water, said the eunuch, what doth hinder?

Mark well, then, the deliverance from sin is not the improvement of self, or an evil nature — the flesh, but “we are buried with him by baptism into death.” We are not baptised unto the work of the Spirit in us, but unto His death, who died for us, and rose again. The death, then, that delivers from sin is not a death unto sin we attain to, but the death of Christ on the cross, and our identification with it — “buried with him.” And you will notice, there is no thought of baptism communicating life. Baptism is unto death, and life in the risen Christ is beyond it. For Christ not only died, was actually dead, but He is “raised from the dead by the glory of the Father.” How glorious the new creation! Christ, the beginning of that new creation, raised from the dead by the glory of the Father. “Even so we should walk in newness of life.” Not only old things are passed away, and all become new, but we are in that new creation by the glory of the Father. “For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.” The resurrection side of this subject is brought out more fully in Colossians 2, only here let us note, that baptism unto His death is the chief point to show what all Christians should know — the truth of deliverance by death.

Verse 6. “Knowing this, that our old man is [or, has been] crucified with him, that the body of sin might be destroyed [annulled], that henceforth we should not serve sin. For he that is dead is freed [or, justified] from sin.” Now the question is this: Is the old man crucified when the believer attains to perfection, as it is called — that then the old nature ceases to exist, or is all turned good? There is no thought in this text of its being a state peculiar to some Christians, and not the state of others. It is the very truth of our christian position. Knowing this that our old man has been crucified. When? In our experience? That is not the thought here, but, “has been crucified with him.” Surely that was on the cross. Not only He, in infinite love, bare our sins on the cross, but our old man was fully judged there too. It is indeed made good to our souls' experience when we become identified with this crucified Jesus, of which baptism is a figure. Are we thus identified with the death of Jesus? Not the improvement or restoration of our old nature, but can we look back to the cross, and say There I was crucified with Christ? All that of which I might boast had to be crucified. Most assuredly this was so, that the body of sin might be annulled, made powerless; for a dead man is powerless, or he would not be dead.

We have seen how God justifies His people from their sins by the blood of Jesus. Now we see how He justifies them from sin, the root, or nature. “For he that is dead is justified from sin” (margin). Sins are forgiven, and now sin cannot be imputed to him that is dead, he is justified from sin.

But there would he no power for a holy life in merely being dead to sin. What true power, is we shall find when we reach Romans 8: 2; only we must carefully notice, that we are as truly identified with Christ risen, or more so, than we were identified with Him in death.

Verses 8-10. “Now, if we be dead with Christ, we believe that we shall also live with him.” The one follows the other. And this for ever. “Knowing that Christ being raised from the dead, dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once; but in that he liveth, he liveth unto God.” He has nothing more to say to sin, or sin to Him; He was here once, and bore its utmost curse; He was made sin, or a sin-offering. What sin? His own? He had none. Sin, our sin, has nothing more to say to Him, or He to it. It is all gone from the sight of God. He who was once under it, even unto death, now liveth to God. Oh, precious, soul-sustaining truth! And sin can have no more to say to Him, and no more to say to us. Once identified with Him in death — yea, more than identified, alive in Him for evermore. Oh, my soul, dost not thou believe God?

Verse 11. “Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God in Jesus Christ our Lord.” Is it, then, that the old nature, or sin, is eradicated, dead? Does it no longer exist in the believer? There is no such thought here. If it were really so, really dead, we should have no need to reckon it so. Did you ever hear that a corpse was reckoned dead? We are so identified with Christ, that God wishes us to reckon ourselves dead with Him, and alive in Him. He wishes us to treat the old nature as if it were dead unto sin, and we alive in Christ risen from the dead; only, as we said, the latter ever goes beyond the former. For if any man be in Christ, he is a new creature (the word “through,” in this verse 11, should be “in”). We have peace with God, as to our sins, through the work of our Lord Jesus Christ. But God, who raised up our Lord Jesus Christ, has also raised us up in Him; so that we are alive unto God in Jesus Christ our Lord. Now, nothing suits Satan’s purpose more than to set all this aside; both the finished work of Christ, by which we are justified from our sins — our identification with His death unto sin, and also the work of God, in raising us up in Christ, and thus delivering us from sin, alive unto God. Yes, instead of the plain truth of this scripture, deliverance from sin has been held out as a future attainment of the believer, attained only by some. This is the root of self-righteous perfection in the flesh.

Just what God says to us in these verses gives the only principle of deliverance from sin. All other methods are mere deception. But you say, “I find my old nature is not dead as to fact.” Just so; but you are to reckon yourself dead unto sin, and alive unto God in Jesus Christ our Lord. Much that follows we shall find to be the unfolding of this all-important principle. It will affect every step of our walk in this world. How ought we to walk to show our identification with a crucified Christ? Yea, we are crucified with Him. You may know many who walk as if they were dead to the things of God and His Christ, and fully alive to the world that crucified Jesus. May God, use, these solemn truths in sanctifying power to our souls!

Verse 12. “Let not sin, therefore, reign in your mortal body, that ye should obey it in the lusts thereof.”

Far be the thought that ye should practise sin, that grace may abound. To live in sin is the very opposite of death to sin, as seen above; dead with Christ, as professed in baptism, is surely not to live in sin. And now, also, alive to God in Jesus Christ our Lord. “Let not, therefore, sin reign in your mortal body.” He does not say sin no longer exists. He does not say you are to reckon it extirpated. If an enemy no longer existed in a country, there would be no need to say, Do not let that enemy reign.

Neither could you say, “that ye should obey it in the lusts thereof,” if there were no sinful lusts to subdue and to resist. But we are not to yield our members as instruments of unrighteousness unto sin, “but yield yourselves unto God, as those that are alive from the dead,” etc. Yes, the very principle of a holy walk is our death with Christ, and our being alive unto God. It is not for a moment to attain unto this state; but, reckoning ourselves thus dead, and alive again, we are so to walk. Conflict is clearly recognised, but there is deliverance.

Verse 14. “For sin shall not have dominion over you, for ye are not under law, but under grace.”

Thus, having life in Christ, we can now look at sin, at our old sinful self, as an enemy, but an enemy that shall not have dominion. What a deliverance this is! To one that knows the utter vileness of the old nature, no words can sufficiently express the greatness of deliverance from the reign of sin. There may be sudden temptation — yea, failure — but sin shall not have dominion — it shall not reign. But why shall not sin reign? “For ye are not under the law, but under grace.” The whole history of Christendom, and the history of every individual believer, proves the truth of this statement, and also its opposite. Just in proportion as the free favour of God, through Christ Jesus, is known and enjoyed, is the deliverance from the slavery of sin, and we can live a holy life. The law can give no power to those under it, but can only curse them.

The moment you make the favour of God to be conditional, whether it be concerning the law of Moses, or the precepts of the gospel, you begin at the wrong end, and will soon find nothing but misery and doubt. You will say, I do not keep the commands of God as I ought; or, I do not love Christ as I ought; am I a Christian at all? Now, is all that law, or grace? Clearly it is law. And the word says, sin shall not have dominion over you, for you are not under that principle, but under grace. There surely can be no holiness of life, unless the heart be perfectly free, in the unbounded, free, unconditional favour of God. Has He taken me up, an ungodly sinner, who deserved bell? Has He, in pure, unmerited love, given His Son to die for our sins? Has He raised Him from the dead for our justification? Has He given us eternal redemption through His blood? Have we thus peace with God, according to all that God is? Are we identified with Christ in all the merit of His death; and more, alive in Him to God? And all this absolute, free grace, the grace of Him who changes not? And now I am alive to God, I can reckon myself, my old man, dead. And thus I am delivered from myself, to live to God. And all unchanging grace to me, then I am not on the ground of law, or conditions for life, or salvation, or deliverance, but absolutely under grace, free and eternal. Oh, now I am free to serve the Lord, in real separation from, and abhorrence of, evil. Oh, glorious truth! sin shall not have dominion.

No doubt, dear young believer, many will tell you that such doctrine as that will lead you to sin as your old nature likes. “What, then? shall we sing because we are not under law, but under grace? God forbid,” or, far be the thought. They who talk so have never known what the grace of God is, or what true liberty is — not liberty to sin, but liberty from sin. Mark, these words are not to such as are trying to experience that they are dead to sin, or dead with Christ, and alive to God. They have made the profession in baptism that they are dead and buried with Christ, identified with Him in death. They reckon themselves dead unto sin, and thus are justified from sin, and alive to God. Oh, wondrous, almost forgotten, truth! Death to sin — the only deliverance from sin. But what deliverance would there be without life in Christ to God? How can you walk in newness of life, if you have not got newness of life? If your old nature were placed under law, then, surely, sin would have dominion. But because God has given you a new life — and that His free gift — and now placed you in His own unchanging, boundless grace, “What, then, shall we sin — [that is, practise sin] because we are not under law, but under grace?” Far be the thought.

We are quite sure all who would put you under law, have never yet truly known what the grace of God is. And do not forget that all this shows the connection there is between grace and practical holiness, or righteousness of walk. This is clear in the next verse.

Verse 16. “Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?”

Once we were the slaves of sin — “without strength.” Sin, as a slave-owner, was complete master. We have been redeemed freely from that condition, and delivered, by the death of Jesus, from that old master. It was then sin unto death. Which master do we obey, sin unto death, or obedience unto righteousness? Are we alive to God, that we should obey the old slave-master, sin? Is that the purpose of the grace of God? Far from it. Now, can you apply verse 17 to yourself? Can you, with thankfulness, own the full truth, “that ye were the slaves of sin, but ye have obeyed from the heart that form of doctrine which was delivered you?” Now, do not shirk this point.

A slave in compelled to do what his owner bids him. He has no power to resist him, though he may hate the thing, he cannot refuse to do it. Have you known this awful slavery of sin? Had sin the mastery? Did you do the things you hated, and had you no power to escape that cruel master? God be thanked, we can own it was so; and, God be thanked, He met us there. And what is that form of doctrine to which we were, delivered? Was it not death with Jesus, as our baptism typified? Have you obeyed it? Identification with Christ in death, and in Him alive, from the dead. Then the answer is this:

Verse 18. “Being, then, made free from sin, ye became the servants [or, slaves] of righteousness.”

Yes, this is how you changed masters, through death, from sin to righteousness; and all this in perfect grace. Whilst under sin, free from righteousness; now servants of righteousness, and free from the slavery of sin. Yes, sin and righteousness are looked at as two masters. The Christian is perfectly free from the old tyrant. “So now yield your members servants to righteousness, unto holiness.”

It is quite true man used the very law which God gave to prove his guilt, to set up his own self-righteousness. And others may abuse the grace of God as license to sin. Yet it is most clear, that the object the Holy Ghost has in unfolding these truths of infinite grace, is, that we may, as alive to God, yield our members servants to righteousness, unto holiness.

Verse 20. “For when ye were the servants of sin, ye were free from righteousness. What fruit had ye then in those things whereof ye are ashamed? For the end of those things is death.”

Yes, that was our condition — slaves of sin. And, oh, how deep the shame upon us in all the terrible fruits of that slavery. But what a change!

Verse 22. “But now, being made free from sin [that is, from the slavery, not from conflict], and become servants to God, ye have your fruit unto holiness, and the end everlasting life.”

We must carefully note, there is no thought here, either of improvement of the sinful nature, or of perfection of that nature. No, death is not improvement. But the greatest of all mistakes about this chapter, is, to suppose that freedom from sin is a matter of attainment. It is by death — the death of Christ — and that is not our attainment. And reckoning ourselves dead with Him is not attainment. It is not then by serving God that we become free from sin; that would be human merit. Is it not the exact opposite?, Read the words carefully: “But now, being made free from sin, and become the servants to God, ye have your fruit unto holiness,” etc.

Thus every Christian is made free from sin, and, “Being then made free from sin, ye became the servants of righteousness.” (Ver. 18.) It does not say, Ye became the servants of righteousness, and then ye were made free from sin. There can be no true fruit unto holiness until we are made free from sin. These great truths will occupy us, if the Lord will, in chapter 7. In the meantime these are true, solemn facts!

“For the wages of sin is death, but the gift of God is eternal life, in Jesus Christ our Lord.” What a gift! Oh, how few believe this! We have no hand in meriting this, or it would not be the gift of God.

Romans 7.

We have now in detail that from which we have been delivered in chapter 6. And it is impossible to understand this chapter unless we see this order. The truth of chapter 6 must have its full place before we attempt to understand chapter 7. The apostle had said, “For sin shall not have dominion over you: for ye are not under the law, but under grace.” This is a very important statement, and the apostle now explains how we have (that is, those who were under it) been delivered. He then describes the condition of a quickened soul under law before deliverance. This he does very fully, and finally takes up with joy the theme of deliverance, thus leading on to chapter 8.

First, then, how were those under law delivered from it? “Know ye not, brethren (for I speak to them that know the law), how that the law hath dominion over a man as long as he liveth?” This fact shows the importance of the truth already brought out — identification with the death of Christ; reckoning ourselves dead with Him, and alive to God. For if those once alive under it were still alive under it, they must be responsible to fulfil its every jot and tittle, or it must curse them. Thus Christianity in that case would be valueless. Man would be still under the curse. The law hath dominion over a man as long as he liveth. His responsibility to law only ends in death. The law as to marriage proves this: death alone dissolves the tie of responsibility. Whilst one husband lives the wife cannot be married to another. She would be an adulteress. This was self-evident to all who knew the law.

In like manner the believer cannot, so to speak, have two husbands. He cannot be alive in the flesh, married to the law (under law), and also be married to Christ. No doubt men say this must be so, that you must have both the law and Christ; but we are not explaining what men say, but scripture. God tells us we cannot have Christ and law. And as a wife is only delivered from the old husband by death, so we can only be delivered from the old husband, the principle of law, by death. Now whilst it is true we have not actually died, yet mark the importance of the truth we have learnt in chapter 6 to reckon ourselves dead, identified with Christ in death. Only now this is seen in its special bearing on law in the first place.

Verse 4. “Wherefore, my brethren, ye also are become dead to the law by the body of Christ, that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.” Thus they wore as dead to the law by the body of Christ as though they had actually died. They pass from under its dominion into another entirely new state. They have no more to say to the old husband; but enter into a new relationship, married to a new husband, to one raised up from among the dead, even Christ.

But would not great teachers tell you this is antinomianism, to be dead to the law, to have no more to say to it, or it to you? this would lead to bring forth fruit unto sin. It would be dreadful, say they. But what does God say as to this? He says all this is “that we should bring forth fruit unto God.” This is perfectly in keeping with what has gone before. “For sin shall not have dominion over you; for ye are not under the law, but under grace.” To be under the law, is to be under its curse, for all are proved guilty. (Chap. 3.) But now we are one with the risen Christ, all sins forgiven, sin judged, that we may bring forth fruit unto God.

Verse 5. “For when we were in the flesh, the motions of sins, which were by the law, did work in our members, to bring forth fruit unto death.” This verse determines the character of the teaching that follows. You cannot say, When we were in the flesh, unless you have been delivered from that state. You could not say, When we were in London unless you have left it. It is very important to understand this. It is often asked, Is this part of chapter 7 the proper experience of a Christian? Certainly not, or it would not have said, When we were in the flesh. Yet it is, as we shall soon see, the experience through which most, if not all, Christians have passed. Then again, it is said to be the experience of the unconverted. Neither can this be; for they do not delight in the law of God after the inward man. (Ver. 22.) It is evidently the experience of a quickened soul, born of God, having a new nature that delights in the law of God after the inward man; but one who is still under law, and has not yet learned what deliverance by death is.

It would be true to say, the experience described from verse 5 to 24 is the wretched experience of every person born of God, if put under law. And when we remember how many Christians are in that very condition, there is no wonder that so many are thus miserable. We must understand then the words, “For when we were in the flesh,” to mean whilst we were under the first husband, the law. The law can only have to say to man as alive. It so regarded man, and commanded and required obedience, as regarding the one under it alive in the flesh. Once dead, all commands and requirements cease. You cannot tell a dead man either to love God or his neighbour; but being alive in a nature which can only sin, the command can only bring out transgression. The law might require righteousness; but as man was not righteous but guilty, it became thus a ministration of judgment and death. The christian position however is this, to reckon himself dead us to the flesh, and alive to God. A wholly new life to God. The whole subject will be greatly simplified if we keep these two things distinct: the old life or old nature, called the flesh — the ground on which man was tested under law; and, the new life, or the new nature, which the believer has, even the very eternal life of the risen Christ. We have seen how we have been delivered from the slavery of sin by being dead to the one and alive in the other. It is not that sin is eradicated, but we are dead to it.

Verse 6. Now it is this same principle of death, and resurrection-life in Christ, applied to the question of law. It is not that the law is dead, or abolished in itself, but we are dead to it: “But now we are delivered from the law, being dead to that wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.”

The law did produce all this truly miserable experience, but now we are delivered from the law. Can you truthfully say so? It is most important to have this question settled before we examine that wretchedness from which we have been delivered. By the death and resurrection or Christ we are not only fully justified from our sins, but we have passed from one condition of sin and death, into an entirely new condition; yea, new creation of life and righteousness. From what we were to what Christ is. We stood with Adam in sin and death; we now stand united, one with Christ in resurrection, where He is and what He is. “As he is, so are we in this world.” (1 John 4: 17). His very life is communicated to us. This is as real to faith now, as it will be shortly to sight. A new creation in Christ Jesus.

It must be seen that this is full, complete justification from sins and sin, and deliverance from all claims of law. Again we ask, Are you thus delivered? There must be this complete deliverance to serve in newness of life. Have you thus passed from the flesh — the Adam state, to Christ? Can you say, Yes, it is now all Christ? Do you say, The flesh is still there, and it is sin? That is true. And the law is still there. Quite true. And I have sinned. Yes, that also is true. But what did Christ die for? Was it not for both your sins and sin? And are you sinning now, or delivered from sin? We shall, however, see all this more fully brought out in chapter 8. We only press this point: it is a delivered soul that can understand the awful experience described in what follows. The unconverted or the deceived Pharisee knows nothing of this bitter experience. It is even when the new, holy nature has been implanted, and with it the deep soul-longing for true holiness; and then to find no power in the flesh to do that which we long to do. Yea, the law of sin and death is like a slave master, and there is no power to escape. And the more we attempt to keep the law, addressed to men as alive in the flesh, the deeper the wretchedness of doing the very things the new and holy nature hates. Yes, that which would give no trouble to one unconverted, or rather to one not born of God, fills the quickened soul with intense misery.

Is this your state? If quickened and under law, we are sure it is in some degree. Oh, how much of the excitement and effort of this day is to drown and help you to forget this your misery. Well, do not despair; we believe every one born of God passes more or less through this; and often those who pass through the deepest are those chosen to glorify God the most. We do not question that both equally mistake the chapter, who make it the experience of an unconverted sinner, and on the other hand, the proper experience of a Christian. Let us then look at it carefully.

Verse 7. If left to ourselves, even when there is the new life, the new, holy nature implanted, we should naturally turn to the law, and place ourselves under it. This is always the case where the Holy Ghost is not known. And it is remarkable, in these verses, that the Holy Spirit is not once named. As we have said, there are few that do not now pass through this experience; and those who have got deliverance can look back, and we the great profit they derived from this exercise of heart.

The first thing, then, we learn is this — that the law is not sin; it is by it we learn what sin is. The law found the root. “For I had not known lust, except the law had said, Thou shalt not covet.” When the new nature was given, the spirituality of the law was felt. A man without, the new nature would say, Lust is not sin, unless you commit the very sin in transgression. But when the law comes home into the conscience, it detects the lust, and I say, Why, that is sin. Yes, the very lust is sin; that is, the nature is sin.

Verse 8. And that nature, being sin, takes occasion by the commandment to work in me all manner of desire for that which is forbidden. “For, without the law, sin was dead.” It was inactive. Forbid a child to go into the garden, at once he desires to go; and, if will he at work, he goes. Now, not only may the nature be inactive, but,

Verse 9, “For I was alive without the law once; but when the commandment came, sin revived, and I died.” You never met a person, before he was quickened, but that person thought he was alive, and could do, and live. Yes, he says, I thought I was alive without the law once. Ask a natural man, Are you saved? He will reply, I do not know; I hope so. I attend my place of worship, and I am doing the best I can, and I hope I shall be in heaven at last. Oh, yes, he says, I am alive. There is not a thought in his soul that he is lost. Not a word does he confess of the least need of a Substitute on the cross. And if you will but ask, even professing Christians, you will get, where you least expect it, such an answer.

Now, the moment a soul is born of God, all this is changed. Why, he says, how is this — I have a nature that desires the very thing God forbids? He turns to the word of God’s law, and he dies to all hope of being in the flesh what he thought he was. “And I died.” Yes, now we have the hard death of the old “I”. He longs for holiness, turns to the commandments ordained to life: those who do it shall live in it (see Ezek. 20: 11), but he finds it unto death. He finds sin has the mastery, and uses the very commandment to slay him. Do not forget that this is “when we were in the flesh.” How the last hope of goodness in the flesh was driven out of us!

Verse 12. The law was of God; it was not bad, or sin; it was “holy, and just, and good.” It was not death to me; but sin, that it might appear sin. Oh, to find that I — my nature — as a child of Adam, was only sin, and that by the commandment it, might, and did, become exceeding sinful.

Verse 14. Deeper still. “For we know that the law is spiritual: but I am carnal, sold under sin.” Yes, the law justly demands righteousness. And what do I find in me? “I am carnal, sold under sin.” Do you know this? Have: you learnt it as a helpless slave of sin?' That is all that the old “I,”' the flesh, is — to hate the thing I do; to find I have no power to do the thing I would; and all the while to own that the law is good, and only requires of me what is good.

Verse 17. “Now, then, it is no more I that do it, but sin that dwelleth in me.” This is a discovery. I learn that there is a nature, sin, whilst in me, yet I can look upon it as distinct from myself, the new “I.” Well, I say, What, then, is there in that old nature, the old “I”? There is not a bit of good in me, that is, my flesh, or old nature.

Verse 18. “For I know that in me (that is, in my flesh) there dwelleth no good thing: for to will is present with me, but how to perform that which is good I find not.”

This is very humbling, to find in myself, as a child of Adam, no power whatever to do good — yea, the very opposite. “For the good that I would, I do not; but the evil which I would not, that do I.” This in the true character of the old nature, even when the new nature desires to do good, and to be holy — yea, when the new nature is holy, as born of God. So that it is not the new nature, the new “I” that does evil, as the old nature is doing the very thing the new nature condemns.

Verse 20. “Now if I do that I would not, it is no more I that do it” — no longer what I am, as a new creature — “but sin that dwelleth in me.” Then there are two principles, or natures, in the man born of God. The principle of the old depraved nature is called a law.

Verse 21. “I find then a law, that, when I would do good, evil is present with me.” This is the fixed principle of the old nature — “when I would do good, evil is present with me.” Yes, you say, that is just what I have found, to my deep sorrow; indeed, it has made me almost conclude that I cannot have been born of God at all. Those who are not born of God never discover themselves to be half as bad as you find your old self to be. But do not the very next words prove that you are born of God — that is, that you have a new “I,” or new nature?

“For I delight in the law of God after the inward man.” Surely this proves, beyond a doubt, that there are two natures; for how could the old nature, which is sin, delight in the law of God? But it is so. “For I delight in the law of God after the inward man.” Well, you say, it seems like a contradiction. That is exactly what the two natures are to each other; yes, in direct contradiction to that inward man which delights in the law of God. It says:

Verse 23. “But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.” Thus, to deny the two natures in a man born again, is to deny the plain teaching of the word of God. Did not Jesus say, “That which is born of the flesh, is flesh; and that which is born of the Spirit, is spirit”? Thus it is a wholly new birth, new nature, new creation, that is of the Spirit, and is spirit. That which is born of a sinful flesh, or nature, is, remains what it is — flesh or sin. And here we learn, if under law — that is, if we are on the ground of the flesh, under law for its improvement, as thousands are — then we find, in the war of the two natures, that we are brought into “captivity to the law of sin which is in my members.” It is a terrible fact, but the utter badness of our old nature must be learnt practically, if we do not believe what God says about it. But if all this be the case, a man born of God, under law, not knowing the distinction of the two natures, must be extremely wretched, if sincere, and earnestly longing for holiness and righteousness of life. That is just what we find.

Verse 24. “O wretched man that I am.” And it is now no longer, Who shall help me to improve the flesh? but, “who shall deliver me from the body of this death?” Yes, self, the old man, the body of this death, must be given up. We must have a Deliverer, and that Deliverer is Christ.

Verse 25. “I thank God, through Jesus Christ our Lord.” Few words, but, oh, what a glorious deliverance and victory! After arriving at the full discovery of my utter helplessness, and the unchangeable badness of the old nature, the eye is now lifted up to Christ, and the heart swells up in the full joy of thankfulness. This deliverance will be more fully explained in the next chapter.

There is one mistake often made here, against which we must most carefully guard. It is often said, or implied, that what we have seen as to the old nature, the flesh, the law of sin in the members, is all quite true of a believer before be gets deliverance; but after that, it is changed, or eradicated — at all events, greatly improved, suddenly or gradually sanctified, etc., and that there is no such evil nature left in the delivered, or sanctified, saints. Is this so, or is it not so? Let the very next words, after our deliverance and thanksgiving, determine this important question.

Verse 25. “So, then, with, the mind [or, new man] I myself serve the law of God; but with the flesh [the old nature], the law of sin.” We are no longer on the ground of the flesh, as alive under law, seeking to improve the flesh — no longer in the flesh. But that the flesh remains in the delivered saint is stated in the strongest possible way — in the very person who, with the new mind, or nature, serves the law of God. But the flesh, and the law of sin, still remain in me. We may cavil, and reason, and ridicule, but here is the truth of scripture, and what every believer finds to be true. So that we need preserving, spirit, soul, and body, blameless.

Place that old nature under law, try to find some good in it, and immediately our experience will be, as here described.

One question more, before we leave this subject. How is it that so many Christians are in this experience? Simply because, though born of God, they are, through false teaching, or defective teaching, placed under law, and have never known the true character of deliverance. Let us, then, in the next place, inquire what that deliverance is.

Romans 8.

Verse 1. “There is therefore now no condemnation to them which are in Christ Jesus.” What a wonderful statement! It is not a question merely of what will be the justification of the believer when manifested before the judgment-seat of Christ, but “now” there is nothing to condemn to those who are in Christ Jesus. If I look at myself in the flesh, it is, “O wretched man that I am!” If I look at what I am in Christ Jesus, there is now no condemnation. Dead to all that I am, as a child of Adam — dead to sin, dead to law, but alive to God in Christ Jesus. Thus, being in and to another, to Christ Jesus raised from the dead, it is not only to bring forth fruit unto God, but “there is therefore now no condemnation.” Do you get hold of this? Is there any condemnation possible to that risen Christ in the glory of God? Then, if you are in Him, how can there be condemnation to you?

The next words, “who walk not after the flesh, but after, the Spirit,” are omitted in the best translations; we shall find them, however, as a result, in verse 4. Here they have at some time been inserted as a condition, or guard. We would, however, linger over and press this verse as the very foundation of deliverance. No soul ever can know real deliverance from the power of sin that does not first know the unclouded favour of God in Christ. How marvellous, after such a chapter of bitter experience, after coming to the utter end of all hope of good in self, the old nature, to find that, as dead with Christ, and alive from the dead in Christ, we are in the unclouded favour of God, without condemnation! What perfect peace! Nothing to disturb, nothing to condemn. And it is God that speaks the word “No condemnation.”

Dear young believer, is this the solid foundation on which, and in which, you stand? Then we will now look at

Verse 2. “For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.” We have seen the terrible law, or power of sin; have we not also known and felt it? But what new law, or power, or principle, is this? Is it the power of my new nature as born of God? No; though, as such, I did delight in the law of God; but that did not make me free from the law of sin, as we have seen. But this does — the law of the Spirit of life in Christ Jesus. This is God the Holy Ghost dwelling in us; it is not now death, but the Spirit of life. Thus, as we have seen, we have a justified life. Now we have power — the law of the Spirit of life. Elsewhere we learn that the life we now have is eternal, and the Spirit is eternal. Thus the power we have is eternal. We have seen that the flesh, or sin, is still in us — that which is born of the flesh; but here is deliverance from its power: made free from the law of sin and death; made free by infinite, eternal power, the law of the Spirit of life. It is not “will”' do, but, “hath made me free.” So terrible is our depraved old sinful nature, that, though born of God, and I delighted in the law of God, longed to keep it; yet the law of sin in my members brought me into captivity. Has it not been so? But now we are made free from its power, by a greater power — the law of the Spirit of life in Christ Jesus. Oh, for more simple faith in the word of God; yea, and also in the Holy Ghost dwelling in us! This verse sums up the whole of chapter 6. It is the principle of reckoning ourselves dead unto sin, and alive unto God in Jesus Christ, applied by the power of the Spirit.

Still, many a young reader may have this difficulty in passing through the experience of the utter badness of the flesh, as described in chapter 7. He may say, “I see how my sins were forgiven me; but to find since that, the old nature I have is so utterly bad; to have found no power in trying to keep the law of God, however much I desired to do so; to find, to my surprise, an evil nature, a law of sin, that held me captive; the law I longed to keep could only curse me; my very nature — sin in the flesh — only did that which I hated and condemned. How, then, can you tell me there is no condemnation?” We will look at the next verse for an answer.

Verse 3. “For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.” Here is what the law could not do, and what God has done. The law could not deliver from either the guilt or power of sin. It was weak either to deliver or help man in the flesh, for the flesh was sin; and if it acted under law, it could only transgress, even in one quickened and longing for deliverance.

Now just here arises this question: Is deliverance a matter of apprehension of truth, or mere knowledge of truth? Deliverance from Egypt answers that question. Like a quickened soul, they believed the word of God through Moses and Aaron (Ex. 3: 7-10; 4: 31, 32), and they longed for deliverance (chap. 5: 1-3), and they, as it were, passed through the Romans (chap. 7) in the brick-kilns of Egypt, and became more wretched than ever, and not delivered at all. Was it, then, increase of knowledge, or apprehension, that delivered them? Did the knowledge of the promises in Exodus 6 deliver them? Did the further knowledge of the providential favour of God deliver them, in chapters 7 to 11? Not in the least. They were delivered truly on the ground of redemption, but it was by the power of God.

Now there was no power in the holy law of God to deliver, its only prerogative was to curse the guilty. In Romans 8: 2, then, we have the power that has set me free from the law of sin and death. In verse 3 we have the helplessness of the law to deliver through the weakness of the flesh, and then how God has delivered, and the ground on which deliverance is wrought. This part also answers your difficulty — How can there be no condemnation to me, seeing the flesh is so utterly vile? “God sending his own Son.” Just as when all had failed to deliver from Egypt, then the lamb is to be put up, and slain; the Israelite, though not yet delivered, was completely sheltered by the blood. So the ground of deliverance here, is “God sending his own Son in the likeness of sinful flesh, and for sin [or, a sacrifice for sin] condemned sin in the flesh.” Not only delivered for our iniquities, and raised again for our justification, as we have already seen; but the atoning death of the sent Son of God for sin — the very root. Thus now, both sins and sin having been condemned, judged, there is therefore nothing, positively nothing, left to condemn. Thus, on the ground of the atoning work of the Son, the Spirit of life in Christ Jesus gives complete deliverance. And as deliverance from Egypt was being brought out of one place, or condition, in bondage, into another in liberty; so the believer is, by the Spirit of life, brought out of one place, or condition, called “in the flesh,” into another place, or condition, called “in Christ;” sin having been perfectly judged, by the Holy Son of God being made sin for us. And this, not that we should continue in bondage, but be free, delivered, that the righteous requirements of the law might be fulfilled in us, who, walk not after the flesh, but after the Spirit.

Israel were in bondage then, now they were free, delivered, to serve Jehovah. So we, after we were quickened, were still in bondage to the flesh, or under law. Now we have learnt the utter badness of the flesh, and our powerlessness, and no longer seek its improvement. We are no longer in it, but in Christ, made free by the Spirit. We are now to walk after the Spirit, and the Spirit will act in us in power, on the ground of the work of Christ.

The flesh is given up by those “who walk not after the flesh.” Another position is taken by those who walk “after the Spirit.” There are, so to speak, two parties. (Ver. 5.) “For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit.” The one is death, the other is life. And, further, the mind of the flesh is enmity against God. For it is not subject to the law of God, neither indeed can be. (Ver. 7.) Then it follows that they that are on that ground, they that are in the flesh, cannot please God.

Have you, dear young believer, come to that conclusion — that your old nature, the flesh, sin, is utterly incapable of pleasing God? It is a root that only bears evil, however you seek to improve it. It is only enmity against God. Do not listen to that abominable sentiment, that lust is not sin, unless you commit it in act. Sin is the very root of lust, as we see in chapter 7: 8. No, this very root had to be judged, and the infinite sacrifice was for sin. “For he hath made him [to be] sin for us, who knew no sin; that we might be made the righteousness of God in him.” (2 Cor. 5: 21). On this ground alone we are delivered from the guilt and condemnation due to our sin, the flesh; and on this ground we are no longer in the flesh, but in the Spirit, Here comes in a deeply interesting question. When, and how, may we conclude, or know, that we are not in the flesh, but in the Spirit? This in a very important question for both young and old believers. Let no look at it most carefully.

There is no doubt, nay, “Being confident of this very thing, that he which hath begun a good work in you, will perform it until the day of Jesus Christ.” Yet there are different stages of the work of God in the soul, as we have wen typified in Israel’s redemption.

Verse 9. This verse will answer the important question — When may we conclude we are not in the flesh, but in the Spirit? “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you.” Then, plainly, if the Spirit of God dwell in you, you may safely conclude you are not in the flesh. Is there, then, a distinct stage between the quickening, or new birth, of a soul, and the dwelling of the Spirit of God in us? Be it long or short, scripture bears out the fact in every case. Yes, in the case, of Cornelius and his company, as well as in the baptised believers at Samaria, who did not receive the Holy Ghost until the apostles came down from Jerusalem.

Cornelius was evidently a quickened soul, and all his house (Acts 10: 2), but not delivered, and hence it was that he was in the flesh, until the word came with the power of the Holy Ghost, and then the Holy Ghost Himself (Ver. 44.) This, then, is the question — “Have ye received the Holy Ghost?” If not, though quickened, you are still in the flesh, seeking its improvement — it may he by works of law. Cornelius could not be said to be a Christian until he received the Holy Ghost; neither can you, in the full sense of the word, until you have received the Spirit. “Now, if any man have not the Spirit of Christ, he is none of his.”

We met an aged man, the other day, who said he had been in Egypt thirty years. Where are you, reader, in bondage, or delivered?— In the flesh, or in the Spirit? This is not a question to be trifled with.

Verse 10. This does not imply sin eradicated, or the evil nature improved. “And if Christ be in you, the body is dead because of sin.” If the doctrine of perfection in the flesh were true, the body could neither he dead, nor could it die, for by sin came death. We see the effect of sin in the body, even death. “But the Spirit is life, because of righteousness.” There is death, on account of, sin; there is life, on account of righteousness — not ours, but the righteousness of God, accomplished by the death of His Son for us.

Is the body, then, to remain dead because of sin? No. (Ver. 11.) “But if the Spirit of him that raised up Jesus from among the dead dwell in you, he that raised up Christ from among the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.” How complete the victory of Christ! The redemption of our bodies is thus certain. Does the Spirit of God dwell in us? Then the quickening of our mortal bodies is certain.

We are not, then, in the flesh, though it is in us; but we are not debtors to it, to live after it. The end of sin, or flesh, is death. It is ever ready, we find, to our sorrow, to act in the body. “But if ye, through the Spirit, do mortify the deeds of the body, ye shall live.” If our old nature was not still left ready to act, We should not need to mortify the deeds of the body. It is not mortifying the body, but the deeds of the body. The great thing to see, is, that it is through the Spirit. This is fully brought out in Galatians 5: 16-25.

Verse 14. “For as many as are led by the Spirit of God, they are the sons of God.” Jesus said, “And the servant abideth not in the house for ever; but the Son abideth ever.” (John 8: 35). We are not in bondage, but in the wondrous liberty and privileges of the Son. Was not this His first message by Mary, in resurrection? “Go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.” (John 20; 17). “Behold what manner of love the Father hath bestowed upon us, that we should be called the children of God.” (1 John 1: 3).

And what is the proof of all this? “As many as are led by the Spirit of God, they are the sons of God.” It is also said, “But if ye be led of the Spirit, ye are not under law.” (Gal. 5: 18). Assuredly the Spirit cannot lead us under that ministration of law which is done away. (See 2 Cor. 3: 7-18) As we have seen all along, for, a believer to be placed under, or led under, law, is to be under the ministration of death and the curse. The Spirit will ever lead us to behold the glory of the Lord, and to be changed into the same glory. The Spirit gives liberty, not bondage. Which is your portion — the liberty of the sons of God, or the bondage of the servant, the slave? And the sons do not cease to be sons, and become slaves again.

Verse 15. “For ye have not received the Spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.” Can a son cease to be a son? Can Christ, the Son, cease to be the Son? Have we not heard from His lips that God is our Father, even as He is His Father? That relation can never change, can never cease to be. Oh, the riches of His grace! We, who are conscious that we only deserved His eternal wrath, to be brought into such an unchanging relationship — the sons of God. One spirit with the Son. No bondage or fear again, but the Spirit of adoption, whereby do we cry, as sinners, far from God, Have mercy upon us? No; but, Abba, Father. And mark, this is the very special witness of the Spirit.

Verses 16, 17. “The Spirit itself beareth witness with our spirit that we are the children of God: and if children, then heirs; heirs of God, and joint-heirs with Christ; if so he that we suffer with him, that we may be also glorified together.” Yea, the two great facts of which the Spirit bears witness, are these, in this scripture, to our abiding sonship, heirship; and in Hebrews 10 he bears witness that we are perfected for ever, continuously, by the one sacrifice of Christ; so that God will not remember our sins any more. Nothing is more frequently denied, or, at least, doubted, than these two blessed facts.

Yes, it is a fact, that we, if believers, are perfected for ever. And it is also a fact that we are joint-heirs with Christ. The Spirit bears witness. And mark, if we are joint-heirs of all the coming glory of Jesus — Son of man — do not overlook these few words; “if so be that we suffer with him, that we may he also glorified together.” That this was the case, see the whole history of the Acts. The world, and especially the religious part of it, hated the disciples of Christ, as they hated the Lord. And they suffered with Him. How is it that it is not so now? Because the religious world now pretends to be christian; and, alas! we sink very much to its level. But, in proportion as we are led by the Spirit, we shall certainly suffer the world’s hatred. Do you, beloved reader, know anything of being led by the Spirit? or are you led by the organisations and plans of the religious world? If so, is there any wonder that you should be a stranger, both to the enjoyed relationship of a child of God, or of suffering for Christ’s sake? Can you say you are led by the Spirit in your daily life — your shop, your business — or are you led simply by the maxims of the world? If so, you grieve the Spirit, and cannot enjoy the blessed relationship of sons of God — joint-heirs with Christ. It, is a wonderful thing to have the Comforter, the Holy Ghost, always abiding with us, well able to take care of us, and all our interests here below, as the children of God. Oh, to be led at all times by Him.

We cannot over-estimate or over-state the work of the Spirit, whether in us, as verses 2-13, or His work for us, verses 14-27. Then, to the end of the chapter, we shall find God for us, in all His eternal and absolute sovereignty — blessed ultimate purpose of God, that we may be also glorified together with Christ. Yes, let us remember this is the end God has in view, in all our sufferings and afflictions. Let every reader, however, know, that if he has not the Spirit of Christ, if that does not characterise him, he is none of His. And, further, if he is not suffering with Christ, it is most questionable whether he is a joint-heir of Christ, led by the Spirit.

Refuse to be led by the Spirit, and you may have the honours and applause of the religious world. If led of the Spirit, you will certainly be despised, as Christ was despised, and it will be your happy privilege to suffer with Him. But, oh, the glory so soon to be revealed in us. What a contrast! to be led by the Spirit, or to be led by the fashions of this world. Oh, how many there are that will sacrifice eternity for the fashions of this poor deceived world, and, all the while, pretend, yea, think, themselves Christians. Fatal delusion! If this should be the state of any reader of these lines, may God use these words to awaken him out of this delusive slumber. Surely we all need these searching words: “If so be that we suffer with him.”

“For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For the earnest expectation of the creature waiteth for the manifestation of the sons of God.” Who ever was better able to reckon on this matter than Paul? Bonds and imprisonments awaited him in every city — a life of constant suffering with Him he so loved to serve; yet he says, “the sufferings or this present time are not worthy to be compared with the glory which shall be revealed in us.” Indeed, even “the earnest expectation of the creature waiteth for the manifestation of the sons of God.” What a solution of the perplexing paradox of all creation! The groans of battlefields shall cease; the misery and poverty and degradation of the multitude; the sufferings of creation, shall come to an end.

Verse 21. “Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.” What a day will that be! Yes, creation must share in the glorious liberty. “He tasted death for every thing.” It is a pleasant thought. If misery and death has reigned so long, and man’s sin so affected creation, even so the emancipation of creation shall be the result of the glorious liberty of the sons of God.

Verse 22. “For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.” Mark, it is not for the salvation of our souls we wait, and hope, but for the redemption of the body. It may be from the grave, or it may be we shall be changed in a moment. It will be at the coming of the Lord. As to the body, even we have no relief from groaning, and suffering, until the coming of our Lord. We see not that yet, and therefore we wait and hope. It is a fatal mistake to suppose all this means that we do not know we have salvation; on the contrary, we know we have eternal life — “He that believeth hath eternal life.” There is no waiting or hoping for that. But we can wait in patience for the redemption of the body.

Verse 26. “Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the heart, knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.” This is very blessed for us. He knoweth all that concerneth not only us, but the plans and purposes of God. We may be a few days', or years', distance of the redemption of the body. He surely knows what is suited for us in such circumstances. And God who heareth, knoweth what is the mind of the Spirit. If we do not pray in the Spirit, we shall be sure to ask for things quite inconsistent with the dispensation or period in which we live.

We now enter upon the third or last division of our chapter. We may not be able always to understand.

Verse 28. We can, however, say, “And we know that all things work together for good to them that love God, to them who are the called according to his purpose.” We know this because, God is absolutely for us. This is now brought out to the end of the chapter. “To them who are the called according to his purpose.” God has not called us on account of any good in us, or any purpose in us. Let us carefully mark what His purpose was, for His call is the result of His purpose. This, then, is His purpose: “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.” He foreknew whom He should call; and He predestinated them, those whom He called, to this glorious destiny, to be like, conformed to the image of, His Son. What a purpose that His Son should be, the firstborn among many brethren! How great the privilege to be called to share this place of glory!

Verse 30. Let us not alter a single word to suit human thoughts or reason. “Moreover, whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.” Here all is of God, who cannot fail. This is His order. Predestinated; called; justified; glorified. From eternity to eternity. What a golden chain! What solid comfort to the sorely-tempted children of God! Has He called us? Then that proves He had predestinated us; and He has justified us; and will not fail to bring us to glory. Faith will surely trust Him. Unbelief would gladly let Satan reason all this foundation-truth away. Now “what shall we then say to these things? If God he for us, who can be against us?” Yes, if God he thus for us, who is he, and what is he, that can, be against us? See how God condescends to reason with us.

Verse 32. “He that spared not his own Son but delivered him up for us all, how shall he not with him also freely give us all things?” What, a question? Thus it is manifest that all things must work together for good to us, since God spared not His own Son. What infinite and eternal love to deliver Him up for us all! We can, expect all things according to the immensity and character of that love.

Verse 33. Since it is God in His righteousness, as has been seen in this epistle, that is the Justifier, “God that justifieth;” “Who shall lay anything to the charge of God’s elect?” Who is he that condemneth? If God is our Justifier, can any creature condemn us? It was God, who showed His acceptance of our ransom by raising Jesus from the dead for our justification. God delivered Him up for us all; and He raised Him from the dead for the justification of us all; and He is the unchanging righteousness of all God’s elect. “Who is he that condemneth?” God cannot condemn us without condemning Him who was raised from the dead to be our righteousness. Our justification could not be more perfect, for it is all of God. Our justification, then, is of God, and complete and settled for eternity.

There is just one other question. Can any possible circumstance alter the love of Christ, or alter the love of God in Christ to us? There are so many who doubt the love of Christ unless we in some way continue to deserve it, that this is a serious question. Now is it not a great mistake to suppose that we ever did, or do, or shall deserve that love? But does the Spirit of God, set before us our deservings?

Verses. 34 to 39. How beautiful and simple: He sets Christ before us. Let us follow the word sentence by sentence. “Christ that died.” Did He die for us because we deserved His love? Was ever love like His, and for us when dead in trespasses and sins? “Yea, rather that is risen again.” View Him risen from the dead to be the beginning of the new creation. For this express purpose — for our justification. And all when we deserved eternal wrath. “Who is even at the right hand of God.” He who bore our sins, and was made sin for us, our Representative, is at the right hand of God, as it were in possession of that place for us. Now the enemy who deceived Eve would just step in here, and say, That is all true if you never sin after your conversion, but if any man who is a Christian should sin, then surely that sin will separate him from the love of Christ. Dear young believer, mind your shield is not down when the devil gives you this thrust. Precious answer, “Who also maketh intercession for us.” Yes, “He ever liveth to make intercession for them.” (Heb. 7: 25.) From how many sins does that intercession preserve us! But to the point, if a believer, a child of God, through unwatchfulness, should sin, will He then still, in His own infinite unchanging love, plead the cause of the failing one? “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins,” &, c. (1 John 2: 1-2.) Yea, even then, in unchanging love, He is the same Jesus, “who also maketh intercession for us.” Thus all is of God and cannot fail. Read now the whole list in these verses, and let us, with the apostle, be persuaded that nothing “shall be able to separate us from the love of God, which is in Christ Jesus our Lord.” There is no condemnation to those whom God justifies, whom He amounts righteous. And there is no separation from the infinite and eternal love of God, to us in Christ Jesus our Lord.

Romans 9.

It will be noticed, there is now a change in the epistle. The next three chapters form a parenthesis. The righteousness of God has now been fully revealed and explained in His dealings with, and bringing to Himself, both Jew and Gentile. Both alike guilty, and now both alike justified; so that there is no condemnation, and no separation from the love of God in Christ Jesus our Lord. But if this be so, what becomes of all the special promises to Israel in the prophets? This is the subject taken up in these three chapters.

Had the apostle, who had so clearly brought out this truth of no difference now in God’s dealings with both, ceased to love the nation of Israel? Nay, his love for them was so intense, that, like Moses of old, he had, as it were, been beside himself. He says, “I have great heaviness, and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh.” In some cases, that intense love carried him beyond the guidance of the Holy Ghost. (Acts 20: 22; 21: 4, etc.) No doubt the Lord bore with His devoted servant, and overruled all for good — ours at least — though Paul suffered imprisonment and death. How much this must have added to his grief of heart — to be hated and persecuted in every city by those he so deeply loved. How like his Lord, whom he so devotedly served.

Verse 4. He owns their full national privileges. “Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service, and the promises; whose are the fathers, and of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever. Amen.”

What privileges! The adopted nation, with whom God had dwelt in the tabernacle. These privileges were never given to any other nation. The eternal God had become incarnate, taking flesh from that nation. All this is fully allowed. He who is over all, God blessed for over, as to the flesh, the body, He was born of Mary, of the seed royal of that nation.

But now another principle is brought out. God had, unquestionably, made a difference, even in the seed of Abraham. The seed of Abraham were not all the elect, adopted children of promise. “But in Isaac shall thy seed he called.” “The children of the promise are counted for the seed.” A multitude sprang from Abraham; but Ishmael was rejected, and in Isaac alone was the chosen seed.

There was the same purpose of God in the election of Jacob. It was said unto Sarah, “The elder shall serve the younger.” It was also written, though many hundreds of years after, by Malachi, “Jacob have I loved, but Esau have I hated.” This matter of the free, sovereign favour of God is of great moment for Paul’s explanation and no one who believed the scriptures could doubt it, in the cases referred to above; and God had said to Moses: “I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.” Surely, then, God had a sovereign right to show mercy to the Gentiles, the very thing that so offended the Jews. It is remarkable how all that say they are Jews now, or take Jewish ground, always dispute the sovereign grace of God.

Many learned men deny divine sovereignty, but God is wiser than men. We must not forget that man is proved by the cross to be at enmity with God. He has no desire, naturally, toward God.

Verse 16. “So, then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” This is very humbling, but surely true.

Verse 17. Pharaoh is given as a sample of the wickedness of man, and God’s just judgment upon him. How long God bore with his daring infidelity and rebellion, until, in the just government of God, he was given up, hardened, to his own destruction. Let every rebel against God beware, lest Pharaoh’s doom be his own. Pharaoh was a blasphemer. He said, “Who is the Lord, that I should obey his voice, to let Israel go? I know not the Lord, neither will I let Israel go.” (Ex. 5: 2.) Let the scoffer of this day beware, lest his heart he hardened against the Lord, to his eternal destruction. “Therefore hath he mercy on whom he will have mercy, and whom he will; he hardeneth.” Men may say, If that is the case, “why doth he yet find fault? For who hath resisted his will?” Did not Pharaoh resist God? Have not you resisted and refused God? “Who art thou that repliest against God?” Has the mere creature, the thing formed, a right to ask, “Why hast thou made me thus?” Nay, has God formed me thus? Far from it. Is He the Author of all man’s rebellion and sin? Mark, it is not a statement, but a question — “Hath not the potter power over the clay?” etc. Is not God Sovereign? It does not say He has made some unto dishonour. His wrath against all ungodliness in made known, but how long has He first endured, with much long-suffering, the vessels of wrath fitted to destruction? Did not Pharaoh fit himself to destruction? So of every sinner.

It is, however, most blessedly true, that He afore prepares the vessels of mercy unto glory. As to that, it is all sovereign favour: according to the riches of His glory. “And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory.” Man fits himself unto destruction, as the Jews were doing. God fits the vessels of mercy to glory.

Verse 24. “Even us, whom he hath called, not of the Jews only, but also of the Gentiles,” quoting Hosea in proof of this: “I will call them my people, which were not my people; and her beloved, which was not beloved,” etc. Thus does he prove, from their own prophet, that mercy should be shown to the Gentiles.

Then he quotes from Isaiah, and shows that it is only a remnant of Israel that shall be saved. Yea, “Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha.” Surely their rejection of Jesus, whom God had made both Lord and Christ, proved their guilt could not be greater. But human perversity did go even beyond this. They had killed the Just and Holy One of God, and even then clung to the law for righteousness.

Verse 30. “What shall we say, then I? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.” The Jews sought righteousness by keeping the law, but never reached it. It is not so to this day? All who take Jewish ground, and seek to be righteous by keeping law — no matter what law — they never reach it. They never can he sure they are sufficiently righteous for God to justify them, thus they never attain to peace with God. The more religion an unconverted man has, the more difficult it is for the gospel to reach him. And why did they not attain to righteousness or justification? “Wherefore? Because they sought it not by faith, but, as it were, by the works of the law: for they stumbled at that stumbling-stone.”

And how did the Gentiles arrive at righteousness, and peace with God? They beard the glad tidings of mercy to them, through the Redeemer’s blood; they believed God; they were justified; they had, believing God, peace with God. Is it not even so now? The gospel is heard by a person brought up under law, hoping, some day, to keep it so as to be righteous, and then hopes, in another world, after the judgment-day, to have eternal life, and peace with God. Often filled with gloomy doubts — even forebodings of eternal wrath — he tries human expedients — a priesthood, to whom he unburdens, if sincere, the darkness of his soul, the weight of his sins, and the dread of the future. Does he attain to a righteousness that fits him for the presence of God? Never. Will any other religious expedient give this blessed peace with God? Not one.

How different, when a poor, guilty, ignorant, heavy laden sinner hears the gospel, and believes it, like the Gentiles of old! They had not the law, and did not seek righteousness by its works. They heard the sweet story of the love of God to sinners such as they. They heard how God had pitied them — yea, had given His beloved Son to die for them; that He had died, the Just for the unjust; that God had raised Him from the dead. They heard the glad tidings of forgiveness of sins through Him; they heard, they believed, they were justified from all things, they had peace with God.

Dear reader, have you so heard, so believed? Are you thus justified? It so, have you not peace with God? But our next chapter will bring all this out more fully.

Romans 10.

The apostle here pauses a little. It is the pressure of his heart’s love. “Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved.” They had a zeal for God, but not according to knowledge. He was greatly distressed at the troublers, who sought to pervert the Galatians; yea, even longed that they would cut themselves off. But how he grieved over the mass of deceived Jews. Are we so grieved for the mass around us? Can we say our heart’s desire and prayer to God for them, is, that they might be saved?

Verse 3. “For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted, themselves unto the righteousness of God.” You will remember the righteousness of God is revealed in the gospel. (See chap. 1: 17; 3: 21-25.) Thus the Jews who rejected the gospel, of necessity remained in ignorance of that righteousness. And thus it is at this day, all who refuse the revelation, that God is just and yet the Justifier of the ungodly, must, if at all anxious to be saved, seek to establish their own righteousness; and thus refuse to submit to the fact that God is righteous in justifying freely, through the redemption there is in Christ Jesus.

The Father’s meeting of the prodigal in Luke 15, will illustrate this subject. The prodigal, like the poor Gentile, had come to himself. The whole parable is most striking: the shepherd had come to seek the lost sheep, yes, He has, as we know, died for it. The Holy Ghost has been sent down from heaven and seeks the lost. And now the father has his full joy in receiving the lost son; he, the father, came to meet him. Deep exercise of conscience had taken place in the prodigal. A sense that there was plenty in the father’s house, and a readiness to confess his sin, this always marks the Spirit’s work. But as yet he was ignorant of the best robe. He hoped to be a servant, like every human heart, but totally ignorant of all that was in store. He had his rags, his guilt, his shame. He owned all this to his father. Had he a robe for the father? He had nothing but rags. Did the father tell him he must make a robe, a garment to fit him for his house? No. The father had a robe for him. Oh, look at the father, “But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck and kissed him.” This is how God meets the repentant sinner in his rags without a robe. The father said: “Bring forth the best robe, and put it on him, and put a ring on his hand, and shoes on his feet.” Thus joy fills the heart of God to receive the lost sinner. Not so the elder brother, he prefers to work out a righteousness of his own. What a contrast! Sad and fatal mistake! The prodigal had no robe for the father. He had nothing but rags and sin. The Father had the best robe, the righteousness of God for the prodigal. Yes, and the ring for his hand, everlasting love: and the walk provided for, shoes for his feet. All things new and all of God.

Now Israel, like the elder brother, would not have this compassion, and righteousness of God. Indeed they were ignorant of it “For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.” They had followed after the law of righteousness; they had tried to keep the law so as to be righteous. They had tried to make a robe to bring to God; but were ignorant of the best robe that God had to give to them. Is this your case, reader? are you trying to make out, to work out a righteousness, to bring to God? Do you say, Must I not try to keep the law so as to be good, and fit for the presence of God? Do you not see your mistake? are you not trying to bring the robe to God? What then is the best robe?

Verse 4. “For Christ is the end of the law, for righteousness to every one that believeth.” Yes, Christ is the best robe — the end of all the requirements, and all the sacrificial types of the law. God hath made him to be unto us righteousness. We need no other, to go into the presence of God our Father. Practical righteousness before men is another question, but not the subject here.

“Moses describeth the righteousness which is of the law, That the man which doeth these things shall live by them.” But the prodigal had not done these things. And we have not done these things: we are guilty and have no righteousness to bring to God. But believing God, He can, and does reckon us righteous; and that by a work done, not something which has to be done. Christ has not to come down from heaven to die on the cross. He has once been down here and died for our sins. He has not to be raised from the dead, all is done, it is finished. Just as the father met the prodigal, the word is nigh thee, even in thy mouth, and in thy heart: “If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.” This was just what Israel would not do. They would not confess that God had made that same Jesus, whom they had rejected and crucified, both Lord and Christ. They would cling to the law for righteousness, and they would not in their hearts believe on Christ as their righteousness before God. How many are doing the same to this day! They will seek to be righteous, but never attain to it. They never know the righteousness of God in justifying them the moment they believe.

Verse 11. Now the apostle quotes their own scripture in proof “For the scripture saith, Whosoever believeth on him shall not be ashamed.” This proves there must be a time when the no difference doctrine should be in force. “For there is no difference between the Jew and the Greek (or Gentile): for the same Lord over, all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved.” (Joel 2: 32.) What a blessed fact is this: all, whether Jew or Gentile, that really come to the Lord, calling on Him, are as sure of a welcome, as was the prodigal. Which of these do you prefer, reader? If even it were possible, would you prefer that you had never sinned, and that you had wrought a righteousness fit to bring unto God, thus bringing a robe to God; or, owning all that you are, and all you have done, and now as a hell-deserving sinner, confessing with your mouth, and believing with your heart the Lord Jesus, your ever subsisting righteousness before God? We cannot, abhor ourselves too much; but oh, that deep compassion to meet us just as we are, and clothe us with the best robe, the ring, and shoes. And how is this righteousness of God made known? Read verses 14, 15 for the answer. By bearing the word, the sent gospel of peace. What glad tidings! Those who sought righteousness by law hated those good tidings and the preachers of the gospel. It is exactly so to this day, by all who say they are Jews and are not. Is it not a most astounding fact that man should hate and reject his greatest good, the gospel of peace? He will try or hope to try some day to make his own peace with God. But he will not have the peace made by the blood of Jesus; the peace preached to them that are afar off, and them that are nigh. Yes, peace proclaimed to all. “But they have not all obeyed the gospel. For Isaiah saith, Lord who hath believed our report” The word of the gospel was preached to all Israel: but they would not believe it. It is preached now, perhaps as it never was before, to all Christendom; but they will not believe it. We shall see the final result of a this in the next chapter.

God has His own, in spite of all man’s perverseness, whether Jews or Gentiles, as Isaiah boldly said, “I was found of them that sought me not; I was made manifest unto them that asked not after me.” Thus has the apostle proved the two things from their own Old Testament scriptures; no difference, and the sovereignty of God, Whosoever, Jew, or Greek, shall call upon the Lord shall be saved — and oh, blessed soul-sustaining truth, He will have mercy on whom He will have mercy. Was Israel then lost because God was not willing to save them? “But to Israel, he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.” They would not come unto Him: they refused the best robe, the ring, the shoes. May this not be the case with the readers of these lines. He that cometh unto Him shall in no wise be cast out.

Romans 11

“I say then, hath God cast away his people? God forbid.” Paul himself was a proof of this, for he was an Israelite. “God hath not cast away his people which he foreknew.” It is not God who hath rejected His ancient people: “He saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.” It is important to see this side of the truth — the perfect readiness of God that Israel — nay, that all men — should be saved. It is man that is the rebel, the breaker of the law, and now the rejecter of the mercy of God.

But then there is the other side also. When Israel had so rebelled against God, that Elijah said, he alone was left. He said:

Verse 3. “Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life.” Here we have the deep, universal rejection and hatred of man against God. This is man in the full exercise of his own will. But has God left all men to their own free choice and wicked course?

“But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal.” God does not say they have reserved, or preserved, themselves; no, He says, “I have reserved.” Just as we have seen in chapter 9, if God had not done this, they would all have been as Sodom and Gomorrha.

Verse 5. “Even so, then, at this present time also there is a remnant according to the election of grace.” Yes, at that very time none could deny that the nation, as such, was mad in its hatred and rejection of Christ. Saul himself was a proof of the exceeding madness of the Israelites against Christ. But, just as in the days of Elijah, there was then an election of grace, of free, unmerited favour of God. Dear young believer, you will be greatly tempted to reject this abounding, electing, free favour of God. In this day few heartily believe it. We would have you embrace it with your whole soul. Is it not evident that both Israel and we Gentiles are so bad, such utter rejecters of the grace of God, that, if it had not been for His election, in free favour, grace, none would have been saved — all, all would have been like Sodom. Yes, the total ruin of man, and the election of God, stand or fall together. You cannot truly hold the one, and reject the other. Mark, these scriptures show there is no unwillingness on God’s part, but man will not have the grace of God. When this is seen, how precious to the believer is the blessed truth of the election of grace! “And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.” (Ver. 6.) This is self-evident. Salvation by works, of whatever kind, must set aside the free favour of God. Do you stand in the free, full, everlasting favour of God; or are you seeking to attain to it by works?

This is just what Israel were doing, but “Israel hath not obtained that which he seeketh for.” With all their hatred of God, as revealed in Christ, they were, at the same time, zealous of the law, and seeking righteousness by works. Rejecting the free favour of God, they never would obtain it by works. On this very account their city was destroyed, and they were scattered or slain. “But the election hath obtained it,” that is, the free favour of God in which they stood. And, as to the rest, the rejecters of free, unmerited favour, they “were blinded.” And the scriptures are abundantly quoted, to prove that this would be so in verses 8-10.

Now here are two facts. The prophets have foretold that these rejecters would be given up to judicial blindness, and this has really been so for long centuries. If a self-conceited rejecter of the truth of the election of grace should read this, oh, beware lest He give you up also to blindness and hardness of heart. How long has God held out His hands ready to receive you? And are you still a rejecter, like self-righteous Israel? God may, in righteous judgment, give you up to hardness of heart, and to the darkness fast setting in.

But will the present rejection of the grace of God by Israel, and their consequent blindness, ultimately alter the purpose and promise of God? We must now look carefully at the dispensational bearing of this question. God had overruled their fall for great blessing to the Gentiles. And, if this be the case, how much greater will be the blessing of their fulness? The Gentile world had been given up to gross idolatry, as stated in chapter 1. But now, if the casting away of Israel as a nation has been “the reconciling of the world,” what shall the receiving of them be but life from the dead? The apostle is not here speaking of the calling, or heavenly privileges, of the church, but of earthly privileges.

When God called out Abraham, and separated him from the nations, he became the olive-tree of blessing and promise on earth. His seed became that tree of privilege, of which he was the root. It is not a question, then, of being branches in Christ but branches of the olive-tree of promise, or privilege. Relative holiness, too, or separation from the world. Some of the natural branches were broken off — not all Israel, but some. And, to carry out the figure, Gentiles had been graffed into this olive-tree of privilege.

Let not the Gentile boast, however: he says, “Thou bearest not the root, but the root thee.” And mark, it was because of unbelief they were broken off. It was not because God willed to break them off, but because of their own unbelief. And the Gentile stands by faith. “Be not highminded, but fear.” There was judgment, severity, towards Israel, which fell through unbelief; but toward the Gentiles goodness — “If thou continue in his goodness; otherwise thou also shalt be cut off.” God is also able to graff Israel in again.

It is also utterly contrary to nature to graff the wild olive into the good. In all nature, the good olive, or apple, is graffed into the wild. But God had taken the poor wild Gentile, and graffed him into the good Abrahamic tree of privilege. And, further, the apostle would not have them ignorant of this dispensational truth, “that blindness, in part, is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall he saved, as it is written,” etc. (Vers. 25, 26.) Thus the time of “no difference” shall come to a close; the purpose of God in gathering out of the Gentiles shall be accomplished; then all Israel shall be saved, as it is written. Then shall every promise to them be fulfilled. The whole then spared nation of Israel shall he gathered to their own land, and then be born of God, as it is written. Such is the purpose of God, though they are the bitterest enemies now; God elects so to do.

Verse 29. “For the gifts and calling of God are without repentance.” He never changeth. Not one jot or tittle of His word can fail. The literal translation of verses 30, 31 is important. “For as indeed ye [also] once have not believed in God, but now have been objects of mercy, through the unbelief of these; so these also have now not believed in your mercy, in order that they also may be objects of mercy.” This is very wonderful, and shows out the principle — He will have mercy on whom He will have mercy. The Gentiles had no claim to salvation; they were dead in sins, in unbelief. God showed them pure mercy. Israel would not believe such mercy, and forfeited all their privileges through unbelief, that so God might at last save them as a whole nation, but as objects of mercy. “For God hath shut up together all in unbelief, in order that he might show mercy to all.” “O the depth of the riches,” etc. Not one shall he found in the church above or in the future kingdom of God on earth, but what has been saved as an object of mercy. The free favour of God in both cases thus reigns triumphant.

One word, before we close this chapter on the solemn warning, that if Gentile Christendom does not abide in His goodness, it, too, will be out off. Was there ever a time when the goodness, the free favour, of God were more distinctly rejected than the present moment? Never, since the days of the apostles, has the full, free grace of God been so preached, and therefore never so rejected. We lately visited a large town, where an excellent large room had been built, for the preaching of the pure gospel of the grace of God. It was closed. Another very large building was occupied by those who are, like Israel of old, seeking to attain to righteousness by works, and ritual, and the barely concealed Mass. Standing and sitting room was crowded. Will God bear this for ever? Surely the end is near. The Gentile branches must be out off. Thus has the Spirit of God explained this period of “no difference,” in these three chapters — 9, 10, 11. After its close there will come the dispensation of the kingdom of Christ, as foretold in all the prophets. And at that time all Israel will be saved, as objects of His mercy. “To whom be glory for ever. Amen.”

This closes the doctrinal part of this most wonderful revelation of the righteousness of God, in His dealings with man, the reading of which will profit us nothing, unless made good in our souls by the Holy Ghost. Has He, as we have passed along its wondrous pages, thus used His own word? Have we truly owned ourselves as ruined, ungodly sinners? Have we learnt that there neither has been, nor can be, any good in the flesh? Have we believed God, who hath raised up Jesus our Lord from the dead, who was delivered for our offences? Have we individually gone over those offences, and seen that they wore transferred to our holy Substitute? Can we say He was raised from the dead for my justification? Surely, then, we are justified by faith, and have peace with God, through our Lord Jesus Christ. And now, standing in this abounding free favour of God, what should be our walk? Yea, further, being made free, and having the Spirit of life, what should be the fruit? The remaining chapters give the answer to these questions.

Romans 12.

We come now to practical righteousness, the state and walk of those who have been made the recipients of the grace of God, who have been taken up in sovereign, free favour, justified from all things; without condemnation in Christ. It is by this very compassion of God that these precepts are addressed to them. “I beseech you, therefore, brethren, by the mercies [or compassion] of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable [or intelligent] service.” It certainly does require some intelligence, as to these bodies, to yield them up thus in intelligent service. We are “waiting for the adoption, to wit, the redemption of our body.” (Chap. 8: 23.) They are about to be fashioned like unto His glorious body. We are about to bear the image of the heavenly. Even as to our bodies, we shall soon see Him, and be like Him. (Phil. 3: 20-21; 1 Cor. 15: 48; 1 John 3: 2.)

Now, having intelligence as to all this, we can give up our bodies beforehand, to be His now, to be used in holy separation to Him, and for Him. What a privilege! But this cannot possibly be, if we are conformed to this world — a world at enmity with Him. And as we have been renewed in spirit, “be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God.”

If God has saved us, in pure mercy and compassion, then let us intelligently seek to know His will, prove what that will is. This will require spiritual intelligence as to the time or dispensation in which we are found. The good, and acceptable, and perfect will of God as to this can only be known and proved in lowliness of soul and entire dependence.

Verse 3. “For I say, through the grace given unto me.” What a constant need of the sense of the free favour shown to us individually, and given unto us! It is this that enables us to have low thoughts of self, and to think soberly, or to think so as to be wise, as God has dealt to each a measure of faith.

Verses 4, 5. As there was one nation in the flesh in the past dispensation, and a covenant of commandments adapted to that dispensation, “so we, being many, are one body in Christ, and every one members one of another.” What a contrast this is to Israel; and we must have intelligence as to this, or we cannot prove the excellent will of God to us now. In the past no person could be in Christ. Christ must die, and be raised from the dead, or remain alone; but now we are one body in Christ. And this truth must rule all our obedience to Christ. We are to act in union, like the various members of the human body, even as we are one body in Christ. It is not so much the doctrine of the one body here, as the practice of all the members of that one body.

Verse 6. Still ever remembering, “Having, then, gifts differing according to the grace that is given to us.” Surely, whatever may be the service in the one body in Christ, it is all grace, all free favour. With this blessed sense of the free favour of God, let us be diligent in the service, whatever it may be — whether prophecy, ministry, teaching, exhortation, or ruling. Let all be done with cheerfulness, and thus these heavenly precepts are so plain, they need no explanation, further than seeing all must be done in reference to the one body in Christ. And yet each precept is of the utmost importance, and can only he kept as walking in the Spirit; indeed, these are fruits of the Spirit. Will the flesh, still in us, “cleave to that which is good,” or, “in honour preferring one another,” or will it “bless them which persecute you”? Nay, it will ever persecute that which is born of the Spirit.

Verse 16 should be, “Have the same respect one for another, not minding high things, but going along with the lowly.” The very opposite of this world’s ways.

Verses 17, 19. How liable we are to forget this blessed teaching; how ready the flesh is to return evil for evil. And how sad when indolence takes the place of providing things honest in the sight of all men. Yea, without care, the Christian may fall into the almost universal dishonesty of the world. Is not a deceitful, dishonest transaction of the same character as highway robbery? These are words that need to be put up in every office, shop, and house: “Provide things honest in the sight of all men.” Oh, for more faith and unswerving obedience in the common things of every-day life. We are persuaded it is carelessness in these things, if not worse than carelessness, that is the cause of much of our weakness. And how the flesh in each of us would avenge ourselves! But these are the words of the Spirit to us: “Dearly beloved, avenge not yourselves,” etc.

Did He, whose precious name we bear, avenge Himself? The day of vengeance, of judgment on an ungodly world, will come; but are we not the followers of Him who healed His enemy’s ear? Oh, to be more like Him. What tender words are these: “if thine enemy hunger, feed him; if he thirst, give him drink.” Where shall we find such words apart from the inspired scriptures of truth? Leave man to himself, will he act thus? No, no, these are the precious fruits of the Spirit. May they abound in us more and more.

Romans 13.

The path of the heavenly man on earth in continued. What is to be his conduct as to the government of this world? He is to be subject. He is to regard the powers of government that be, as appointed of God. He is to be far from lawlessness and insubordination. “And they that resist shall receive to themselves judgment” [or, bring guilt upon themselves]. The Christian is to be, of all men, most loyal, even for conscience sake. “Render, therefore, to all their dues: tribute to whom tribute is due, custom to whom custom; fear to whom fear; honour to whom honour.”

Let it be observed, there is no precept here that we should take a place, or part, in the world’s politics; but be subject. The church, or the Christian, is always looked at as not of the world, yet, in it, he must be subject: whatever the form of government, his path is to be subject; and, dear young believer, God is wiser than we are.

Chapter 13: 8. “Owe no man anything.” These few words are very comprehensive. Not merely debts when due, but to seek to pay all demands as soon as due. To do this, a Christian should always seek to live below his income, and do his business within his means. This may require much diligence and self-denial, but what misery will he avoid. These words, then, are important, when applied as to income and expenditure. And also, whatever kindness may be shown us, let us seek to return it with large interest. “Owe no man anything, unless to love one another” (New Translation). Ah, that is a debt never fully paid, for it is to love one another as He hath loved us.

The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. (Rom. 5: 5.) Now, in its exercise, it flows out to others — the love of God in our hearts by the Spirit — and the result is, “he that loveth another hath fulfilled the law.” Thus the commands as to our neighbour are all fulfilled. “Thou shalt love thy neighbour as thyself.” This is by the twofold power of the love of God, already shed abroad in our hearts, and by the Spirit which has been given. This is not putting the Christian under law again, and telling him, if he keep it, God will love him, and give him the Holy Spirit. Neither is it telling him to pray for the Spirit, that he may keep the law. It is the opposite of all this. The love of God and the Spirit he has, and love worketh no ill to his neighbour. Therefore love is the fulfilling of the law. How beautiful the order of God is, and the effect is never put before the cause.

Verses 11-13. Again, there must be intelligence, in order “that, knowing the time,” etc. But if Christians do not know the time, but suppose the very contrary, that the world is about to be converted, or to get better, that the night is not far spent, indeed that it is not night at all, but a grand day of development and human advancement — if thus so dark and mistaken, how can they know the perfect will of God for walk, of holy separation from a world doomed to judgment? Is it not impossible?

What a word for this moment!— “Knowing the time, that now it is high time to awake out of sleep . . . The night is far spent, the day is at hand.” What an arousing motive for holiness! Beware of all pretended holiness that has not this intelligence and this motive. What! is the Lord at hand, and we, Christians, asleep?— whether we think of joy to us, for ever with the Lord — how near now our salvation — or the day of wrath and judgment on a rejecting world. “Let us, therefore, cast off the works of darkness, and let us put on the armour of light.” If the world is steeped in dishonesty in this dark night, “Let us walk honestly, as in the day.” What a change there would be in the conduct, even of Christians, if we were really to awake, to expect our Lord, day by day.

Should you like to be found of Him walking in rioting and drunkenness, in chambering and wantonness, or in strife and envying? Surely not. “But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.” Oh, that we may awake from sleep, and, waiting for our Lord, thus put Him on. The world will not hear the gospel — they will not read Christ in the word. May they, then, see Christ in us, and in all we do — living epistles, read and known of all men.

They will look at us, narrowly will they watch us. They know not how Satan seeks to trip us up. They know not the temptations and buffetings of the believer, and, without constant dependence on the power of God, how liable to fail. But may the world never see us making provision for the flesh, to fulfil the lusts thereof. The Lord bless these precious precepts to both writer and reader. The night is far spent, the day is at hand. Oh, how soon we shall be for ever with the Lord!

Romans 14.

“Now, him that is weak in the faith receive not to (the) determining of questions of reasoning.” (New Translation.) We may make a mistake either way. We may become so narrow as to reject a brother weak in faith, or we may make our receiving a cavilling person, the determining of doubtful questions, and reasoning speculations. The Holy Ghost would have us carefully avoid both these extremes. In many things such as eating and drinking, esteeming one day holy, or all days alike — in all such matters, we are not to judge one another, but walk together in love.

Verse 10. “But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand [or be placed] before the judgment-seat of Christ.” This is not a question of being brought into the judgment for sins, or sin. That has been settled earlier in the Epistle. (Chap. 8: 1, 33, 34.) The Lord assures us this shall not be. (John 5: 24.) What then is meant here? Simply the question in hand. The fact that all will be placed before God, who cannot make a mistake in what He approves, should be a wholesome check in preventing the injurious habit of judging one another. “So then every one of us shall give account of himself to God. Let us not therefore judge one another any more.”

Surely this does not teach us to be indifferent when the Person of Christ, or the truth in Him, is attacked: for Paul had to withstand even a Peter to his face. But it does teach us “that no man put a stumbling-block, or an occasion to fall in his brother’s way.” To do so, is not to walk according to love. A weak brother might, by seeing me eat things offered to idols, be led to do so, and his conscience being defiled, he might fall into idolatry, and get, for the time being, under the power of Satan, and, as to fellowship, away from Christ; in fact, just where a wicked person had to be put for the destruction of the flesh. (1 Cor. 5: 5.) This would be destroying a brother, instead of the flesh, or, on the other hand, his conscience might be destroyed. In any case love would seek to put no stumbling-block in a brother’s way.

We have also known cases where a person has observed the Lord’s day as the Sabbath, in a pious but Jewish way. Another person to show his superior knowledge has done things on the Lord’s day which were a desecration in the eyes of the former; and the result has been most disastrous to both. For years both conscience and communion were lost or destroyed. Do not, however, for a moment suppose that these words “destroy not him” etc., can possibly mean the destruction of eternal life. Scripture cannot contradict itself. If it seems to do so, it is evident we have not got the true sense of one at least of the texts. If the eternal life we have in Christ could he destroyed, then it would not be eternal. And of those who have eternal life, Jesus says, “they shall never perish,” that is enough for faith. It is, however, a most wholesome and important thing to have the judgment-seat of Christ constantly before us. It would preserve us from much judging, or even devouring one another.

The great point here is serving Christ acceptably to God. “For the kingdom of God is not meat and drink but righteousness, and peace, and joy in the Holy Ghost. For he that in these things serveth Christ is acceptable to God, and approved of men.” These are precious words: righteousness and peace, and joy in the Holy Ghost. If God reigns in our hearts, there will be consistency, that which is consistent with the holy place we are in. “Let us therefore follow after the things that make for peace, and things wherewith one may edify another.” This will lead us to do nothing, whether in eating flesh or drinking wine, whereby a brother may be stumbled. This must not, however, lead us to compromise the gospel. Had Paul also refused to eat with the Gentiles lest he should offend Peter, that would not have been for edification, but would have compromised the gospel. It was saying Christ is not enough for your eternal salvation, you must also keep the law. Thus by some the law was hold as superior to Christ. In like manner, if a society of men were to say, Christ alone is not enough for the deliverance of a sinner and his complete salvation, you must take a pledge with no not to drink wine — it would not be of faith, or love, or edification, thus to compromise the gospel. It would soon be, as with the Judaising teachers, to seduce from Christ. If Christ has not the pre-eminence, something else soon will have. Satan ever seeks to use that which is good to displace Christ. Law is good, temperance is good; but let us watch lest we use either to rob us of Christ. We need to be kept on the right hand, and on the left. These remarks are only intended to apply where temperance is put in the place of Christ. Let every one be fully persuaded in his own mind, and let us each remember “whatsoever is not of faith is sin.” Let us ask ourselves in the presence of God, do I need this for my body which is the Lord’s? Is there any brother I know, who will be stumbled if I take it? Have I faith, is it pleasing to the Lord that I take it, or that I do this?

And let us be very careful as to boasting in these matters, or in judging our brother. “Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth.”

Romans 15.

The apostle says, “We that are strong ought to bear the infirmities of the weak, and not to please ourselves.” How tender then we ought to be now in, these days when all are weak, and feeble together. “Let every one of us please his neighbour for his good to edification.” Is not this truly lovely? Where shall we find it perfectly exemplified? Oh, there is One, yes, one only perfect One. “For even Christ pleased not himself.” No self-vindication; “but as it is written, The reproaches of them that reproached thee fell on me.” His eye ever on and up to the Father, He was the expression, the revelation of the Father, God manifest. And all the reproaches He felt to be against His Father. He answered not again, He pleased not Himself, but His ineffable delight was to bear all, and do the will of Him that sent Him.

“Now, the God of patience and consolation grant you to be like minded one toward, another, according to Christ Jesus. That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.” What a prayer! how needed at all times, but more especially in these last days of discord. He is the perfect copy; it is “according to Christ Jesus.” He has received us to the glory of God, yes, as objects of mercy according to the riches of His grace. Let us never forget how He has received us, in receiving one another. Then the scriptures are quoted to show how grace has, and was, to abound to the Gentiles. This showed that Jewish believers were not to reject them.

It is also to be observed, that these scriptures will have their complete fulfilment in the millennial kingdom. “There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.”

Then follows another prayer, “Now, the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.” How distinctly the state of the soul is connected with the coming of the Lord, though it is not the subject of this Epistle! May we know our Father as the God of patience, and the God of hope.

Verse 14. In this verse it must be noted that there is no thought of the first bishop of Rome. “And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.” Now is it not remarkable that in the whole of this inspired letter to the saints at Rome, there is not a single sentence that can have the slightest recognition of, or reference to, such a person as a bishop of Rome. The brethren were able to admonish one another; and each was responsible according to the measure of grace bestowed, as in chapter 12. The first bishop of Rome and his successors are a pure invention of after times.

Had Peter been, or any other brother the bishop of Rome, Paul must here have recognised him as such. Does he not rather declare his own apostleship, as minister of the Gentiles. (Verses 16-20.) All this to Paul was the free favour of God, “because of the grace that is given to me of God, that I should be the minister of Jesus Christ to the Gentiles,” etc. And the result of all this blessed favour, he could offer up to God, “being sanctified by the Holy Ghost.” Now, all thus being of the free favour of God, he could glory. “I have therefore, whereof I may glory through Jesus Christ in those things which pertain to God.” The young believer will do well to ponder these precious divine principles of service — how the Gentiles had been made obedient to the gospel. Through mighty signs and wonders, by (not human wisdom or eloquence, but) the power of the Spirit of God. And what a mission to the Gentiles! And mark, the true work of this evangelist, not to build on another’s foundation. “Yea, so have I strived to preach the gospel, not where Christ was named,” etc. This is most important. Oh, think even in this day, how many thousands of nominal Christians are in the towns and villages, who have never heard the gospel. And in many places, there is a real thirst for the simple truth. It is most cheering to know how God in sovereign grace is using tracts. Still, it is pleasing in His sight, that His saints should not only spread these in faith, in regions beyond, but also the evangelist take the glad tidings everywhere, “and round about.”

Some may say, we are not evangelists. No, but you can help the evangelist; let him he well supplied with tracts and books: these greatly help him in his blessed work in winning souls to God, and in building them up when converted. You can help, perhaps, most in prayer, and sympathy. You can help him to take lodgings in the distant village. In a word, if our hearts are stirred up in the sympathy of Christ for precious souls, He will open a way in which we can be fellow-helpers in this work. The Lord give us more of the yearning after souls we have in these verses.

Verse 22. “For which cause also I have been much hindered from coming to you . . . and having a great desire, these many years, to come unto you.” Here a fact of no little importance is recorded.

The Holy Ghost well knew the future arrogance of the professing church, and how Rome would be the ultimate head of those pretensions. He has therefore carefully excluded all knowledge as to who first preached Christ at Rome. It is evident, from these words, that the apostle of the Gentiles had, as yet, never been there. Neither is there a particle of evidence that either Peter, or any other apostle, had been there when it was founded, and the brethren were able to edify one another. We also learn that this epistle was written about the time that Paul went up to Jerusalem, to carry the contributions to the poor saints. That is a little before he was sent a prisoner to Rome. (Acts 20, 21, etc.) He did not know what means the Lord would employ to send him to Rome. Let us learn in this that the Lord can, and will, accomplish all His purpose.

Verse 29. “And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.” Yes, and though bonds and imprisonment, and the fierce Euroclydon, awaited him as companions to Rome, yet his Lord did not disappoint him. It was from Rome, and at Rome, the Lord used him in bringing out the fulness of the gospel in the revelation of the church. And from thence he sent the precious stream of truth to the Ephesians, Philippians, and Colossians. Thus, in the severest storms of life, we may rest in patience, assured that He doeth all things well. In verses 30, 31 we see how the apostle valued the prayers of saints he had never seen; and yet the Lord answers those prayers in His own way.

He has in this chapter spoken of God as “the God of hope,” and “the God of patience.” “Now the God of peace be with you all. Amen.” Thus we surely need to know Him as the God of hope, patience, and peace. How important thus to know Him in these last and difficult days.

Romans 16.

We now have the closing remarks and salutations. The Lord would not have the devoted Phebe forgotten. She was a deaconess, or servant, of the church in Cenchrea. “That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also.” These verses throw much light on the true character of the deacon, as appointed by the apostles before the failure of the church set in so sadly. There is not a shadow of the modern clerical idea. “A succourer of many.” Evidently this was in temporal things. She was to be received in the Lord, in that relationship. And what beautiful love and care. She is to be assisted in whatsoever business she has in Rome. It might then be said, See how these Christians love one another.

At this time, also, we find Priscilla and Aquila in Rome, and their devotedness is noted. There were no St. Peters then, but “the church that is in their house.” And, unto verse 16, we have various companies of saints, which appear to belong to different houses, all forming the one assembly of God in Rome. (See verses 14, 15.) “And the brethren that are with them;” or, “all the saints which are with them.” There were those then that took an oversight of these several companies of brethren, or saints. Such were called elders, or overseers, in other early epistles. But why is there no Bishop of Rome addressed? Simply and evidently because there was no such person. Nay, it is most remarkable that there is not one word in this Epistle that can be used as an authority for the episcopacy of Rome. How strikingly this displays the foreknowledge and wisdom of God!

Now contrast the Rome of that day with this. To return to the church as it was in Rome, as found in these salutations, what should we find? No pope or bishop of Rome, no cardinals, no clergy, no monks or nuns; not a single priest performing mass; no grand buildings, called churches. But we should find different gatherings of saints by calling, knowing their sins forgiven; justified from all things; having peace with God; able to admonish one another. All these assemblies, in certain houses or places, were under the care of the Holy Ghost, and labouring brethren are named in each company — the whole being members of the one body of Christ. We are compelled to own that there is no similarity whatever between the church in Rome in the year 60, and the Church of Rome in these days.

Rome is evidently a departure from the true church of God.

Is it not remarkable that the only official person named — if we may so regard the deaconess — is a woman. And, lest the persons saluted should be regarded, or referred to, as priests, or episcopoi, women are named amongst them. How beautiful it was when they were thus brethren dwelling together in the unity of the Spirit, and some of the brethren labouring much in the Lord — such as “the beloved Persis.” Dear young believer, is there any reason why we should not be content with the same simplicity now?

Verse 17. “Now I beseech you, brethren, mark them which cause [or form] divisions and offences, contrary to the doctrine which ye have learned; and avoid them.” There are two things here we must carefully notice. Division is an evil in itself — it is strongly condemned in other scriptures. (See 1 Cor. 1, 3.) We also learn, that if any are practising that evil, by causing or forming divisions, contrary to the doctrine they had received, others were to avoid them; that is, to separate from them. But if believers do thus separate from and avoid those who form divisions, do they not also form a sect, or division? No, obedience to the word is not division. And, further, those who cause divisions may always be known by the spirit in which they act. “For they that are such, serve not our Lord Jesus Christ,” etc. We never go wrong if Christ is the only object. Happy is it when it can be said, “For your obedience is come abroad unto all men.” “Yet I would have you wise unto that which is good and simple concerning evil.” It is most deadening to all spiritual life to be occupied with evil.

“And the God of peace shall bruise Satan under your feet shortly.” That is certain: whether he persecutes or seduces, it is but for a little while. He still is the accuser, but shortly he will be out down. In the meantime, “The grace of our Lord Jesus Christ he with you. Amen.” This is repeated — verses 20, 24. Yes, the grace, the unclouded favour, unchanging love, sovereign and free, be with you all. Then follow the salutations of others. But even Timotheus is “my workfellow.” What unfeigned humility and brotherly love!

As Paul commended the elders of Ephesus (Acts 20), so here he says, “Now to him that is of power to stablish you, according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery which was kept secret since the world began, but now is made manifest [and by prophetic scriptures — New Translation], according to the commandment of the everlasting God, made known to all nations, for the obedience of faith. To God only wise be glory, through Jesus Christ, for ever. Amen.”

Yes, God is able to stablish all believers according to that which Paul calls “my gospel,” my glad tidings. The glad tidings committed to Paul have a wide range. The solid foundation of those glad tidings we have seen unfolded in this Epistle — the righteousness of God revealed in justifying the ungodly — both as to sins, up to chapter 5: 11, and also as to sin, chapter 5: 12 to 8: 4. It also contains the glad tidings of deliverance from sin and law; peace with God; no condemnation to them in Christ Jesus, whether as to sins, or sin; and no possible separation from the love of God which is in Christ Jesus.

Here is also just a reference to a still further revelation, of the mystery which was kept secret since the world began. This mystery is fully explained in Ephesians 3. This was not made manifest in the scriptures of Old Testament times. How could it, since it was then kept a profound secret? But it was revealed by prophetic scriptures, that is, of the New Testament. It is, however, remarkable how soon that heavenly mystery was lost, and Christendom went back to an earthly Judaism. It not only put itself under law for righteousness, but set up a worldly church government, in imitation of Judaism; so that soon all trace of the church, as seen in scripture, was lost for long ages. Such is man. He has always become foolish; all his wisdom is folly.

The closing words of the Epistle direct us not to man, or to what calls itself the church, but “To God only wise he glory, through Jesus Christ, for over. Amen.” However man has failed; however the church may fail as a testimony for God on earth; God shall be eternally glorified, through Jesus Christ our Lord. Amen. C.S.

The Way the Lord hath Led Me

The Way the Lord hath Led Me;

or, Incidents of Gospel Work.

by Charles Stanley.

London: G. Morrish, 20, Paternoster Square.

Contents

Chapter 1.

Nothing to read but the Bible. — Trying to Reform. — Conversion. — Need of Fellowship. — First Sermon on John 3:16. — Early Life. — Visit to the Old Butler. — Remove to Sheffield. — No advance in divine knowledge. — Hear of the Second Coming of Christ

Chapter 2.

A Room opened for Preaching. — Captain W. — Found out our ignorance. — Captain W. charged with error. — Testing him with Syllogisms proved my own folly. — A great change in the current of my course. — Visit to those who were gathered round the Lord Jesus. — Gathered to the Lord’s Table. — Led to read 2 Corinthians 1, but read by another. — Real Guidance of the Spirit. — My second start in preaching. — God blesses His Word, though we are ignorant. — Visited many Towns

Chapter 3.

A preacher and a man of business. — Two cases of my need met by God. — God cares for our temporal things. — The lost dinner. — Led to go where the Lord directs, and found fruit after many years. — Sent to Scarborough. — Expenses paid. — A collision on the way. — Met at the Terminus, though unknown. — Call to preach on a Steamer. — A Sermon, twenty miles long. — Many Saved

Chapter 4.

Committing children to the Lord in faith. — The Lame Captain. — Sent to Scarborough, when there was no one else to preach. — The full gospel much needed. — The Lord’s bag. — The work began at York. — Preaching at the funeral of a Roman Catholic. — Lecture on the Signs of the Times. — An After Meeting in a cottage. — T. S. sent to York, and then W. T.

Chapter 5.

First visit to Southport — Lecture, on the “Second Coming of the Lord”. — J. H.’s prayer answered. — Good to be afflicted. — Went to Wath-on-Dearne. — Lydia M. and her house blessed. — Preaching at the Pottery, and many saved. — The Railway Tracts. — Other Tracts followed. — “Mephibosheth” especially blessed. — The dying Shepherd in Australia. — “Victory” on board ship. — The Hindoo and Mahometan. — The dying Infidel.

Chapter 6.

Looking for guidance daily. — The Bell-man at Wootton-under-Edge. — Preaching at Llandudno. — Diagram on the Lord’s Coming. — The Revivals. — A ton of tracts asked for America. — Meetings at Birmingham. — Faith answered at Stafford. — Meeting at Leamington. — Unitarian lady

Chapter 7.

Preaching in London. — At John Street Chapel. — The old Prodigal. — In the eastern counties. — Ipswich, Needham Market, Stowmarket, Norwich, Bury St. Edmunds. — The Lord’s special leadings. — At Sudbury

Chapter 8.

Preaching at York. — At Bradford and Rochdale. — John 5:24 and Acts 13:38. — What more can an anxious soul want? — Early and after meetings. — The greatest sinner in Exeter. — One blessed at six in the morning. — After meetings. — Leadings of the Spirit real. — A case in point.

Chapter 9.

Direct answers to prayer. — Led to Leeds, and preserved from danger. — Danger in Sheffield from the Roman Catholics. — The Church of Rome in the year 60. — The Roman Catholics in Glasgow gladly hear the preaching.

Chapter 10.

Visit to a village in the Yorkshire Moors. — Need of faith. — Preached at the Moravian Settlement at Fulneck. — Peace with God, and no Condemnation. — Preaching tour in Yorkshire. — Call to an old woman blessed. — An aged relative

Chapter 11.

Encouragement to young Evangelists. — The three aged Saints. — An old man in a grey coat at Bournemouth. — One great secret of success in preaching. — Servants of Christ, not of men. — Lectures and preachings in a colliery district. — Many helped. — Meet for breaking of bread. — Decay. — Scattering

Chapter 12.

Help from a life’s experience. — Study of the Epistle to the Romans. — Love alone not enough. — What God is and what He has done. — Dependence on the Holy Spirit. — Deliverance. — Searching the Scriptures as to the Second Coming of Christ

Chapter 13.

The Church the body of Christ. — Is this held truth? — Separation from evil. — Guidance from Scripture in days of difficulty. — The ministry of John commended. — Dates of the Epistles. — Errors in the Church. — The Word of God a sure guide

Chapter 14.

How to walk in days of evil. — The Word of God. — Righteousness of God. — Righteousness of Christ and Redemption. — In Christ

Chapter 1.

How wondrously true is that word which the Lord spake to Moses, “I will have mercy on whom I will have mercy.” The writer of these pages desires for His glory, who hath shown mercy to him, to record His ways of sovereign grace.

As a child I had very little opportunity; but I had a great thirst for books and learning. One day I happened to say, in the presence of a poor woman, how I longed for books, and had nothing to read. “What, Charles,” she said; “there is the word of God on that table, and you have nothing to read!” She said no more, but those words could not be forgotten. They were used by the Spirit to show me that I had no heart for God. This, no doubt, came with deeper force as I had, though only twelve years of age, a good knowledge of the letter of the word. In those days it was the lesson book in the village school, which I had left about a year; and for which I have ever been thankful.

As yet I had no knowledge of my true condition as a lost sinner, and at once set about becoming religious. I tried hard to reform my outward conduct. What surprised me much was this, the more I tried, the worse I became. This went on for some months. There were none in those villages who could point me to the finished work of Christ. All who seemed to have, any care for the things of God, were working for salvation. From acquaintance with the letter of scripture, I was sure there was a peace with God that I could not obtain by all my doings and efforts. After months of struggle and distress, I was returning home one dark rainy night, when the burden on my soul was so great, that I fell down on my face in the road, and cried out, “Oh Lord, I can do no more,” and a deep sense that I was lost came over my soul. It was there, as I lay in the dark lane alone, that the Spirit of God revealed to my soul the finished work of Christ. Then it was that I saw that which I was vainly trying to do, had been done by my precious Substitute on the cross. I do not remember that I saw beyond this; but, like Israel in Egypt, I found shelter and safety beneath the precious blood. And as I rose from the ground, I do not doubt, I was a new creature in Christ Jesus; but though born of the Spirit, how much had I yet to learn as to what the flesh was.

When I was converted, I began at once to long for the fellowship of Christians. Fifteen to twenty minutes’ preaching once a week, was all we got. Nothing could have been more lifeless. Indeed, I do not remember that there were any who attended the village church that knew their sins were forgiven. I attended other preachings a few times, was greatly impressed, and enjoyed their hymns and prayers; but felt their preaching was not the finished work of Christ, through which God had spoken peace to my own soul. I had, moreover, in my conversion and ever since, a deep sense of the sovereignty of God, and I soon felt that this was set aside too much in the preaching.

I can see now, that what the new nature longed for, was the fellowship of saints in separation from the world. There was a little meeting begun in the neighbourhood, and the preaching was much in keeping with what the Holy Ghost had taught me in that dark lane. There was a gracious work of God, and a good many souls were converted to God. This was at Laughton, in Yorkshire, in the year 1835. In that year, when I was 14 years of age, it so happened that the preacher, one day, failed to come. The Lord then, for the first time, opened my mouth to tell of His wondrous love, to a world lost in sin. I remember the text was John 3:16. In visiting the village more than forty years after, I happened to call on a man who well remembered the sermon, and the text. It is very interesting to me at this long distance of time, now fifty-three years ago, to remember that in that first preaching, it was what God is to us: “God so loved.” It was not, it is not, what we are to God. Oh, if this were the case, I should have been lost a thousand times since then. No, if that were the case, I for one have found, that if my salvation depends on what I have been to God, I am lost for ever. In my case, nothing short of an infinite Saviour could have met my sins and need.

Here I would just name how God had educated and prepared me, as a vessel of mercy for His future work. Left an orphan at the age of four, I had been brought up by a grandfather, a man of the strictest integrity. I believe I was brought to know the Lord at the time of which I have just spoken. From the age of about seven, I had partly to earn my bread, by working in the fields in summer; and in winter I went to the village school. At the age of eleven, a gentleman took me to his house, and for two years I had the most remarkable instruction from this gentleman. I had little book education, but he made me learn everything that could be learnt by observation; the garden, the stables, the duty of the butler, with all this he made me perfectly familiar. One day he would say, “Charles, I give thee three hours to catch a crow.” Another, he would give me a covey of partridges to bring up. Sometimes he would require an answer at once to a difficult question, such as this: once before company, he asked me, What was the cause of an eclipse of the sun? I replied, “If I place my head between this lamp, sir, and your head, you will not see it, just like when the moon is between us and the sun.” Amongst other things, I had, at times, to act as chaplain, and read a sermon in the drawing-room; and this was done with great solemnity, though a child, when God had begun to work in my soul.

It would take up too much space to tell of many interesting particulars, and why and how I left that gentleman. It seems like yesterday since he gave me his long and last address. His last words were: “Charles, thou wilt either be a curse or a blessing to mankind.” Sure I am, if it had not been for the grace of God, I should have been the former; and if, in the least measure, it has been the latter, to God be all the praise! I am quite sure God used this kind man, during these two years, to the benefit of the whole of my after life.

I left him, and walked over two fields, and then sat down on a stone stile, and wept; and I saw him no more. Thirty years after this, I felt led to go into the neighbourhood, to see the aged butler, now with the Lord. We had never met during those years. He said, turning quite pale, “How strange, I have just been reading your tract ‘Mephibosheth,’ the same which my master gave me before he died, saying to me, ‘Thomas, take this, and keep it. God has shown me by it, that I have been wrong all my life. I thought I had a great deal to do for God. I see it is all the kindness of God, for Christ’s sake, and what He has done for me.’” I am thankful to be able to add, that aged Thomas was also brought to the Lord, and to rest in His finished work.

After my conversion I removed to Sheffield, then a town of 70 to 80 thousand inhabitants. Here I was apprenticed to a gentleman who kept a steel, iron, and general hardware store. He was also a file manufacturer. I thus became acquainted with the Sheffield trade, and all classes of its people. My various occupations had given me a wide acquaintance with human nature. But in those years God was pleased to show me the utter corruption of my own evil nature. It is a terrible lesson, but it must be learnt. “For I know that in me (that is, in my flesh) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not!” This must be learnt. The full truthful history of the two natures, would be like the history of two distinct persons. The history of the flesh, with its lusts, would not be to the profit of any: to the individual believer, he learns, by its history, that salvation is wholly of God. What will be recorded then in the following pages, will be the dealings of God in perfect and amazing grace.

In looking back on those years, I am struck with one fact, that is, I made no advance in divine knowledge. I was greatly interested in eloquent preaching, but learnt nothing. Indeed, I was in a state of self-satisfaction, and felt as if I knew all there was to be known. In one word, I had no idea of my own ignorance. This was not so in reference to any branch of secular knowledge; but in divine things there was no advance. Indeed, there was the most astonishing ignorance of the true meaning of the word of God. I thought the world (that world which had rejected and killed the Lord Jesus) was rapidly getting better, and that we were the people who would gradually mend it, until it was a converted world!

I will now tell how all this self-satisfaction, and delusion, was broken in upon. I should be about 23 years of age, and at this time was keeping a little store of material for the Sheffield trades. A neighbour came in one afternoon, looking very serious, and said to me, “Have you heard the news?” “No,” I said; “what news?” He replied, “There are two men lecturing at the Assembly Room, and they declare that the world will be at an end, and Christ will come at four o’clock to-morrow morning!” I turned round, for I could not keep from laughing. He begged me to go and hear the lecture that night. I went. The lecturer said nothing about the world coming to an end the next morning; but he went over Matthew 24, and showed, from that chapter, the impossibility of the world being converted before the coming of the Lord. Now, though this man held much false doctrine, and probably was not a Christian, yet God was pleased, by this lecture, to awaken in my soul an earnest desire to know the truth as to the Lord’s coming again.

I was amazed at my own ignorance of scripture, and could scarcely sleep. About eight or ten others were also awakened to inquire. We met at five in the morning, to search the word. We had no idea, either, as to what the church was, or the coming of Christ to take away His saints; but we were occupied with the coming of Christ, to set up the kingdom on earth.

Chapter 2.

At this time, two of us opened a little room at Sheffield, in Duke Street, for preaching the gospel. The late Captain W. was then labouring in the service of Christ in Sheffield. Hearing of this little meeting, he called on us, and asked if he might preach the gospel in our little room. We gladly consented. He set before us the living Person of Christ meeting the sinner at Jacob’s well — meeting the woman just as she was. Christ did not shun her, or tell her to go and reform her sinful character, before He could speak to her, or save her. It was the Son of God saying to a poor sinner, “If thou knewest the gift of God, and who it is that saith to thee, Give me to drink, thou wouldest have asked of him, and he would have given thee living water.” (John 4:10.) I had never before heard Jesus thus set forth by any preacher; but I found it was the same precious Jesus, who had met me in that dark lane, and on that rainy night, and had spoken peace to my troubled soul. The effect of this preaching, I doubt not, has been felt by me ever since that night. It is a wondrous revelation of how God can, and does, meet the sinner.

We soon found that, for the present, instead of preaching, we needed close and continued study of the word of God. For eighteen months we read together the epistle to the Romans; and for that period, I scarcely read anything else but the word of God. This has been a great blessing to me. I must, however, relate one incident that occurred at the commencement of these readings. As almost everybody spoke of the errors of Captain W., I thought he must hold some; and, strange to say, the most precious truths he sought to bring before us, I, through my own ignorance, thought to be errors. I have often noticed the same thing since. At that time I had no little conceit of myself, and great confidence in logic. I thought the best thing to do would be to prepare a number of syllogisms, bearing on the points I judged to be error. An opportunity soon occurred, and, in answer to a question from the Lord’s servant, I let off a volley of syllogisms. I shall never forget his kind, pitying look, as he clapped his hand on his knee, and so quietly read the next verse. In that moment the Lord showed me what a fool I was, and all my trust in logic was for ever gone.

I now come to an event that turned the whole current of my future course from that day to this.

I had heard that Captain W. and a few other Christians met on the first day of the week to break bread, like the disciples, in Acts 20. One Lord’s day morning, I went to see what this could mean. I found them gathered in an upper room, in Wellington Street, Sheffield. I sat behind, and naturally looked for the pulpit. There was no pulpit, but a table spread, or covered with a white cloth, and on it the bread and wine, in commemoration of the death of the Lord Jesus. I then looked for the minister, or president; there was no such person. All the believers gathered were seated around the table of the Lord. A deep, solemn impression fell upon me: “These people have come to meet the Lord Himself.” I have no doubt it was the Spirit of God that thus spake to me. It is impossible to describe the sense I had, for the first time, of being in the immediate presence of the Lord Jesus, according to that word, “For where two or three are gathered together in my name, there am I in the midst of them.” I could scarcely notice what was done, I was so overwhelmed with the presence of the Lord. No one can have any idea what this is, unless really gathered to His name. What a contrast to everything I had seen before, and yet how simple! It was like going back to that which was in the beginning of Christianity, before any priest was heard of to offer in the church a sacrifice for the living and the dead. I was much surprised to find, strange as this gathering together of Christians to break bread appeared to me, that it was exactly what we find in scripture. Instead of even a minister at the Lord’s Table, I found the same simple liberty as described in 1 Corinthians 14:29-37. I was greatly struck with each worshipping before the Lord, in dependence on the Holy Ghost. I felt that was my place, deeply unworthy as I was of it. Well do I remember the thought, “This is my place, if even it were to be a door mat, for these Christians to wipe their feet on me.”

After some weeks, I was named as one who desired to obey the Lord, “Do this in remembrance of me;” and, through grace, I took my place as one redeemed to God, at the Table of the Lord. Shortly after this, I experienced one morning, whilst we sat in silent worship, what I had never known before — the leading of the Spirit of God. It came as a gentle whisper from the Lord, “Read 2 Corinthians, chapter 1;” and very precious thoughts came into my soul on verses 3-5. I felt agitated, so much so, that perspiration ran down my face and body. We had sat some time in silence. I felt bid to rise and read, but had not courage to do so. At length, Captain W., who sat at the other side of the room, arose and said, Let us read 2 Corinthians 1, and then he ministered the very thoughts the Spirit had laid on my heart. This was how I first learnt the leadings of the Spirit, in the midst of Christians gathered to Christ. This has been a matter of frequent occurrence for these many years. Some instances I shall relate. We cannot read the Acts without seeing that, after the Holy Ghost formed the church, He was really present to guide the servants of the Lord. I am persuaded it is our unbelief that hinders much more of His distinct guidance now.

One thing that made me now slow to speak, was the continued discovery of my astonishing ignorance of scripture. The more I studied it, the more I discovered my ignorance. I suppose it is always so. With a deepening sense of my ignorance, I will relate how I began again to preach the gospel. A brother in Christ was over from Ackworth. Before he returned home he said to me, “It is much impressed on my heart, that you are to go back with me, and preach the gospel at Ackworth.” “What,” I said, “I go and preach! nay, it will take me all my life to unlearn what is wrong, before I can preach what is right.” He said firmly, “You will; I believe, go, and the Lord will bless the word.” This was quite another thing. I dare not doubt that He could bless His word. After prayer I went, and proved then and ever after, that the Lord could, and would, bless His word.

This, then, was the second start to preach the word, about ten years after the first, when a boy of fourteen. Seldom, in those days, did the Lord open my lips throughout the towns and villages of England, without some soul being converted. Not that this appeared at the time, but I have met them everywhere, ten, twenty, or thirty years after. As I did not keep a journal, it would be impossible to give an account in order of those preachings, readings, and conversations for forty-two years, in Sheffield, Rotherham, and the villages all around; in Hull, York, Wakefield, Scarboro', Malton, Whitby, Redcar, Newcastle, and around; in various parts of Scotland; in Manchester, Rochdale, Oldham, Bury, Southport, Liverpool, Llandudno, Stafford, Gnosall, Wolverhampton, Birmingham, Leamington, Banbury, Swindon, London, and around; throughout Kent, Cheltenham, Malvern, Worcester, Gloucester, Bristol, Clifton, Bath, Taunton, Exeter, Torquay, Plymouth. Then in the Eastern Counties: Ipswich, Colchester, Needham Market, Stowmarket, Bury St. Edmunds, Norwich, Grimsby, & c. & c.

Chapter 3.

It may be asked by some, how could I preach all my life in so many places, and provide for my family? Well, I found there was nothing too hard for the Lord. I may say I never gave up my business, until the Lord had given me sufficient to live upon; but my custom was to preach three or four times a week, sometimes more, and work the rest. Indeed, often after a day’s work in commercial travelling on my own business account, I found the Lord with me in preaching the word. The Lord often helped me in a very remarkable way. I will give two instances when I felt greatly in need of His help.

At the time I kept a store of material for the Sheffield trades, I had only small capital, but desired no more than I had. Indeed, I had learnt that the Lord took special care of His little dependent ones. I was walking about in my shop, having been absent of late about half my time preaching. I had a bill to pay on the following Monday, and I felt a Christian should always pay as payment was due, but in this case I had not the money, and did not know where it was to come from. I lifted up my heart in prayer to the Lord about this, and immediately thought of a large stock of emery; I had many casks which I could not sell. I told the Lord about this emery. He said, “Cast the net on the right side of the ship.” I said, Lord, which is “the right side of the ship”? Immediately the thought came, He must be the right side of the ship. I then asked the Lord to sell for me the emery, for I could not, and the amount would just meet my need. Whilst I was in prayer, a man walked into my shop, and said, “Have you any emery to sell?” “Yes, I have,” I said; and went and took a pinch of the heavy stock I had to sell and placed it in his hands. “Aye,” he said, “this is exactly what I want: how much have you?” I told him the number of casks (a twentieth part as much I had never sold at one time in my life); he said, “We will have it all at the price you name, send it down to our firm to-morrow. And we always pay for all we buy casually on Monday morning.” I said, “I will do so; and now tell me how it is you came here, and how is it you can use this kind of emery? I have tried, and could not sell it anywhere; indeed I ought to have returned it, as it was sent in mistake to me.” He replied, “Such and such a grinder told me you had a quantity to sell; we wanted it badly, so I came on to see it. You might well not sell it, as we are the only manufacturers who use this particular kind: we use it for scratching saws for the Russian market.” I sent it on, and received just the money I needed.

I will give another out of the hundreds of instances of the Lord’s care; and then return to speak of His work. Years after the former case, when I was a Sheffield merchant, supplying export houses in Birmingham, Wolverhampton, London, Liverpool, and Glasgow, I had been travelling three days, and preaching at night, and had received no orders — this was trying. I was walking down B… Street, in Birmingham, in prayer that the Lord would direct me to the house where I might receive an order for goods. As I was thus in prayer, I felt distinctly bid to walk exactly opposite to where I had arrived. There was a small plate on the side of the door, H. and G., but it did not say what they were. I looked in, and from what I saw, I said, “Why, Lord, this is a leather warehouse. This is nothing in my way!” But the Spirit of God seemed to say, “Go forward!” I did so. I opened the warehouse door, and found a number of men doing something to skins of leather. I presented my card and inquired if Mr. H. was within. I was shown into the private office, where I found Mr. R, and inquired if they were requiring Sheffield goods for the export trade, naming Australia, as there was a great demand for those colonies. He looked with some surprise, and said, “Do you supply such goods for Melbourne?” I replied, “Yes,” and named several firms in the neighbourhood that I supplied. Opening the order book brought by a clerk, he said, “Are you sure that you supply R. & Sons?” “Certainly,” I replied. “Well,” he said, “this is very strange. We are export leather merchants, and one of our clients in Melbourne has just sent us an order for Sheffield tools, & c. We know nothing about these goods. But here is the order, reading out some of the numbers and prices of my goods, which had been sent by some one else.” He ordered the clerk to write out the order, which came to several hundred pounds. This was the commencement of a large and most satisfactory account with a most honourable, straightforward house.

How can we account for all this, except on the ground of the tender care of Him who hears and answers prayer? The history of that ever watchful love, even in temporals, would fill a volume. From a child I had been led to believe that God heard and answered our prayers. This will be seen from a circumstance that occurred to me soon after my conversion. I was in a field two miles from home, and had put my dinner in a hedge; a young horse had got the dinner out of the hedge, and destroyed it except one small piece of bread. Also my tinder and flint were gone, for making a fire, the weather being cold in winter. I knelt down and prayed for a fire, and also that the Lord would make the bread sufficient for my dinner. I found the steel, and walking in the field soon found a flint. I gathered some dry leaves and rotten wood, and soon had a fire. I then sat down, and whether the Lord multiplied the bread, or made the little give the same sustenance, I know not; but certainly I was as strengthened and satisfied as if I had had the best of dinners. Many may smile at this; for my own part, I only pray that we all had more, childlike faith, that expects and then enjoys answers to prayer. Jesus says, “Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you.” I felt thankful for the need which gave the opportunity for asking and receiving.

This is a little digression, but it is happy to think of His loving care. From that first visit to Ackworth, about forty-three years ago, I was led to go just wherever the Lord sent me, depending on what He could and would do, by the Holy Spirit, in blessing to souls. Now I would not so much relate what appeared at the time; but for the encouragement of the Lord’s servants I would say, I scarcely ever have visited a place twenty years after preaching but there I have found fruit to His praise.

Some may be ready to ask, What do I mean by going wherever the Lord sent me? I will try to give a few distinct cases out of very many.

I had gone down to Hull to collect a few accounts. At the time I was only in a small way of business, and as I was pretty sure to collect the same, I had not taken money with me. I was at a meeting for prayer and reading the word, with a few Christians from different places, at eleven o’clock on the Saturday morning. As we were reading, the Spirit of God laid it on my heart that I must go to Scarborough to preach. I went into a room alone, and looked to the Lord in prayer that I might be assured of His will in the matter. He gave me distinct assurance that I must go. This was a long journey then, via York, and I had not money to take my ticket. But then the Lord knew that. I took my bag, told the friends I was staying with, that I felt distinctly called to go to Scarborough, though I had never been there, and only knew the name of one person there, and I had not money to pay my fare. I named this to no one. But when God gives faith, it is faith. I left the house, and walked until I was just stepping up to the booking-office, when A. J. cried out behind me, “We have just heard you are feeling led to go to Scarborough to preach to-morrow. A brother, Mr. H., desires to have fellowship with you, and has sent you, [I think it was £3] to pay your expenses.”

On the way we had a slight collision, exactly at the corner of the carriage where I sat, which was broken through. None of us were injured beyond a shaking. I thought this was surely a token that the Lord would have me speak the word to some one. I got into conversation with a young man who was, I judged, going home to die of consumption. I found him somewhat anxious about his soul, but thought he had a great work to do before he could be saved. I believe God blessed the message to his soul. “It is finished” was a wondrous new truth to him. As we drew near to Scarborough, his mother who was with him, was so delighted with the joy and peace of her son, that she begged I would make her house my home whilst I stayed in Scarborough. I thanked her very much, but said I could not do so, as I had just been making a request to the Lord that would hinder me from accepting her kind offer. As I only knew one name in Scarborough, I had been asking the Lord to bring him to the station, and show me which was he. At last, the train stopped. A gentleman came, and looked very earnestly at me. And the Lord said to me, “That is he.” Still I hesitated to speak, and got out of the carriage. He continued to look at me. I thought, how foolish I am to pray, and not to believe God, so I said: “May I ask, Is your name Mr. L.? ” “ Yes, it is,” he said; “is your name Stanley, of Sheffield?” “Yes, it is,” I said; “but how do you know my name?” He said, “Mr. J., of Hereford, was expected by this train, to preach to-morrow; and this is the last train, and there is not one in the morning. And as I was feeling disappointed, my eye caught you, and it was just as if a voice had said to me, That is Stanley of Sheffield: I have sent him.” He assured me of a hearty welcome, and a large congregation on the morrow. There is something very blessed in preaching Christ, feeling the certainty that He had sent you. Certainly I had that assurance on the following day.

Shortly after this, I was again at Hull, having preached on the Lord’s day. I was seated with Mr. A. J. after dinner, when I had a distinct call to preach on a steamer. I told Mr. J. He said, “There is a market steamer which will leave at 2 or 3 o’clock (I forget the exact time), and it will be crowded with market people.” I felt assured I was called to preach there on board that day. I therefore took my bag, and Mr. J. went with me to show me the way. At that time there was no proper landing-stage for this steamer, and as I was walking the plank from the pier to the steamer, it suddenly lurched from shore, my plank fell in the water, and I just caught on to the steamer’s side, and was got on board. There was a great shout and excitement, and I was a good deal shaken. In this weak condition, I looked to the Lord in prayer that He would raise me up, and give me a fellow-helper on board. I walked the crowded deck in prayer, and as I passed a man sat down; the Lord pointed him out as the one to help me. I stooped down, and asked if he were a Christian. “Yes,” he said, “through mercy I am.” I said, “Have you faith?” I then told him how the Lord had sent me to preach on board, how shaken I was, and weak, and I had been asking the Lord for a helper. He jumped up, saying, “Faith and works, man,” and ran away. I now felt much cast down. How strangely the Lord prepares His servants for His work. I had about become low enough for the Lord to use, when the man came back with a beaming face; “All is ready,” he said. I asked, “What is ready?” He said, “I have got the captain’s permission, and a number of people are ready to sing a hymn.” He gave out a hymn, which was heartily sung. The Lord then gave me strength to preach the gospel all the way, nearly to Thorne — that was the name of the place. The people kept getting off at different landing stages up the river. At the time I was not aware that a single soul was saved that day. I was preaching all the afternoon until night.

Many years after this, when I had almost forgotten the circumstance, after preaching in Birmingham, a gentleman came up, and said, “I dare say you have forgotten me.” I did not recollect him. He said, “Do you remember preaching a sermon twenty miles long?” I did not remember him, I said. “Well,” he said, “Do you remember preaching up the river, from Hull to Thorne, which was twenty miles or more?” Then it came to my mind very distinctly. He was a Wesleyan minister, and said, “I have long wished to see you.” He was the man who helped me so kindly that day. He told me he was stationed at Selby afterwards, and visited the different towns and villages up the river where the steamer stops, and he had found souls who had been saved that day all up the river. Thus, after many days the Lord gives us proof that His “words shall not return unto him void.” Oh to preach in full assurance that souls will be saved!

What a joy it will be in the presence of the Lord, at His coming, to see the thousands, (it may be) of souls, who have been brought to Him, through the riches of His grace, by His weak servants! Oh depths of mercy, not only to have saved us from hell, but to use us as channels of mercy to others. The apostle could say, “For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming?” I have never, that I am aware of, seen one of those dear children by the river. No doubt by this time, after so many years, many of them are with the Lord. I shall meet them in the glory, so near at hand.

Chapter 4.

Just about this time I well remember an incident that may encourage many a parent in prayer. More than seventy years before this event, a godly mother committed her babe to the Lord, in faith that the child would be converted, and join her above; such was her faith as she departed, to be absent from the body, present with the Lord. For seventy years there was no sign of answered prayer. The child grew up a careless, ungodly man, a captain of a man-of-war. He had both his heels blown off by a splinter of a shell. He was now an aged and lame man. He had been brought to hear the word, being carried into the crowded room. That night the Spirit led me to preach from “Mephibosheth.” (See the Tract written about that time.) I was describing the sinner’s utterly lost, lame condition, and the kindness of God shown in Christ, not only in giving Christ to die for our sins, but in fetching the poor sinner, just as he is, to His own presence, as David sent and fetched Mephibosheth, lame on both his feet. I said, “Now, you poor lame old sinner, you who have been fetched into the presence of God to-night, where are you?” The poor old captain felt it was God speaking to him, who knew all about him; and, trying to get up, he cried out, “I am here.” God saved his soul that night, and thus answered a mother’s prayers, but in His own way and time. It was a happy sight to see the dear old captain rejoicing in Christ Jesus, and sitting at the King’s table as a King’s son, “and he was lame on both his feet.” Read, in connection with this little story of grace, 2 Samuel 9.

We were having a little prayer-meeting one, Saturday evening, when I had a very distinct call, that I was to go to Scarborough again, to preach on the following day. I went home, but my dear wife on this occasion did not feel it was the Lord’s mind that I should do so. I asked the Lord that if it were His will, He would give us both the same judgment about it. After prayer, I went to bed and fell asleep. At two o’clock I found myself standing on the floor, and the Lord said, “You must go to Scarborough.” I awoke my wife, and she now was of the same mind. I quietly prepared a little breakfast, and then walked to the station. There was a train to York, I went by it in faith. After' waiting a little at York, I found there was, at that time, a train to Scarborough on Lord’s day morning. I arrived there about nine. I thought I would not call on any one until the time that a few Christians met to break bread, according to scripture, in the name of the Lord Jesus.

I walked down on the shore, there I saw G. A. walking slowly, and looking rather down. I walked up behind, and laying my hand on his shoulder, I said, “How are you?” He turned round and said, “Well, this is a rebuke: Mr. B. has been suddenly called to a funeral in London, and there will be a large company at the room to-night; I was feeling down at the thought that there would be no one to preach, and now the Lord has sent you.” Those who have never experienced this kind of direct guidance, cannot have any idea, what a solemnity it gives.

There was another thing that gave great interest in preaching the gospel in those days. And this caused great delight in breaking up new ground. You might often go into a town or village, yes, even a city, and there would scarce be a soul in it, that enjoyed the certainty of eternal redemption. If you had asked them the meaning of Hebrews 10:2-14 they could not have told you. And real Christians had only “a good hope that they would be saved.” Then, in almost every case, you found souls under law, and therefore in bondage. It was my delight to go throughout all England, telling out the full gospel of God.

I was by no means rich in this world’s goods, yet I always had means to go and preach wherever the Lord sent me. Perhaps the reader would like to know how this was the case. I will tell him. I had a little bag which I called the Lord’s bag. Whatever was given me by the Lord’s people for travelling expenses was put into that bag, and for all those years of gospel work, I never could reach the bottom of it. This continued until the Lord gave me the greater privilege of Acts 20:35.

I will now relate how the Lord began His work in several places, these can only be a few samples out of many.

The city of York had been on my mind for some months, and I had often looked to the Lord in prayer about it. I was returning home one day from Scarborough, and had about three hours to wait at York. As I walked over the bridge, I lifted up my heart in prayer, and asked the Lord, if it were His will that I should preach the word there, to give me a congregation that day. Whilst I was in prayer, I met a great crowd turning down by the castle. The Lord said, “Follow this crowd.” I found there was going to be a funeral of some Roman Catholic dignitary. We walked on until we came to a large shed. The rain fell at this moment, and the people rushed in and filled the shed. I felt it was the Lord’s will I should stand in front of the shed. I took out my Bible and read the words, “Blessed are the dead which die in the Lord.” A very large company gathered in front. Some hundreds heard the word with marked attention. The Roman Catholics seemed to think I was one of themselves, and, crossing themselves, came very close. I was led to dwell first on the blessedness of those who now fall asleep in Christ. I did not refer to the special time to which this text applies; but, as a general fact, how blessed is the soul that departs from this scene to be with the Lord. I then showed that the word did not say, “Blessed are they that die in the Roman Catholic church, or in the Protestant churches, but in the Lord.” This caused rather a flutter, and then even greater attention, whilst I endeavoured to show from scripture, what it was to be “in the Lord.”

As I closed, a man asked me, in a distinct, clear voice, that was heard by all, “Do I understand you to say, that a man may know in this world that he is saved, and that he has eternal life?” This question, and the answer, appeared to have great effect on many, as I showed from scripture that it was the privilege of all believers, to know that they were “justified from all things,” and had peace with God. For the word says, “Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins; and by him, all that believe are justified from all things.” If we believe God, how can we doubt what He says: “Be it known unto you”? Other scriptures were quoted, and just as I finished my answer, the head of the funeral approached us, being about two hours behind time. Let us not say this was very strange, it would not be so at all if we walked more in faith.

Some little time after, I felt led to go and give a lecture in York, on the large market space, called the Pavement. I put out a little notice, “Lecture on the Signs of the Times.” This was at the time of the Chartist agitation, just at the crisis. Somehow a report got abroad, that I was a Chartist, come to revolutionise the city. The Mayor sent for me, and as I was only a Christian that belonged to no denomination, he could not understand it, and therefore thought it must be wrong. He thought it best to order out a large force of police, to keep the peace. There was an immense concourse of people, which filled the market place. I was very weak, and had almost to be lifted into a chair to speak. It is a solemn thing to address so many thousands of souls, all of whom will be so soon in eternity. I dwelt much on the approaching judgment of the living nations, at the glorious appearing of Christ. Then I showed Christians how the Lord would come first and take them to Himself (John 14:1-3; 1 Thess. 4:13, 18.) All this was quite new then in the city of York. And as the preaching went on until it grew dark, the thunder rolled and lightning flashed. Altogether, it was a night never to be forgotten by many.

I should have said I had heard of a Christian of the name of S., and though unknown to him, I went to his house before the lecture, and asked him if he would allow me to preach Christ in his house at ten o’clock that night. He looked somewhat astonished, but consented. A little before ten the lecture closed. I then invited all those who were anxious, or desired to know more of these things, to go with me to his house. The largest chapel would have been filled had it been opened. The little house was crowded, and we had the after meeting until near twelve o’clock.

Thai night the Lord sent His servant, the late T. S., from Leeds, to labour awhile in York. He arrived late, went to his lodgings, and heard nothing of our meetings. Early the next morning, the Lord directed him to that very house; and there the work began, and there the table of the Lord was spread in the city of York. Soon the work spread, and the Lord sent His dear servant, the late beloved W. T.

Chapter 5.

Soon after this, I paid my first visit to Southport. It was then a comparatively small place. On my arrival, a serious, if I remember aright, a fatal accident had occurred on the sands. I felt greatly pressed to preach the gospel on the sands, but the people were, scattered all over the extensive shore. I spoke, however, to one man, and found he was a believer. I asked him to stand whilst I read a portion of the word of God. He did so. I got on a sand hill, where the promenade is now. I trembled to begin, and made a little hole to stand in. I read the chapter, and the people collected from all sides. After the preaching, I announced a lecture on the “Second Coming of the Lord,” and we had, it was said, 2000 to hear the word in a large sand valley, half way to Church Town. Soon after I began, I noticed an aged man come right through the crowd, and sit down on the sand just before me. In a little while he sprang up, and stood in amazement and ecstasy. His name was J. H., of Church Town, long since gone to be with the Lord, though quite a colony of his descendants still live in the place. The Lord had awakened this dear old Christian in that most out of the way place. The Holy Spirit had opened his understanding, to understand the scriptures, and to wait for the Lord Jesus from heaven. The church of God was fast asleep around him, as foretold in the parable of the ten virgins. Many other precious truths had God taught His aged servant, such as the apostasy of Christendom from its heavenly calling. After standing alone for many years, he had become greatly tempted. He had been praying earnestly to the Lord to send, at least, one of His servants, to confirm him in the truth. A young man had told him of the lecture, and brought him to hear it. But when he heard, for the first time, the blessed truth of the Lord’s return, exactly as the Spirit had taught it to him, he could scarcely contain himself for joy. And this was the beginning of that work which resulted in Christians being gathered to the Lord Jesus in Church Town and Southport. Yes, in those days many souls passed from death unto life on the sands of Southport, and in the open air at Church Town. To the God of all grace be all praise.

In the midst of such service, my Father and God saw it well and needful to afflict me. I can truly say, “It is good for me that I have been afflicted, that I might learn thy statutes.” I had repeated haemorrhage from the lungs very seriously several times, until I was brought nigh to the grave in consumption. I spent a winter at Torquay in 1850, and few expected to see me return alive. Dr. T. told me one lung was nearly gone, and that I could scarcely live in the north, but might, as an invalid, in the south. There was much prayer throughout England, and the Lord heard and answered; and for 37 years since then have I been strengthened to preach to hundreds, and sometimes thousands, with only one sound lung.

When unable to preach to large companies in towns, the Lord has given me great joy and blessing in village work. I will here give a sample. A poor widow invited me over to her house at W.-on-D. I went, and she asked a few professors to meet me. They were quite sure there was no need of any preaching at W…, but there was a very neglected, and, as they said, wicked colliery and pottery village a mile away. Immediately I felt assured this was the place where I should preach. I went and preached in a house there that night or afternoon. In twelve months, to a day, I felt led to go again. I may say, when going to preach at a fresh place, I have often felt the exceeding importance of being guided to just the right place in the village. In this case, I was guided to take a stand exactly opposite the little homestead of W. M. His wife’s name was Lydia. Of course, all were strangers to me. These people were, at that time, greatly averse to what they would have called dissenters, and, I suppose, would not have come twenty yards to hear me. I was speaking on the cleansing of the leper (Lev. 14.) Lydia was crossing the yard as I happened to say, “The little bird is let fly.” This rather aroused her curiosity, and she came to her gate to look what little bird it was. She listened with deep attention as she heard how one bird pointed to the death of Jesus for her sins; and the other bird dipped in the blood of the bird that was killed, and sprinkled on the poor leper, and then let fly, to show that the leper was cleansed. That this showed how God declared, by the resurrection of Jesus, our justification; that if the little bird was let loose, the leper was cleansed. If Jesus, our substitute, who died for our sins, be risen, we, believing God, are justified from all things. Lydia had never known before what the resurrection of Jesus had to do with our justification; and she was greatly arrested. She could not help listening again at night. She was converted, or perhaps, as a quickened soul, found peace. She and her whole household, from her aged mother, over eighty, to her grandchild, aged about four, all were saved. We had preaching there seven Lord’s days, when the table of the Lord was spread in the house of Lydia, and was continued there for many years, and afterward removed to W. Thirteen first met to obey the Lord in the breaking of bread. This brings to my mind one of the most remarkable displays of the Lord’s grace I have ever witnessed. It took place in this same village some years after.

We had a preaching of the gospel one night in the Pottery, just after the close of the day’s work, in one of the large workshops, called the Throw room. A number of colliers had also come in, just as they left the pit. It was a strange-looking company, some as white as millers, some as black as sweeps. It was a very quiet preaching, the word only was preached with expecting, faith; and there was a deep solemnity on the whole company. At the close, I was repeating the following scriptures, slowly, “Verily, verily, I say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life.” Precious words of Jesus. (John 5:24.) Also, “Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins; and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.” (Acts 13:38.) I did not make a single remark, but there was the deep sense felt that God the Holy Ghost was speaking these words to lost, guilty sinners. You have seen the wind pass over a field of corn, bowing every blade and stalk. It was just like that. The divine presence passed over the meeting, from end to end, and bowed every heart and every head. A deep sigh was heard from end to end, many fell, some against the wall, some on forms. There was a profound silence, only broken by sobs. Then the Christians present began to speak to the unconverted. I will give one instance. D. M. said to one who leaned against the wall, one who had been a very careless youth, “David, are you anxious to be saved?” “No,” he said, “I am saved, I have everlasting life.” David had passed from death unto life, and the new creation was manifested in him to the last; he is with the Lord. There were few words said to any, but the Lord opened their hearts to receive His word. They heard His words, they believed God that sent Him, and the Spirit imparted faith to believe it, because He said it. And is not that a blessed moment when the ear is opened to hear God’s message of forgiveness of sins, and then to know one is justified from all things, for God says so? But what was so remarkable, Lydia, a Christian of very clear judgment, told me years after this meeting, that she had carefully watched the result, and she had no doubt, that every unsaved person at that meeting was converted, and had either departed to be with the Lord, or were living proofs of the grace of God. Dear Lydia! one of the first fruits in those parts; she and her husband, and how many more, who were converted in the times I describe, are now with the Lord.

There are few joys more deep and real than to see your children in the Lord depart in peace. What a picture of calm, perfect peace was the face of aged Lydia, as she lay in the sleep of death! What will it be in that morn, too bright for mortal eyes, to see thousands to whom the word has thus been blest, rise in the glory of Christ, to meet Him in the air! Will you, dear reader, be there, or for ever shut out?

My heart lingers on these village labours, but I must hasten away to other scenes.

I would now relate how the Lord laid it on my heart to write the Railway Tracts, and from them all that followed. I had been preaching the word at Tetbury, where I frequently went in those days. Our brother W. said to me, “Why don’t you print some of those incidents of the Lord’s work in the railway carriages? I am sure the Lord would use them.” I said, I had never thought of it. He urged me to do so. I felt the Lord had spoken to me thus to do it for Him, expecting Him to bless them to souls. How little did I think, at that moment, how the Lord would use them in so many languages all over the world. Nos. 1, 2, 3, 4 Railway Tracts were the first that were written, and how many souls have been saved through the Spirit of God using those four little papers. I had already written “What is the Sabbath?” I will name a few thoughts I had in writing every tract. To look to God to give me to write just what He pleased, and to enable me to write it plainly, without any adornment. To never allow me to write with a party feeling, but to write for the whole church of God, or gospel to every sinner. In every incident related, to give the exact words, as near as I could possibly recollect.

It has thus been my constant habit to write a paper, as I believe the Lord has led me to do so; such tracts as “Mephibosheth,” “Joseph,” “Ruth,” “Jonathan,” “Job,” “Nehemiah” &c., &c., &c. These have been written after preaching them in different parts of the country, during a period of over forty years. I believe the Lord rarely ever led me to preach from Mephibosheth, as a type of Christ, without souls being converted. He has also been pleased to use that tract very often, when repeated or read to the sick and dying, and also through others preaching it. Mr. M. told me he had preached it in almost every city and town in America, and, he thought, never without souls being brought to God. It would fill a volume to tell of the great number of cases that the Lord has been pleased to bring to my own notice. Oh! how often has our God and Father, by the Holy Ghost, been pleased to use a tract in the dark places of England, when the door seemed closed against the light of the gospel.

Over thirty years ago, I was told of a tract, I think it was “Smashed to Pieces,” that was given to a poor woman in Rutlandshire. She was taken ill. The Lord spoke peace to her soul through this little paper. She died with it enclosed in her hand. Her dying request to her husband was, that he should read it to her children. After her departure, that tract was blessed to the conversion of eight persons. Many similar cases have occurred, and many in America, India, and Australia. I will name one.

An overlooker on a very large sheep run, far out in the Australian bush, found a poor, lonely shepherd, on a distant station, in a dying state, and greatly alarmed at the prospect of death and judgment. There was no person near him to point the way to Christ. The young man rode a great distance to his residence, and took a tract, and read it to the dying man. God spoke peace to his soul. He departed from the lonely bush to be with the Lord, which is far better.

And how many of that deeply interesting class, the sailors, have been blest through a tract. I was walking one day in Glasgow, when the late Captain G. met me, and said, “I must tell you of a very interesting case, how the Lord was pleased to bless the tract ‘Victory.' During my late voyage,” he said, “one of my men was taken very ill, and became anxious about his soul. I got the mate to hold the lamp whilst I read the tract ‘Victory' to him; and it pleased the Lord to use the reading of the tract, both to the conversion of the poor man, and also of the mate. The man died in peace, and we buried the body at sea.” That was the last time I saw Captain G. He sailed with his mate shortly after for the West Indies, and was never heard of again.

I am sure it is God who thus is pleased to use these little papers, because, in themselves, they are so unlikely to meet the cases. Take the following: A poor Hindu coolie, in Demerara, was in great distress about his soul. He could no more bathe in the Ganges, and, therefore, could get no relief for the distress of his soul. He had a friend, a Mahometan, who was much moved at his distress. He said, “I believe I have a paper that would give you the relief you long for.” He read and translated to him the little paper, “Thy sins be forgiven thee.” They were both converted to Christ, and became preachers of the gospel. Now there was nothing in the paper likely, to human reason, to accomplish so wonderful a result. God was pleased to use His own word in the tract. This same little tract was used to a dying infidel in Sheffield, in the following manner: This man refused to read, or receive the visit of any one, to speak to him about Christ. He was a soul going down to hell in darkness and unbelief. A woman folded the tract in her hand, so that just the text only was seen, as it lay inside her hand. She put her hand before him, and said, “Can you see this? Can you read?” He read the words “Thy sins be forgiven thee.” He started. It was God speaking to his soul. Yes, God said, “Thy sins be forgiven thee.” He said, “What, my sins! Is it possible, my sins!” And the sins of a past life stood out before him; and God, in infinite love for Christ’s sake, said, “Thy sins be forgiven thee.” Through divine grace he believed God, and the next day he was in heaven. Who can measure or limit the grace of God? I might tell of hundreds of cases, but must now return to the way the Lord hath led me.

Chapter 6.

It is important to look to the Lord every day, for the guidance of the Holy Spirit, as we never know when or where He may use us in sovereign grace. I was crossing the country, one day from Bristol, where I had been preaching, to Tetbury. I had never been in some part of the country before. On arriving at Wootton-under-Edge, I had some time to spare before going on. It was about five o’clock on a hot day in the midst of harvest. There was scarcely a person to be seen in the little town. I was very distinctly impressed from the Lord, that I must preach the gospel there that afternoon, yet there appeared to be no people to preach to. Nearly all seemed to be out in the harvest field. Yet the conviction deepened, that I must preach. I took a few tracts, and gave them where I could find any one. I was standing in a little shop, speaking to a woman about her soul, when a man came running up the road, the perspiration streaming off his face. He turned into the shop, and said, “Please, sir, are you a preacher of the gospel?” “Yes,” I said, “I am, through the Lord’s mercy, but why do you ask?” He replied, “I am the bell-man, and if you will preach today I will cry it.” “Well,” I said, “it was very much laid on my heart to preach the gospel here to-day, but I do, not see any to preach to. Tell me, how is it you came in such haste, and asked me the question?” He replied, “I was working in the field, and a woman came past and told me some one was distributing tracts in Wootton, and it was just as if a voice had said to me, ‘You must run, and there must be preaching in Wootton to-day.' That is why I left my work, and came immediately.” As he was the bell-man, I involuntarily put my hand in my pocket to give him the shilling. “Oh dear no, sir,” he said, “I don’t want the money, I want souls to be saved;” and the earnestness and solemnity of the man confirmed his words. In half-an-hour he had washed himself, cried the preaching, and we were on the way to the Chipping, to preach. To human reason it seemed impossible to get any to preach to.

Just as we came outside the town, we were passing a gentleman’s house on the right. The Spirit of God stopped me, and distinctly directed me to stand on that door-step, and on that end of it nearest the town. By this time, perhaps, half a dozen people had collected, and came and stood before me. I gave out the hymn,

“Just as I am, without one plea,

But that Thy blood was shed for me,

And that Thou bidst me come to Thee,

Oh Lamb of God, I come.”

There were very few to hear; but I was much led out in showing the exceeding riches of the grace of God, in receiving the sinner just as he was; and that in perfect righteousness, through the accomplished work of Christ. That it was not so much the joy of the prodigal, as the great joy of the father, in receiving him. I found afterwards that the master and mistress of the house hearing some one singing on their doorstep, had come into the passage behind me, and had heard every word.

When I closed, the gentleman, who was a doctor, begged me to go in, and see his aged mother, upstairs. He said, as tears of joy rolled down his face, “I never heard this before: I thought I had a great work to do before I could be saved, and now I hear it has all been done, and God has joy in receiving me, just as I am.” I found the aged, bedridden, mother had heard every word, her window being exactly over that end of the door step. The circumstances of this day had almost passed from my mind, when years after, I was preaching at Cheltenham, and a lady there told me that the Lord blessed the word that day, in the conversion of the doctor, his wife, and also the aged mother, through the chamber window. The doctor and his mother had both departed to be with the Lord.

Is it not true that “He hath mercy on whom he will have mercy”? Up to that day the doctor had been enveloped in the dark cloud of Ritualism. What a contrast when the gospel is heard for the first time. How blessed, when the Lord opens the eyes of the blind.

There was often much blessing at that time when preaching at the seaside places. At Llandudno there was remarkable attention for twenty-one days. I had no need to give it out, if I went up Orme’s Head the people followed, and we had preaching on the hills. There was a great commotion one night owing to the Ritualist clergyman hiring a band of music to drown the sound of the gospel. There was great resentment felt by the people. Several magistrates and clergymen stood by me every night. They advised me to retire into the house, whilst they quieted the people, who were with difficulty restrained from throwing the instruments into the sea. After a time all was quiet again, and I continued the preaching. It was a remarkable time, I could not step out of doors but I met with anxious souls. And many passed from death unto life (John 5:24.)

There was also considerable awakening as to the coming of the Lord. It was there the diagram on the Lord’s coming was drawn, with the assistance of Colonel B. The day will declare the harvest of those three weeks' sowing. “He knoweth them that are his.”

The way the diagram originated was this: I was speaking on the coming of the Lord. And finding some difficulty in explaining the difference between the present gospel period and the millennium, or the period of the reign of Christ, I took up a piece of chalk, or lime, and made two circles on a garden door, and said, “Now we will suppose one of these to represent the present period, and the other the millennium.” I then read out such scriptures as describe the present period, during which Jerusalem is trodden down under-foot, as Luke 21:24. Then, during the millennium, or kingdom of God on earth, this same Jerusalem shall be the centre of blessing to the whole world. Many other scriptures were also read, to show the great contrast between these two periods. Then different questions being asked, a line was marked to indicate the history of the Jews, and the ministry of Christ previous to the commencement of this present circle of time. Then another line, to show the ascension of Christ to heaven, the heavens retaining Him during this period of grace on the part of God, and impious rejection of that grace on the part of man. Then another line was marked, to show the coming of the Lord Jesus to fetch His saints. (1 Thess. 4.) Then a short line between this period, after the saints are taken to meet the Lord. The time of judgments, described in the book of Revelation. Then another straight line downwards, to show the coming of Christ with all His saints, to execute judgment and to commence the millennial reign. Then at the end of that blessed dispensation, a short line was marked, to show the short period when Satan will be let loose — ending with the judgment of the dead, and the beginning of an endless circle, to show the eternal state. All these were crude marks, on the garden door, but wonderfully helped the audience to understand dispensational truth. As noticed above, Colonel B. kindly drew it correctly, on pasteboard. Such then was the simple origin of the diagram tract on the coming of Christ. It will be known to many who read this, how God has been pleased to use this little paper. Thus He gives, and thus He uses what He gives.

I omit a great number of incidents of those days, some of which are related in the Railway Tracts; and here I would observe that those few incidents in the Railway Tracts are strictly true. They were written at the time, and word for word, as exactly as could be remembered.

We will now pass on to what was called the revival time, 1859. I had heard of the wonderful effects of a quarter of a pound of gospel tracts, in the highlands of Scotland. I believe that wave of blessing rolled on to Scotland. The tracts were single leaves, “Bread Cast,” and only one left in each village. I had also been deeply moved by the faith of one aged man, in America. He was over seventy years of age, and a few of the tracts had somehow reached him. He found the Lord graciously using these tracts to many souls. The dear old man ordered a Ton of them to be sent to him. He said he would send them throughout the States. He had no money to pay for them, but he was sure faith could trust the Lord across the Atlantic, and He would pay in the coming day. It is only known to God how the faith of this dear aged H. was honoured. We did not send a ton, but we sent many cwts., and the dear aged servant of the Lord sent them throughout the States of America.

Well, the wave of divine power reached Scotland. Dear W. T., now long with the Lord — one who ever did, and does to this day leave the precious savour of Christ behind him — had been to Glasgow, and had seen hundreds of souls seeking mercy, and being brought to Christ. He came over and told me of the wonderful works of the Lord. A most remarkable sense of the Lord’s presence came over me, I felt moved by divine power to go at once to Birmingham. A strength of faith and expectation that souls would be saved, such as I had never had before, filled my soul.

The large room in Broad Street was crammed night after night. At the after meetings nearly all stayed. There was no excitement in the preaching. There was not even much invitation, or pressing of sinners. It was more the righteousness of God in justifying the sinner, and the completeness of that justification in the risen Christ. Indeed, I have always found the more God is revealed in Christ, in preaching, the more lasting the results. There must also be undoubting confidence in the word of God: that all who are brought by the Holy Ghost to believe God, are justified from all things.

Whilst these meetings were being held in Birmingham, a brother in Christ came over from Stafford. He was filled with faith that God was about to bless souls there. He returned, and asked some brethren to come together to cry to God in prayer, at six o’clock the next morning. Quite a number came together, to ask the Lord to bless the word there that same night. But when this brother borrowed chairs and forms, so as to seat every available space in the large meeting-room, some did not know what to make of it. At a quarter to seven the large room was simply packed. Several were fainting, but could not be got out. A gentleman present stood up, and said “the danger from the crush was so great, that he would, as deacon of a large chapel near, open it on his own responsibility.” In a very short time it was filled. I remember seeing a man come in in a state of drunkenness. The solemnity of the presence of God seemed to sober him in a moment. He professed to be converted, but I never heard whether it proved to be real. I have never had a doubt that God was working in a remarkable way at these meetings. Many professed to be saved. Some fell away as stony-ground hearers; but the day will declare what was of the Spirit of God.

A few days after, three of us felt led to go to Leamington. We had a little notice printed, about the size of a small envelope, asking the Christians of Leamington to come together in the music hall at three o’clock, for prayer, for the Lord’s blessing on the word to be preached in the hall that night. About two hundred came together. And oh, what a cry of united expecting prayer went up to the throne of grace. It must have been truly blessed when the assembly were gathered in the unity of the Spirit, as in Acts 4. At seven, the large hall was filled. That night God answered prayer. It was the birth-night of many precious souls, and the deliverance of many more. It was said some hundreds found deliverance and blessing that night. At nine o’clock there was no inclination to leave, and the meetings continued until eleven. The people could not go away. Great numbers were in deep concern about their eternal salvation, and all classes were alike moved by the Spirit of God. It was not so much during the preaching, as in simply quoting scripture, after the preaching had closed.

The case of one lady was striking, and at the same time illustrated many others. She had been brought up with soul-destroying Unitarian ideas. She was arrested in hearing of the righteousness of God revealed in the atoning death of the Lord Jesus. But it was whilst I was quoting those blessed words of Jesus, “Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation [judgment,] but is passed from death unto life.” She exclaimed, so as to be heard by all around, “hath! oh does Jesus say hath, hath everlasting life?” I read the words of Jesus again: and assured her they were His very words. Therefore he who believes Jesus cannot have a shadow of a doubt that he hath everlasting life, and shall not come into judgment, but is passed from death unto life. I do, not know what exercise of soul she had had previously, but no sooner had she realised that Jesus was the Son of God, God speaking to her, than she felt a deep sense of her sins. She said, “What about my sins?” I told her the blood of Jesus, the infinite and holy One, cleanseth from all sin. The exact words I do not remember, but that was the substance. It was a hard struggle, but is anything too hard for the Lord? She passed from death unto life. The pressing upon her John 5:24 and Acts 13:38, 39, gave her the certainty of two things. She knew that she was justified from all things, and that she had eternal life. She believed God. This is a sample of what took place that night with great numbers, from 9 to 11 o’clock.

I know some may question the grace of God in such immediate conversions. About eighteen years after that remarkable night, I met a lady in M., who told me she came to that preaching at the request of her mother, with a number of other young ladies, in fact, a ladies' school. She came in a most unprepared state of soul, having just returned from a kind of convent school in France. She and all (if I remember rightly) of the young ladies, who sat with her on that seat were converted that night, and she knew that all had manifested, in after life, that the work was of God. Thus hath He mercy on whom He will have mercy.

Chapter 7.

At that time I was accustomed frequently to preach in London. I named to a few that it was on my heart to take the Myddelton Hall, Islington, for a week’s preaching. Some doubted, but many hearts were lifted up in prayer to God. It was taken in dependence on God. I had no arrangements or preparation, or even knowledge of what subjects I might speak upon. The hall was filled every night. Many written petitions for prayer for dear ones were offered up. A very solemn circumstance occurred one night. As we commenced, a person came bringing a request for the prayers of the meeting, for a lady in a worldly family, who was dying without Christ. Mr. G., now with the Lord, went back with the messenger. We bowed in solemn earnest prayer. He found the poor lady in the midst of the folly and finery this world can produce. But none there knew Christ, or could speak a word to an affrighted soul, about to pass from London society to outer darkness and eternal woe. God answered prayer. He opened the heart of this poor lady to receive the word of life; she was eternally saved. There was a great solemnity fell upon the meeting. Eternity felt very near to us all. We asked the anxious to retire into an anteroom. In a few minutes it was crammed. It was a wonderful sight to see young and old, rich and poor, with streaming eyes and anxious looks, asking what they must do to be saved. We were obliged to go into the large hall. And whilst some looked to the Lord in silent prayer, others spoke to anxious souls. The interest seemed to deepen every night; the large hall being quite full. Known only to the Lord is the number of those who passed from death unto life.

About this time I was invited by the Hon. B. N., to preach in John Street chapel, three nights. The subject was the righteousness of God in justifying the sinner. After preaching we invited the anxious into the schoolroom adjoining. Nearly 200 came in. It was impossible to speak to them all individually. I was too exhausted to speak again. And so Mr. N. went over the discourses, and enforced it with most sweet simplicity. This was remarkable, as I was told he had held different views on the subject. He now explained very clearly how God was righteous in justifying the sinner that believes Him, through the death and resurrection of Christ.

I dwell on this a little, to show that the preaching was not in the least of a revivalistic character. Indeed, Mr. N. said to a friend, that they were more like lectures on divinity. I am more and more convinced this is the kind of preaching needed; not excitement, but the calm unfolding of the gospel of God.

After Mr. N.'s addresses in the after-meeting we spoke to a few, and then dismissed them. I shall never forget one case; a fine tall old gentleman, about seventy years of age. He had long been in the dungeon of dark despair. I had been speaking of the deep joy of God, in receiving the prodigal. The work of the shepherd was done; He had sought and died for the sheep. The Spirit had come down from heaven to seek and to find the lost one, like the woman that swept the floor for her lost piece of silver. And now the Father in righteousness and grace can meet and receive, can kiss and clothe the prodigal. I heard the deep groan of that tall old gentleman, or once a gentleman. He said, “I have spent all. I have spent my health, my fortune, every comfort, wife, children, all gone; here I am, sunk in sin, and misery,” &c. &c. It is impossible to describe the agony and distress of this aged man. We put the gospel before him, and we trust the grace of God shone into his dark soul. Where is he now?

Many souls professed to find peace. But I rather judge the Lord used these three preachings to many who were the children of God. At this time I had invitations to preach in the large chapels in London, but felt more led to preach in town halls, assembly rooms, &c.

I will now try to describe a week in the Eastern counties. I stayed with a christian lady in Ipswich, had met her in Birmingham. I had barely time to take a cup of tea on my arrival from London, as a large audience was waiting at the assembly rooms, at seven o’clock on the Saturday evening. I went to the hall, gave out a hymn, but felt all a blank in my thoughts. Not a scripture, or a thought had I on my mind. I knelt down in prayer, still all appeared a blank. As I rose from my knees that scripture came to my mind, “There is therefore now no condemnation to them which are in Christ Jesus.” I said, “Lord, I will tell them that, any way.” I read the words. That night will never be forgotten. Years after, I met a lady who told me she, and her brothers and sisters, received blessing that night. They were then quite young people. And many others, especially the young, were brought to God. The next day, the Lord’s Day, we had preaching at Needham Market, at half-past two. The number was so great that all could not get in, and the power of the Lord was felt. At night the Assembly Room, Ipswich, was crowded. A large bundle of petitions, for relatives, were sent up to be read. As I read them out, before lifting up our hearts in prayer, I had noticed an aged man near me, hang down his head in deep distress. He was filled with sorrow that he had not sent up a petition for his daughter. Just as I closed reading the papers, I saw a tall young lady forcing her way through the crowd, with flushed face and weeping eyes, she came close up to the aged man, and sinking down by his side, said, “Father, won’t you pray for me?” The coming day, so near, will declare the results of that night. It was late before we could leave the many anxious souls. The following night the interest was equally great.

On Tuesday afternoon we had a meeting at Stowmarket at four, for prayer and fellowship. Well do I remember one prayer. A dear Christian from Bury said, “Lord, thy servant is here, we do not ask him if he will go to Bury, but we ask Thee if he is to come and preach Thy word there.” Those words are as fresh as though I had heard that prayer last night. The large new corn exchange was taken, and at seven it was full. People had come in from all around the country, in carts, waggons, carriages, &c. Hour after hour went on, still the interest deepened. If we closed, all remained, only to go on again; until at last, about eleven, the gas was turned off. I then spoke of the coming of the Lord, and the vast company still remained in the dark. It was near twelve when we got away. God only knows the results. Many professed to be saved. In many cases, no doubt, the work had been going on before.

On Wednesday at two o’clock, a large company was assembled in the Theatre, or Assembly Room, Norwich. And at seven the crowd was so great that it quickly filled; two other large buildings were also filled. At about nine o’clock the crowd outside was so great, still waiting, that the one company went out, and the place filled again for another service. One aged minister stood up and said, he had never known real peace with God before that night. This produced a deep solemnity. It was felt God was working by the Holy Ghost. Very many professed to have been brought to Christ that day.

The next day I went on to Bury St. Edmunds. The brother who had prayed at Stowmarket had taken the large Town Hall. Some Christians had rather remonstrated, saying it would be so discouraging to see the large place half filled. At seven there was scarce a seat to be found. Here the word seemed to be specially blest to such as had been under serious impressions. There were many also, that had never enjoyed the certainty of sins forgiven, and sin not imputed. Oh how blessed that God is righteous in reckoning us righteous before Him.

When I look back upon that week, I say, “Who but God could have given strength to a poor weak body to go through such a week of labour, with only one sound lung? And who but God could have gathered such numbers of anxious souls, to listen to His blessed word?” Often unknown to me, and without any effort but simply obeying the guidance of His eye, and leading of the Spirit of God, doors of blessing have been opened; and in altogether a different way from the above. On another occasion I was at Ipswich, and it was much on my heart that I should go to Sudbury and preach Christ. I named it to several, but they discouraged me, all except one brother. I only knew the name of one person there. I wrote and said I hoped to come and preach on such a day. I called at Bury on my way, and found the brother who prayed at Stowmarket had been praying for Sudbury about two years. How much have such praying Christians to do with the work of the Lord! The brother said he would go with me. I will give this as a specimen of many a first visit to a town.

We arrived at Sudbury station. A young gentleman came up to me, and asked if my name was Stanley? I replied it was. He said his mother would be glad to see us at her house, and there were a few waiting to read the word. We found quite a company at four o’clock. Of course, all were strangers to us. We had a very blessed time over the word, and whilst reading, a minister sent word to offer me his chapel. I said I could not accept it, unless on the understanding that I was free to speak whatever the Lord gave me to speak. He made one condition. However, I said I would come on at the time, seven o’clock. I went, and the chapel was pretty well filled. But I felt I could not go on there; and I was led to propose that we should go outside, and have the preaching in the open air. They were quite agreeable, and we all went out. To my surprise there was a large company assembled on the green, by the parish church, who would not come into the dissenting chapel. I preached there in the open air until about ten o’clock, to a large company. It might be asked, How could all this be? How could they get to know? I will tell you. I was told afterwards (I had only to obey the Lord at the time) Mr. H. had been preaching in the parish church, and had given it out that I was expected to preach in Sudbury during the week, and he begged his congregation to come and hear.

It might also be asked, Where should I lodge upon I going thus, as a stranger, to different towns. Well, at the close of the preaching, a lady came up to me, and said a gentleman, who could not be there himself, owing to the funeral of a near relative, at a distance, had sent his carriage, and begged us to accept his hospitality for the Lord’s sake. We drove a few miles, came to a mansion, and had a meeting until near midnight, and then another for the large household in the morning, returning to Sudbury, where we had a reading the whole day.

As I write this, a letter has just turned up, from which I will give an extract: “You may remember standing up to preach God’s glad tidings, on a bit of ground called the Croft, Sudbury. I was amongst that crowd; and through the Lord’s grace and love, got complete deliverance… and was brought into the glorious liberty of the children of God, and can bless and praise the Lord for His wondrous love to me, in giving One who could, and did, do all, things for the poor sinner. By the Spirit of God you showed me it was all on the Lord’s side, that a complete satisfaction had been made to God by the Lord Jesus Christ; and that God’s mercy had been shown out to the utmost, when He gave His Son. I felt like one unfettered from the influences of Satan and the bondage of men, content to come outside the camp to that blessed object who is outside all man’s pretensions.”

Chapter 8.

But I must still go back a little, and linger in that remarkable work of God in so many places. In the city of York there was a blessed work, though some excitement was mixed up with it, and some cases turned out to be such as had no root. The meeting-room was so crowded that people got up to the windows. The meetings at six in the morning were times of great refreshment and communion. In the evening believers would go out into different parts of the city, and bring the unconverted to hear the word. One lady would go into the lowest parts, and almost compel them to come. She would marshal them in rows, and walking by their side, would bring them to the room. The little tract, “Awake, awake,” expresses very much the character of the preaching at this time, also “Justification in the Risen Christ.”

Similar scenes were witnessed in the Mechanics' Hall, Bradford, also in Rochdale. It was in the latter place John 5:24 began to be used so remarkably. Precious words of Jesus which have been used of the Lord in giving certainty and rest to thousands. There was a young woman in distress of soul at the after meeting. She had longed for some time to know, with certainty, that she had eternal life; and from the various doctrines she had heard, she was perplexed to know how this certainty could possibly be enjoyed. She said, “How am I to know that I am saved?” The words of Jesus were quoted, “Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life.” The amazing fact that it was Jesus that spoke these words of assurance, broke in upon her soul. She then said, “But my sins.” Then the words of the Holy Ghost were quoted to her, “Be it known unto you… that through this man is preached unto you the forgiveness of sins: and by him, all that believe are justified from all things.” (Acts 13:38.) The change that took place was even manifested in her countenance. It was from the gloom of unbelief to the brightness and joy of simply believing God. The same precious verses were quoted to a number of anxious souls at the other end of the room, and a similar change passed over them, like a bright ray of sunshine. From that memorable night those two verses have been used of God wherever the gospel of His grace is preached.

If an anxious soul reads these lines, let me ask, What can you want more than the assurance of the words of Jesus, that believing God, you have eternal life (compare 1 John 5:10-13), “And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son hath not life. These things have I written to you that believe on the name of the Son of God, that ye may know that ye have eternal life.”

Are you oppressed with sins? Does the remembrance of them overwhelm you? Oh look back at Jesus, dying on the cross, the propitiation for sins. See Him raised from among the dead for the justification of all who believe God. For God has thus accepted the atoning sacrifice. And now does not God most distinctly proclaim to you the forgiveness of sins? Does He not declare that all who believe are justified from all things? Then if you believe Him are you not justified, accounted righteous before God? Will you answer these questions in the presence of God?

Here I would make a few remarks on the before and after meetings we were accustomed to hold at that time. The before, or early meetings, at six a.m., were greatly blessed. My own room at Rotherham was crowded at six a.m. almost every morning. There was earnest and continued prayer. Then, as a result, the room in the Crofts, an old hay-loft turned into a meeting-room, would be crowded at night, and many an anxious soul professed to find peace with God. Early preachings, too, were often owned of God. We were having preaching at 6 a.m., at Exeter, near the castle. A young woman was passing, and just heard the sentence, “The greatest sinner in Exeter is welcome to the Lord Jesus Christ.” It was a message from God to her soul. She went home, and kneeling by her bed, she sobbed out, “Lord, I am the greatest sinner in Exeter! Oh, am I welcome to Thee?”

Some months after this, a brother in Christ was called to see a dying woman. From the character of the neighbourhood and the house, he expected to find a sad case of a soul about to pass into eternity unsaved. He was surprised to see a face radiant with heavenly peace. It is a lovely sight to see one just about to depart and be with the Lord. He was so surprised he could scarcely speak. At last he said, “What has made you so happy? Has any one been to see you? Or have you had some tract given you?” “Oh no,” she said, “No one has been to see me. I have been here alone with the Lord Jesus.” She then related what she heard at six o’clock one morning; how she came and kneeled by that bed; what she said to the Lord; and the everlasting welcome she had found to His infinite love. Many years has she now been with the Lord. Oh, ye dear servants of the Lord, that have bodily strength, will you not try a few meetings at six o’clock in the morning?

But we must not forget the after meetings. These have, no doubt, been greatly abused. What has not been? That God was pleased to work in them by the Holy Ghost, there can be no question. The people had not to be asked to stay. They would not leave. God was working by the Holy Ghost, and very many found peace during the after meeting.

Unbelief might be ready to say, that many of these apparent leadings of the Spirit were but incidental occurrences. In many cases this could not be. Take the following:

On one occasion I felt a very distinct call to go and preach at a place I had only seen once in my life: a town on the left-hand side coming from the Potteries to Derby. I did not know the name of the town, but it was vividly before my eye, and I felt assured that I must go there and preach Christ. I described the town to a person from Staffordshire, and he told me at once the name of the place was Uttoxeter. I continued in prayer during that week; and on Friday I received a letter from Tenby, South Wales, enclosing a letter from Mrs. H., of Uttoxeter, asking the lady in Tenby if she knew my address, to forward an enclosed letter to me; which letter was an earnest request for me to go to Uttoxeter, and preach the gospel. I immediately went, the word was owned, and a number were gathered to Christ. Was this a mere accident, on the day that I was called to go and preach at this, to me, unknown place? A Christian was also led to write a letter, to ask me to go? Why should we doubt the presence and guidance of the Holy Ghost now, as He was manifestly present in the beginning? Jesus said, “And I will pray the Father, and he shall send you another Comforter, that he may abide with you for ever.” Yes, He abides with us; and if we were more simple, we should know far more of His divine guidance in our path of service. It is just as ecclesiastical arrangements increase, that the direct guidance of the Spirit is set aside. We have little idea how much we lose by this.

Chapter 9.

There is something most strengthening to faith in having direct answers to prayer even in little things, but especially in the service of God. You preach in quite a different way if you have the certainty that God has sent you to a place. I remember being distinctly led to go to Leeds to preach, and immediately went. A prayer meeting was being held when I arrived. I kneeled down without its being known I was there, near the door. Prayer was being offered for me at the time, that I might be sent in the power of the Spirit, and that there might be blessing on the following day. I think it was Saturday night; and if I remember rightly, it was on that occasion my life was threatened, whilst preaching to a great company in what was called the Vicar’s Croft. The infidel party seemed filled with Satanic rage; but the Lord preserved me, and the result was the room was crowded to hear the word that night.

I had a much narrower escape whilst preaching in the open air in Sheffield, at the pump, in Gibraltar. I had noticed a good number of Irish Roman Catholics gradually close around me. Then two men, one on each side, got behind me, and pressed my arms close whilst speaking. At that moment I felt the point of some sharp instrument at my back. I immediately said, “In the name of the Lord Jesus Christ, I command you to make an opening for me, that I may walk out of this throng; my life is being attacked.” It was a strange sight to see the people fall on each side, until an opening was made, as it were, in an instant. It was the hand of God. I walked firmly away for one or two hundred yards, and then my legs seemed utterly to fail me, and I could scarcely walk home.

It would, however, be an injustice to leave the impression, that I usually received this kind of treatment from the Roman Catholics. Generally they have listened to me with respectful attention in the open air, as I was accustomed to preach the gospel, and not attack them. I will give an instance: —

I was walking with a friend one Lord’s day morning, at Newcastle, in the Potteries. My friend said, “The man we are meeting is a very earnest, devoted Roman Catholic.” I turned aside to him, and said, “Here, I want you for a particular matter this afternoon. I want you to make known to the Roman Catholics that I hope to preach in the Market, at three o’clock to-day, and mind you let them know that I am about to prove that the doctrine of the Church of Rome, in the year 60, is the only true doctrine.” “I quite understand,” said he. “And,” I continued, “you see now that they all stand as near me as they can get, and that they don’t let any one disturb or hinder me from going through the discourse.” It was astonishing what a number of them were there by three o’clock; and they stood packed all round, so that no one could have got at me. I then commenced, and showed that we were not left in any uncertainty as to which was the true church at Rome, in the year 60. It was composed of all the believers in Rome — the one church, the only true one church at Rome. Neither were we left in any uncertainty as to what were the true doctrines of the church at Rome in the year 60. We have an inspired account of those doctrines, and to that document we ill turn our attention. From chapters 1 to 3 we found the statement as to the total ruin of man through sin. Whether Jews or Gentiles, all were sinners, all guilty, all utterly unable to acquire righteousness by works of law. Every man found it so, also, by his own experience. It must be so, for this was the true doctrine on the subject of the church at Rome, in the year 60; and it was the only true church in the year 60, at Rome. There was no other.

I then went on to show God’s righteousness revealed in the glorious plan of redemption. How He is righteous through the atoning death of Jesus, in justifying all that believe Him. “Their faith is reckoned for righteousness.” (Chap. 4.) Believing God, “who raised up Jesus our Lord from the dead, who was delivered for our iniquities, and was raised again for our justification.” They are thus accounted righteous — justified. I gave illustrations of these, to show that the mighty debt of our sins had been paid; and the everlasting proof was Jesus risen from the dead. He is our everlasting righteousness. Now this being the case, there was one striking peculiarity of the church at Rome, or the believers at Rome. A mark of the true doctrine was this, that they did not hope to be saved. They did not hope to make their peace with God. They had peace with God. “Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ.” Here is the true doctrine of the church at Rome in the year 60. All doctrine contrary to this is heresy and falsehood. The utter corruption of human nature: all guilty. Redemption through the blood of Christ, not human works, is the remedy. All that believe God are justified, and have peace with Him — are not hoping to make their peace with God. Jesus has finished the work on the cross. They believe it, and have peace with God through Jesus Christ.

Well, the application began to be too pointed for my friends. They looked at each other, as I asked if this was the doctrine of those around me. Had they found that they were utterly lost sinners; and that, try as they might, they could not acquire righteousness or peace by works of law? Had they accepted this full salvation through Jesus Christ? Did they really believe God? Were they hoping to get peace, or could they say, with the Roman believers in the year 60, “We have peace with God”? I assured them there was no salvation apart from the doctrine of the church of Rome, as revealed in this epistle in the year 60.

By this time some of my inside friends had become outsiders, and some had disappeared, but many listened to the end; and I had not an insulting word. Oh, may the day declare, that souls were that day brought to rest in Christ, and believe the word of God.

This brings to my mind the remarkable way in which the Roman Catholics stood by me in the Salt Market, Glasgow. It came about in this way. On arrival in Glasgow from Birmingham, one day, a beloved christian friend walked with me to the Salt Market, a large open space, where, at that time, there were frequently preachings and lectures of all kinds. An aged Scotch minister was preaching. He was urging the people to give up their sins, become good, religious, and sober; and finally asked them all to attend the kirk, and at once to go with him to such a kirk. When he concluded, I stood up and said I had just come about 300 miles, and I wished to add a few words; indeed, I had something I wished to tell them. Scarcely a person went off to kirk, but all listened with eager attention; and the crowd began to gather from all sides. I did not think it wise to tell them what I thought of the preaching they had been hearing, but took up the matter in this way.

I said, “You have heard now what this aged preacher has told you; and now, would you not be most happy if you did as he has told you to do? Would it not be far better for every one of you if you were to give up your sins, and to become a sober, holy, religious people? You know it would be far better with you were you holy; yes, so holy that you were fit for heaven, and sure to go there? Would anything make you more happy than to be quite sure of going to heaven?” Many were the responsive sighs. “But,” I said, “now tell me, Have not many of you tried to do all this, that the preacher has told you to do? You have tried to give up all sins, and you have tried to be holy. You have longed to be fit for heaven, and you have utterly failed. Some of you have felt as if it were no use trying. You feel as if you only get worse and worse. You go to kirk, and try to be religious, but you are not a bit better for it. You long to do what this preacher has told you to do, but you fail to do it. Now is not this the honest truth?”

The people seemed convicted on the spot. I then said (I give the substance as near as I can remember), “I will now tell you what I have come 300 miles to say. God knows our utterly helpless, guilty condition. Yes, He saw us not only guilty, but without strength to be better, just as you have found. He saw us lost, and we should not be lost, if we could help ourselves. That vessel among the breakers is not lost if the crew have the least hope of reaching shore. But see, all hope is gone; she is on the rocks; she is going to pieces. Now, if a man is saved it must be by the lifeboat. You are lost! Every effort to save yourselves only proves you are lost, lost. Oh, to you is Jesus, the lifeboat, sent! Yes, God sent His Son ‘to seek and to save the lost.’“ The scriptures were then opened, and they were shown how God had so loved them, lost in sins, and helpless, and had sent His Son to make propitiation for sin. And if they had learned that they could not attain to holiness or righteousness, by their efforts or works, I had now the glorious message to declare to them, free forgiveness of sins, through Jesus Christ the Lord. I then concluded, as it was getting late; but not one person would move, and I was entreated to go on, and tell them more of the blessed news. I had to preach again, I should say, a full hour.

Many may read this who heard the gospel of their salvation that night. There are many Roman Catholics around the Salt Market, in Glasgow. Many came and heard, and none paid deeper attention. Some years after, I went again, and immediately I walked on the open space I was recognised, and especially by the Irish Catholics, who came and stood, from beginning to the end of the preaching, which had again to be prolonged to a late hour. Indeed, I was told that they were most interested in these preachings. I name this to show the importance of preaching the grace of God, so needed by every soul, instead of attacking others. Nothing exposes our human errors like the truth of God. And let us remember, that man in his natural state, whether Roman Catholic or Protestant, is darkness; not merely in darkness, but darkness itself. “For ye were sometimes darkness, but now are ye light in the Lord.” (Eph. 5:8) There is no true knowledge of God, no light, but in Christ: out of Him all is moral darkness.

It was very remarkable, as in the above case, how the Lord gathered large companies to hear the word preached without any of the usual means of post bills, or otherwise. When I spoke first in the Glasgow Salt Market, I only knew four Christians north of Scarborough.

Chapter 10.

Sometimes in going into strange and out of the way places, faith was tried. I had heard of a few poor Christians, in a village about nine miles from Penistone, on the borders of the Yorkshire moors. I knew none of them, but a dear fellow-labourer had visited them. I started early, one Lord’s day morning, and walked nine miles over a hilly country. When I arrived, they were holding a prayer meeting, in the forenoon. I found the house, and kneeled with them before the Lord. After the meeting, I told them I had come to speak for my Master. They seemed very shy, and in no hurry to welcome a stranger. It was agreed, however, I should preach in a house near, at three o’clock. No one asked me to dinner, for which I was quite ready, having breakfasted at seven, and walked nine miles, after a journey by rail. I believe it was poverty, and the poor people were ashamed to offer me their poor fare. I walked about the village until two, and then a man asked me if I would take what he had, he would be glad for me to do so. I went in, and we sat down round the cottage table. There was a rice pudding baked hard in a brown dish. I should think it was made with water; and we drank good water out of one yellow mug. That was our dinner, and I, for one, was thankful for it.

Still, my new friends were shy. I went to the house to preach. There was a wooden chair, with high sides, and I sat in it, and sang a hymn, “One there is above all others, O how He loves.” Not a soul would come in to sing, or pray, or hear. A few crept to the door to hear there. Certainly, if I had walked by sight that day, I should have got out of that chair, and walked straight to Penistone. I have often found, the greater the difficulty, the greater the blessing. I came out of doors, and found a few of my shy friends standing about. The Spirit of God directed me to point to a tree, on the green. I said to the men near, “You see that tree, and if God has sent me to preach here, you will see a congregation under that tree at such o’clock.” I forget whether it was four or six. At the time named, there was such a congregation as had probably never been seen in that part of the country before. The Spirit of God gave me much liberty in telling out the kindness of God, as illustrated by the history of Mephibosheth. And such was the interest awakened, that the meetings, out of doors and in, continued until twelve o’clock that night. I slept in a little closet; but at four they came calling me up for another meeting, before I left, at seven, for Penistone station. How the news spread, and the people were collected, I never knew. And this was one of the many places I never saw again. Jesus says, “All that the Father giveth me shall come to me;” and as David sent and fetched Mephibosheth, so the Holy Ghost can bring whom He will to hear the word, and be saved. And whilst depending on Him we should let no circumstances discourage us.

Sometimes we cannot, by any means, account for His sovereign actings, or the way in which He brings about His purposes. I received a letter from the minister of the Moravian Settlement at Fulneck, near Leeds, to say that by some means a report had got abroad, that I was to preach at the Settlement on the following Lord’s Day evening. The impression was so universal in the neighbourhood, that it was no use trying to alter it. I gathered that the hand of the Lord was in the matter, and went. A few of us had prayer in the vestry, and on coming out we had the greatest difficulty in reaching the pulpit, the crush was so great. From all parts of the country the people streamed to the large hall. I was sorry to hear that many of the Moravians could not get in. I was led to speak on “Peace with God,” and no condemnation to them that are in Christ Jesus. (Rom. 5:1; 8:1.)

This was evidently the very subject needed, as the aged minister told me afterwards, he scarcely knew one in the Settlement, who knew with certainty that he had peace with God. Is it not sad, that so few even of those who are Christians enjoy this blessed certainty? How many who read these lines may not have that enjoyment! Yet, surely, Jesus made peace by the blood of His cross, for all who believe. It was truly a blessed time, and I have no doubt of meeting many in the presence of the Lord, who passed from death unto life that night.

But it is not always in public preaching that God displays His sovereign grace. Nothing perhaps shows that grace more strikingly than the call of the aged; and the various, nay peculiar means, that He may use in calling them by His grace. A few Christians had it laid on their hearts to take a long drive in a waggonette, through the villages in Yorkshire, around my native village, Brookhouse, and leave a tract at every house, and preach the gospel as the Lord might direct. After passing Whiston some distance, we came to where one road turned up to Laughton, and the other down to Brookhouse. I felt deeply impressed that the Lord had now some special case I must see in Brookhouse. I called to the driver, who was a Christian also, and said, “B., you must drive down to Brookhouse and stop just when I tell you.” He said, “We cannot turn round in the place.” I said, “We must go, and you can drive on to Hooton, and there you can turn the vehicle.” We drove down the village. I was in prayer to the Lord to guide me to the right person He had in view. At last, I felt assured, “This is the place!” and called out for B. to stop. I got out, and found myself exactly opposite a little bridge over the brook. I had well known that bridge in childhood, and often had I crossed it to buy sweets, as a child, from a little shop up a short walk, kept then by a person known as Becky F. To the door of that once little shop I felt directed. I knocked at the door. A middle-aged woman came to the door. I said, “May I ask you, is Mrs. F. still living?” “Yes,” she said,” she is still alive; please walk in.” And she took me to the little parlour, and there, propped up in bed, was the aged dying woman, Becky F. I do not know that I had seen her for forty years. It was a solemn moment. She was perfectly sensible, and knew me, She said, “Is that Charles Stanley? Why the Lord has sent you. I am dying; and I have no one to tell me how I can be saved, and go to heaven. Oh, tell me how I can be saved.” I assured her God had sent me to declare to her, through the atoning death of Jesus, the free, full, everlasting forgiveness of sins. (Acts 13:38, 39.) I showed her from scripture that that atoning death was finished; that God had raised Jesus from the dead; and declared that, through Him, all who believe are justified, and have peace with Him.

It was, however, the blessed Person of Christ speaking those words, that had been blest to so many, and that will be yet blest to many who read this paper, until Jesus comes. The Spirit had prepared this very aged dying woman to hear the words of Jesus. I said, “Now Jesus says to you, ‘Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into judgment, but is passed from death unto life.'” (John 5:24) Oh, it was blessed to see how she drank in those life-giving words. I said, “Do you hear these words of Jesus?” “I do,” she said. “And do you believe that God sent Him; that God so loved?” “I do.” “He says, then, you shall not come into judgment. Do you believe Him?” “I do.” Yes, it is most true, for He has borne the judgment due to all who believe Him. “He says, then, you have passed from death unto life. Do you believe Him?” “I do.” Yes, she, through grace, believed the words of Jesus. She sweetly passed from death unto life. I said, “We will now give thanks.” I kneeled down, and gave thanks unto God. As I rose, I heard the carriage returning. I left her a new creation, soon to be for ever with the Lord; a blessed trophy of infinite grace. In what a variety of ways will God be glorified!

This was not the only case that day. We then drove on to Laughton. We got out, with tracts, and gave to every house, and also to all the children in the school where I had sat, a little boy, so many years before. We also had a preaching opposite the chapel, where the Lord first opened my mouth, when a little more than fourteen years of age. We then drove on to Firbeck. I suddenly remembered that some of my ancestors lived in that village. I called at a cottage, and inquired if any of that name were left in the village. I was soon directed to the house of my grandfather’s sister-in-law, the very aged widow of his brother. She was sitting in her cottage, with the door open, surrounded by her children, and their children, and their children, who had come to see her that day. She had never seen me since I was eight years of age. Yet, strange to say, she knew me, and felt that I was a messenger sent from God. She was anxious to be saved, and had no one to show her the way of life. I have every reason to believe that God blest His word to her that day. I was accustomed after that to visit her unto the day of her departure. Though so aged, she was able to walk over to Roche Abbey, one mile, and there we had preaching of the gospel. The large and excellent school from Worksop was there that day, and the boys desired to hear us preach. The masters very readily gave their consent. The boys, and also my aged friend, listened with the deepest attention. It was a happy day’s service, because spent in communion with Christ, in telling out the love of God to lost sinners. It is a most solemn thought, that even service, if not in communion, is worth nothing nay, is it not sin?

Chapter 11.

I will here give a case for the encouragement of the young evangelists, who may not, at the time, see any fruit of their labours in the gospel. An aged woman, of the name of Hannah F., had come some eight miles to hear a lecture, on the Lord’s coming, in the Mechanics' Hall, Rotherham. She was nearly blind, but God was pleased to open her spiritual eyesight, and two things were made known to her in the power of the Holy Ghost. God gave her the certainty of eternal salvation, and also made known to her the blessed hope of the coming again of the Lord to take His saints. These two things were entirely new to her; she had never heard them before. She returned to her home at Anston, filled with “the peace of God which passeth all understanding.” She told her aged husband, about one year older than herself, the blessed news she had learned. The Lord opened his heart also to receive the glad tidings, and much of their time was spent in thanksgiving and worship. They had an aged neighbour, a farmer, about the same age as themselves. One day they had knelt down, giving thanks together that they were both washed in the blood of the Lamb from all sin and were waiting and longing for the coming of the Lord in the air to take them to Himself. The aged farmer came in to see them, as had been his custom; and as both of them were rather deaf, and so entirely absorbed in thanksgiving, they did not hear him come in.

He listened with amazement, such joy he had never witnessed, such words he had never heard. It was not prayer, but they were giving thanks to Him who had saved them with an everlasting salvation, who had made them fit for His holy presence, in purity and glory. They were in spirit in heaven, not at Anston; and they were talking to One they knew so well, and never seemed tired of talking to Him. They talked to Him about His coming, to take them to Himself. The old farmer was fairly lost in amazement. At last the dear aged couple rose from their knees. Their visitor said, “Whatever does all this mean? I have been going to church these seventy years, and saying my prayers; but I cannot say that I am even saved, much more saved for ever, and saved perfectly. No, indeed, I cannot. And you are speaking to God as if you knew Him. And what can you mean about the coming of Christ to take you?”

Then aged Hannah told the gospel she had heard: how God loved; how He had sent His Son; how He had offered Himself the infinite sacrifice for sins; how God declared that all who believed were justified from all things, and their sins and iniquities God would remember no more. Yea, how that, by one offering, all who believed were perfected for ever. And Jesus assured all who heard His words, and believed God that sent Him, that they had eternal life, and should never come into judgment, but were passed from death unto life. And that Jesus told them not to be afraid; He was gone to prepare a place for them, and would come again to receive them to Himself. She spoke from the deep enjoyment of Christ in her own soul. God blest her words to their aged farmer friend. Though over 80, he, too, was brought into the enjoyment of peace with God. As a little child did he receive the truth from the lips of Hannah. Heavenly was the communion of these three aged pilgrims, when a friend of mine found them some months afterwards. Much of their time was spent together in worship and communion, waiting for Jesus from heaven. When the farmer saw the smoke from the cottage chimney, he was soon with them in sweet employ of thanksgiving and praise.

But it became necessary that the aged couple should be taken care of. Hannah was now blind; and a loving son took them to his home twelve miles away. But how was this happy little band to be separated? How could the home be broken up? Well, the secret was not told them. They were taken as on a visit first, and then told. Morning after morning the dear aged farmer looked for the smoke from the chimney. It never arose again, and after a few mornings, the Lord said to the farmer, “Come up hither;” and sweet as is fellowship here below, it was with him now “far better.”

Once only did I meet this aged saint, Hannah. I met her at the house of the friend who first told me of them; and my heart feels melted within me as I remember the interview. She was now quite blind. Truly she might have said, Once was I blind, but now I see. An aged temple of the Holy Ghost unhindered. It is impossible to give any idea of that holy, waiting Hannah, so full of Christ. So my dear brethren, do not be discouraged, though you see not the fruit for many days. Blessed truth, “He will have mercy on whom he will have mercy.”

Oh the riches of the grace of God in meeting and calling the aged! He will be glorified by each one amongst those myriads who shall sing His praise as the One who is worthy, “the Lamb as it had been slain.” Whilst preaching in the Assembly Room at Bournemouth, I had felt much interested in an aged man, with a long worn grey coat. I had spoken to him repeatedly. He was like a man before the Lord at the door of the tabernacle; but his hand was never laid on the head of the sin offering. (Lev. 4.) There never seemed to be the link of true faith in the sacrifice of the Son of God for him. I had been speaking from Romans 8:1-3, and showing the ground on which there can be no condemnation to the believer in Christ. That not only had Jesus been delivered for our iniquities, and had borne them away, that God had raised Him from the dead without them for our justification; but also sin, the very root of all sins, had been utterly and for ever judged. “God sending his own Son, in the likeness of sinful flesh, and for sin [or by a sacrifice for sin] condemned sin in the flesh.” So that there is nothing left to be judged. After the preaching the aged man came up to me, and said, “Now I see it all. Now I have peace with God. All is done; my sins have been judged, and the very sin of my nature judged, condemned, and all is finished. No condemnation.” He went home to his humble lodgings. He had been much reduced in circumstances; all his children were dead; he had lost his property. He had come with his last child, and opened a shop for her with his last little property; but the business failed, and the daughter had died. He had broken into his last sovereign; but he returned that night to his lodgings, justified from all things, and he knew it, and had peace with God. He sat down in the arm chair; he told the people with whom he lodged that he had now peace with God; he was now ready to depart. His head fell back on the chair; calmly the spirit departed. He was gone to be for ever with the Lord.

We must not forget one great secret of success in preaching the gospel. It is one that has impressed me all my life, and never more so than at present, after more than 53 years, through much failure, in preaching the word of God. Long have I noticed how the apostle Paul takes care to show that he was not the servant of any party; neither did he derive authority from any human source, not even from the apostles at Jerusalem. He could say, “Paul an apostle, not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead.” See the whole context of this verse. (Gal. 1:1-24.) No doubt the Holy Ghost foresaw the authority that men would assume in the place of Christ as to this.

But is it not as important for the humblest servant of Christ to be the servant of Jesus Christ now, as for Paul to be so then? Think what it is to receive your commission from Christ Himself, and to be His servant alone, whatever may be the state of the church. “Do I seek to please men? For if I yet pleased men, I should not be the servant of Jesus Christ.” These are searching words. Who can say them from the heart? Surely they do not set aside the blessedness of the fellowship of saints. But the church does not give authority to the servant of the Lord to preach the word, as is clearly seen in the above scriptures. Well then, if I am the servant of Christ, what would He have His servant do in any place, to which He may send him? What is the heart’s desire of Christ as to all that are His in that place? What is the will of God as to the whole world, or the unconverted in that district? We will take an illustration.

I received two anonymous letters from the centre of a large colliery district, to go and preach a full gospel, including the coming of the Lord Jesus. The last letter was so urgent, that I gathered it was the will of the Lord I should go over and help them. We took the Town Hall, and gave four lectures on the second coming of Christ, with a profound sense of the love of Christ to His saints in the neighbourhood. I had no thought of forming a party, or serving a party; but as the servant of Christ, to serve all that were His. The hall filled, and very many of the Christians in the neighbourhood, for miles around, came to hear. They were deeply interested; but from conversation with them, it was evident they did not understand what to them was so entirely new. We then took a room at a temperance house, that would seat forty or more. This was filled at once with local preachers, class leaders, &c., all being free to ask questions or make remarks. It soon became so crowded that we were obliged to have the reading in the Town Hall, and also preaching of the gospel on Lord’s day evenings. The numbers so increased that the reading had to be more like a sitting lecture. For one whole year these meetings were continued, and most, if not all the Christians of the district, heard the word. I think it was one of the happiest years of my service for Christ. I had a drive of eighteen miles twice a week; but it was so peculiarly blessed to go with the assured presence of Christ, and in the full unhindered sympathies of His love to all whom the Father had given to Him, to have no object but to serve and please Him.

Many of the local preachers were greatly surprised to learn the truth of Hebrews 9:27, 28. They had been preaching a general judgment to all, and of all — the day of doom. This seemed to be the first truth that struck many — that Christ had borne the judgment due to His own, and therefore into judgment for sins they could never come. They had read that scripture as if it had said, that it was appointed unto all men once to die, and after death the judgment. They had never noticed it did not say so, neither had they noticed the contrast, “So Christ was once offered to bear the sins of many; and unto them that look for him, shall he appear the second time, without sin, unto salvation.” Neither had they ever really noticed that Jesus assures believers that they shall not come into judgment, as the word should be translated in John 5:24. The infinite value of the one sacrifice of Christ, also now became understood, and really caused their peace to flow like a river. Then eternal life as a present thing: what they had regarded as great error, became their deep joy. Eternal redemption also led them into perfect rest in God. It would fill a book if one could remember all the questions put at these meetings.

We will just relate one: I had been speaking on Romans 3, especially on the righteousness of God, when man was proved to have none. Not only guilty, but his condition utterly lost; his incompetency to keep the law, and so be righteous on that ground. A local preacher suddenly rose in the midst of the crowded hall, and said, “Mr. S., I want to ask you a question: If a father was to set his lad a task to do, that he well knew he could not do, and then because he did not do it he was to thrash him well, would that be right?” Every face was fixed, waiting for an answer. I said, “Mr. B., you have been a local preacher forty years.” “Yes,” he said, “I have.” “Have you found anything more difficult than to convince a man that he is a lost sinner?” “No, I don’t know that I have.” “Very well, then, I will just suppose you were the captain of a life-boat. You are sent out to rescue the crew of a ship going to pieces on the rocks. You know they are helpless, they cannot get the ship to land. Laws of navigation are good in themselves, but they cannot help this crew; they have no power to work the ship. You see they are stiff and helpless. You would not stop a hundred yards short to discuss the laws of navigation. You would not tell them to do their part and meet you a hundred yards off. No, you would pull alongside, and assuring them it was impossible for them to save themselves, you would take them from the breaking wreck, and pull to shore. Now, Mr. B., would you be very much to blame?” Mr. B. by this time had forgotten his half infidel question, and said, “No, I don’t think that I should.”

I tried then to explain how Christ was the life-boat, sent to save those who were lost, and could not save themselves. Is it not so, dear reader? The law of Moses, nay, the law of God, will no more help in this matter for the salvation of a soul, helpless on the rocks of guilt and sin, without power to escape, than the laws of navigation will help to save the crew from a ship, breaking to pieces on a rocky shore. Yet man is blind as to the grace of God in sending the life-boat, after first giving the law to convict man of his lost and helpless state. We may justly question whether any who raise such cavils, have ever known themselves really lost. How many there are who have yet to learn the utter ruin of fallen man!

The presence of the Holy Ghost on earth, and his true, real personality was also very new to these people; and also the blessed truth, that all believers are baptised by the one Spirit into one body. (1 Cor. 12:13.) And that according to the word of God there is “one body,” just as there is “one Lord.” All this greatly surprised them, in contrast with the many religious bodies of men. For the Lord gave me great freedom, as I regarded all Christians in the district alike members of the body of Christ; and by the grace of God sought to declare to them the whole counsel of God. And the joy with which these truths were listened to and received can never be forgotten.

One person gave a vivid description of the meetings. She said, “It must be very easy to speak at these meetings.” I said, “Why?” “Well,” she said, “they are like a bird’s nest, full of young, with all their mouths open.” It was exactly so. It was remarkable to see both men and women coming long distances, in the depth of winter, to drink in the word of life.

After twelve months, they felt the words of the Lord Jesus as to breaking bread, “Do this in remembrance of me.” They said they felt the time was come when they must obey the Lord. I said to them, “If you do this, it must be your own act to Him alone. For twelve months I have sought to declare unto you the whole counsel of God; and I call on you to bear witness that I have never lifted a finger, or spoken a word to ask you to leave your chapels or churches. If you meet now to break bread I shall not be with you, lest it should have the least appearance of leading you to follow me. It must be to the Lord.”

On the following Lord’s day, about twenty-five came together to show forth the Lord’s death; and I was told it was a time of great blessing, and they had such a sense of the Lord’s presence as they had never known before. Soon many more were gathered with them to the Lord. Thus it was as at the beginning, Peter preached, and the Lord gathered. (Acts 2.)

Beloved fellow helpers and servants of Christ, let us not be discouraged. “The night is far spent, the day is at hand.” Our hope is not the church being restored to order, and visible unity here in this world. No, the apostle could say in the very beginning of the work of God in Europe, “For what is our hope, or joy, or crow of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at His coming?” though we surely are responsible to endeavour to keep the unity of the Spirit. Many now have left the village; some are with the Lord, waiting with Him, some here, some there. That which is of God will stand for ever. All that the Father gave to Jesus shall soon meet, where scatterings are no more.

We dwelt a little at length on the history of the work of God at the above place, as it illustrates the experience of nearly a lifetime in the service of Christ. I have always found blessing and results in proportion to communion with Christ, in His love to the whole church, whether in writing or preaching; and no Christian can prosper in his own soul unless he is seeking the welfare of others. He must come unto Christ and drink, and then “Out of his belly shall flow rivers of living water.” Thus may we serve Him according to the sympathies of His own heart. I might add page after page of incidents in His blessed service, but hope I have not already wearied the patience of my readers.

After four years' absence I have just been to the same place, and have found much freshness and blessing. To Him be all the praise.

Chapter 12.

I will now seek to give a little help from a life’s experience, to those who desire to be the servants of Christ; and more as to how God has opened to my own soul the scriptures of truth.

I have already stated how I was led to study the epistle to the Romans. This was not the work of a few months, but of a life-ever finding how little I knew of that wonderful epistle of foundation truth. The result of those meditations has lately been published, at the request of a fellow-labourer.* Nothing short of the revelation of the righteousness of God in justifying the sinner can sustain the soul, either in passing through the storms of temptation, of the world, the flesh, and the devil; or in faithfully preaching the gospel to others. I would then strongly press the prayerful study of the Romans on all young preachers of the gospel, as to the basis, and revelation, of the righteousness of God.

{*Notes on the Epistle to the Romans." G. Morrish, London.}

It is no doubt very blessed to preach the love of God, but this alone you will find will neither sustain your own soul in peace, nor prove lasting good news to your converts. A mother’s love is very precious; but if a daughter has fallen into sin, and in disgrace has had to flee her country, when walking the streets of some far off city in the wretchedness of sin, will the remembrance of that mother’s tears and undying love make that daughter happy? Far from it. But go and tell that fallen one that her mother’s love has found a way of restoring her to her home and a mother’s heart, with all her sin and shame gone for ever, to be remembered no more — this will be glad tidings to that broken heart. Oh tell first how the Shepherd has died for the sheep; then tell how the Holy Ghost has come to seek and to find the lost; then tell how the Father has His own joy in receiving that lost prodigal. Yes, if God has so loved this world, it was to give His Son to be lifted up.

Ever keep God revealed in Christ before you. It was not man reconciling himself to God, but God reconciling the world to Himself. The gospel is what God is, and what He has done, in sending that Son to die for us and to rise again. Like the daughter far off from her mother in the wretchedness of sin; so we were far, oh, how far from God, in the untold wretchedness of sin. And what has God done to redeem us to Himself! Yes! sing, oh ye heavens, for the Lord hath done it!

Another thing I would press, unfeigned dependence on the Holy Ghost, whether as to a holy life or preaching the gospel. As to the former, we must learn that “in me, that is in my flesh, there dwelleth no good thing.” Oh how distressing this lesson is to most of us! To find every hope of improvement in the flesh end in failure. To long to do the will of God, and yet in an unexpected moment to fail. To discover the desperate wickedness of the human heart. Yes, self must be utterly set aside, an Christ be all. To cry out, with Hezekiah, “O Lord, I am oppressed, undertake for me.” And then with deep untold joy of heart, to be able to say, “What shall I say? he hath both spoken unto me, and himself hath done it.” (Isa. 38:14, 15.) Or with the one under law, “O wretched man that I am! who shall deliver me from the body of this death? I thank God, through our Lord Jesus Christ.” (Rom. 7:24, 25.) It may be years before we really learn the riches of His grace, and the depths of His mercy. When He first called us, we did not know, but He did know all that we were, and all that we should do; and He did undertake for us, and He hath done it! All our iniquities were laid on Him. God has done it in sending “His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh, that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.” The way of deliverance is made clear in this way: We learn that the old “I,” my old self, has been utterly judged and condemned in the holy Person of my Substitute. All that I am is judged and put out of the sight of God, not reckoned now to or as me. The Holy Ghost makes this truly known in the soul. I am now of the same mind and judgment with God as to the flesh, that is, as to myself, as a child of Adam. I therefore give up all hope of walking in the flesh. I give up my old self as utterly bad.

What then! Is this that I may walk in sin, or in the flesh? No! but walk in the Spirit. Thus it is the “law of the Spirit of life in Christ Jesus, hath made me free from the law of sin and death.” If walking in the flesh, and seeking as in that condition to keep the commandments, I am just liable to fall into the deepest wickedness in breaking them; for I should find the law of sin in my members too much for me. But if all is given up as bad and lost, and without strength to be better, the new law of the Spirit of life takes the entire place of self. Then, oh how blessed, to enjoy the delivering liberty of the Spirit of life.

Now sometimes this deliverance may be learnt at conversion; but this is rarely the case when God calls us in childhood. In times of weakness and temptation we learn “to esteem others better than ourselves.” And, oh, how we learn the riches of His grace! But it will be when we know as we are known, that we shall fully have learned to say, “Worthy alone art thou, O Lamb of God.” It is here also we learn our need of the all-sufficient priesthood of Christ to help us in every time of need, and His advocacy to restore us when we fail. Sad will it be in our experience if we neglect the reading of the word. We need the constant washing, not again of the blood of Jesus, but the washing of the word. The mark of a soul not in darkness, but walking in the light, is “that the blood of Jesus Christ His Son, cleanseth us from all sin.” Without this light to the soul, there is no power for a holy walk.

For a holy walk, then, there must be entire dependence on the Holy Spirit: not less so in preaching the word to others. Having been actively engaged in business, I have often had to go from a hard day’s work of commercial travelling, or manufacturing cares and difficulties, with only just time to look to the Lord in prayer, sometimes not knowing, up to the last moment, what portion of scripture to take. Yet I can say, for the encouragement of others, those have often been my happiest times of freshness of soul, and sense of His presence, without which all preaching is utterly in vain. I can say, with one now gone to his rest, “It is far the happiest way never to allow the thought, that you are going to preach from such a passage of scripture. Study the scripture for your own soul’s need and profit, but in no bondage of preparation for preaching. Then either speak from that or any other portion, as the Spirit may direct you.”

It is also most important that the servant of Christ should search the scriptures as to the second coming of the Lord Jesus. The apostle Paul had this blessed hope always before him; indeed, without it the gospel is incomplete. The effect of his preaching was to turn men to God to wait for the Son from heaven. There is no doubt this blessed hope gives a new turn, and a fresh colour, to every thought in your heart. Like many more, after discovering the teaching of the Millerites to be very carnal and earthly; I was led to search the scriptures apart from all human books or opinions; and was greatly struck with the fact, that the truth as revealed to me in the word, was exactly the same as made known to so many others in different parts of the world, unknown to one another at the time. For it is remarkable in how many places, and by what a variety of means, Christians were led to the same blessed expectation of the Lord Jesus, to take His Church before the tribulations coming on this earth.

In one place I visited, a little boy, eight years of age, had read a verse of scripture which spoke of the dead in Christ, that they should rise first when Jesus came. The child could not find it again, and begged his parents to seek for it. They knew nothing of such a thought; but they searched the scriptures until they not only found 1 Thessalonians 4:14-18, but also they became first interested, and then well informed, on the subject of the second coming of Christ. And many others came to hear, and hold fast the blessed hope. I believe thousands were thus taught by the Spirit in the word; and then, when they came to know each other, they found their views exactly the same. And, above all, these were not wild speculations, but the Person and coming of the Lord Himself, as the object of immediate hope. Where the truth of the Lord’s coming was received direct from the scriptures, it invariably had a separating effect. It was, as many said, like a second conversion.

Further, it is all the more needful now to search the scriptures, I and not merely read books, as many are little more than the wanderings of the human mind. I could easily name such, but I prefer saying, Search the scriptures. The tracts I wrote on that blessed subject are just as I wrote them long years ago — just the result of reading the word. If any reader would like to have simply a reference to the scriptures on the subject of the coming of the Lord, he would find the halfpenny little book, called the Diagram Tract, helpful for that purpose; but I beg of him to search those scriptures in the fear of the Lord.

Chapter 13.

There is another subject that the humble reader of the Word is sure to find, and which may, at first, give him some perplexity; that is, if he compares what he finds in scripture with what he sees around him. I refer to the church, the body of Christ. He will find such words as these, “one body,” “one Spirit,” “one Lord.” (Eph. 4:1-5.) He will also find such words as, “For by one Spirit are we all baptised into one body” (1 Cor. 12:13); and many such scriptures. It will become more and more clear to him, that in the beginning all Christians formed the one body of Christ. There was only one body, as truly as there was only one Lord.

He will then say, How is this? There are now many bodies of Christians. He will soon perceive it is not one of these bodies that is the “one body,” neither is it that all these bodies compose the “one body,” as 1 Corinthians 12 will teach him that the body is composed of individual members. If simple as a little child, he will soon learn that the body of Christ, the Church, is composed of all true believers now on earth. But then he finds divisions multiplying. What is he to do? Before I close I will tell the reader a little of the Lord’s dealings with me in this matter. Very sorrowful difficulties these are, that are sure to cross the path of the servant of Christ.

The first question is this, Do I hold the truth of the one body? That all believers since Pentecost are members of that one body? That all believers now form that one body in Gods sight? The next question is this, Do I personally desire to act on that truth; to love all that are the Lord’s, and seek to serve them? Whatever others do, do I desire to shape my ways in accordance with this great truth — the truth of the “one body”? I find others do the same. Not that they, for a moment, assume to be that one body, but seek to recognise no body but the one body of Christ, composed of all that are His. If I find others desiring to walk according to the word of God, then surely I can have fellowship with them. But if wolves come in and scatter, and if men arise speaking perverse things to lead away disciples after them, then there is the necessity of separation from evil. Is the Christian who desires to walk in the fear of the Lord to give all up in despair? Or if evil abounds, is he to allow it and go on with it? He will find these questions distinctly, answered in the word of God. In the midst of all the evil of the last days, he will hear the voice of scripture, “Let everyone that nameth the name of Christ depart from iniquity.” “Follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.” Give all up! No, “But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them.” (Read 2Tim. 2, 3.)

“But,” you may say, “in times of great perplexity, how am I to know who is right?” Have you noticed, in that epistle which reveals the church more than any other, which is the first precept? “Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another.” (Eph. 4:25.) And read carefully every word that follows to the end of the chapter. If all believers walked according to these precepts, division would be impossible. Neither will it be very difficult to discover who do, and who do not, act on these blessed principles. Ah, it is the state of the soul that is the root cause of division. False representation, bitterness, and evil speaking, spiritual pride, vain conceit, worldliness, want of uprightness. If we walk in the fear of the Lord, we shall have no difficulty in discerning what is of the devil.

Still many a young, ah, and old Christian, too, is distressed beyond measure at the state and failure in the professing church; and many an evangelist is sorely hindered in his work. Would that I could help such. Have you had the right hope before you? Has it been the church presented glorious at the coming of the Lord? Well, that hope has not altered, and it is nearer than when we first believed. Or have you had some undefined hope of the church being restored here on earth? If this is so, no doubt you will be greatly disappointed. Or have you imperceptibly slidden into the thought, that the church has been restored, and that some one company of Christians is the church restored? No wonder if you discover your mistake. Now whilst fully maintaining the privilege of the Christian to hold fast all that he has been taught from the word of God as to the Church of God, yet I would bring a subject here before you that has been of no little comfort to my own soul, in these days of perplexity. Many of my readers will remember almost the last words of one now with the Lord, at the last reading meeting we had with him, “Brethren, do not neglect the ministry of John.”

The ministry of John, in his inspired writings, what is its place in the word? In this paper I can only just call attention to this important inquiry. You may have noticed the remarkable order, or development, of revelation in the Old Testament, from Genesis to Malachi. But have you carefully studied the order in which the New Testament was given, so far as the dates are known? It would be beyond the scope of this paper to go through the whole. But just observe that the church is seen in order up to about A.D. 65. This is marked in 1 Timothy and Titus. Bishops or elders, and deacons, are officially recognised. What a change had taken place in about a year, may be seen by reading 2 Timothy, 2 Peter, and Jude. The church, as a testimony for God on earth, had failed. Deceivers and corrupters had crept in, and for a time inspiration ceased; yes, as is generally supposed, for about twenty-five years.

We should not forget that, for all those years, declension and failure rolled on. Then the Holy Ghost spake by John. He spake of the church only as that which had failed on earth, and to be judged. (Rev. 2, 3.) One assembly is selected and described in the epistles; but an entirely new order had been established there, one person taking authority. This was so opposed to the true principles of the church of God, that this man refused even the apostle John! We are left in no uncertainty whether God, by His aged servant John, approved or disapproved of this new order, which, I doubt not, had then become general. (2 John.)

If the Spirit did not then bring the church before us, except to judge its failures, and commend a weak remnant at Philadelphia; and if it was then the last time, and antichrists abounded; and if that last time has continued through the patience of God ever since, what did the Spirit present to us, as that which would abide during this last hour? If the church had failed as a testimony, what would not fail?

The Person and glories of Christ. In the 1st epistle he says, “That which was from the beginning,” &c. In the Revelation it is, “The revelation of Jesus Christ.” In the gospel it is, “In the beginning was the Word.” When all had failed, the eternal relationships and glories of the Son who never fails, were revealed. God is revealed in the Son, “The only-begotten Son, which is in the bosom of the Father, he hath declared him.”

Now when we are sorely tried by the failure of man, the failure of the church, as seen on earth, yea, the sad sin and sorrow of all that is of man, how blessed to turn to the last full revelation of God in Christ. This will be increasingly important as the darkness settles on this poor world and the professing church.

We repeat we must hold fast all the inspired word of God. But has not that full revelation of the Son of God, the faithful witness of God, given so long after all the rest a peculiar place? One thing is certain, we have the very desires, the breathings of His heart to the Father for us, during these scenes of failure. If everything ecclesiastical utterly breaks down, still we have the most minute instructions for the children of God. In the gospel of John it is God the Father revealed in Christ; the infinite love of God to the world, Jesus, the Lamb of God, lifted up, that whosoever believeth on Him may have everlasting life. Tell the glad tidings to every creature, yet mark divine sovereignty on almost every page. He says, “All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.” Do not forget this. Then mark how God in Christ has been rejected by religious man, the Jews. “He came to his own, and his own received him not.” They have rejected Him; and in this gospel they are set aside. Sovereign grace takes out a remnant. Salvation was not by incarnation; He must die or remain alone. (John 12:24.)

Then mark how much we have in John’s gospel that is omitted in the others. Take chapters 13 to 17; and if our eyes are opened we shall see all this as an answer to the errors and departures of what has been called the church in, and of, this world. Shall we notice a few? As to the Lord’s supper, the great error for centuries has been to turn it into a sacrifice for sins. He says to believers born of God, “Ye are clean every whit.” He takes the water, not blood, to wash their feet. The work of the brazen altar is finished; and now it is the laver, the washing of water by the word. (Compare Eph. 5:26.) Jesus takes the place of the paschal redemption lamb, and His redemption is eternal. It is possible that even by the time this gospel was given, the Lord’s supper may have been greatly abused. The Spirit well knew how it would be put in the place of Christ; and it (the Lord’s supper proper) is scarcely named. Chapter 13 scarcely goes beyond the Passover supper. In every way it is Himself that is before us. It is remarkable when we think of what is made of the eucharist that John, the last inspired writer, never names it!

Then how universal has been the error that true Christians should come into judgment at the great day! All this is anticipated. Jesus assures us it shall not be so. (John 5:24.) Nay, He says, “Let not your heart be troubled;” “I will come again and receive you unto myself.” (Chap. 14:1-3.)

And what is the remedy for all the conflicting ecclesiastical forms of church government. Simply the presence of the Holy Ghost on earth, as promised in chapters 14, 15, 16. What a stay and comfort, and security, to all believers if they really believed that the Holy Ghost, as a Person, was as truly on earth as Jesus was with His disciples. Could you not have trusted Christ? Can you not trust the Holy Ghost, come what may?

But, says the evangelist, the sorrow of my heart is when I see souls converted, I know not where to direct them. I see that which bears the name of the church split up into contending, and often bitter parties; some of these arrogating the title, to be regarded as the church. And the thought with many others seems to be that we are at liberty to do as we like. I am not satisfied. If you would know the mind of Christ, you will find it revealed, just meeting this very state of things. You will find that one object of His atoning death was to “gather together in one the children of God that were scattered abroad.” (John 11:52) And mark, it was after this last hour of failure and abounding of antichrists had begun, that the breathings of His heart in His prayer was recorded by inspiration. (Read John 17.) Does He not pray for all who shall believe on Him, “That they all may be one: as thou Father art in me, and I in them,” &c.? Yes, whatever may be the state of that which is called the church, surely every true believer will seek to respond to the heart of Christ. We merely give these few suggestions for the study of this last inspired utterance of the Holy Ghost — the writings of John.

What an intense interest this gives to these late epistles. How are we then always to know what is of the devil, and what is of God? Nothing can be more simple or more sure. “He that practiseth sin is of the devil,” “and whosoever is born of God does not practise sin.” These two things characterise the children of God, and the children of the devil. “In this the children of God are manifested, and the children of the devil: whosoever doeth not righteousness is not of God.” No wickedness has ever been surpassed on earth greater than that development which began in, or before, the days of the writings of John.

It may be asked, Will this divine instruction be a sufficient and sure guide now? Not a doubt of it. If a work be of Satan it may come in by men as angels of light; but soon, very soon, it will bear the marks described in 1 John 15:6-15. The devil is a liar, and his work will show itself in misrepresentation, and a spirit of hatred against the brethren; such as are most used of God are sure to be the objects of hatred. This is invariably the case, whatever pretensions there may be to righteousness. Look through the history of that which has called itself the church, or of those true children of God all through this last hour, and you will find what is described in this epistle to have been the case. It is so at this moment; and if the children of God walk in the patience of Christ, and in His gentleness and meekness, they will find it so.

Yes, fellow labourers, let us hold fast the righteousness of God as revealed in the Romans, and the dearness of the church to Christ as in the Ephesians; the special instruction in 2 Timothy, when evil had already come in, and every truth revealed to us in the whole word of God. And let us not forget the special instruction when all had failed in the hands of man, in the writings of John. I will not here speak of the special place of the Revelation of Jesus Christ, as I have written a tract upon it, and notes in “Things New and Old,” 1885-1886. What has been written here is for the encouragement of the servants of Christ. If any would wish to read the subjects, or substances of subjects, I have been led to preach during now near 53 years, they will find them in the tracts, a list of which will be found at the end of this paper, and in “Things New and Old,” new series.

Beloved fellow labourers, our time and opportunity for service will soon have closed. How soon we shall see His face, and be with Him and like Him for ever. He says, “I come quickly: hold that fast which thou hast, that no man take thy crown.” May we be waiting as we serve. If these few incidents out of many of His goodness and mercy, shall be used in encouraging the hearts of others, it will be my joy. And to Him be eternal praise.

Chapter 14.

The publication of these “Incidents” has been delayed some years. It is difficult to write about that which concerns one’s self, except to set forth the riches of God’s grace to the chief of sinners. The fully developed evil, and blasphemous character of evil doctrine, is now rapidly coming to a head. How would the Lord lead His servants to walk in such days? It is not so much in attacking the evil as in holding fast the truth, “That ye should earnestly contend for the faith which was once delivered unto the saints.” (Jude 3). This can only be by taking heed to the word of God. “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.” (2 Tim. 3:16.)

Let us dwell a little on this. It is not that the scriptures were given by inspiration of men. It is not what they thought, but absolutely of God. He has not left us in uncertainty, but has surely spoken to us, and His word is truth. It is not what man says. It is not what the church says. May we have an ear to hear what the Spirit saith unto the assemblies. What a priceless treasure the holy scriptures are then, God speaking to us. It will not do to look at them through human spectacles, so to speak, or hear them explained by human authority. We must individually hear what God says to us. To say I can only believe what God says, if my minister or my church says it is so, is to put man between my soul and God, yea, to exalt man above God. Yet how often this is done.

How gracious, how consistent with Himself, to give us a divine certain revelation of Himself in His word! That revelation is complete: there is no further development. But how little have we studied and searched it! How little we understand of its fulness! With many, the distinct object of the Spirit in each book of the scriptures is very little understood, and hence what confusion! Passages are often quoted which, if examined, would be found to refer to totally different subjects.

Let us take one or two important illustrations: “The righteousness of God.” How commonly this is quoted from such scriptures as Romans 3:21-26, as if it meant the righteousness of Christ. Is not this great and serious confusion? Is it not as clearly as words can express, the righteousness of God in justifying the believer, whether before Christ came or after — the righteousness of God without law, or apart from law altogether? Not on the principle of law in any sense, but “being justified freely by his grace [by God’s grace], through the redemption that is in Christ Jesus, whom God hath set forth a propitiation through faith in his blood, to declare his [God’s] righteousness for the remission of sins that are past, through the forbearance of God. To declare, I say, at this time, his [God’s] righteousness: that he [God] might be just, and the justifier of him that believeth in Jesus.” This great foundation truth, how God is righteous in justifying, is scarcely ever heard, even in evangelical preaching. I have read carefully the preachings at Exeter Hall and elsewhere, in defence of the gospel, as attacked by hosts of infidel ministers; and I thank God for the zeal of so many who spoke. Yet we are compelled to say on this most important truth, “the righteousness of God,” the trumpet gave a most uncertain sound. No anxious inquirer could tell from those preachings what “the righteousness of God” means. It is so confused with the righteousness of Christ. Far be it from me to seek to oppose those learned and gifted men. I would only seek to help. I am sure nothing would help them and the whole church of God more than a clearer understanding of this subject.

What then is the righteousness of God? and what is the righteousness of Christ? Righteousness is perfect consistency of character and actions, according to the relation of one being to others, or with himself. Thus the righteousness of God is the perfect harmony of His attributes in His dealings with all created beings — perfect consistency with Himself, and that in justifying the ungodly sinner. How could His perfect love to me a sinner, and His infinite hatred of my sins, be in absolute harmony? The redemption work and infinite propitiation for my sins, and substitution on the cross, is God’s only possible answer to this awful question. Blessed be God, He is righteous, and my justifier! Let a man place himself in honest truth before God as a guilty sinner, and then he will find in the gospel the only possible, revelation of the righteousness of God in justifying him. Now the way God is righteous in justifying the sinner is “through the redemption that is in Christ Jesus.” The scripture does not say through the righteousness of Christ imputed to the sinner to restore him before God, just as if he had kept the law, and never failed to keep it. It is quite a different gospel to seek to reinstate man as a fallen child of the first Adam; and there is no mistake we are so liable to make as this.

Bearing in mind, then, that the righteousness of God is God’s whole purpose of salvation for guilty man, from first to last, and that purpose has been accomplished by Christ in redemption, let us then inquire, What is the righteousness of Christ? and then what is the redemption that He has wrought? The reader may not be aware that there is not exactly such an expression in scripture as the righteousness of Christ; 2 Peter 1:1 is the nearest to it. But there His Godhead is spoken of. We may say, however, the gospels present the only perfect righteous Man that ever trod this earth: perfect, and in absolute harmony with the mind and will of God, consistent with every relationship in which He stood. But that obedience must go up to the death of the cross. He must die, or remain alone. That one obedience must meet all the sinner’s need, in order that the many may be made righteous. (Rom. 5:18, 19.)

He must be a spotless victim, without sin, to do this, as it is written, “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him.” (2 Cor. 5:21.)

Thus “Christ is the end of the law for righteousness to every one that believeth.” Every type and shadow, every sacrifice, the utmost demand and curse of the law on the guilty (and that is what we surely are) has found its very end in Christ. God is glorified above the heavens, in absolute righteousness in justifying the guilty. Yes, God’s righteousness is exalted above the highest heavens, before the whole universe. Praise ye the Lord!

But is this Christ keeping the law, and that placed to man’s account to restore him, and make good his standing before God as a law keeper? Does righteousness come in this way by law? If so, there is no meaning in redemption. And it is remarkable, that wherever this different gospel is preached, which is not another gospel, redemption is not understood and seldom referred to.

What is redemption? Now, before reading another line, take a sheet of paper, and write down what you understand by redemption, especially if you have held that Christ’s keeping the law is one half of our salvation, and His atoning death the other half.

Let us take God’s own type for illustration: the redemption of Israel from Egypt. It would require quite a different story to illustrate the different gospel. Take just one point in Exodus 5. They are in bitter bondage as slaves; they have no straw, and they cannot make the count of bricks. They are in sore distress. Does Moses, as a figure of Christ, make up the count of bricks for them? Are the bricks that Moses made imputed to them, so as to make up the full legal count? There is no such thought in a single figure of the Old Testament, or a verse in the New. Redemption is not the amelioration or improvement of man as the slave of sin and Satan; but, as in Egypt, it is the bringing man out of the place of slavery altogether into an entirely new place and condition. And this could only be by the blood of the Lamb. Is it not so whether we speak of the present redemption of our souls by His precious blood, or the still future redemption of our bodies at the resurrection? It is the bringing of that which is ransomed from one state to another. Redemption is not the improvement or making good the old man. When Israel had passed through the water, figure of death, they were dead to the law of brick-making in Egypt. They passed out of that state altogether. Is not this the very secret of the believer’s power for a holy, righteous life even here? Being dead to sin (Rom. 6:11), is he not to reckon this to be so? Is he not also as dead to law? “Wherefore, my brethren, ye also are become dead to the law by the body of Christ, that ye should be married to another, even to him who is raised from the dead, that ye should bring forth fruit unto God.” (Rom. 7:4)

This is God’s way. Man’s way is just the opposite. He would say, “If you are born of God now, you must be married to the law to bring forth fruit by keeping it; and where you fail, the law-keeping of Christ will be imputed to you to make up.” Can any soul have peace or deliverance in that way? Read the whole of this chapter before us. (Rom. 7.) Here is the very case: a man born again, but still under law, trying to find some good in the flesh, in the utmost distress as we have all found: he cannot make his count of bricks. It is not a make-weight or helper he needs. He finds there is not a bit of good in the flesh. As born of God he delights in the law of God; but, ah, that other law in his members! He needs, and in Christ he finds, full deliverance.

Well, you may say, I have, through the grace of God, believed the free forgiveness of sins, through the atoning death of Christ. Is there not something more? I do not seem satisfied. Well, it is blessed to hear and believe, that “Through this man is preached unto you the forgiveness of I sins.” And even as to this part of the gospel, it is well to know the sure witness God has given. Not only has Jesus been delivered for our offences, but God raised up Jesus our Lord from the dead, and for this very purpose, in view of this which we so need: “And was raised again for our justification.” Believing this we are reckoned righteous. “Therefore being justified by faith, we have peace with God, through our Lord Jesus. Christ.” (Rom. 4:24, 25; 5:1.) Yes, we are justified from all our sins accounted righteous through what Christ has done for us on the cross. But then Paul not only preached free forgiveness through Jesus, but he also said, “And in Him every one that believes is justified from all things,” &c. (Acts 13:39, literal translation.) If we are believers, what have we not in Christ? Do you say, I want to be sure I have righteousness? “In Christ Jesus, who of God is made unto us wisdom and righteousness, and sanctification, and redemption.” (1 Cor. 1:30.)

Do you want to be assured that there is no condemnation to you? “There is, therefore, now no condemnation to them which are in Christ Jesus.” (Rom. 8:1.)

Do you say, I want this old sinful nature to be improved, and made fit for heaven? Ah, there is no such thought in scripture. No, on the cross the Holy One of God was “sent in the likeness of sinful flesh, and for sin, condemned sin in the flesh.” (Rom. 8:3, and 2 Cor. 5:21.) No, the righteousness of God is seen condemning our sinful nature on the cross, as well as in Jesus bearing our sins; and thus, by the cross, He set aside for ever the old man with his deeds, and gives the believer a new place in Christ, the second or last man.

Oh think what it is to be in Christ. This was the purpose of God before the foundation of the world, that we should be holy and without blame before Him in love; but all this “in Him.” (Read Eph. 1:3-7.) And mark what God has given us in Him, according to His eternal purpose. No, it is not the lost man restored and made a good Jew under law. Mark these words: No, we do not know Christ after the flesh. It is not Moses making up the bricks under law, but, “Therefore, if any man, be in Christ he is a new creature [creation]: old things are passed away; behold, all things are become new. And all things are of God,” &c. (2 Cor. 5:15-17)

What can the believer need or even desire more, except grace to walk worthy of this high calling in Christ Jesus. He is thus our righteousness, but not to make good the old man under law. It is what He is now, made unto us, as risen from the dead. As He is so are we, and all of God. Oh what a difference is felt and enjoyed, when we come to the end of all hope of the flesh under law, and find all in Christ in resurrection! Not I, but Christ. Oh God, our Father, bless these few remarks to the deliverance of many souls; and to Thy name be all praise!

C. Stanley.