Table of Contents

Victory!

Joseph

Great Stones and costly

Full Redemption

Lessons of the Wilderness: Shur, Sin, Rephidim

Two Husbands of Romans 7

Sabbath & Lord’s Day

Sabbath & Lord’s Day

Justification in the Risen Christ; or "The Faith which was once delivered to the saints."

Doors shut and Lamps put out

“Awake, Awake!&rdquo

Second Coming of Christ

Millennial Reign of Christ

Charles Stanley - Volume 2

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)

Victory!

“Victory!”

Grace abounding; shown in the triumphant departure of Isaac Myers, late of Rotherham: — Lord’s Day, June 24, 1860.

About six months ago, some Christians in Rotherham united in prayer, at the earnest request of the beloved mother and sister of the departed, for the conversion of the remaining six brothers and sisters of this family. Though Isaac knew nothing of this, yet immediately the Spirit of God began to work powerfully on his heart; but when he did get to know that he was being prayed for, it affected him very deeply. The first token of answered prayer, was the burning of all his song music. His sister saw him at the works, and told him how much she had wanted to see him, as she had heard that he had said, he would sing no more songs for men at a certain place. He said he had felt he must put it all away, so that the devil would have less hold of him. She said, “What made you come to that decision?” He replied, “I had been trying for a week or two, to serve two masters. Invitations to sing made me miserable, so I burnt it all. I had felt troubled about five weeks; but last Sunday, I heard Mr. Rossell, and felt I must decide.” Thus had God been dealing with him, at the very time his friends had been waiting on God in prayer. As soon as his sister told him he had been prayed for every day by name, he burst into tears, and said, “I am a poor ignorant thing, but keep praying for me, that I may live and grow.” His sister spoke to him again after some time, enquiring how he was as to spiritual things, when he replied, “I have got Christ!”

It is known to many, that he passed through great exercise of soul, especially during the last three months of his life; but it was not until the Lord’s day, exactly one week before his departure, that his soul was brought into the full and blessed liberty of Christ. His beloved wife was very ill that day, and he was taken with deep misery respecting her, fearing she would die. He felt that if she died, he should die also, and thoughts of death troubled him. He could get no relief. He said, “I flew to God’s word to see what God would say to me; He showed me that the precious blood of Jesus cleansed me from all sin, from every spot. I saw the death of Christ for me, as though there had not been another sinner. I went from portion to portion, of God’s Word, and saw Christ every where in the word, until I was so full of joy, that I forgot my wife. I saw I had never fully believed God; I knew before that I was his child, but God never before then revealed to me by His Holy Spirit, that Christ had done everything.”

On Monday he went for the last time to his work, was taken ill, but remained until afternoon, though in great pain.

Tuesday. The pain extended over the chest; spoke of being in heaven before Monday; had a strong presentiment to that effect. Seemed to dwell with delight on the resurrection, and the fashioning of his body like unto the Lord’s.

Wednesday. His sufferings were very severe; scarcely able to speak, but said, “Ah, mother; I shall be in heaven on Monday. It will be all Christ. No pain! no sorrow! During Wednesday night he was racked with pain. Some one remarked that the Lord had heavily afflicted him; he replied, ‘Not one atom too much. My acceptance in Christ is as clear as the noon-day sun. Don’t fret; rejoice for what the Lord has done for me.’”

Thursday. — Great weakness. But he said, “I am going through deep waters.” A beloved brother said, “This is the time for God to help you.” But he was too weak to speak more at that time.

Friday. — His sufferings were so great that he could scarcely speak a word. He just said, “Surely the Lord will make short work.”

Saturday. — Had a little sleep in the morning and had less pain. Then the pain returned with agony, until about twelve at noon; it then ceased, and exhaustion ensued. But during the afternoon in a burst of joy, he said, “Oh, what has Jesus done for me a poor sinner! Washed me in his own blood from every spot, made me perfect, yes, perfect, if I were to live for twenty years, and never sin, I should not be nearer heaven. Oh, the blessed Jesus, the Christ of God! He left his seat of glory, and came into this world to die for me; yes, for Isaac Myers, of Rotherham, just as if there had not been another sinner in the world! Oh! oh! that I could tell it everywhere; that I could shout it to the whole world; that I could tell to all I know, and all I don’t know, the joy I feel. He has washed me, and washed me clean. He has given Himself for me; I am his! He is mine. He is in me. I am in Him. He fills me. I shall soon be with Him in glory.”

Here his strength failed; but after a short interval, he again broke out into a strain of great joy, “Look! look! look!” as though the vision of heaven were suddenly opened. He said, “What a large place; Look at them; what numbers. This is the first time I have seen Paul; he is in the midst of that group (pointing to the right); what a glorious man he is, but not like Christ; there’s none like Him. And there is Dawson (meaning the late honoured servant of Christ, William Dawson). How did he go? Why gone in a moment, like that (dropping his hand quickly on the bed). Absent — present — heaven in a moment. That is how I should like to go, only, I would be humble, and wait. Listen! I wish you could hear that chorus! The Handel’s festival!! Nothing to it!! I shall join it soon. Oh to sing that song, ‘Worthy is the Lamb.’ He is worthy. He is worthy. He came down here, and when he came down, did he set himself up? Oh, no! He took no place here. He humbled himself, but God has given him a place. God has highly exalted him, and given him a name, which is above every name; all power is given to him in heaven, and on earth; but he has not taken it yet. This humble Jesus is the Christ of God — the mighty God. Jehovah Jesus — all honour is his. He could restore this poor shattered frame, if he saw fit; and he will build it up again, and then, Oh then — Oh then, it will be like his.”

“I shall be like Him. Oh, what mercy, boundless mercy to a poor sinner. He tells me by the Spirit I am perfect now; it is his work, — his finished work. I used to think I must do something to get to heaven, but now I see He has done it all. He is my all. If a man has Christ he has everything. He gave Himself for me. He has made me meet for his presence, and He is going to take me to glory now. Heaven. Jesus. So soon, so soon. In less than a week. He would take me now if it were not for the sake of others. He has made me ready. Oh, mother, “There’s not a cloud above, not a spot within.” That’s it exactly. He lets me stay a little longer that I may tell his love; and He is taking me away for a special purpose. It will be told all over Rotherham, and in every place where God is worshipped, that He has taken a poor sinner, Isaac Myers, to glory. God has opened heaven the New Jerusalem to me. You know it was revealed to Paul, and it is revealed to me, as direct from God as the rain drops from the clouds. And it is for the sake of many in this town. It will reach the hearts of many. My death is to be for the life of many. Hallelujah! Hallelujah! Help me to sing his praises. Oh, tell it abroad, make it known, that He has taken me to glory. The Lord is coming to take his own. Not believe that! I know He is coming, What a moment, when all his are caught up, to be with Him for ever! But I am going to Him, He is coming to receive me. I wish I could have you all fastened to me, to all go together. But it won’t be long, it won’t be long!”

He was delirious at times, and about one on Sunday morning he appeared to be dying. The watch was looked at, as his friends thought he was going. But he suddenly shouted out, “There is a heaven; do, do, let the world know there is a heaven.” He then held his hands up, and said as he seemed to behold the heavenly vision, “Hush, hush, there is heaven. There is the white robe, the crown, — one broken, but another crown. Glory.” He said, “Shout, Glory.” And his friends all at once were constrained to shout Glory. Oh, what a moment, — never to be forgotten by them. He appeared to be in full view of the New Jerusalem; said he saw his departed relatives who sleep in the Lord; seemed to have great joy in seeing William Dawson, whose preaching was greatly used of God to him when a boy. His countenance, indeed the whole scene, was heavenly. He then said, “I am now about to swim, and there is the strong arm of Christ.”

He feared that his friends would think him delirious as he spoke of the rapturous vision, and took great pains to correct this, being anxious lest his words might not be believed. He said he had been astonished at the manner in which the Spirit of God had enabled him to speak to his shopmates. The thoughts given him were far beyond himself; and after trying to convince his friends that he was perfectly sensible, he then again manifested the most solemn, tender concern for three of his fellow workmen. It was deeply affecting. “Tell them there is a heaven,” and afterwards, “Tell them there is a hell, and if they don’t alter their opinions, they will go there.”

He gave his hand to be kissed by all present, then prayed for his beloved wife and children; then for his brothers and sisters, beginning at the eldest and going to the youngest; for all his many relations, then for his shopmates, and for others by name, — Mr. Rossel, Mr. Jones, Stanley, Bennett, &c. He then prayed for Christians of all denominations, except the Unitarians. He said, “I have no authority in God’s Word to pray for them as Christians, — they deny the blood.” Solemn words, on the borders of eternity.

He then prayed again for his wife and children. Had great confidence for his family. He then shouted with a loud voice, “Victory! Victory!” He required all present to shout, and all joined, even his young wife, — all shouted, “Victory! Victory!”

He was then exhausted, and said “Water, water.” But when water was offered him, he said, “No! no! No more of this world’s water.”

He was then fearfully convulsed, and delirious for some time: then tried to sing the word Hallelujah. When he could speak, his happy cry was, “Nearly gone, nearly gone! Almost home.” “I am ready:” this he said a few minutes before he departed. Then he threw up both his bands, as if beckoning for one to come from above. His last words were, at the moment of departure, “He is come, He is come!! ” This closed the last moments of Isaac Myers. He was gone, gone. Present with the Lord.

One day, before this triumphant departure, there was published, in a periodical a most fearful contrast to the above, a death-bed scene, as witnessed by Mr. Richard Weaver. He says, “One night, after I had gone to rest, I was awaked by a knock at the door of my house; an old man was there, who said, ‘Oh, Mr. Weaver, come and pray for my poor child.’ I went, and oh, that fearful sight. There was the mother on her knees, crying, ‘Oh, God, save my child. Oh Lord have mercy upon her.’ The young husband says, ‘Oh, Richard, pray for my dear wife. Oh, my poor wife; my poor wife.’ And there lay the young wife and mother, with the death sweat upon her brow, and horror in her voice, shouting, ‘Oh, I am damned, I am sinking into hell. Oh, William, oh, my dear husband, train my child for heaven; I am dying, and hell is my doom. Take him to my grave and tell him his mother is damned. Oh, my babe, your mother is being damned.’ And while her poor husband groaned, ‘Oh, that my wife had never been born.’ She tore her hair and screamed, ‘Can’t you save me? oh, husband, save me.’ And so she died with those dreadful words, ‘I am damned.’”

My reader, have you ever reflected that one of these two ends must be yours. Victory through the blood of the Lamb! or damnation through unbelief. You may be within seven days of the eternal world. You may be troubled at the thought of death; so was Isaac Myers. And I pray you to note, that uncertainty and trouble was not removed, until God the Holy Ghost became his sole teacher by the Word of God. This is God’s way, to bless his own Word. The confusion of human opinions cannot give true rest to the soul. Though he was a child of God, man’s teaching had failed to give him full rest. God’s teaching never fails to give it. On that memorable Sunday he was turned from man’s words to God’s words. He flew to the Word to see what God would say to him: God showed him that the precious blood of Christ cleansed him from all sin. The infinite value of the death of Christ was so revealed to him, that he saw he had never fully believed God. Did the Spirit reveal to him some new or second work to make him perfect? No! no! he revealed to him that “Christ had done everything.” What a bursting in of light. What a deliverance from false doctrine and unbelief. Believing what God says. Christ has done everything.

A child is heir to an estate: the title is secure, the witnesses competent. But the child is perplexed by persons telling him that he must not be too sure. That it something like depends on himself as to getting the estate. He is confused, the uncertainty gives him trouble. At last one day the matter is made clear; he finds his father has done everything to make it secure. I see now he says, “I never before really believed the will of my Father.” There is no new will, no new work done. He only believes what has been done. He is turned from the false thoughts that perplexed him. Such was the change of mind that day, when God showed Isaac Myers, that Christ had done everything. Every false thought of unbelief was swept away. He was turned from the false thoughts of man, to what God says about the blood of Christ. His acceptance in Christ (not in self made better), was as clear as the noon day sun. All believers in the New Testament times had this clearness; and all believers now, turned from self to Christ, have this same clearness, as to their acceptance. The Apostle, speaking of all believers, says, “he hath made us accepted in the beloved,” Eph. 1:6. Surely God’s Word is as clear as his creation works. Then every believer’s acceptance in Christ is as clear as the noon day sun. God says it. It must be true.

It must be so, because the offering of the body of Jesus Christ does so thoroughly sanctify every believer, that his perfection, through that death — sanctification is everlasting. As saith the Scripture, “For by one offering he hath perfected for ever them that are sanctified,” Heb. 10:10-14. He had formerly thought he had something to do, as though his fitness for heaven was progressive; and depended on works. Yes, he thought this, though a child of God. Now; he saw that Christ had done it all. He knew four months before that he had Christ; but he did not know what Christ was to him. Now he has been turned from man to God; he says, if a man has Christ he has everything. He had had everything in Christ: now he believed it. That makes all the difference. Do you say you have Christ for justification, but you must have a second work, for you have not yet got Christ for sanctification. Then like him you have not yet fully believed God. For this is certainly true of every believer in Christ. “But of him are ye in Christ Jesus, who of God is (not was or will be at some second blessing, no is), made unto us wisdom, and righteousness, and sanctification, and redemption,” 1 Cor. 1:30. My fellow-believer, that is plain enough, is it not? and what, think you tot his? “Giving thanks unto the Father, who hath made us meet to be partakers of the inheritance of the saints in light,” Col. 1:12.

Yes, Isaac Myers was right, when he believed what God said, and always wrong whilst he doubted. “He has made me meet for his presence:” and what had made him meet? The progressive work of the Spirit in him? No. The Spirit had shown him that the blood of Christ had cleansed him from every spot. Not a cloud above, not a spot within. This is the Gospel that gave him such a triumphal departure. Man nothing to do to fit himself for heaven: Christ had done everything. Is this your Gospel? then preach it to every one. Seldom are the hearts of dying sinners gladdened with such a Gospel. He had tried hard at man’s Gospel, of partly Christ and partly his own doings, to fit him for heaven; and it could give him no peace in the prospect of death. No, my reader, neither are you prepared to die, if this mixed Gospel is yours. It must be all Christ, before you can dwell with exultation, on the prospect of departing before next Monday to be with him.

This was not a death-bed repentance. It was on the day before he was taken ill, that God thus revealed Christ to him. How wondrous the sovereignty of God. He whom Christ washes “is clean every whit,” John 13:10. The same thrust of the spear brought out blood and water. He that is pardoned is also cleansed: cleansed from all sin. Yes, completely justified as well as sanctified. “Washed,” “sanctified,” “justified;” this is the divine order of Scripture. “And such were some of you; but ye are washed, but ye are sanctified, but ye are justified,” 1 Cor. 6:11.

Isaac Myers saw that Christ had done every thing; not left one thing for him to do. He saw the death of Christ had not half saved him, and then left him unwashed, and unfit for heaven; away with such unbelief. That precious blood had perfectly fitted him for heaven, without a spot. Oh, precious, heaven taught lessons. He was now a happy worshipper within the vail, without spot. The blood of bulls and goats could never bring the worshipper there. The blood of Christ had brought him there. The sacrifices of the law made nothing perfect, and needed a second work, or repetition. The blood of Jesus purged his conscience perfectly from every spot, and needed no repetition. And now, is this the state, standing, and position of only a few persons amongst believers, who attain to an extraordinary degree of self-holiness within? or is it the blessed state of every believer on earth? Undoubtedly, of every child of God, born of the Spirit, saved by the blood of Christ. The Scriptures leave no uncertainty as to this. “Having, therefore, brethren, boldness to enter into the holiest by the blood of Jesus, &c.,” Heb. 10:19. This is just what the blood of Jesus has done for every saved Christian, without one exception. This is what the offerings of the law could not do, no, not for one sinner on earth. This is what the Spirit of God insists upon in the tenth of the Hebrews. Are you saying, my fellow-believer, that this is not true of you? You are so unworthy, you cannot surely be within the vail, without spot of sin. Then are you saying, the blood of Christ is of no more avail than the blood of a goat. “Christ also hath suffered for sins, the just for the unjust, that he might bring us to God.” Has he failed? Dare you say so? True, you are unworthy. God looks on his blood and He says it is worthy; yes, finished is the work that glorifies God, in bringing you within the vail.

Ah, like dear Isaac, is it not true that you have not fully believed God? Blessed, divine certainty, it is all done. Can you say, “Precious Jesus, my soul now rests in thy finished work; yea, I rest in Thee?” Ah, it is a hard struggle, in our day to get delivered from the false doctrines and traditions of men; many are sorely perplexed, even the real children of God.

The Gospel is so obscured, that often God has to lay his children on a bed of affliction, away from the teachings of men, that He way teach them Himself. And much did He teach Isaac Myers in one short week. Yes, God taught him more in one hour than he had learnt from man in all his life. Oh that men were wise, that they would take the word of God, and look for the blessed teaching of the Holy Ghost.

But, perhaps, you say, do you set aside good works altogether? Oh dear no, this is the only way to have them. As soon as he really believed God, knew that Christ had done everything to fit him for heaven, that he never could be more fit, than the blood of Christ had fitted him — without spot in the holy presence of God. — Then, see how this faith worked by love. Oh, how he longed for his shopmates. He thought of their daily toil, and said, “Poor things, they toil, and toil, and spend, and spend, and what is it all for? If they go on rejecting Christ, the time will come, when the most they would ever think of asking for, would be a drop of cold water to cool their burning tongues. And even that cannot be granted them.” And then, oh how he did yearn for their conversion.

The reality of heaven, — hell — the coming of the Lord — was truly astonishing. It seemed at times as if the veil of the future state was removed. Heaven was his. The spotless robe washed in the blood of the Lamb was his. The broken crown — solemn thought. He had been a backslider. Yes, whilst salvation is all of God, given in freest grace, without works, yet the crown of reward must be fought for. “Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.” — Rev. 3:11. Oh believer, watch and pray, lest thou lose thy reward. Seek a real close walk with God. Seek to walk in the light of his countenance. Fight the good fight, and he shall give thee a crown that shall not be broken. And there was another crown. Oh, is my reader a wandering child of God; oh, return with confession to God thy Father. Thou didst run well — who broke thy crown? Beware again. Precious grace to thee and me! there is another crown. Let us press on in the strength of God — the fight will soon be won. Thou art saved — God is faithful to forgive — The crown’s before thee, battle on. Look not to man — The eye of the Lord is upon thee. Perhaps my reader says, “I don’t know whether I am a believer; I have tried to do my best to get fit for heaven, but all is darkness.” Another says, “I will do my best some day!” Ah, this is not believing what God says to poor, helpless, lost sinners. He says, “Be it known unto you, that through Jesus is preached unto you, the forgiveness of sins, and through him all who believe are justified from all things.” Jesus says, “Verily, verily, I say unto you, he that heareth my words, and believeth on Him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.” I ask, then, do you hear the words of Jesus? do you believe on God that sent him? Then, what does, he say? Hath everlasting life. Do you believe Him? He says all that believe Him, are justified from all things. Is it so? Then why doubt? It is as true of you as the dear departed one. The moment you fully believe what God says, all is settled peace. The work is finished. Jesus has died. He is risen. He is glorified in heaven. He will soon come in glory. I finish with the words of the departed one. “What a moment will that be, when all his are caught up to be with him for ever!” “ Even so come, Lord Jesus.” C. S.

Joseph

Joseph, Type of the Risen Christ.

Read Genesis 45.

It is most interesting and profitable to trace in the Old Testament histories the shadows of God’s purposed blessings in the risen Christ. The history of Joseph is a picture pencilled by the hand of God. When the light of resurrection is thrown upon it, the whole is lit up with indescribable beauty.

When Joseph made himself known to his brethren, he had been, as it were, dead about twenty years. Yes, twenty long years had passed away since his father had said, “I will go down into the grave unto my son mourning.” Thus, with rent clothes and sackcloth upon his loins, had Jacob wept for him. But now Israel said, “It is enough; Joseph my son is yet alive.” As a type of Christ, death and resurrection are the two great points. The pre-eminence of Christ was shadowed forth in the dreams of Joseph, Gen. 37. The sheaves of the field, the sun and the moon, and the eleven stars made obeisance to Him.

“Jesus! Lord of all creation,

To Him shall all creation bow.”

“God hath highly exalted Him, and given Him a name which is above every name: that at the name of Jesus every knee should bow; of things in heaven, and things in earth, and things under the earth,” Phil. 2:9, 10.

The pre-eminence of Joseph filled his brethren with envy; the pre-eminence of Jesus filled the Jews with hatred. The brethren of Joseph said, “Behold this dreamer cometh; come, therefore, let us slay him, and cast him into some pit.” And the Jewish brethren of Jesus said, “This is the heir, let us kill Him.”

Joseph was cast into the pit. “And they took him and cast him into a pit; and the pit was empty: there was no water in it.” The wickedness of their hearts was thus manifested; they cast him into a pit, and they sat down to eat bread. The Jews crucified Jesus, and then sat down to keep high Sabbath. Joseph was sold for twenty pieces of silver; Jesus was sold for thirty. Like Isaac, in this shadow, Joseph did not actually die; there was no water in the pit. But with our precious Jesus, He sank in the deep mire. He says, “All thy billows are gone over my soul?” Yes, Isaac, when laid on the altar, was spared; Joseph, when cast into the pit was spared; but when Jesus was nailed to the cross, “God spared not his beloved Son.” Cruel as was the treatment of Joseph’s brethren, yet he was not forsaken; but Jesus cried out, “My God, my God, why hast Thou forsaken me?” Oh! why was He thus forsaken on the cross? Oh! why did it please Jehovah to bruise Him? Ah, “His soul was made an offering for sin!” “Surely He hath borne our griefs and carried our sorrows.” “He was wounded for our transgressions; He was bruised for our iniquities.” The sufferings of Joseph were against his will; but the death of Jesus was his own voluntary offering. “I lay down my life for the sheep.” Yes, “Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God.” Thus hath our God commended his love to us.

Joseph is sold into Egypt, and his brethren have got rid of him. Jesus is killed, and the world has got rid of Him. The lies and deceit of Joseph’s brethren succeed so well and so long, until Joseph is almost forgotten. If ever remembered, he is only remembered as the one that is dead, or “the one that is not.”

Oh! dark, cruel world, thou hast killed the Prince of Life, and boastest of progress; long and well hast thou succeeded with thy lies and delusions. But thou art doomed; thy day is at hand; thy seven years of plenty will soon be run out; then shall thy sevenfold judgments come. If thou rememberest Jesus, it is only as one that is dead, or one that is not. Oh! despising, rejecting world, thou shalt soon find Him to be to thee the terrible Lord of heaven and earth.

Let us return to the history. Seventeen years of age was Joseph when he fed the flocks with his brethren; and he was thirty years old when he stood before Pharaoh, king of Egypt. Seven years of plenty had also run their course, so that for twenty years the foul sin of his cruel brethren had been concealed. But at last “the famine was sore in all lands.”

How often this is the case. Sin may be forgotten whilst years of plenty roll away. Whilst the prodigal rolls in luxury, we hear nothing of his sins or his father’s house; but when all is spent, and the famine comes, then he cannot forget his sins, and must return to his father’s house. Truly,

“God moves in a mysterious way

His wonders to perform.”

“I cannot forget the things I did sixty years ago,” said an old man to me, the other day, on his dying bed. Should these lines meet the eye of one who has rolled in plenty! And now every worldly hope is blighted; that idol once so dear to you is gone; wealth and wealth’s friends are gone. In poverty and need you find it a cold, cruel world; little did you expect the treatment you have met. Is it a famine in all lands to you? Oh! the thousands of hearts thus wrung with bitter anguish in this cold, deceitful world.

Let me speak a little further. How about your sin? is that question settled? Have you to add to your heavy sorrows a troubled conscience? Perhaps sometimes, the remembrance of sin is unbearable; at such a time the thought comes, and sticks like a poisoned arrow, “My sins have brought all this on me.” But you try to forget them.

The seven years of plenty were ended; the seven years of famine began. As the prodigal remembered the bread, so Jacob heard there was corn in Egypt; and the ten brethren of Joseph must go down and buy, that they may live, and not die.

Ah, when the Spirit of God begins to deal with a man, how He can bring sin home to the conscience. Joseph was governor over all the land; to Joseph they must come; no other person under heaven can give them bread. They knew not that it was he. In like manner the soul must be brought to Jesus. “Neither is there salvation in any other, for there is none other name under heaven given among men whereby we must be saved.”

Yes, “Joseph’s brethren came and bowed themselves before him, with their faces to the earth.” What must, he have felt, for he knew them, though they did not know him. No doubt they were much altered in twenty years. Remorse had marked the features of some; felt need had brought them all. It is so with the sinner, when first seeking salvation; he may not come with the full confession of sin, so much as with the desire of being saved.

“Joseph spake roughly unto them.” The question of sin must be bottomed. The cutting cord of a guilty conscience must be pulled a little tight. “Ye are spies.” And now mark their defence, — “We are all one man’s sons; we are true men.” They stood in the presence of him they had rejected, and, as it were, killed, and could talk of being true men. What a picture of this world! — men can reject Christ, and then can pretend to keep the law.

They say they are twelve brethren; the youngest is with their father; and then, meaning Joseph himself, they say, “And one is not.” The cord is pulled a little tighter. Except they mend and fetch their youngest brother, they shall not go hence; and, instead of getting corn, they are all put into prison. And thus God seems sometimes to treat the awakened soul roughly; instead of giving salvation, the poor, anxious one finds himself in Joseph’s prison. But on the third day — for resurrection is the only door out of Joseph’s prison — “This do, and live,” says Joseph; let a surety be given, and you are set free, till you bring your younger brother. But, oh! what bitter anguish guilt gives. “And they said one to another, We are surely guilty concerning our brother, in that we saw the anguish of his soul when he besought us, and we would not hear, therefore is this distress come upon us.” Oh! how bitter is the grief of the heart! When guilt weighs upon the conscience, you look back upon past sins with indescribable remorse. But this is not true repentance; that has not come yet.

Rough as Joseph appeared to be to them, there was nothing but love in his heart; “He turned himself about from them and wept.” They little thought it was Joseph, for he spoke to them by an interpreter. However hard God’s ways may seem to the trembling, guilty soul, He is love. When Jesus beheld the city, He wept. The substitute is bound before their eyes, and they receive their sacks full of corn. All seems over; they have got their corn, and they depart from that mysterious governor. A moment’s relief. This often happens to the soul. You have certainly got a blessing; perhaps your heart feels as full of it as their sacks were full of corn. But you have not fully repented yet; the question of sin is not settled yet; you are not truly and fully converted yet.

Ah, it was a sore stroke, when one opened his sack at the inn, and espied his money. Their distress was greater than ever. “And their heart failed them, and they were afraid, saying one to another, What is this that God hath done to us?” Yes, in a moment, even when you thought you had clean done with sin, some circumstance opened the sack mouth; the remembrance of sin comes rushing like a mountain torrent; oh! the heart fairly fails. Thus must heart and flesh fail, when conscience is brought into the light of the presence of God. Satan roars at such a time, “God is against thee, thou vile sinner.” Well is it, at such a dead thrust at the soul, to remember that Satan is a liar. But, alas! at those times, one seems ready to swallow every word he says.

They return to their father. The sorrowing old man is overwhelmed with grief when he bears their account. “All these things are against me,” said he. Little did he think how all these things were for him. The only thing before his mind was the death of his Joseph.

Still the famine was sore in the land. To Egypt’s governor again they must go. Poor, troubled, tossed soul! to Jesus you must go. What trouble of conscience! Benjamin must be given up; Judah becomes surety for ever. All this must be the experience of the soul that only knows the death of Jesus. Well, if they must go, the old man says they must take the best of the land — a little balm, a little honey, spices and nuts, myrrh and almonds, and double money. Ah, how like Cain’s religion; he thinks God wants man’s best fruits. They knew not Joseph; man knows not God. He makes fresh resolutions, fresh efforts at self-righteousness; a little balm, a little honey; and it is a little, is it not?

They came with their gifts, but found Joseph’s feast. It seemed so strange. Brought into his house, they are afraid, they think he seeks occasion against them to fall upon them. But instead of deserved wrath, it is “Peace be unto you, fear not,” and gave them water to wash their feet. Joseph comes home at noon. Again they bow to him; his heart is moved with yearning love; he says, “Is your father well, the old man of whom ye spake? is he yet alive?” What he must have felt, and they knew him not. They say he is alive, and they bowed down their heads. But when he saw his long-loved brother Benjamin, he could hold no longer; he said, “God be gracious to thee, my son.” He made haste, and went out, and wept. What a picture of Divine grace! Oh! my reader, if you knew the yearning heart of God!

Joseph still refrains himself. They all sit down to the feast. Ah! see what man is. “They drank, and were merry with him.” Sin is forgotten again, and they are merry. But this is not conversion. Sin may be forgotten for a time; you may feast at the board of the Lord; but forgetting and forgiveness are two very different things.

Their sacks are filled again. There may be repeated blessing, and still ignorance how sin is for ever put away. The cup is found in Benjamin’s sack; this fairly breaks them down. “What shall we say unto my lord? What shall we speak? or how shall we clear ourselves? God hath found out the iniquity of thy servants.” Ah! such is now the overwhelming remembrance of sin, that they give up all attempts to clear self, and yield themselves up as guilty. Judah wishes to be surety for his brother. There was, doubtless, a great change in them from that day when Joseph was cast into the pit. There may be any amount of anguish, sorrow, and remorse, as it was with Judas Iscariot, and still no true conversion, and no true change of mind.

What did change their minds? Let us now look at chap. 14.

We have seen them brought to utterly despair of clearing themselves; they are guilty before God.

“Then Joseph could not refrain himself before all them that stood by him; and he cried, Cause every man to go out from me. And there stood no man with him while Joseph made himself known unto his brethren, and he wept aloud.”

What would be their thoughts when he said, “I am Joseph?” Can you imagine their astonishment? What a change of mind; every thought in their hearts would be turned. The very Joseph whom they had cast into the pit, of whom they had long spoken as dead, now alive again, now before them, lord of all Egypt. They could not speak; they were troubled; and well they might be at his presence. Justice could have demanded their lives, but, in grace, “Joseph said, Come near to me, I pray you.” And Jesus says, “Come unto Me, all ye that are weary and heavy laden, and I will give you rest.”

The Joseph who was as dead is alive, and makes himself known. This gives them the true change of mind about Joseph.

Oh! how like the revelation of the dead and risen Christ to Saul of Tarsus; the one was as sudden as the other. Saul was on his murderous mission to Damascus, his heart filled with hatred to the name and followers of Jesus. Suddenly a light above the brightness of the sun shines round about him; a voice speaks, and says, “Saul, Saul, why persecutest thou me? It is hard for thee to kick against the pricks.” Astounded at these words, Saul replies, “Who art thou, Lord? And He said, I am Jesus.”

Joseph said to his brethren, “I am Joseph.” Jesus said to Saul, “I am Jesus;” and the effect was the same. The moment Saul heard those few words, “I am Jesus,” every thought in his heart was turned. It was the revelation of the living Joseph that changed their minds; it is the revelation of the risen Jesus that alone gives the true change of mind not to be repented of.

“And they came near.” Blessed place for the poor, guilty sinner to be brought to God. Oh my fellow-sinner, think, oh! think, what grace is this! The God against whom you have sinned is the one to go to, and so near. Ah, He knows all your sins, only don’t seek to justify self; own you are guilty; own it to Him; He knows you cannot clear yourself, He knows you are guilty.

And now hear the words of Joseph; he said, “I am Joseph, your brother, whom ye sent into Egypt.” He says, “God sent me before you to preserve you a posterity on the earth, and to save your lives by a great deliverance. So now it was not you that sent me hither, but God.”

Truly this in most precious as a type of the risen Christ. Peter, speaking of the resurrection of Jesus, says, “Him being delivered by the determinate council of God, ye have taken, and, by wicked hands, have crucified and slain, whom God hath raised up,” Acts 2:22-36. He then shows that this was God’s promise to David; indeed, his purpose in all Scripture. “Therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified both Lord and Christ.” Thus that same Joseph whom they cast into the pit, God made lord of all Egypt. That same Jesus whom men crucified, God hath made Lord of heaven and earth.

The making known of Joseph changed his brethren’s minds; the making known of the risen Jesus gave repentance and remission of sins to three thousand souls. But if, in this shadow, God purposed by Joseph to save much people alive, what I ask, was God’s wondrous purpose of grace in the death and raising again of Jesus from the dead. The purpose of God in resurrection is so little thought of in this day, I scarce know how to speak sufficiently plain to be understood. Take this illustration: — a gardener has his vinery so blighted, the vines are so dead, that he cannot possibly have fruit from the old vines. Knowing this, he purposes, and brings in, an entire new vine, new kind, new stock, that he may have fruit. He does not purpose to improve the old vines, but to set them aside, and have an entire new vinery. The old vinery of Adam’s race is blighted with sin. God sees it so dead in trespasses and sins, that He knows fruit there cannot be found in it. Man is ruined, dead, blighted with sin. Now, this is the long forgotten truth. God did not purpose, in sending his beloved Son, to improve the old vinery, but to set it aside in death, even the death of Jesus, proving, that as Jesus died for all, then were all dead. And thus, in raising Jesus from among the dead, God has begun a new vinery, so to speak; an entire new creation, having entirely new life, new nature, everything new, and everything of God. Men could not make a greater mistake then they do in trying to improve the old vinery. In Christ risen from the dead, the beginning of this glorious new creation, all is perfect and everlasting; and if any man is in Him, old things are passed away, all things become new, and all things of God. 2 Cor. 5:14-18.

If Joseph had not been sent into Egypt to preserve life, they must have perished in the famine. If the gardener had not got a new vine, the vinery would have perished with the blight. If Christ had not died, and risen again, the whole world would have perished through sin. If Christ had lived for ever in the flesh, though in the midst of this world’s blighted vinery, He could not have improved its condition; He must needs die, and be the first born from the dead, or all must perish. Nothing could atone for sin, but his precious blood. Nothing could give life to the dead but the life of the risen One, who destroyed death by dying.

Now, mark, all blessing in this type flows from this risen Joseph. He is lord of all Egypt. His brethren are not only forgiven — and, oh! how forgiven! “He kissed all his brethren, and wept upon them.” What assurance of forgiveness. But this was not all, they were blessed with earthly blessings in the land if Goshen. Grace not only forgave, but abounded over all their sin. My fellow-believer, we have not only forgiveness of sins through the blood of Jesus, but God hath blessed us in this risen Christ with all blessings in heavenly places. Now, for your everlasting comfort and joy, do ponder this well: — that vile as was man in putting Jesus to death, yet was it really God who foreordained Him to this very death of the cross, for the express purpose of saving you with a great salvation. View the amazing death of the cross as a transaction, entirely between God and his Son, for thy salvation. God sent him for the very purpose; Jesus died for the very purpose of cleansing thee from all sin, and bringing thee into an entirely new creation, where sin can never, never be; where the blight of death, or breath of pollution can never come: oh, blessed fact, sin can never mar God’s new creation, in the risen Christ. Oh, wondrous, stupendous grace. God’s eternal purpose, God’s greatest work is thus shadowed forth in the history of Joseph. That very Jesus, who died on the cross, who lay in the cold grave, is now the head of the new creation; exalted above all principalities and powers; “Head over all to the Church, which is his body, the fulness of him that filleth all in all.” Oh! the eternal mystery, kept hid from ages. Poor, dead sinners of the Gentiles raised up together, and made sit together in heavenly places in Christ Jesus. Oh! what a triumph to God. Look at the old creation, and then at the new. Look from Adam, its beginning; to the cross, its end. (Ah, and there is another end for such as despise that cross — the Lake of Fire —) sad scene of sin and misery, doom and death. Now look at the new, heavenly, holy creation, “Christ the beginning, the firstborn from the dead.” Oh! view it rise and swell; every soul that passes from death unto life filling up the heavenly body.

When Joseph’s brethren were come, it pleased Pharaoh well, and his servants. What must be the joy of God in the new risen creation. There is joy in the presence of God over one sinner that repenteth. But when that bright resurrection morn shall come, that morn without a cloud — so near — when the whole redeemed Church shall rise to meet the Lord; ah! then what a scene of unmingled delight. God will have his infinite joy, his eternal rest. Oh! bright and glorious prospect, view my soul that fair creation. The delight of God shall beam in every eye, shall ravish every heart. Desolate, weary pilgrim, thou, shalt be there. The love that died for thee, the love that is gone to prepare thy place in those mansions of light will, oh, yes, He will bring thee there. Press on! press on! what is this world’s vain store to thee?

It grieved Joseph, when the misgiving hearts of his brethren said, “Peradventure Joseph will hate us.” How often does Satan whisper those dark peradventures. He says, “Perhaps after all, God will deal with you as you deserve.” They had not rested fully and alone in the love of Joseph. They had a secret leaning on the life of the old man, their father. This is too often the case with the believer, some secret trust in the old man, its religiousness, or its morality. The heart has not been fully brought to trust in the love of God, in Jesus alone. Then our old nature is found to be sin itself. Then follow misgivings, and terrible conflict. We are compelled to own ourselves vile, and utterly dead. When Jacob was dead, Joseph’s brethren drank still more deeply of his kindness and love. And when we are stripped of everything not a particle left of old self in which we can trust; then it is sweet indeed, to find the unchanged love of our Jesus still the same. Oh! Lamb of God, thou art worthy of our entire, our only trust — thine is love beyond a brother’s.

Once more, reader. Have you thus learnt the love of Jesus? Do you know Him? Have the thoughts of your heart been thus changed about Jesus? Have you ever found yourself in his presence, as the brethren of Joseph? Have you heard the words of Jesus, and believed on God who sent Him? then He says “You have everlasting life.” Oh! fear not, you shall not come into condemnation. You are passed from death unto life. No man can be said to have true repentance, or a true change of mind, until thus brought alone to Christ. You need no other but Jesus to speak to; no creature heart so kind as His. Oh! have you owned your sin to Him, to Him alone? Have you thus been brought to Him? Oh! poor doubting one, look again at this lovely picture, this beautiful illustration of the meeting of a poor sinner with Jesus the risen Christ. God give you now to hear his own sweet words of untold love.

Every man had to go out whilst Joseph made himself known to his brethren. This at once changed their minds. His forgiving love melted their hearts. “They were troubled at his presence.” But he said, “Be not grieved.” He was a lovely type of the risen Jesus. When the risen Jesus made himself known, and stood in the midst of His disciples, He said, “Peace be unto you,” but they were terrified and affrighted, and supposed that they had seen a spirit. But now, mark his tender words. He said unto them, “Why are ye troubled? And why do thoughts arise in your hearts? Behold my hands and my feet,” Luke 24:36. Thus it behoved Christ to suffer, and to rise from the dead. He says, “Peace be unto you.” Do you believe Him? Forgiveness, perfect, everlasting, certain forgiveness is preached to you. What love to the guilty and lost. Joseph had not one angry word. Jesus would not have us feel one troubled thought.

Vile as was man’s act in crucifying Him; vile as have been our sins in rejecting Him; yet, now He makes himself known in perfect love. Oh! look at His wounded hands and feet. Ah, we! our sins gave agony and death to Him. His death gives peace everlasting peace to us. The peace of Joseph’s brethren was the peace that Joseph gave them in his own presence. There was nothing but peace in his heart to them. For this Jesus died, that we might have peace through his blood. It is not our happy feelings that give peace, it is the blood of Jesus. He has made peace for us. He is our peace. He died for our sins. He rose for our justification. Being justified by faith, we have peace with God. Joseph wept upon his brethren. This was enough to melt the hardest heart. They deserved the severest wrath — he showed them the freest love. Poor, weary, doubting one, is not this a true picture of God? Did not the father fall upon the prodigal’s neck? was there one angry look, or one hard word? Ah, when God is thus revealed to the poor soul, trembling beneath the burden of guilt, then what a change of mind. How melting, the certainty of pardoning love. God would have us perfectly happy in his presence — not a doubt — not a cloud — not a spot remains. If God appointed Joseph’s sorrows to save much people alive, has He not, by the death of Jesus, brought an innumerable company of lost sinners into the life and glory of the risen Christ. This was God’s eternal purpose. This, is God’s greatest work. Words fail to express the greatness of that mighty work which He wrought in Christ to us-ward, when He raised him from the dead. Nothing can be more certain, than that the very place God hath given the risen Christ, is the place He hath given to all believers in Him. Joseph was not ashamed to own his brethren before Pharaoh. Jesus is not ashamed to call us brethren. Have you, my reader, believed this wondrous love — this wondrous power? Then, you are risen with him. What manner of persons ought we to be? Dead with Christ — risen with Christ — one with Him for ever. Well might the Apostle say, “I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” — Rom. 12.

What a change it must have been to Joseph’s brethren; starved with famine, oppressed with guilt, seeking a little food. Read over again chap. 45, and mark the unbounded kindness of Joseph. What full forgiveness! what provision for the way! changes of raiment to every man. What joy in his presence! Yes, the beggars and aliens, are the brothers and joint heirs with Joseph, bone of his bone, and flesh of his flesh.

Glowing as is the picture, it is but a shadow of the heavenly relationship in which the believer now stands.

Once an alien, without God, an enemy by wicked works, trying to hide and forget sin; then a convicted, trembling, guilty, wretched, famished sinner, in the presence of the God of righteousness, yet God of grace. A person once said to me, in London, after hearing the subject of Joseph, “Oh, that I know for certain that God loves me as Joseph loved his brethren.” I replied, “If you did, that alone could not give you peace; you must know that God not only loves you in purest grace, that you have not a particle more merit than Joseph’s brethren had; but, also, that God is infinitely righteous, through, the death of Jesus, in showing you this unbounded love.”

Yes, believer, this amazing change in thy condition and relationship could only be brought about by the tremendous judgment due to thy sins being first laid on Jesus, the righteous One. “Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God,” 1 Pet. 3:18. What a change! Brought to God. Once, with all the world, dead in trespasses and sins; now brought with Jesus from among the dead. What a new existence, new creation! One with Christ, “Who is the beginning, the first-born from the dead,” Col. 1:18.

Yes, happy fellow-believers, “We are the children of God; heirs of God, and joint heirs with Christ,” Rom. 8:16, 17. Our standing before God, in Christ, the beginning of the new creation, is “glorious,” without spot or wrinkle, or any such thing; holy, and without blame. Yea, so unspeakably real is the oneness of the risen Lord, and the risen Church, that “we are members of his body, of his flesh, and of his bones.” Oh, amazing grace! “Blessed with all spiritual blessings in heavenly places in Christ.” Yea, “God hath raised us up together, and made us sit together in heavenly places in Christ,” Eph. 2:6.

Oh! my fellow-believers, if this is our standing in the risen Christ, what ought our walk to be? As surely as the rejected Joseph was manifested, in due time, the lord of all Egypt, so surely the rejected Jesus will, very, very soon, be manifested, in brightest glory, Lord of heaven and earth. I have no doubt this type will then be fulfilled as to his brethren, the Jews; they shall look on Him whom they pierced, and shall say, “What are those wounds in thy hands?” And when they hear those tender words, “Those with which I was wounded in the house of my friends,” then the conversion of Israel will be as sudden as the change in Joseph’s brethren. But, great as will be their earthly blessing and glory, what is it to be compared with the heavenly glory of the Church! “Then shall the world know that the Father hath loved us, even as He hath loved Christ,” John 17:23.

Blessed Jesus, by faith, we now see Thee crowned with glory and honour. But, oh! come quickly, and manifest thy glory; then every knee shall bow, O Lord, to Thee.

C. S.

Fast now wears the weary night,

The night of sin and sorrow;

Soon shall break in glory bright

The long expected morrow.

Wake, awake, and sleep no more,

Farewell to the long, long night;

Turn from earth, and upwards soar,

Watch to see the glory bright!

Brighter far than midday sun,

Sudden as the flash of light;

Hark! the sound, the victory’s won,

Millions rise in glory bright!

Not a spot of sin is there;

All are clothed in purest white;

Now they meet Him in the air,

Meet their Lord in glory bright!

Sat on thrones, with crowns of gold,

What a rapturous, wondrous sight!

How shall all thy praise be told?

Jesus, come in glory bright!

We shall see Thee as Thou art,

We shall know, in heavenly light,

All Thy love, and never part;

Come, dear Lord, in glory bright!

Great Stones and costly

Great Stones and costly

"And he set masons to hew wrought stones to build the house of God." — 1 Chron. 22:2.

I need not say that the building of Solomon's Temple is one of the most interesting studies of antiquity; and when that building on Mount Moriah is seen as the type of God's present heavenly building, it becomes infinitely more interesting.

In this building, then, the first thing that presents itself is this: David, the father, provides beforehand the materials of this temple; even the stones, the iron, and brass in abundance, without weight. He says, "I have prepared for the house of the Lord an hundred thousand talents of gold" — a talent of gold being worth about £5475, the value of this gold would be £547,500,000 sterling — "and a thousand thousand talents of silver." A talent of silver being worth upwards of £342, the silver would be worth more than £342,000,000 sterling. Thus David's provision for this costly building, in gold and silver, was upwards of £889,000,000 sterling, besides an incalculable quantity of brass, iron, wood, and stone. Such was David's provision for this costly temple. Besides, the riches of Solomon, the son, were quite equal to those of the father David. 1 Kings 10 gives some idea of Solomon's riches. The gold alone that came to him in a year was equal to £3,646,350. (Ver. 14.)

More than 150,000 men were employed in the rearing of this wondrous building. (1 Kings 5:15.) "And the king commanded, and they brought great stones, costly stones, and hewed stones, to lay the foundation of the house." (1 Kings 5:17.)

Now what do "great stones" mean? A builder in this country would consider a stone three feet every way a great stone. But we find these great foundation, stones, sawn and hewn, were indeed "costly stones, even great stones; stones of ten cubits, and stones of eight cubits." (1 Kings 7:10-11.) A cubit, at the lowest, is one foot six inches: it is the measure from the elbow of a man to the end of his fingers. Thus these great stones were at least twelve feet every way, and fifteen feet every way. If you just cast it up, you will find they weighed about 250 tons each. There was one stone in the temple, after its restoration, thirty feet by thirteen by seven and a half feet. There are similar great stones in the ruins at Balbec, which may have been built by Solomon, called the "House of the forest of Lebanon." Solomon built three houses, which answer, I doubt not, to the threefold glory of Christ; and as the same sized stones formed the foundation of each, (1 Kings 7:11,) so is Christ the foundation-stone, alike, of the Church of God in heavenly places, the future kingdom of Israel, and of millennial blessing to the whole world. The cross we shall find to be the foundation of all.

To return to that which occupies us at present, the temple. Vast quantities of cedar trees were brought from Lebanon. But for many centuries there has been a difficulty as to where and how these great costly stones were obtained. A dear friend, who lives near Jerusalem, told me a few years ago that there are immense caves under Jerusalem. And the quantity of broken stones, but especially some great stones, half cut, but never finished, makes it clear that these great stones were got out of pits, prepared in this manner: the top was levelled and marked out, then the sides were cut by drifts, then the under side cut. But just think of the greatness of the labour required, in raising these great stones of the pit out to daylight, and moving them, and putting them in their place. Isaiah may have referred to these caverns when he speaks of the stones of the pit. (Isaiah 14:19.)

The temple was built on a rock, by the side of a frightful precipice. We are told by historians that 600 feet of foundation work had to be built to the level, on one side, where Solomon's porch stood. The foundation stones were dovetailed, or mortised, in a most wonderful manner into the very rock. The joint was so finely wrought that it could scarcely be found. Thus they were rooted, and grounded, and built, into the very rock.

And the house, when it was building, was built of stone made ready before it was brought thither, so that "there was neither hammer, nor axe, nor any tool of iron heard in the house while it was building." (1 Kings 6:7.) Thus the silent growth of this earthly temple set forth the predestined heavenly building of God. As David the father gave the materials to Solomon the son, even so Jesus says, "My Father, which gave them me, is greater than all; and no man is able to pluck them out of my hands." (John 10.) And again, "As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him." (John 17:2.) "All that the Father giveth me shall come to me! and him that cometh to me I will in nowise cast out." (6.) "And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day." (6:39.)

Yes, he would be a foolish builder who began to build, and did not know whether he had materials to finish. And it is blessed to remember that God, the great master builder, foreknew every stone chosen, and precious, that is built and shall be built in the heavenly temple.

Is it not most plain that those great stones, 250 tons weight, never got out of the pit by any effort or work of their own? As we say, they would never have seen daylight if they had not been drawn out. You might just as well have put a ladder of ten steps, and told these stones to climb up it and get out of darkness, as set the ten commandments before a dead sinner, and tell him to try and climb them, and so get out of the pit of sin. Jesus said to those who had long been trying this plan, "No man can come to me except the Father which hath sent me draw him, and I will raise him up at the last day." (John 6:44.)

In the judgment of a builder, there would be no way of getting those great stones out of the pit, but by going into the pit, hewing and drawing them out. And all that were drawn out were out, and no others. Now, does not the cross of our Lord Jesus reveal God's judgment of this matter as to sinners? If David counted the cost of this earthly temple in gold and silver, God also counted the cost. The price was the blood of the Lamb. "Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ, as of a lamb without blemish and without spot." (1 Peter 1:18.)

If those were great stones and costly, surely believers are great stones and costly. "He spared not his only-begotten Son, but gave him up for us all." I am not much of a mason; but I should say a stone fifteen feet cube would cost no trifle. And, fellow-believer, fellow-stone in the living temple, think what thou hast cost.

Thus God saw no way of raising sinners from the dead but by sending His Son to die for them. "We thus judge, that if one died for all, then were all dead." And having died for our sins according to the Scriptures, He was numbered with the dead. There was the end of all judgment due to our sins. The full ransom-price was paid. Despised, indeed, He was of men: yea, never was a stone so rejected by masons, as was this stone by Judah's builders. But oh! what were God's thoughts of His blessed Son as He lay in the grave? God saw Him the foundation-stone. As our substitute, all our sins had been laid on Him. "So Christ bare the sins of many." And now, infinite atonement being made by His precious blood, this stone, rejected by man, was raised from the dead by God. Therefore "this is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other; for there is none other name given among men whereby we must be saved." (Acts 4:10-12.) Language cannot find words to express "the exceeding greatness of his power to uswardwho believe, according to the working of his mighty power, which he wrought in Christ when be raised him from the dead." (Eph. 1:19, 20.) The raising of those great stones was, indeed, a grand figure of this; but what would have been the power required, if every stone of the temple had to have been raised up together with the first foundation-stone?

This heavenly temple, blessed with all spiritual blessings in heavenly places, was chosen in Christ, before the foundation of the world. Yet every stone in this living temple, was once dead in trespasses and sins — ah! dead as stones; "But God, who is rich in mercy for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved,) and hath raised us up together, and made us sit together in heavenly places in Christ Jesus." (Eph. 2:4-6.) Now, whether we think of what we were as lost, dead, buried sinners, or what was the tremendous undertaking for one to stand our substitute, and bear the full, unmixed wrath of God due to our sins — or of what we shall for ever be as living stones in the heavenly temple — surely the raising up of Christ, the foundation-stone, from the dead, and in Him the redeemed Church, and on Him its eternal destiny — the destiny of every saved sinner through eternal ages — I say, surely the raising of Christ, the foundation-stone, was the greatest event, the greatest work, that ever God wrought. Oh! vastly strange that this, God's greatest work, should be so little thought of in our day.

Now the temple was built on the rock of Moriah — the place where divine judgment was stayed by the altar of burnt-offerings and peace-offerings; for there the Lord answered by fire upon the altar of burnt-offering: (1 Chron. 21:26, 27:) even so the voluntary offering of Jesus, and the shedding of His precious blood, is the foundation of every sinner saved by grace, from the deserved wrath of God. One thing is certain, that where the foundation-stone was laid, there the temple was built. Standing on that bold rock of Moriah, "the house that is to be builded for the Lord must be exceeding magnifical of fame, and of glory, throughout all countries." Now, when God raised Jesus, the foundation-stone, from the dead, where did He place Him? "Far above all principality and power," &c. (Eph. 1:21.) "And he is the head of the body, the Church; who is the beginning, the firstborn from the dead; that in all things he might have the pre-eminence." (Col. 1:18.) God did not raise him from the dead to improve the old creation, but to be the beginning of the new creation. Not to build an earthly house, or earthly society, but a heavenly temple. "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ" — "Hath raised us up together, and made us sit together in heavenly places inChrist Jesus." That word in Christ Jesus is very precious. It is very blessed to see this in the type; all those great stones were covered with cedar wood. "And the cedar of the house within was carved with knops and open flowers. All was cedar: there was no stone seen." (1 Kings 6:18.) Thus in the heavenly building there is not a sinner seen. Every saved one, though once the greatest sinner, now fairly wainscotted in Christ — hid in Christ. And not only was the stone covered with cedar wood, but this overlaid with pure gold. "So Solomon overlaid the house within with pure gold. And the whole house he overlaid with gold, until he had finished all the house." (Ver. 22.) It is written, fellow-believer, "Ye are complete in him who is the head of all principality and power." (Col. 2:10.) It was not the stones themselves that were seen, but the gold upon them: so it is not ourselves, but Christ upon us. Yes; the glory of God shines in the face of Jesus Christ, in whom we are complete. And all within, how perfect! Beautiful carvings of knops and of open flowers; all covered with pure gold.

You observe all was done to these stones. Not one atom did they do. They were hewn, they were drawn out, they were built in the temple, they were covered with cedar. The pure gold was put upon them. It is so with the poor sinner. Salvation from beginning to end is all of God. Look at the poor prodigal. Not an atom of merit. The father met him as he was, fell upon his neck, and kissed him. He had not to buy a new robe. No, the robe was ready, the shoes were ready, the ring was ready. Like the gold that covered the stones, so with this new best robe, he had not even to put it on. No, the father said, "Put it on him." Just so with Joshua, when the filthy garments were taken away. God said, "Behold I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment." "So they put a fair mitre upon his head." Yea, the new creation work is all of God. "Therefore, if any man be in Christ, he is a new creation: old things are passed away; behold all things are become new, and all things are of God." (2 Cor. 5:17.) The fact is, all this seems too good to be true, and the poor heart is so slow to believe God. Yet true it is, and if the temple was for glory throughout all countries, this heavenly building of God is for God's glory throughout all ages, predestinated "to the praise of the glory of his grace, wherein he hath made us accepted in the beloved," (Eph. 1:6.) "That in the ages to come be might show the exceeding riches of his grace, in his kindness towards us through Christ Jesus;" (2:7,) yea, "To the intent that now unto the principalities and powers in heavenly places, might be known by the church, the manifold wisdom of God." (3:10.)

If the change was great, as every stone was drawn out of the pit of darkness and placed in that temple of splendour and dazzling light, what is the change when a sinner is taken from the dungeon of darkness, "and built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone, in whom all the building, fitly framed together, groweth unto an holy temple in the Lord." (Eph. 2:20,21.)

O! what thousands of poor sinners have been built, into this heavenly temple of late. Silently and swiftly is God taking out the appointed stones.

"View the vast building, see it rise;

The work how great! the plan how wise!

O wondrous fabric! power unknown!

That rears it on the living stone."

To every believer God does not say, "Ye shall be built, but ye are built." Oh that every believing reader may enter into the full joy of being complete in Christ! For God has made such a blessed finish of it, within and without.

It may be asked, If salvation is so entirely of God, what has the person so saved to do? Well certainly he can do no more for his salvation, than the great stones and costly could do, for their hewing and drawing out of the pit. But let us turn to a passage in 1 Peter 2:4-10: "To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices acceptable to God, by Jesus Christ." It is God who hath laid this chief cornerstone, elect, precious, "And he that believeth on him shall not be confounded." O! surely the more I see what God hath made Him to be to me, the more precious He will be; as it is written, "Unto you, therefore, which believe, he is precious; but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner." Yes, here is the grand test to every heart — what is Christ to you? Can my reader say, He is everything to me: before Him I had nothing, and after Him I can have nothing. I do not ask what profession you make. Every religious builder who in trying to improve humanity, in one way or other, makes light of Christ. This whole world is one vast pit of darkness, sin, and death. God has no more thought in the gospel of improving this dark pit, than Solomon had, when taking the great stones out of the cavern of perpetual darkness. He took out the stones. God is now taking out of the world sinners for Himself. Now man disallows this. He sees no need of a new creation. He says, Why not build up and improve the old. And thus the new-creation temple, built on the risen Christ, from the dead, is almost forgotten amongst the builders; and instead of waiting for the coming of the Lord, and the manifestation of this heavenly building, men are vainly dreaming that Christianity will gradually improve this dark cavern of sin. The masons of Solomon would not have made a greater mistake, if, instead of going on, hewing and drawing, they had commenced building in the dark cavern.

No, believer. I ask thee to look at yonder risen Christ, raised from among the dead. There see God's chosen foundation stone. Is He precious to thee? An thou built on Him? The faith that rests in Him shall never be confounded. To thee the Spirit of God says, "But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people, that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light." (v. 9.) This is what the saved sinner should do.

Nothing can be more pleasing to God than thus to show forth his praise, who hath taken us, like the stones of the pit, out of darkness: and as they bore the shining plates of gold that reflected and displayed the riches and magnificence of their great builder, even so may Christ be seen on each of us, reflecting and shewing forth the exceeding riches of divine grace. O! what grace shone in all the ways of Jesus! Even when crucified on the accursed tree, still grace shone forth: "Father, forgive them, for they know not what they do." And that was a bright rejection of Christ, when they stoned Stephen to death. He said, as it were, "Do not say anything about it, lay not this sin to their charge." O! for more of the bright shining of Christ in all and on all our ways. God would have us enter into the full joy of being able to give Him thanks, "who hath made us meet to be partakers of the inheritance of the saints in light. Who hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son. In whom we have redemption through His blood, even the forgiveness of sins." (Col. 1:12-14.)

Is this my reader's joy? Can you thus give God all the glory? Are you in the pit or in the temple covered with sin, or covered with Christ? Ah! it was of no use, though out, and hewn, and sawn on one side or every side, if still left in the pit; no place in the temple; no plates of gold; no knops and open flowers. Those half-cut stones in the caverns of Jerusalem are solemn warning. You may have long felt the axe and the saw of conviction, but are you out of the cavern? This must be the work of God. Paul planted, and Apollos watered, but God gave the increase. "So, then, neither is he that planteth anything, neither he that watereth; but God that giveth the increase." God is the builder. "For other foundation can no man lay than that is laid, which is Jesus Christ." (1 Cor. 3:5-16.) "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?"

Now God's way of getting stones is in this manner: the Spirit of God taketh the axe of conviction and strikes deep; the word of God is the power, unto salvation, to every one that believeth. I met a poor old sinner the other day, who thought that no poor stone ever had the chiselling he had had in the pit of sin. The Spirit of God enabled me to set the death and resurrection of Christ before him; and whilst quoting these words out he came, drawn out and delivered by the power of God. "Be it known unto you, therefore, that through this man is preached unto you the forgiveness of sins, and by him all that believe are justified from all things." O! I love to see great stones drawn out of the pit. The old man said, "How blessed it will be to go home knowing I am saved." "Yes, indeed," I said. "And hearken to these words of Jesus, 'Verily, verily, I say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life.'" (John 5:24.) Yea, just as Lazarus heard the word of Jesus when down in the sepulchre of death, so was this old man "born again by the word of God which liveth and abideth for ever." (1 Peter 1:23.) The hour is come "when the dead shall hear the voice of the Son of God; and they that hear shall live." (John 5:25.)

If my reader has never yet heard that voice, may this be the hour. God grant that from this moment you may yield yourself up to God, as a stone in the hands of the mason, and clay in the hands of the potter.

We must not, however, carry the figure too far; for, whilst a sinner is, as to that which is good, as dead as a stone, yet, for that which is evil, he is terribly alive. Yes; a live rebel against God — a voluntary, wilful rejecter of Christ, the only foundation-stone. "Did ye never read in the Scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes?" "And whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder." (Matt. 21:42-44.)

In the day of judgment you will not be condemned, because you had been in the pit of darkness, but because you refused to be taken out. "And this is the condemnation, that light is come into the world, (the dark pit,) and men loved darkness rather than light, because their deeds were evil." The remembrance of the love of God in sending His Son to this dark pit of sin, will be like the worm that dieth not. Oh, what unutterable remorse!

Was it not in love to the bitten Israelites, that God bid Moses lift up the serpent in the wilderness? Even so has the Son of man been lifted up. For sinners Jesus died — lost, ungodly sinners. Yes; it was these God so loved. If He had only bid you get out of the pit yourself, you might have said, How could I, since I am as helpless as a stone. But He sent His Son, and you have rejected Him: you have refused to be saved. Oh! it would have been blessed had your heart been broken on Him with the sense of His love. But if not, it must be crushed before Him in the judgment with the sense of His everlasting wrath. A very little while, and the end of the present scene shall come. The stone cut out of the mountains shall smite the nations, and they shall become "like the chaff of the summer threshing-floor." (Dan. 2:34-45.) This terrible day is closed by those solemn words, "And these shall go away into everlasting punishment, but the righteous into life eternal." (Matt. 25:32-46.)

There is one point of contrast, however, betwixt the earthly temple and the heavenly building we must notice. To have seen those huge blocks of stone so built in the rock, one would have thought they would have stood for ever. But the time came when the Chaldeans prevailed against them. And, again, when restored in later times, as our blessed Lord foretold, the Romans prevailed, until not one stone was left upon another. Where are those two pillars, "Jachin," which means, "he shall establish," and "Boaz," "in it is strength," though they were such brass pillars as the like were never cast? They stood at least twenty-seven feet high, and six feet diameter; yet they are removed and gone, and not a trace of this wondrous building remains. But Jesus, speaking of Himself, the only foundation, says, "Upon this rock I will build my church, and the gates of bell shall not prevail against it." Jesus did not say to Peter, Thou art this Rock; but, Thou art a stone. Yes; Peter, a stone, needed to be built on the rock as much as any man. He found this need as much in the high priest's hall, as on the swelling billows. Christ is the foundation-rock; and that Rock is not at Rome, but in heaven. And where the foundation is, there must the building be. Ask a mason if this is not so. Yes; God is not building His Church at Rome, but in heavenly places in Christ. Against the Church, so high, so blest, so secure, the gates of bell shall not prevail. How can they? Eve was not made or built of the flesh of Adam; but she was built of his very bone, and that bone so near his heart. And the Church, the spotless bride of Christ, all glorious within and without, is also built in Christ, so that "We are members of his body, of his flesh, and of his bones." (Eph. 5:30.) Some talk about Christ letting the saint slip through His fingers. Nay, the devil would have to pull Christ's fingers off before one of His little ones could perish. No, when time shall be no more, this holy building of God shall be seen "descending out of heaven from God, having the glory of God, and her light like unto a stone most precious, even like a jasper stone, clear as crystal." Ah, then it will not be like the plates of gold covering the stones. We shall be changed. We shall be like Him, fashioned like unto His glorious body, like unto a stone most precious — no speck of sin, no dull shade of grief, no cloud of sorrows — clear as crystal. This, my fellow-stone, is our eternity. Highest archangels will be ravished with wonder. "The streets of the city pure gold; as it were transparent glass." Our feet, that now tread the dirty streets of this sin-defiled earth, shall soon tread the golden streets of the city of God. What heart can conceive what it will be to be there? No temple there to shut in and hide the glory. No; God and the Lamb are there. They are the temple of it. "The glory of God did lighten it, and the Lamb is the light thereof." And all thine, my fellow-believer. Yes; though too bright for mortal eyes. Yet wait a little longer. A few more struggles, a few more victories over self, sin, and Satan, through Him that strengtheneth. Yes, though "Jachin" and "Boaz" be removed and gone, "Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out; and I will write upon him the name of my God, and the name of the city of my God, which is New Jerusalem, which cometh down out of heaven from my God. And I will write upon him my new name." Thus speaks Jesus, the faithful and true witness, the beginning of the creation of God. Hark! he also speaks to God. "Father, I will that they also, whom thou hast given me, be with me where I am, that they may behold my glory, which thou hast given me." Blessed Jesus, thy will shall be done: we shall soon be with thee. We ask no more. Thou couldst not ask more than for us than to be with thee.

There is but one point more and I close. (Read 1 Chron. 22:17-19.) Now, if David thus commanded the princes of Israel to help Solomon, saying, "Is not the Lord your God with you, and hath he not given you rest on every side?" how much more hath God given us rest and perfect peace through the blood of the Lamb. And now he says, "Go ye, therefore, and preach the gospel to every creature; and lo, I am with you always, even unto the end." If my reader has not this "rest on every side," then do not think to get it by preaching or doing; let me point thee to Him who gives it, even to Jesus. But if you have peace with God, then "set your heart and your soul to seek the Lord your God. Arise, therefore, and build."

What a privilege to be a fellow-labourer with God. There is work for every mason, and every man who has found rest to his own soul. Some may be felling proud cedars, others striking with the stern axe of conviction down in the deep mine, others drawing with strong cords of love divine, and others fitting together the building.

Do not say I can do nothing. "Is not the Lord your God with you?" "Arise, therefore, and build."

God give us more willingness of heart, more singleness of eye, more simplicity of faith; and as the building grows in silent power, yea, when the top stone shall be brought with shouting, to Him be all the praise.

C.S.

God and the Lamb — 'tis well,

I know that source divine

Of joy and love no tongue can tell,

Yet know that all is mine.

There in effulgence bright,

Saviour and Guide, with thee

I'll walk and in thy heavenly light,

Whiter my robe shall be.

There in th' unsullied way

Which His own hand hath dress'd;

My feet press on where brightest day

Shines forth on all the rest.

But who that glorious blaze

Of living light shall tell?

Where all His brightness God displays

And the Lamb's glories dwell.

(There only to adore;

My soul its strength may find,

Its life, its joy for evermore,

By sight, nor sense, defined.)

God and the Lamb shall there

The light and temple be,

And radiant hosts for ever share,

The unveil'd mystery.

Full Redemption

Full Redemption

At the earnest request of many beloved labourers (in the present harvest of souls) to write a series of tracts for young converts, I now have much joy, in dependence on the Holy Spirit, beloved young Christians, in leading your thoughts, in my first paper to you, to that all-important subject, full redemption. Before reading, however, will you lift up your hearts in prayer, that our God and Father may bless it for establishing and confirming your faith, and that He by His Holy Spirit may enable me, from time to time, to give you His own precious truth, in all faithfulness and love? And will you also ask that many who read these papers, who are not saved, may by reading be awakened and converted to God?

Well, beloved young Christian, then, you have been brought to God, your sins are forgiven through believing the blessed testimony of God. You have redemption through the blood of Christ. You may not know, however, but you will soon need to know, the greatness, the fulness, the completeness of that Redemption.

As a young child learns much by pictures, so the young Christian may learn much of the completeness and blessedness of divine truth by the types or pictures of the Old Testament. If you turn to the Book of Exodus you will find an exact picture of the way in which God has brought you to Himself. Even Moses, (drawn out), when he was thus raised from the river of death, was a shadow of Him who was to be raised out of death; the first to rise from among the dead, that He might be the risen Deliverer of His people.

Mark the condition of the people, (read chap. 3) crushed with the cruel oppression of Egypt's slavery: groaning beneath the iron rod of Pharaoh. "And the Lord said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmaster; for I know their sorrows. And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and large." (Exodus 3:7, 8.) Is not this man's condition everywhere, bond-slave of Satan? How fearful the misery which has come upon the whole race of man through sin. Behind the fair surface of human society, what an hideous reality of woe. Man believed the enemy, doubted the goodness of God, and fell, and deep indeed was that fall — from the happiness of the garden to the misery of Satan's Egypt.

But God heard the cry of misery and affliction. Could there be a more thrilling picture of God for us than this? He came down to deliver, when there was no friend for poor man. When there was none to help, His right hand brought salvation. "In this was manifested the love of God towards us, because that God sent his only-begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins." (1 John 4:9.) I wish you to think much of this wondrous love. There does not appear to have been one thing to draw the heart of God towards the children of Israel, but their very bondage, and sorrow, and His own covenant love. If you look at the end of chapter 2, they cry because of their bondage; but they do not look up to God, but God looked upon them. "And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob. And God looked upon the children of Israel, and God had respect unto them." Yes, it was all of God — there was no merit in them. God heard, God looked, God came down to deliver. Blessed God, what love and pity thus to reveal Thyself the Friend of the oppressed!

Has it not been exactly so, my dear young Christian, with your soul? God heard your groans; and what groans, throughout eternity, if God had not come down to save. I often think how Jesus died for our sins, so long before we were born, who live in these last days. Surely our redemption is entirely of God. It was not we who looked to God, but God who looked upon us. Yes, long before time began, God chose us in Christ, in whom we have redemption. Ephesians 1, 2, are full of this blessed theme. There the soul is ravished with contemplating how redemption is of, and flows from, God's eternal love.

But let us trace the picture a little further in Exodus. If you read chap. 4, you will find, that though God had thus revealed His compassion and love to Moses, and sent him with the commission of deliverance, yet the children of Israel were in total ignorance of this wondrous grace in store for them. It was not until after Moses had met Aaron, that the gospel of God's deliverance was preached to the people. "And the People believed: and when they heard that the Lord had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped." How little, when groaning in bondage, did you think of the loving purposes of God. But when the Spirit of God met you, as Aaron met Israel, then faith came by hearing, and hearing by the word of God.

In chapter 5 the condition of the people becomes worse and worse. They desire deliverance. They desire to worship. But their burthens become heavier. They lose their straw, and cannot do their work. The chapter ends with many stripes, but no deliverance. It is sore work often for the awakened soul, passing through this experience. Would make bricks, but has no straw; would do good, but evil is present. Longs to worship; strives hard to keep the tasks of the law: gets only stripes, but no deliverance. How long poor Luther was in this brick-kiln. Have you been there, reader? Then you know, as the officers did see, "They were in evil case after it was said, Ye shall not minish ought from your bricks of your daily task." The apostle well describes the struggles of the brick-kiln in Romans 7. Only bear well in mind, that the full redemption was not known in the brick-kilns of Egypt. Neither can full redemption be possibly known, to the soul passing through the experience, of which the brick-kilns of Egypt were but a picture. By the way, it is just possible my reader may be in this very state. You may have believed, so far as the Gospel has been made known to you; you may earnestly long to worship God; you may long to escape the bondage of sin and Satan; all this may be the yearnings of the new nature, but still you have not learnt the full redemption. You do not enjoy deliverance. You say, I have no strength to do what I want to do; just as the people had no straw. They had no straw, and you have no strength; and now Satan presents the tasks of the law, and says, these must be fulfilled. What a picture the officers of Pharaoh were of those who preach works for salvation. "Go, therefore, now, work; for there shall no straw be given you, yet shall ye deliver the tale of bricks." "Go, therefore, work; for except ye keep the law ye shall not be saved." How like in substance is the language of both.

In chapter 6, mark that whilst the people were under the cruel burthens of the brick-kiln, the very promises of God failed to give relief. Read the tender words of God in verses 1 to 8. What words are these. "I have also heard the groaning." "I have remembered my covenant." "I am the Lord." "I will bring you out." "I will redeem you." "I will take you to me." "I will be to you a God." "I will bring you in unto the land." "I will give it you." "I am the Lord." I say, is it not most remarkable that, whilst under the tasks of the brick-kiln, these precious promises entirely failed to give relief. "They hearkened not unto Moses for anguish of spirit, and for cruel bondage."

If my reader is a quickened soul, still under the bondage of the law, this is sure, sooner or later, to be your experience. You will say, Yes, the promises of God are very precious, but I cannot fulfil my task. I have tried to keep the law, but how often, nay, always, I fail. Ah! whilst ever the soul is standing on its own responsibility under law, all that it finds is failure, sin, anguish of spirit, and cruel bondage. And every child of God knows what a tendency there is thus to cling to self. But most surely this springs from ignorance of full redemption. No, my dear young Christian, we do not stand in our own responsibility under law, like the brickmakers of Egypt; but in the risen Christ, through whose precious blood we have redemption, even the forgiveness of sins.

And now God puts forth His power in the plagues of Egypt, in His governmental judgment of the proud oppressors of His people; but still no deliverance. These are solemn pictures, as taken up again in the Book of Revelation, of the judgments of God in the last days. Ah! in that day the proud oppressors of God's people shall be broken to pieces. But I return to our subject.

It may seem strange that so great a display of the Lord's power should have been made in Egypt, and yet not one soul delivered. We see the very same thing in the Gospels. After all the rich display of power and grace in the blessed life of Jesus, yet at the close of His ministry amongst men, had there been nothing more than this, He must have remained alone. Blessed as was that ministry, great as were those miracles, heavenly as was His teaching, holy as was His life, yet had He not died, the Just for the unjust, not one of all the sons of Adam could possibly have been saved. What a place this gives to redemption! It was so in Egypt! We have seen the tender compassion of God; we have heard His sweetest promises; we have witnessed His terrible power against the enemy. We have seen all this from chapters 3 to 11. But it is not until the blood of the Lamb is sprinkled, that one soul is delivered from bondage. How very exact is the teaching of God in these types.

Chapter 12. Do, my young reader, ponder well this deeply interesting chapter. May the Spirit of God so bless it to your soul, that it may be the beginning of months to you. Sure I am, it would be even so to many old Christians, did they but understand the full redemption it shadows forth.

Blind, indeed, must be those eyes, which cannot see that this chapter 12 sets before us the redemption blood of Christ; as saith the apostle, "For even Christ, our passover, is sacrificed for us." (1 Cor. 5:7.) Just as the lamb without blemish, of the first year, was put up until the fourteenth day of the same month, and then killed by the whole assembly; even so did our Jesus, as the lamb without spot, offer Himself to God. Yes, on the very passover night, He gave Himself up for us. He said, "I have heartily desired to eat this passover with you before I suffer." (Luke 22:15.) Was ever love like this? And the blood was to be sprinkled upon the door-posts of the house. And the Lord said to the children of Israel, "And the blood shall be to you for a token upon the houses where ye are: and when I see the blood I will pass over you." (Exod. 12:13.) And God kept His word. Not one person perished that night who believed His words about that blood. God said, "when I see the blood,I will pass over you." And, my young Christian, think what God sees in the blood of Christ! It is not what you see. We have as yet very limited views of the value of the atoning death of Jesus. But what does God see? The place of highest glory into which God has raised the once-bleeding Jesus, is the answer to what God sees in the value of the cross of Christ. Unmingled grace, flowing throughout eternity, to the millions of the redeemed, proclaims what God sees in the blood of Christ!

What a token of love, the blood of the Lamb! Whilst the death of Jesus shews out the righteousness of God in all its brightness; and surely also His wrath against sin, in all its blackness; yet what a token of love to the poor sinner! Dear reader, I often get comfort in thus thinking of God. His righteousness maintained, to the utmost, yet His love shewn to us in all its fulness. Why were the door-posts of Israel sprinkled with blood? God loved them. Why did He deliver every man, woman, and child who dwelt in those blood-sprinkled houses? He loved them. Now go up to that blood-sprinkled post; what do you react in that blood on the post? God is love. The blood speaks and says, I am the token of God's love to you; but it also declares, that "without shedding of blood there is no remission." Draw near the cross; what do you read there? Blessed lessons, that shall never be fully learnt when eternal ages have rolled away. Oh! why this Holy One thus dying? Why those pierced hands and feet? Why no place to lay that precious head? They who loved Him are fled! They who hate Him are gnashing their teeth around Him? But, why this three hours' darkness? Why is He forsaken of God? Why that bitter cry, "My God, my God, why hast thou forsaken me?" In those hours of darkness, forsaken of God, did Jesus pay the full price of redemption; and, bowing His head, cried, "It is finished." And thus died the Lamb of God! Yes, on that cross I read, "God is love." But I also read, "Without shedding of blood there is no remission."

If our sins could not be remitted even to Him, when He bore them in His own body on the cross, then surely they cannot be remitted to us on any other ground, but through His precious blood. What a token of love to the sinner, then, is the cross of Christ! Sure token on which my soul rests for ever.

And now to return. Was it not very striking, that though not one of the Hebrews were delivered from Egypt before this very night of the passover, on which the firstborn of Egypt were slain, yet not one was left in bondage after. Solemn truth! death there must be; death passed on Israel's lamb, their substitute; but death passed on Egypt's firstborn. Even so death and judgment have passed on my reader's Substitute, the Lamb of God; or death and eternal wrath must be your portion for ever.

Thus the blood was sprinkled on the door-posts, and thus the Lord brought them out of Egypt. Even so Christ has once suffered for sins, the Just for the unjust, to bring us to God.

And now, that the lesson of redemption may be fully learnt, let me ask you to read chap. 14. What a picture of Satan's last effort! The sea before — the whole army of Pharaoh behind. The people are terribly afraid. "And Moses said unto the people, Fear ye not; stand still and see the salvation of the Lord, which he will show to you to-day: for the Egyptians whom ye have seen to-day, ye shall see them again no more for ever." And what a deliverance the Lord wrought that day! The sea was divided, so that the children of Israel passed through on dry land. But that very sea that saved them, drowned every enemy that pursued behind. Not an Hebrew was lost — not an Egyptian Was spared. "And the waters returned, and covered the chariots, and the horsemen, and all the host of Pharaoh, that came into the sea after them: there remained not so much as one of them." Thus the Lord saved Israel. And what a salvation! Could it have been more complete! No more brick-making — no more cruel bondage in Egypt — no more beatings and oppressions. What a sight that was, as Israel looked upon the Egyptians, dead on the sea-shore! And if this, the mere figure of our redemption, were so complete, what must the reality be? It is very terrible to the poor, trembling soul, as it first learns the value of redemption like Israel of old, the rolling waves of death before, Satan and the whole array of sins in hot pursuit behind. But what was it to the Captain of our salvation, when, at the close of His life in the flesh, the prince of this world came against Him, and with the dark billows of God's wrath before Him, and no escape. Ah! there was no passing on dry ground for Him. The full power of Satan let loose against him the utmost hate and rage of man! What were the armies of the Egyptians, compared to that fearful hour when all our sins were laid on him! Stroke after stroke of divine wrath against sin fell upon Him. All God's billows went over His soul. But why this sea of death rolling in upon His soul? Dear young Christian, all this He freely bore that we might pass through death and judgment dryshod. Yes; He came to this Egypt of cruel bondage, that "by his death he might deliver them who through fear of death were all their lifetime subject to bondage." And oh! how complete the deliverance! Blessed Deliverer, He is no longer beneath the dark wave of divine wrath, but raised from the dead. As the Egyptians lay dead on the sea-shore, so even God has said He will remember our sins against us no more for ever. (Heb. 10.) As the Red Sea destroyed Pharaoh and all his host, so Jesus by His death destroyed him that had the power of death, which is the devil.

It is thus we stand still, and really see in the death of Jesus the salvation of God.

Now what an entire new position this was to Israel, out of Egypt — brought to God, though in the wilderness! How much they had yet to learn! But they could now sing the song of Moses. And what a song of complete deliverance! Read it over, and let me ask now, Is this the language of your heart? Can you thus rejoice in God's complete deliverance? Do you understand the teaching of this blessed inspired history? Has the death of Jesus, the Lamb of God, thus changed the position of every child of grace! Has the whole power of sin and Satan, when brought against your holy Substitute, been conquered and destroyed? Surely as Israel looked back on the Red Sea, and saw the dead bodies of their enemies, they did not hope they were saved from Egypt's bondage. And can I look back at the empty grave of Jesus, and hope that I am saved? Surely it is a finished work. No; they sing, "The Lord hath triumphed gloriously The Lord is my strength He is become my salvation." Yes; every sentence breathes certainty and joy.

And should not the language of the Christian be equally confident? "Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light, who hath deliveredus from the power of darkness, and hath translated us into the kingdom of His dear Son: in whom we have redemption through his blood, even the forgiveness of sins." (Col. 1:12.)

In so short a paper I can only just glance, as it were, at the blessed lessons set before us in this divine picture.

The Red Sea had separated Israel thus from Egypt: Israel, as it were, became dead to Egypt, and the Egyptians became dead to them. Have you, my reader, thus become dead to the world by the death of Christ? And has the world thus become dead to you? Not one of the armies of Pharaoh was left to throw a stone at God's redeemed people. Have you realized the amazing fact, that such is the value of the blood of Christ, that not a sin can be laid to your charge?

It is not death like a narrow stream separating you from heaven; but that narrow, dark, deep stream of death in which Jesus took your place and passed through for you, separating you for ever from the world, from sin, and Satan. Yes death and judgment, sin and Satan, the world and all behind: yes; as Israel sang on Canaan's side of the Red Sea, so may we sing on heaven's side of the cross.

Oh! what a happy place this is to be in, is it not? I think I hear my young reader say, "I trust I believe all you have said, but still, I am not so happy as I was some time ago." Well, what is it, think you, that makes you less happy? At first, when God spoke peace to your soul, you were filled with thoughts of Christ, and these made you happy; but now you are thinking more of yourself. Is not that the case? Have you been put under the tasks of the law again? Nothing can more effectually sap the enjoyment of peace than this. You may not have been put under law for salvation, but as a rule of life. You will soon find brick-making in Egypt, as a rule of life, to be brick-making cruel bondage. I never met a person yet under the law, as a rule of life, that enjoyed peace with God. I feel so much depends on clearing this point up for the youngest convert, that I must seek grace to speak on this, as on every other matter, the whole counsel of God.

Now, just as redemption from Egypt delivered the Hebrews entirely in every sense from the bondage of brick-kilns, so the death of Christ delivered even the believing Jew from the bondage of the law. I say Jew, for though, in the writings of men, it is often assumed that the whole world was, and even is, under the law, yet this is great confusion, and utterly opposed to Scripture and to fact. Surely the law was not given from Adam to Moses; and when given, was it given to any but the children of Israel? Yea; and not given to them for four hundred and thirty years after the promise given to Abraham, confirmed in his seed, which is Christ. (Gal. 3.) But the Jews were under law, and for this very special purpose, that the offence might abound. Transgression of known commands, as in the case of Adam, was needed to convict man of sin, and prove his need of the redemption provided of God. Transgression did come by the law, but righteousness could not. The passage translated "sin is the transgression of the law," is very much misunderstood; as though there could be no sin without the law. This clearly cannot be the meaning, as is evident, if you compare it with that passage, "For until the law, sin was in the world: but sin is not imputed where there is no law." (Rom. 5:13.) Indeed, those who know well the Greek tell us the passage is not "sin is the transgression of the law," but "sin is lawlessness."

But to return: the Jews were under the law, that is certain; and was not one great object of Christ's death to redeem them from the law? as it is written, speaking of Jews, the apostle says, "Christ hath redeemed us from the curse of the law," &c. (Gal. 3:13.) And again, "When the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law." (Gal. 4:5.) Redemption, then, from the law was as real as redemption was from sin and the curse. See how this is insisted upon in Romans 7. There the believer is as dead to law by the body of Christ as he is dead to sin in chap. 6. But what is it to be dead to the law, or redeemed from the law? Well what was it to be under the law? When that is understood, then it is easy to see what it is to be redeemed from it. The illustration of the brick-kiln helps us to clearly put the matter. The Hebrew slave was responsible to do what he could not do, and hence his bitter bondage. Man, under law, is in just this position. He is responsible to do what he cannot do. Important to remember, Israel put themselves in that position. (Ex. 19.) But that is just the position of any man, Jew or Christian, if under law, he is responsible to do what he finds he cannot do. The law is most holy, just, and good; but man finds himself lost, carnal, sold under sin. When he would do good, evil is present with him. Now, if he is in this position, he must be wretched. He does the thing he hates; and what he would do he cannot do. But, you say, "this is exactly as it is with me." To be sure it is, and so it is with every one under law. Whilst as a Jew of old, you were never under the law, a moment's reflection will convince you of that; yet, like the Gentile Galatians, you may have been entangled with the yoke of bondage. Now, if this be the case, is there any wonder at the miserable lives that so many Christians spend. Cruel bondage all their days; feeling they ought to fulfil the whole law, yet failing at every point, until almost driven to despair.

Now, if the precious death of Christ redeemed them from it, who were in this state under the law; is it possible that his death should place us, who never were under it, in that condition? Most clearly not. But then, my reader may ask, if the law is not the rule of life, is there no principle of holy obedience? Oh, yes, most surely, as we shall see in these papers; only the principle of holy obedience cannot be the same as legal bondage.

The law told man what was right, but gave him no power to do it; yea, only excited him to do what he knew was wrong; and thus it only condemned him. Now from that state, those who were under it were redeemed entirely. As they had once been brought out of Egypt, entirely delivered from its cruel bondage, so were they entirely redeemed from sin, and death, and law. And more; we who were not under law, but utterly lawless, sin and death having passed upon all, whether transgressors under law, or sinners without law; we, too, have been redeemed from the whole old ruined condition of lost and guilty man, and brought to God on a totally new principle from man's responsibility altogether. No longer the bond-slaves of sin, but sons of God, born of God, having a new nature; yea, having the Spirit of God dwelling in us; as it is written, "And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father."

And yet there is one other character of redemption which marks its fulness above all others, and that is, it is eternal redemption. "By his own blood, he entered in once into the holy place, having obtained eternal redemption." (Heb. 9:12.)

The Israelite might possibly have got back to Egypt, but not so the believer, who has eternal redemption through the blood of Christ. Oh! who can fully tell what it is thus to be eternally delivered from sin, and death, and condemnation? My old former self dead! My old former state for ever passed away! My young Christian, do ponder these words — eternal redemption. The guilt of all your sins eternally put away. Death, even the death of the cross, has put an end to them all. No question of hope — it is so: we have eternal redemption. Where this is understood, what rest it gives. Even in this particular, the shadow was very striking. Redemption from Egypt being completed, then, but not till then did God make known His Sabbath or rest to the Hebrews. We heard of the Sabbath in Eden; but from Adam to Moses, we hear of no Sabbath for man. Surely, God says in this, there can be no rest for the sinner but through the blood of the Lamb.

Eternal redemption gives eternal rest. Surely, when we are in the glory, it will not be more complete. Nothing can add or take away from its value. And is this the place of boundless blessing into which God has brought you, my reader? Then will you, can you, glory in aught but the cross of Christ?

In my next, I hope to look with you at the "lessons of the wilderness." In the meantime, may our God lead you, after reading this paper, by His Holy Spirit to search His own precious word. This is the one desire of my heart, knowing that nothing else can meet your need.

C.S.

Lessons of the Wilderness: Shur, Sin, Rephidim

Lessons of the Wilderness: Shur, Sin, Rephidim

We will now, beloved young Christian, in dependence on the teaching of the Holy Spirit, look at the lessons of Shur, Sin, and Rephidim. (Ex. 15-17.) We shall find each present a distinct, solemn, yet precious, lesson.

And first the Lesson of the Wilderness of Shur. "So Moses brought Israel from the Red Sea; and they went out into the wilderness of Shur: and they went three days in the wilderness, and found no water." These are few words, but what a depth of meaning there is in them — so soon after the triumphant song of redemption, only three days' journey from the place of death and deliverance — the Red Sea. And now to find no water. Have ye counted the cost? The cross of Christ, as separating us from the world, is a very solemn matter. "But God forbid that I should glory save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the World." What was so debased and contemptible in the eyes of the world as a person crucified. And this was what the world was to the apostle, and what he was to the world.

The three days' journey very aptly illustrates the exact place into which the believer is brought. Dead with Christ and risen with Him. Yes, the three days' journey, from death to resurrection, has separated you, my fellow-traveller, for ever from Egypt, that is the world. But you say, It looks very strange that the redeemed, who had just been shouting the song of triumph, should be so soon distressed and find no water? Was not this just the way the young Christians at Thessalonica had been brought to God, "Having received the word in much affliction, with joy of the Holy Ghost?" (1 Thess. 1:6.)

Now mark, this is the first lesson after redemption; and if my reader has redemption through the blood of Christ, even the forgiveness of sins, do not be surprised if you find, the first journey you take in the wilderness, that there is no water. Nay, I believe this is a sure sign that you are redeemed. Do you find it so, or can you still drink of the world's pleasures and be satisfied? Ah, if so, do not be deceived: you are still in Egypt, still in the iron grasp of Satan, who leads you captive at his will. Do not be offended if I tell you the truth. Must I not be faithful? Oh how many are thus going down to perdition, with a lie in their right hand! But with you, my dear young Christian, it is not so. The things that once so pleased you yield no satisfaction now. I cannot express it like Scripture. You find no water. Solemn lesson of Shur. The New Testament is very strong on this subject: "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him." (Read 1 John 2:15-17.) And again, "Know ye not that the friendship of the world is enmity with God? Whosoever, therefore, will be a friend of the world is the enemy of God." (James 4:4.)

And when we think of the amazing price of our redemption, can we wonder that our separation from the world lying in the wicked one should be so entire? But at such a time, when you find no water, nothing to satisfy, then beware of murmuring.

And the next lesson of Shur is equally striking. "And when they came to Marah they could not drink of the waters of Marah, for they were bitter." This was trying indeed — more trying than finding no water. How often this is the case with the young believer, aye, and the old one too. We grasp at that which we think will satisfy and only find bitter disappointment. Have you not found it so? Have you tried the pleasures, or the riches, or honours of the world, and only found bitterness? You are invited to a gay party. Once this would have been very delightful; but now how bitter to the taste of the new nature. How utterly disappointed you return home. Have you set your heart on some earthly object? You are permitted to obtain it; but how empty. Yea, what you expected to yield such satisfaction only yields bitter sorrow and emptiness. Oh, beware of murmuring. Not one thing has happened to you but what is common to the children of God. This world is a wilderness wide, where there is not a tree in it yielding satisfying fruit. But there is a tree. "The Lord showed him a tree, which when he had cast into the waters, the waters were made sweet." Yes, "As the apple tree among the trees of the wood, so is my Beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste." (Song 2:3.) Surely that tree is Christ. Ah, nothing can sweeten the bitter cup of this life, but sitting beneath His shadow. O what delight, what sweetness to the taste of the new-born babe! How simple then this second lesson of the wilderness of Shur. Are you, my young fellow-christian, beginning to find the waters of this life bitter? Come then near to Jesus: sit at His feet: His fruit shall be sweet to your taste: His words shall be sweeter than honey or the honeycomb. Are the things of the world sweet or bitter? Is Christ to you like the one precious tree, laden with sweetest fruit, where all beside is barrenness and waste? Then hearken to the precept of the Lord, to His people Israel. And mark, this was before the law was given. And certainly it could have nothing to do with their redemption — that was all finished. So with you, my reader; if you are a believer, your redemption is as finished as theirs was. Your works can have nothing to do with that. Neither are you under law; but O how much present blessing depends on your hearkening diligently unto the voice of the Lord. He is a rock that can never be moved and His shadow the place of perfect security. But to sit at His feet, to hear diligently His words! And as He says, If ye love me, keep my commands. Not as a servant under law; but as a son, filled with the Spirit and moved by divine love. Yes, most precious and necessary is this obedience of faith.

Elim, was a sweet, green spot in the wilderness, with its twelve wells of water and threescore and ten palm trees. "And they encamped there by the waters." This does so remind one of Jesus, in the midst of His twelve apostles and seventy disciples. Wherever we see Him, He is the one to whom the thirsty may come and drink. May we ever encamp near the wells of living waters.

But I go on now to the Wilderness of Sin. (Ex. 16.)

Every step in the journey brings out the utter worthlessness of man and the sovereign grace of God. The whole congregation murmur sadly: and they said, "Would to God we had died by the hand of the Lord in the land of Egypt, when we sat by the flesh-pots, and when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger." This was very sad — but not more so than the terrible sin of unbelief that now so easily besets the believer. One would think, with such a bright future before us, we should have no lingering looks at the world behind. Well, and what was God's answer to this murmuring? Amazing grace! "Then said the Lord unto Moses, Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day," &c. And now it is worthy of special remark, that the Sabbath of Jehovah's rest was given before the law, in connexion with the eating of this bread from heaven. It was first given to Israel as privilege, not by command, or on the principle of law. And here the people rested on the seventh day: and I am not aware of another single instance where the people rested on the Sabbath day. There is something very striking in this. From Adam to Moses, yea, to this very chapter, that is, for more than 2500 years, the Spirit never uses the word sabbath, either in its root, or in any of its forms. And here, in the wilderness of Sin, it is God's gift to His redeemed people, in perfect grace. And on the principle of grace, before the law is given, they rest on the seventh day. Immediately they are under law, the Spirit never once repeats the words, "They rested on the Sabbath day." I would not have you forget that God expressly gave Israel the Sabbath on the ground of redemption on that very account; as is declared, "And remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out therefore the Lord thy God commanded thee to keep the Sabbath day." (Deut. 5:15.) Thus they had the sabbath because they were redeemed; but they only rested on it, or enjoyed it, by gathering the heavenly Manna: and this on the principle of pure grace. Bread from heaven! Oh may the Spirit of God open the understanding of my reader to see Christ, the bread of life, in all this. Let it be well understood, that the only ground on which God gives rest to the guilty sinner is through the redemption blood of Christ. Yes; He looks on that precious Lamb "who was delivered for our offences, and was raised again for our justification. Therefore, being justified by faith, we have peace with God, through our Lord Jesus Christ." (Rom. 5.) "We have redemption through his blood, even the forgiveness of sins." This gives peace. This peace is God's gift in pure grace. As the sabbath was God's gift in grace to every Israelite, so this peace, this rest of God, is God's gift to every believer who has redemption through the blood of Christ. But then you say, "If so, why do not I enter into this rest and enjoy peace with God?" To that question this lesson of the wilderness is a solemn reply. Manna was a type of Christ as the bread of life. The redeemed from Egypt fed upon it. But they gathered a certain rate every day. Is this the case with you, my reader? Are you gathering the sweet manna, Christ, every day, in His precious word? If you had no time to eat your daily food, would you wonder if you were soon out of health? If you have no time to gather up the crumbs of life in the precious word, is there any wonder that your spiritual life declines? Oh read the sweet words of Jesus on this subject! He says, "I am the bread of life: he that cometh to me shall never hunger, and he that believeth on me shall never thirst." Do you thus come to Him for your daily portion? Each Hebrew had an omer — about five pints of manna; every man according to his eating. The greatest eater had no lack, and he that gathered most had none to spare. Just as with the lamb, every man according to his eating, so with the manna, every man according to his eating. Our deepest need as sinners was met by the blood of the Lamb; and the deepest, daily need of our souls is met, if feeding on Christ. No doubt it is very blessed, on the first day of the week, to meet together to break bread — to remember Jesus — to show forth His broken body — to take that cup which shows forth His shed blood — by that one loaf to express the one body of Christ. Indeed, I would press this. But there is the daily portion the constant need of the soul for spiritually feeding on Christ. In so short a paper I can only ask you to read John 6:30-71 in connexion with this subject.

How very simple then this divine picture. God gave the bread from heaven. The redeemed Israelite gathered it. "A small round thing, as small as the hoar frost on the ground and they gathered it every morning." "It was white, and the taste of it was like wafers made with honey." O that precious, spotless Christ, so small and despised in the eyes of the world! But when the child of God gathers the manna in the morning, how refreshing the dew of the early dawn, as the Spirit reveals Jesus to the soul in the blessed word. And God gave them enough for the sabbath, and so they rested. God has given you rest, my fellow-believer. Do you not enjoy it? Do you not rest? Then you have not gathered enough manna. Read the word more. Think more on Christ. If the Israelite exclaimed, What is it? well may you say, What is it? — Christ my portion.

Just as God gave them twice as much as they could eat, so they rested on the seventh day. Even so by the gift of His beloved Son He has more than met our utmost need. Thus they rested by gift; not by command. And thus in Christ we rest by grace, and not by works. Some did not believe, and went out to seek manna, but found none. So is it with us when ever we wander from God's eternal gift.

There was a great difference betwixt having the sabbath and resting. There is as great a difference betwixt having peace with God and enjoying that peace. Would you enjoy that sweet rest in God? Then gather the manna — feed on Christ. As the dewdrop contained the manna, so will the Spirit take of the things of Christ and show them unto you. Oh would you rest? Then grieve not that Holy Spirit by whom you are sealed. The taste of the manna was like wafers made with honey. And what so sweet to the taste of a child of God as the fellowship of the Spirit, in communion with Christ? Oh do, my young Christian, seek this holy, sweet enjoyment of Christ! Does the prospect of being for ever with the Lord gladden your heart? Then earnestly seek for much communion with Him in spirit whilst here below.

We will now look at the third stage of Israel's journey — Rephidim. And again there was no water. Ah! it is hard for the flesh to bear this — to find at every step no water. Yet such is the journey of this wilderness. Think of the path of our precious Lord; and think what awaited his servant Paul in every city. (Acts 20.) And such is our path, my fellow-traveller, in proportion as we are true to Him.

And again (for the people were not yet under law) the Lord met their grievous murmurings in the fullest grace. The Rock in Horeb was smitten, and out came water that all the people might drink. Moses called the name of that place, Temptation and strife. Oh! my young traveller, when your heart is ready to murmur — when Satan whispers, You had better give up the journey, and return to the world — when every cistern fails — when you are ready to sink in temptation and strife — when your thoughts are all in confusion — ah! when Satan seems let loose against you — yea, when everything seems against you; oh! at such a time remember the Rock that was smitten for you. Yes, at such a time look off to Jesus. Was ever sorrow like His sorrow? and was ever love like His? You will be amazed to find wicked, unbelieving thoughts arise in your mind.

And "then came Amalek, and fought with Israel in Rephidim." Now, as this is the first and only battle of Israel whilst they remained under grace, before the law was given, it should be studied with the deepest interest by us, who are not under law, but under grace. I do not think this battle of Rephidim typifies our conflict with wicked spirits so much: that we shall get when we see Israel in the land of Canaan. But I rather look at this Rephidim as showing us a picture of the sudden attack of temptation through the lusts of the flesh. It was just as they said, "Is the Lord among us or not?" — at the very moment of their doubting, "then came Amalek and fought with them." Nothing gives the enemy more power than to doubt whether we are the children of God or not; or to doubt whether he is with us and for us or not.

And now, my young Christian, this battle of Rephidim is a very solemn question. You will find that, though you have redemption through the blood of Christ — a child of God — have fed with delight on Christ the heavenly manna; yet, to your surprise, the lusts of your old nature are as bad as ever. That which is born of the Spirit has not altered the flesh in the least. If Israel had stayed in Egypt, they would never have fought Amalek. And if you had not the new nature, you would never have known this fierce conflict with the old nature. "The flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other: so that ye cannot (or may not) do the things that ye would." (Gal. 5:17.) These are the plain words of God: and every child of God finds it so in his experience. What would he not do, were it not for the Holy Spirit, who dwells in him, preventing him from fulfilling the lusts of the flesh.

I must guard my young traveller against several mistakes when passing through Rephidim. And especially beware of a broad path that turns out of the way, called "sinless perfection." This path leads to infidelity. Some would tell you that your old nature is changed, and that there is no sin left in your flesh, or carnal mind. This is a very flattering delusion, and for a time may lull you to false security. But when Amalek comes to fight; (though I sometimes think Satan knows better than to fight these deluded ones;) but when Satan presents strong temptation, and you find to your horror and grief that there is still an evil nature in you, so soon excited by his temptations; yea, at such a time you seem overwhelmed with the power of unexpected temptation. And especially if there has been failure, then beware of the hard thrust of the deadly enemy, in trying to persuade you that you are not a child of God. Let this dark unbelief only take possession of your soul, and then where is your strength to fight?

But the battle of Rephidim. Read carefully these verses — Ex. 17:8-16. Golden lesson for the young soldier of Christ. Some teachers would tell you, In the hour of temptation, your only safety is to try your utmost to keep the law. I once knew a young Christian, when fighting in Rephidim, as a last resource, write down all the denunciations and commands of God respecting the sin that so harassed him. But this helped him not at all. Nothing could be more striking than God's teaching and man's on this important point. Says man, You are under the law as the rule of life, and sin will surely have the dominion if you do not strive to keep it. Says God, "It was the ministration of death, and is now abolished;" (2 Cor. 3:7-14;) and "Sin shall not have dominion over you; for ye are not under the law, but under grace." (Rom. 6:14.) Thus you see, my young traveller, if you are led of man, you will be under law and bondage; "But if led of the Spirit, ye are not under the law." (Gal. 5:18.) The contrast betwixt God's teaching and man's is very striking, is it not? But, then, the question is, when passing through Rephidim, that is, through fierce temptation — tempted to commit fearful sins — If the law does not help me at such a time, but only excites lust still more — as is said in Rom. 7:7, 18; I say, if the law does not help, what does? And what is the principle of victory over the lusts of the flesh? I look at the battle of Rephidim, I say, as a golden answer to this perplexing difficulty in the hour of need. To human reason, perhaps, nothing could be more foolish. There was no digging of trenches, forming parallels, or display of military skill; but Moses says, "I will stand on the top of the hill with the rod of God in mine hand." "And it came to pass, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed." What a picture of the divine principle of prevailing faith! And especially valuable, as I have said before, when we bear in mind this is the only battle Israel fought, whilst on the principle of grace, and not as yet under the law. And, now, if my reader has travelled some length of the wilderness journey, let me ask him to turn over the pages of memory, and then tell me, as we say, is not this picture true to the very life? Just as your hands have been lifted up to God — just as faith has trusted Him, you have prevailed; and just as your hands have been let fall down — just as you have trusted in anything else but God, sin has prevailed. Thus the mighty principle of faith is set before us as the only means of victory in temptation. We never make resolutions but we fail and break them; and we never look alone to God but we are delivered. Do, my young Christian, remember the battle of Rephidim in the hour of temptation. Lift up your heart, and let the cry of faith go up to God. Perhaps you say, My heart is so heavy. And so were the hands of Moses. "But Moses' hands were heavy; and they took a stone, and put it under him, and he sat thereon: and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side: and his hands were steady until the going down of the sun."

Now there are some very precious and important points of soul-sustaining truth set before the believer, in conflict, in this verse. It is of the greatest moment at such a time that you remember that great stone — nay, the Rock of Ages supports you. Oh to know that however the storm of temptation may assail, your feet are on the Rock that cannot be moved! Beware of those shifting sands, those unbelieving thoughts that you may be on the Rock to-day and off and lost tomorrow. Nothing can more tend to weaken the child of God, in the hour of sore temptation, than these false doctrines. No, my reader, if you have redemption, it is eternal redemption; if you have life, it is eternal life; If you are on the Rock, none can pluck you off for ever. The stone, however, was not put under Moses that he might hang down his hands, but that they might be steadily held up. Neither would I put this blessed truth before you, or rather show you the Rock that sustains you, that you may become careless and cease to steadily trust in God for victory over lust and sin. No! but for the very purpose of encouraging your faith in the darkest hour.

But further, for the support of the heavy hands of Moses, Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side. And does not He whose name is Jesus, by whose death and resurrection we are justified, "also make intercession for us." "Likewise the Spirit also helpeth our infirmities: for we know not what to pray for as we ought: but the Spirit itself maketh intercession for the saints according to the will of God." What divine strength this gives in the hour of strong temptation. There is the exalted Son of God, on the one side, that is, in the very presence of God, holding up the hands of faith, making intercession. And there is on the other side, that is, down here, in the believer, the Holy Ghost making intercession. How doubly held up!

But perhaps my reader may be sadly cast down — you may have been surprised by Amalek; perhaps you thought lust and temptation was all gone — you had pictured a path of sunshine: and so it is, if the eye is kept on Jesus. You may, however, have resolved to walk with God, and for a time all was smooth; but the sudden attack of the enemy took you by surprise, your hands were let down, Amalek, that is your sins, prevailed. Has Satan got an advantage over you? Has there been failure? I think I hear you whisper, Little did I expect it, but I have sinned since my conversion, and now I am so unhappy. The brightness of noon seems to be turned into midnight darkness Satan says, "I am not on the Rock now. The great High Priest passed into the heavens will not intercede for me now. The Holy Ghost does not make intercession for me now." Stop, poor doubting one, do not listen after this rate to the enemy. Was not the Rock of Ages cleft for you? Is it not His very blood that has met all your sins, yea, washed them all away? And does not the Spirit say, by John, when writing on this very subject, "My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins," &c. (1 John 2:1, 3.) Are you His child? Have you sinned? Then think what is taking place in your Father's presence. What an Advocate! Look at Him, and listen to His pleadings for you: He pleads His own blood. Do not these words meet your case — "If any man sin?" Surely this is not that you may sin: but that you may not sin. But if you have sinned, the knowledge of your Advocate on high lifts up again the arms of faith, and, though Amalek has prevailed, you now prevail again. But perhaps you say, "If I have sinned, have I not grieved the Holy Spirit; and, consequently, has He not departed from me?" No; this is impossible now. The Holy Ghost dwells in you as the seal to the value of the blood of Jesus. (Heb. 10; Eph. 1.) So that the blood of Jesus must lose its value before the Holy Spirit can cease to dwell now in the child of God. You may, yea, alas! how often we do grieve the Holy Spirit, by whom we are sealed unto the day of redemption. But one great distinguishing feature of the present dispensation, is that the Holy Ghost abides with us to the end. I have found this solemn fact one of the most sustaining truths in God's word. The apostle uses it for this purpose when writing to the Corinthians. (See 1 Cor. 3:16, 17.) Do think of this when pressed hard by temptation, "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" And see how solemnly this is pressed in 1 Cor. 6:15-20. So really is the believer's body the temple of the Holy Ghost, that if he goes on in sin, and thus defiles the temple, God cannot allow this; and if he refuses to judge and humble himself, and still further refuses to hear the Church, the temple must be destroyed; that is, this body must be dissolved. "For this cause many are weak and sickly among you, and many sleep." (1 Cor. 11:30.)

My reader may not have been aware of all this, but search the Scriptures and see if these things are not so. We have a watchful, powerful foe, surrounded by every manner of ensnaring temptation, and especially so to the young Christian; and still we have to wage war with deadly, hateful lusts. If left to ourselves, utterly without strength, to resist the least of them, how important then to know the Rock on which we stand: and to know that, on one side, we have the risen Lord; and on the other, the blessed Spirit, never ceasing to make intercession for us.

And as there was to be no compromise betwixt Israel and Amalek, so let there be no compromise, my dear young reader, betwixt you and fleshly lusts that war against the soul. From this day forward, even though Amalek may have prevailed; yes, though you may have failed and sinned, yet now may the Spirit of God shew you the Advocate with the Father, pleading for you; and now may past failure and sin be confessed to your Father. You will find He is faithful and just to forgive you all sins and cleanse from all unrighteousness. He is faithful and just to the claims of your Advocate, and therefore you are forgiven and cleansed. This is as sure as you have, by His Spirit, made confession to Him. Do not omit this — if sin has prevailed confess it to your Father. And now, henceforth, may He give the reader and the writer the victory of faith. "For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith." (1 John 5:4.)

Thus the battle of Rephidim sets before us the blessed principle of victory over sin and the world. If my reader fights on the principle of law, you will be overcome; if on the principle of faith, you will overcome. And just as your hands hang down to one, or are lifted up to the other, will you fail or prevail. And you who have trod the greater part of the journey, I appeal to your hearts and consciences. — Is it not so, just as we have looked to God we have overcome; and just as we have resolved to do our best we have failed. What years of sorrow a life of simple faith would save the child of God. Would you, my dear young Christian, then, spend your little while in holy, happy, devoted service to God, then have no confidence in the flesh — never trust self. Pray without ceasing — at all times and in all places. Remember, you are the temple of the Holy Ghost: He intercedes for you; the risen High Priest is your Advocate; God is for you. Though He chasten, it is because He loves you. Oh! do not forget you are never safe from temptation a moment, except that moment is spent in trusting Him. How soon after the manna and rest, came temptation and Amalek. In seasons of richest blessing, when filled with Christ, the heavenly manna, and the heart at rest in God, yet even then how near to danger. How sudden the change to fierce and unexpected temptation. Oh! watch; pray; trust. "Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, to the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever, Amen."

C.S.

Two Husbands of Romans 7

The Two Husbands of Romans 7.

This chapter may be said to be the climax of the apostle’s argument on justification and fruit-bearing. Nothing could be more timely than the illustration of the two husbands; and I need not say the inspired argument is unanswerable.

It is of great importance to notice those few words in the middle of the first verse, placed in parenthesis: “for I speak to them that know the law.” This shows that the apostle was specially addressing the Jewish believers in this chapter. “Know ye not, . . . how that the law hath dominion over a man as long as he liveth? For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband. So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man. Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death. But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.” (Ver. 1-7.) Here, then, we have the two husbands. The old husband the Jews had had; that is, the law. To the new husband the Christian has been espoused, that is, to the risen Christ. And just as a woman could not lawfully be married to two husbands at the same time, so is it shown that the believer cannot be married to both Christ and the law.

From verses 5, 7-24, the apostle describes the marriage-life with the old husband. Now, just suppose a married couple, whose dispositions are so entirely contrary to each other, that the more the poor wife tries to do her best, the more scolding and blows she receives; until her life becomes so miserable, that she longs for deliverance from this struggle of wretchedness — and you have the exact picture here described of the wretched condition of those who bad been married to the law. It is not that the law had been such a bad husband: it was just, holy, and good. But man’s nature was so utterly bad, so thoroughly carnal — sold under sin. This is what Paul and the Jewish believers had found when they were in the flesh under the law. “For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death.” I say no couple in this world, ever had dispositions more contrary, than Paul had found his nature and the holy law of God.

He goes on further to describe his condition when in the flesh, married to this old husband: “For we know that the law is spiritual; but I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.” Such was the power of sin dwelling in him, that though he fully consented to the law, that it was good, and earnestly desired to do what was right, yet had no power: “how to perform that which is good I find not . . . For the good that I would, I do not; but the evil which I would not, that I do.” Yes, he found sin dwelling in him — yea, its power a fixed law in his nature: “I find then a law, that when I would do good, evil is present with me.” Yes, if even a quickened soul, a child of God, yet in the flesh under law; however the inward man might long to keep it, yet the sinful nature was far too strong, and thus the deepest wretchedness: “For I delight in the law of God after the inward man: but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.”

This, then, is the picture the apostle draws of married life under the old husband. Like some poor woman, who has tried long and hard to please her husband, until at last she loses all hope, and no longer says, Who shall help me to please him? but, O wretched woman that I am, who shall deliver me? Just so the apostle. He did not pray for help to please the old husband; but, “O wretched man that am, who shall deliver me from the body of this death?” The next verse introduces the new husband: “I thank God, through Jesus Christ our Lord.” We shall find the marriage-state with the new husband, as blessed as it had been wretched under the old. There are two things especially in chapter 8 that mark that blessedness. Espoused to Christ, there is no condemnation, and no separation.

Let us return, then, and carefully notice how the espousal took place. The apostle was here reasoning with those who had been under the old husband; and if we carefully examine the holy oracles of God, we shall find that the Jews had been under law, or married to the first husband, 1,500 years. It is very strange, that many Christians have not noticed that the law was not given for 2,500 years — that is, from Adam to Moses. Now, instead of angry discussion, would it not be far better to search the Scriptures and see if these things are so? Was not Adam tested by a given law when in innocence? Did he not fall by transgression? Did not his whole race fall in him, and so death pass upon all? “Wherefore as by one man sin entered into the world, and death by sin; and so death passed upon all men.” (Rom. 5:12.) Certainly it is most clear, that the whole human race were thus brought under sin and death. But, now, from that point — from Adam’s fall to the giving of the law on Mount Sinai, a period of 2,500 years — can my readers find a single passage that would imply, that there was either law, or transgression, during the whole of that period? “For where no law is, there is no transgression.” And there was no law given from Adam to Moses, therefore there was no transgression. But being ignorant of Scripture, some, not knowing the distinction betwixt sin and transgression, jump to the conclusion, that if there were no law then there was no sin, and therefore no need of the atoning death of Christ. But Scripture insists on this very point — that though there were no transgressions, (Rom. 5:13, 14,) yet there was sin when there was no law. “For as many as have sinned without law, shall also perish without law.” Surely this, and many such passages of Scripture, prove that the law was not given to all men, else how could any sin without law? Who are “the Gentiles without law,” (Rom. 2:12,) if the law were given to all, and, as some teachers tell us, all are under law? it is of the first importance to clearly understand this point. Let me give the reader a very simple illustration. Suppose a schoolmaster has a most unruly, lawless set of boys, he well knows the rebelliousness and enmity of the school, but up to a certain day he has never given them a positive command; he now writes the following law; and gives the strictest command, that no boy shall be allowed to make a mark on the wall. There may have been marks on the wall before, but (if I know anything of human nature) the first time the master turns his back, there will be ten times more scribbling than ever there was before, There was the sin of marking the wall before, but now the command is given, sin becomes transgression; conscience would tell them it was wrong to have such enmity as to deface the wall before, but when the commandment comes the scribbling abounds, and this is transgression. Now the law entered for this very purpose — “That the offence might abound.” (Rom. 5:20.) It was added because of (or, for) transgressions till the seed should come. (Gal. I: 19.) Examine carefully the context of this passage. I am not aware that any one truth is more clearly taught in Scripture than this — that there was neither the law, nor transgression of the law, until God gave it, to one nation only, for the special purpose of proving man’s sinful nature in open transgression, and thus, every mouth being stopped, all were proved guilty. Man’s need was shown of that great and wondrous gift, the Saviour Jesus Christ the Lord.

It is marvellous what ignorance prevails on this truth. I asked a christian brother the other day, if he could give me any reason whatever, from Scripture, for the opinion he held — that we in England and all men were under the law? Well, said he, “I should say because we are all the children of Moses.” I was somewhat startled, I confess, by this reason, but I do not know that I ever heard a better. “What do you mean,” said I, “by our all being the children of Moses?” “Well,” he replied, “I mean that we are all of the religion of Moses.” I felt there was sadly too much truth in this last sentence. I endeavoured to show him that the Scripture teaches, distinctly, that we who believe are of the same religion as Abraham. But he seemed to have never read that the law was not given to Abraham at all; no, not even until 430 years after him. Look carefully at Gal. 3:16, 17, and see if this was not the case. Then if the law were not given to Abraham, or to any of the nations in his days, or during the 2,000 years before him, or to the nations for 500 years after him; how can it be shown that it was given to all nations? Surely, my reader, there must be great ignorance of Scripture on this subject.

Let not, however, the adversary say, that because there was not the law, and therefore no transgression of the law, that that also proves there was no sin and no need of the atoning death of Christ. There was the same need from Adam to Moses. “For until the law, sin was in the world;” (Rom. 5:13;) and though sin was not, could not, be imputed as transgression, like Adam’s transgression, of a positive law; yet death reigned, even from Adam to Moses. And thus was shown man’s need of that which alone can meet his case — the death of Christ, the Substitute. It is also true that when the law was given to that self-confident nation at Sinai, the black catalogue of offences in open transgression made man’s condition still more manifest. But grace abounded, when these boasting law-keepers had murdered the Son of God: even to them, grace proclaimed forgiveness of sins in His name. The boasting law-keepers ever have since then, as at this day, hated and slandered the children of grace. May the blessed God of all grace keep us from returning railing for railing, but rather show them that grace that was first published at Jerusalem. But let not one point be misunderstood. Whilst speaking of righteousness and man’s standing before God, let it not be supposed that we doubt, for one moment, the righteous principles of the government of God, either before or since the law. Take the Book of Job. The law was not given then, and of course it is never named in it, or the Book of Genesis; and yet how distinctly we see the principles of right and wrong, written on the conscience; and yet the law was not given, and therefore was neither the principle nor power of righteousness, nor rule of life, as it is sometimes strangely called.

The plain facts, then, of Scripture are these. For 2,500 years of this world’s history the law was not given, from the fall of Adam to the giving of the law on Sinai. That as there was not the law for that period, there was no transgression of the law, after the similitude of Adam’s transgression. There was, however, sin. Death passed upon all men, for that all have sinned. And from the days of Abel downwards, the Scripture clearly teaches the impossibility of man’s approach to God, except by the death of the Substitute.

Then for 1,500 years the law was given to one nation, fully to show out what man was in open transgression. All have sinned: the Jews have transgressed. The moment the law was given, sin became transgression: “and they danced around the calf.” That text in 1 John 3:4, may be quoted as contradicting the statement of the apostle as to the 2,500 years, when there was neither law nor, of course, transgression. But a reference to the Greek will show the passage to be in perfect harmony. It just shows this — when the law is given, then sin becomes transgression. “Whosoever committeth sin, transgresseth also the law: for sin is lawlessness” — in our translation, “the transgression of the law.” It is most true, since, and to whom, the law was given, sin becomes the transgression of the law; but this does not contradict other scriptures, and say, sin was the transgression of the law during all those ages before it was given.

Very well, then, it may be said, if the law was not given for 2,500 years, and then was given to Israel for 1,500 years, what about the 1,800 years since? Does the Scripture teach that all men have been put under it by Christ, or by the Holy Ghost, since Christ arose from the dead; or does it teach that it was then abolished, as regards believers who had been under it? Most solemn question. May the Lord give both writer and reader, entire subjection to His word; and this will never be, if this great subject is entered upon in a mere controversial spirit. Let us really wait on God in prayer, that the Holy Ghost may bring before our souls the clear light of Scripture.

The blessed Lord was born in that nation which was under law, and in Him and by Him every jot and tittle of the law was fulfilled. For them that were under the curse of the broken law, He became a curse; — surely not during His spotless life, but only when on the cross — “For it is written, Cursed is every one that hangeth on a tree.” Not only did He thus bear the curse of that nation, but He was “made sin for us.” Oh! what love and righteousness was this! The Son of God! the Holy One! the Creator and Upholder of all things, hanging on a tree! accursed of men; but, ah! for my sins accursed — forsaken of God. O, my Lord, was ever love like thine! My spotless Substitute, I worship and adore thee for ever!

It is exceedingly profitable to trace in the epistles, the application of the atoning death of Christ, both to the Jews, who were under law, and to the Gentiles, dead in sins without law. Two passages may suffice, many others are equally explicit. Speaking of the Gentiles, the apostle says, “And you, being dead in your sins, and the uncircumcision of your flesh, hath be quickened together with him, having forgiven you all trespasses.” Then of the believing Jews, “Blotting out the handwriting of ordinances, that was against us, which was contrary to us, and took it out of the way, nailing it to his cross.” (Col. 2:13, 14.) Again, of believing Jews, “Christ hath redeemed us from the curse of the law, being made a curse for us.” Then of the Gentiles, “That the blessing of Abraham might come on the Gentiles through Jesus Christ.” (Gal. 3:13, 14.)

But, to return, now as to these 1,800 years since the death and resurrection of Christ. Are we, as believers, under the ministry of law written on stones, or is it abolished, even as to those who had been under it? The apostle calls it, “the ministration of death, written and engraven in stones.” He declares it “done away.” “That which is abolished.” Man calls it the rule of life, and says we are under it: shall I believe man or God? (See 2 Cor. 3.) I would most carefully limit these remarks to believers in Christ. They are led of the Spirit, and therefore not under the law. As the expression of God’s righteous government in the world, the law surely is not abrogated. The claims of God as Creator remain the same, and thus the law is for the sinner out of Christ. (See 1 Tim. 1:9.) As I said at the beginning of this tract, the chapter before us, Rom. 7, is the climax of the apostle’s argument. By the allegory of the two husbands, he shows the utter impossibility of the believer being joined to Christ, and still under the law. And we must not forget the apostle is combating the strongest error of his time, viz., That it was not enough to be justified by Christ, but it was needful also to keep the law. I need not say, that this is still the strongest error of our times. Well, says the apostle, the thing is impossible, and appeals to the Jews who knew the law. Under the law, a woman could not be married to two husbands at the same time. If she be married to another man whilst her husband liveth, she is called an adulteress. See the force of this: if man is looked at as still alive in the flesh, under law, he cannot be espoused to Christ. It would be as great confusion as adultery. The apostle then may well be so vehement in opposing this doctrine. The two states are so different, that it is impossible to be in both. The Jew, who had been reckoned alive in the flesh, was now reckoned dead by the death of Christ; yes, dead to the old marriage state. The Gentiles were found dead in sins, and raised out of that very state and espoused to the risen Christ. (Eph. 2 and 5.) I do not speak of that now. But of the Jews the apostle says, “Wherefore, my brethren, ye also are become dead to the law by the body of Christ, that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.” (Rom. 7:4) Hence, do not you see, my reader, the passages that follow, instead of being the proper experience of the Christian, really are the strongest possible contrast. “For when we were in the flesh” — now does he not clearly here refer to a previous state? that is, the Jews' experience under the first husband, the law. “When we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death,” and hence all the misery of poor old I, when in the flesh under law. But does the apostle plainly show, that those who had been in this miserable state were delivered from it? To be sure he does, the very thing he states in the next verse; and also shows how they were delivered. Do not miss the how. “But now we are delivered from the law, that being dead,” or as the margin more clearly expresses it, “being dead to that wherein we were held,” &c. Thus they were dead to the law by the body of Christ, and married to another, even the risen Christ. Now what a complete deliverance this was to be sure. Had they been left under the old husband, not a Jew could ever have formed part of the joint body, the bride of Christ. Oh! the perverse blindness of the heart of man! Only to think, after this amazing deliverance of those that bad been under law, that now Satan should have so far deceived the greater part of Christendom, as to persuade them that they are in this miserable bondage. Most probably this is the state of my reader. Like a poor woman tied to a husband she cannot please, so with you; the more you have tried to keep the law, the more you have failed; year after year you have hoped to be better, but the more you look at yourself, the more carnality and sin you find. The question is, are you to look at yourself as alive, or dead? I mean your old sinful self. What saith the word of God? Reckon yourselves dead — dead to sin — dead to law. Now, of what use can the law be to a dead man? Can it be the rule of life to a dead man? But this is not all, my fellow-believer; you are risen with Christ; married to Christ risen from the dead. Not one with Christ from His birth during His life, this could never be; He must die or remain alone. (John 12:24)

Properly speaking, A.D. 1863 is not correct; it should be A.D. 1830. That is, the true christian era dates from that blessed moment when Jesus arose from the dead. He had first fully answered for our sins with His own precious blood. Yes, and more; God was first fully justified in His righteous judgment, passed on our sins. That judgment fell first upon our adorable Substitute, in all its infinite weight. The atoning work was done, before Christianity could begin. May God give thee understanding in this great fact, my reader! Ponder it well. In God’s salvation there is no confusion. The predestined bride of Christ lay dead in sins, under the sentence of the wrath of God. And when He became man, who in the beginning was with God, and who was God, well did He know the righteousness of God in passing sentence on man’s sin. An infinite atonement proved the infinite righteousness of God. But all must be accomplished before one soul could be married to Christ, raised from the dead. O the depth of the meaning of those words, “It is finished!” The cup was drank. In infinite love the wrath was borne. Thy sins — ah! more, He was made sin for us that we might be made the righteousness of God in Him. We cannot hold too fast this foundation-truth, that alone, before God, in His own body on the tree, He bore the full judgment of God, due to our sins, and all first before He arose from the dead, and hence before Christianity began. It was a complete work, never to be repeated. We are not married to Christ, and the question of sin still has to be settled and re-settled. No, that question was settled on Calvary first, and then we were made one with Christ in resurrection after. Thus if Christianity be really understood, if we know what it is to be married to Christ, risen from the dead, the question of sin before God can never be raised again. If once thus sanctified, by the offering of the body of Christ, for ever perfected is the assured result. (Heb. 10:14) So perfect is the finished work of Christ that sins can never be remembered against the fellow-believer again.

Thus risen and justified is the Church, and the Church is the joint body, and the joint body is composed first of Christ, who is the beginning, the first-born from the dead; and secondly, of all believers in this dispensation, joined to Him the living and glorified Head. This is not the subject of Rom. 7, but this is the for-ever-justified place and standing of the believer, married to Christ, risen from the dead. “There is, therefore, now no condemnation to them which are in Christ Jesus.” To the Jew married to the first husband there was nought else but condemnation; to the Christian married to the second husband there is no condemnation. Is it not dreadful to confound these two states together, as the manner of some is; nay of many? Married to Christ, raised from the dead — all is new, a new creation. Sin, the law, death, condemnation have nothing to do with the new creation. They do not attach to it, do not belong to it. They are passed away. “If any man be in Christ, he is a new creature: old things are passed away, all things are become new, and all things are of God.” What a state! One with Christ! What a justification! No condemnation.

And what a figure for the Spirit of God to use. Marriage! Nothing on earth is so expressive of perfect oneness. “And Adam said, This is now bone of my bones, and flesh of my flesh.” (Gen. 2:23.) And the Spirit of God applies these very words to us: “For we are members of his body, of his flesh, and of his bones.” (Eph. 5:30.) Now we know that when a person becomes a bride, she enters into a new relationship — the old passes away. She signs her name for the last time on that very day — her very name ceases to be. True, she is the same person, but in a new position altogether. A relationship so permanent that death alone can dissolve the tie; and surely we may say, where there is sincere affection, no relationship so blessed.

But when we think that all this is true of the believer — joined to Him who is raised from the dead — what an entirely new relationship. Ah! this is not man’s work; this is wholly of God. God raised up our Lord from among the dead, and God has raised us up with Him, and made us sit together with Him in heavenly places. Could man have raised himself from being dead in sins to such a place? Do not forget, the apostle shows clearly the impossibility of even the Jew being both in the old state and in the new. The whole old state passed away by the death of Jesus. Therefore to go back to that old state — under law — is to make the death of Christ of no avail. Like the person married, the Jew ceases to be a Jew; the Gentile ceases to be a Gentile, and both become one, joined to Christ in resurrection. And, oh, how permanent this blessed relationship! Death can never dissolve this tie. Will Jesus, risen from the dead, ever die again? Oh, no. “Christ being risen from the dead dieth no more.” And we are risen with Him — have the same resurrection-life. Eternal life can never die. Our life is as imperishable as His, nay, it is the very same. I do not speak of His Godhead, but of His risen manhood. And I ask, can Christ die again? Neither can they die who are dead with Him, and risen with Him, and one with Him. Then I boldly say, once married or joined to Christ, nought can sever the blessed and everlasting tie. Oh! that the permanency of this everlasting relationship were better understood. O believer, awake to this wondrous truth! You are not married to Christ for a few days, and then forsaken. Well did He know all your unworthiness and sin, but all was borne first on the cross; and now nought can sever you from the risen Christ. It is one of the unspeakable blessings of this marriage, that there is no separation. What a union! Nay, more; perfect unity. I cannot ask, Is there sincere affection in Christ; nay, words cannot be found to express the love of Christ. “Christ loved the church, and gave himself for it.” “He that loveth his wife loveth himself . . . even as the Lord the church.” Did you ever enter into this thought — that Christ loves the Church as He loves Himself? Oh, can you thus say, Precious risen Lord, thou lovest me even as thou lovest thyself! What peace, what joy to think of the love of Christ; unchanging, never ceasing love.

There are two more points very strikingly illustrated by this subject. Both, in a sense, are one — I mean justification and righteousness. The apostle, after showing the complete deliverance from the miserable marriage state under the first husband, the law, by being dead to it by the body of Christ, and being married to Him raised from the dead, he says, “There is therefore now, no condemnation to them which are in Christ Jesus.” Further in the chapter he says, “It is God that justifies,” and asks who shall condemn.

I thank God for all the opposition and controversy of late: it has had the effect on my own mind of taking every subject before God, and occupies my soul, with His character, in reference to such subjects. Now let us pursue this inquiry in reference to God.

Suppose a son in a family takes a young person to be his wife. Now if the father approve, defend, or justify the marriage, he will justify both the son and his bride. Surely he will receive the one as the other to his home. If that son be ever so rich, and if she were ever so poor before the marriage, I say if the father justifies the marriage, he will never upbraid the bride with her former poverty. They are no longer twain, but one flesh. If he is rich, can she be poor? And if the father defends, who shall condemn? I scarce need apply this. It was God who sent His Son. In redeeming us to Himself, He did the Father’s will. Therefore the Father loved Him, because He laid down His life for the sheep. Do you say, My sins? God laid our sins on Him. “How can I be justified from my sin?” “It was Christ that died, yea, rather that is risen again” — do I want full, clear, certain evidence of my justification? “who is even at the right hand of God, who also maketh intercession for us.” And it is God, I repeat, that has raised us up with Jesus. Yes, God defends the marriage — God justifies the marriage. Man may despise and reject — may kill and crucify; but has not God approved? Does He not defend and justify? Then “there is, therefore, now no condemnation.” Christ hath loved us and given Himself for us. He took our sins and guilt. He bore our judgment. God approves. He raised Him from the dead for our justification from our sins — washed in His blood. It is God that justifies. Now in resurrection-life; married to Him that is raised from the dead — one with Him. And God defends the marriage. And oh the righteousness of God. God is just, in justifying the marriage. His righteousness is maintained in all its integrity. Both as to our sins, by the blood of Jesus, and as to our present and everlasting life, as one with Christ. For our new creation in Christ Jesus is in righteousness and true holiness.

And this leads me to pursue a little further the illustration for the other point — Righteousness. Some do not understand what we mean by showing the unscripturaluess of the modern doctrine of the imputed righteousness of Christ during His life under the law. To such this illustration may be helpful.

My reader will not have forgotten the marriage of England’s beloved prince; neither the honour everywhere given to the chosen of his heart on her journey from Denmark. Now did anyone suppose that the honour shown her was the imputed honours of the prince’s school-days; or was it honour, in any sense, taken from the prince, and imputed or reckoned to her? Surely not. What then? What was the honour thus shown her at every step of her journey? She was reckoned the future bride of England’s prince, and, if the Lord tarry a little longer, of England’s king. He was her honour. Yes, when the swelling thousands shouted their joyful welcome along the streets of London, it was not a little honour taken from him and imputed to her. She was received as the joint sharer of England’s throne. This is but a faint picture of our marriage with Him who is raised from the dead. The beloved prince did not shed his blood for the Princess of Denmark; but our adorable Lord redeemed us with His own blood.

But as, in the one case, it was not the prince’s school-day honours that were imputed to the princess, so with us, it is not the mere righteousness of Christ’s life, whilst under the Schoolmaster, that is imputed to us. Oh this would be far short of the glory given to us. Truly did He keep the law, and far more than the law, in laying down His life for His enemies; but it is not this, or anything else, that is taken from Him and imputed to us. He, He Himself, is one with us, and we are one with Him. He is our honour; He is our righteousness; He is our glory. Yes, “God hath made him unto us wisdom, and righteousness, and sanctification, and redemption.” (1 Cor. 1:30.) Surely this is far more than the doctrine of the imputed righteousness of Christ. Yes, as different and as great a contrast as there would be, suppose a rich landowner were to marry, and reckon a field to his wife, instead of making her joint inheritor of all his estate; nay, perfectly, as she would be one with himself.

Yes, fellow-believer, we are on the wedding journey — we are going to meet our precious Lord. We have redemption through His blood, even the forgiveness of sins, according to the riches of His grace. We are justified from our sins, and from all that attaches to our old nature and standing; but far, far more than this. We are raised from the dead — brought into an entirely new state; no remodellings of the old, but a new creation; and in that new state, one with Christ. Our old life fully forfeited; but now a new life — risen life. Now it is as thus risen, as thus possessors of this new life, that God justifies us. Oh! who can be against us, since God is thus our everlasting defence? And all of God. What could give more peace than this? And shall we give all this up, and go under the old husband — the law? Do remember, we cannot be married to both. If under law, we are not married to Christ; if married to Christ, we are not under law. How clear this makes the whole subject.

Do you ask, then, what is the rule of the Christian’s life and walk? — Surely, Christ. Wives obey your husbands. Is not this the principle of obedience to Christ — the obedience of love, not of law; and yet the law of love? Do I know Christ in this wondrous, everlasting relationship? Do I know His constant, unchanging love? With this principle I open the whole Bible; and, surely, every intimation of His will should be my delight. And this will be the case in proportion as I know His love.

I was struck with a remark from a beloved brother; he said, “Christ never took a journey but to do the Father’s will.” Blessed Jesus, be thou my pattern, my rule of walk. When we speak of being delivered from the law, and of not being under law, do not suppose we mean lawlessness, which is the very essence of sin. What we mean is this: We are not on probation, the principle of do this and live. It is no longer the trial of man. It is not now, “Thou shalt love the Lord thy God with all thy heart,” &c. I say it is no longer probation, but pure grace. When lost and guilty, God has loved me with all His heart, and nothing can separate me from that love. I do love Him now, because He first loved me: and love delights to do His will.

But what of power.

Now we have seen that man under law has no power against sin, but law rather brings it out in multiplied offences. If under law sin has the dominion — hence the great effort of Satan at all times to put Christians under law. Grace is the very opposite of this, even as to sin and walk. “For sin shall not have dominion over you: for ye are not under law, but under grace.” (Rom. 5:14.) Yea, we are “married to him that is raised from the dead, that we should bring forth fruit unto God.” (Chap. 7:4.) “For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, (or, by a sacrifice for sin,) condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.” (Chap. 7:2-4.) There may be failure, evil may break out, but if under grace, sin shall not have the dominion. There may be fierce conflict, hateful lusts at times, but the Spirit lusteth against the flesh, so that we might not do the things that we should otherwise do. (See Gal. 5:17.)

Thus, as espoused to Christ, there is not only delight to do His will, but also power, the power of the Spirit of life. So that we do not break the law, but, whilst not under it, its righteousness is fulfilled in us.

Under the old husband, nothing was made perfect — all was misery and bondage. Espoused to Christ, all is divinely perfect. In whatever aspect you view this blessed oneness, whether as to justification or walk, all is divinely perfect. Perfect justification — no condemnation. Perfect pattern and rule of walk — Christ. And perfect power for walk — the Spirit of life.

Oh! if our hearts did but enter more into these things. What is this world’s wealth to us, who are on the wedding-journey. What want we with the world; what its honours; what its politics, and, we may say, what its religion to us? If dead with Christ, why touch, or taste, or handle? If risen with Christ, let our affections, our thoughts, be there. Ah! let us read our rules of married life in Colossians 1, 2, 3; and, oh! that marriage settlement, the Epistle to the Ephesians. But to go through these, would swell my little paper into a large volume. But do read it for yourself, and may you read it as you never did before. Oh, read what God has settled upon us in Christ; how He chose us in Him; how He predestinated us; how He hath made us accepted in Him! What praise, what glory, what redemption and forgiveness of sins, what wisdom, what prudence, what riches of His grace! What a seal, the earnest of our inheritance! But read on, and learn what God secured to us when He raised Christ from the dead. Let faith follow Him up far above all principality and power; raised above every name, and all for us, the Church, which is His body, the fulness of Him that filleth all in all. And then read through the second chapter of our marriage settlement. See what we were — see what we are: and all of grace — all of God. Then read in chapter 3 of this mystery, kept hid for ages; and, we may now say, lost again for ages. And then comes most blessed instruction for our marriage behaviour. And then, in chapter 5, the wondrous love of Christ to the Church, His Bride.

As with redemption, so with our marriage. We have redemption, and yet we wait for it; that is, for its full accomplishment. We are espoused to Christ, and we hasten on to the marriage of the Lamb. Ah! what was the crowd that thronged the streets of London, at the marriage of the prince, compared with that vast multitude who shall shout for joy and gladness at the marriage of the Lamb, when they cry with a voice like “the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give 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. 19:6-8.)

What a day of unclouded joy, and so certain! For this joy He endured the cross, despised the shame, and is sat down on the right hand of God. O! shall we not wait for His return? Can we not say, Lord Jesus, come? What will it be to meet those eyes — that untold welcome? O glorious triumph of unspeakable grace! Mercy from first to last — love that could not be quenched. And then for ever with the Lord. The jarring discord of a wicked world heard no more. All hushed in calm, eternal peace. Not a stain of sin; not a wrinkle of imperfection; not a thought unholy. Gaze, gaze, my soul, on the scene of unmingled bliss. All is thine. Yes, He who is the centre and source of it all is thine, and thou art His. What canst thou want beside?

Blessed Lord, awake thy Bride! O call our hearts away, away to thyself! “O the depth of the riches both of the wisdom and knowledge of God?” “Unto him be glory in the church by Christ Jesus, throughout all ages, world without end. Amen.” C. S.

Sabbath & Lord’s Day

What was the Sabbath?

and

What is the first day of the Week,

or

Lord’s Day

Charles Stanley.

“Remember the sabbath-day, to keep it holy.” — Exodus 20: 8.

“Let no man therefore judge you in meat, or in drink, or in respect of an holy-day, or of the new moon, or of the sabbath: which are a shadow of things to come; but the body in of Christ.” — Col. 2: 16, 17.

Introduction.

It may be well to give one word of explanation as to my object in writing the following paper. I had noticed, in the present day, on the one hand, a strong legal tendency — a positive imposition of the Sabbath its a matter of righteousness — and on the other, a carelessness and indifference about the Lord’s day. I feel it necessary to say, that I have no sympathy, either with the Judaizing, soul-destroying doctrine of the former, or with the cold infidelity of the latter. If I hear any one presenting the shadows of the law, (of which the Sabbath was one,) as the ground of salvation, it is quite clear to me that he knows not the gospel, but is one of those spoken of in Gal. 1: 7, — a perverter of the gospel of Christ; and, at the same time, if I see one professing the name of the risen Son of God, doing his own things, seeking his own pleasure, and gratifying his own will, on the Lord’s day, I have reason to fear that such an one neither knows the joys nor the claims of a risen Christ.

But having found much blessing to my own soul, (and others in different places having in some measure shared that blessing with me,) in tracing through scripture the use of the Sabbath as a shadow of rest in Christ, I was urged to publish what the Lord has taught me in His word on this deeply interesting theme.

I would ask the reader to remember that, in the first part of this tract, there is not one thought of the Lord’s Day. It treats simply of the typical import of the Jewish Sabbath. And even as to this, the gospel aspect only is dwelt upon; my object being chiefly to lead doubting souls to Christ.

Dispensationally, the earthly seventh-day Sabbath points forward to the earth’s millennial rest, just as the first day, or eighth day, points to the eternal state. It is also clear to me, that a seventh-day Sabbath will be observed again on earth, when the Jews are restored. But into these views of the subject I do not enter here.

What was the Sabbath?

Without having the least desire to share in the human strife and controversy on the question of the Sabbath, I do consider it to be important to know what God’s thoughts are on this, as on all other subjects. I ask, then, the reader’s attention, not to my opinions, or the opinions of other men, but to the word of God. The Lord give the demonstration of the Spirit, that Christ may be magnified.

The first mention we have of God’s rest, is in Gen. 2: 2, 3: — “And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it; because that in it he had rested from all his work which God created and made.” We are not told that man was brought into this rest; neither is there one word in the narration of the fall, or of God’s judgment consequent thereon, to imply that the Sabbath had been imposed as a command.

The fact that God sanctified it, is no proof that it was instituted for man, or even then made known to him. He who was from eternity sanctified by the Father was not sent into the world, until the fulness of time came. (John 10: 36.) But whether the Sabbath was given to Adam or not, it is most certain that Scripture is silent as to it, from Adam to Moses, a period of more than two thousand years. Now viewing the Sabbath as a part of the moral law, as commonly understood, in the sense of eternal and universal obligation, this silence would present a serious difficulty. But when seen, like all the rest of the ceremonial law, to be a shadow of Christ, this silence is not only no difficulty, but a key to the whole subject.

Sin came in, and man was driven out. He is still out — and God has only one way of bringing him back. That way is Christ. Now as the death of Christ is the only way of bringing the sinner into the real rest of God, so also, if the Sabbath were a shadow of God’s rest in Christ, man could not possibly be brought into this typical rest, until the shedding of the blood of that paschal lamb, which pointed to the great sacrificial Lamb of God. Accordingly the lamb is slain — the passover blood is sprinkled — the Lord brings out His redeemed people — the song of redemption is sung — the manna from heaven is given — and then, and not till then, is the Sabbath expressly instituted. “This is that which the Lord hath said, To-morrow is the rest of the Holy Sabbath unto the Lord.” (See Exodus 16: 22-30; also Neh. 9: 14, and Heb. 4: 6.)

Now, as a shadow of rest in Christ, two things were most necessary — that it should be given consequent on redemption — on that very ground; and that it should he given only to those thus redeemed, as the mark or sign of their redemption. And however these principles of interpretation may cross and offend human thoughts, they are God’s thoughts; and nothing could he more striking than the care the Holy Ghost has taken to present these two facts. In chapter 19, which unfolds the ways of God preparatory to the giving of the law, we have in the 4th verse — “Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself.” In the very giving of the law, God spake these words and said, “I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.” The ways of God are very precious; God must be true to Himself; obedience was not commanded that they might be redeemed, but because they were redeemed; but God says of Israel, “They do always err in their heart; and they have not known my ways.”

It was to this redeemed people the command was given, “Remember the Sabbath day to keep it holy.” This is still more clear in Deut. 5: 15 — “Remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence, through a mighty hand, and by a stretched out arm; therefore the Lord thy God commanded thee to keep the Sabbath day.” Could language be plainer than this? That blood which had separated them from Egypt, and brought them typically to God, and that mighty power which He put forth in bringing them out, were the ground on which God says, “Therefore the Lord thy God commandeth thee to keep the Sabbath day.” Now, had God made known His Sabbath to all men, and given it to them, this wondrous connexion with a complete redemption would have had no meaning in it. But He did not, as Nehemiah bears witness. (Neh. 9: 9-14) There, we have first God’s redemption, and then, “and madest known unto them thy holy Sabbath.” How striking is this type! The real rest of God can only be known by those who have redemption through His blood, even the forgiveness of sins. The Sabbath was most strictly a sign between God and His redeemed Israel. “Speak thou unto the children of Israel, saying, Verily my Sabbaths ye shall keep: for it is a sign between me and you,” &c. (Ex. 31: 13.) This is again repeated in the 17th verse — “It is a sign between me and the children of Israel for ever.” (See also Ezek. 20: 12.) The history of redemption is there recounted, and then we read, “Moreover also I gave them my Sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them.” Do not mistake by supposing that they were to keep the Sabbath to get sanctified. No I it was God’s sign that He had, by the death of the lamb, sanctified, or separated them from Egypt to Himself; and they were to keep it as a sign that they were thus separated to God. It would be a contradiction in terms to say, that this rest was given to the world, and then to say, it was given to a people as a sign that they were sanctified from the world to God.

How strikingly this holds good in the antitype. It is a fact that none have this sign upon them — that is rest of soul, or peace with God — none enter into His rest, but they who believe; none can be brought nigh to God but through the redemption that is in Christ Jesus.

Did you ever meet a man that had peace with God? That man believed on God “that raised up Jesus our Lord from the dead: who was delivered for our offences, and was raised again for our justification.” “Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ.” The poor Romanist, and many others, will not believe God’s testimony about the death and resurrection of Christ, and therefore never can have peace with God — never! No, never do they know “the blessedness of the man” “whose transgression is forgiven;” never once can they give thanks to the Father, knowing that in Christ “we have redemption through his blood, even the forgiveness of sins.” (Read Col. 1: 12-14.) No! in all the religions of man this fact is the same: he never can by works enter into rest; to cease from works is the only possible ground of entering into rest. God ceased from His works of creation, and entered into that rest, all being finished; the last thing He did was to build the woman — type of the Church — then He rested from all His works. And did not Christ finish the work of redemption? And has not God raised Him from the dead? “Who, when he had by himself purged our sins, sat down on the right hand of the majesty on high.” Is not this proof enough? All heaven owns that the work of redemption is done; the Redeemer has sat down; and God has crowned Him with glory and honour. All heaven shouts, Worthy the Lamb! Reader, wilt thou dare to lift up thy unbelieving head and say, “No! that finished redemption is not enough; it alone can never give me peace with God; I must add my good works, my righteousness.” Remember, God calls thy righteousness filthy rags. Big as the bundle may be, all that thou hast, all that thou art, bears the stamp of sin, and demands thy death. Christ has met this claim, and was swallowed up of death. “He was made sin for us.” In Him was life; death had no claim on Him; yet was His soul made an offering for sin. He bowed His head; He cried, “It is finished;” He gave up the ghost. Now, if God did not raise Him from the dead, and thus prove and declare the work that justifies, that sanctifies, that glorifies the sinner who believes on Him; I say, if God has not raised Him from the dead, then are we yet in our sins; even we who have believed, have believed a lie. But now is He risen. God has declared redemption finished. “He whom God raised from the dead saw no corruption.” “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.” May God open the heart of the reader to receive this precious peace, thus preached to him, through the blood of Jesus.

To return to the Sabbath, as a shadow of rest in Christ. If there be this controversy between God and man, as to the real rest, God giving it only in Christ, and man determined to add his own filthy works; and if he really is so determined to carry the burden of sin, more or less, I doubt not we shall find instruction as to both these points expressed by the shadow. For the first point, turn to Numbers 15: 32, where we have the case of the man gathering sticks on the Sabbath day. As the Sabbath was only just made known, enquiry was made, what should be done to him; and the Lord said, “The man shall surely be put to death.” Men may presumptuously deny the testimony of the Holy Ghost to the finished work of Christ. They may think it a light thing to break that Sabbath, that rest, by only gathering a few of the beggarly rotten sticks of their own works. Ponder this solemn lesson. If the shadow was thus guarded by the penalty of death, what will be the consequence to the soul that dares thus sin against the Holy Ghost, by despising the great salvation, the eternal Sabbath of rest in Christ?

Again, as to the second point, the desperate struggling of unbelief to carry the burthen of sin, how distinctly is this forbidden in the express command of God as to the shadow, in Jer. 17: 21: “Thus saith the Lord, Take heed to yourselves, and bear no burthen on the Sabbath day,” &c. Does not the Spirit in this speak to us now? “Take heed.” Is not unbelief the besetting sin of every believer? No doubt the remembrance of sin should and will humble us to the dust. What soul that knows the Lord has not felt this, and wept bitterly? But doubt not, therefore, the efficacy of that “precious blood which hath made peace.” Take heed, beware of that heart of unbelief, that would doubt the forgiveness of God. Reader, have you pressing on your soul, the burden of sin? Oh! take it to the blood of Christ. It is Himself that says, “Come unto me, all ye that labour and are heavy laden, and I will give you rest.” Oh precious words! oh precious Jesus! whither could I go, but to thee? Thou hast the words of eternal life. Oh believe Him! Oh! “taste and see that the Lord is good.” He says, “My peace I give unto you.” Christ is the rest of God. Cease from works: enter into His rest.

Were it not that it would extend this paper far beyond my purpose, I might take up every line in, the word of God respecting the Sabbath, and we should find it a shadow expressing God’s thoughts of Christ; and indeed, when our understandings are opened, we are astonished to find both in the “Law, the Psalms, and the Prophets, the things concerning himself.” This we may say — no command was more strict; no manner of work must be done on the Sabbath, nor even the kindling of a fire; and certainly nothing gave greater displeasure to Israel’s God, than the pollution of His Sabbath. (Read Jer. 17: 20-27, and Exodus 35: 2, 3.) Now is there not something very peculiar in the prohibition of all manner of work on the Sabbath? Here the wages of works is death; not only is the wages of sin death, but if works are done; yes! if any manner of works are done for salvation, for rest, for peace, the wages of such works will be everlasting death. (Gal. 2: 16-24, 3: 10.) This is the gospel, though so little known, because Christ the only rest of the sinner is so little known. Can anything be so wicked before God, so cruel to one’s own soul, as to bring in some other gospel of works for salvation, and thus deny the gospel of the grace of God? Can anything be so insulting, so displeasing to God, as thus, by any manner of works, to deny God’s Sabbath of rest in Christ? How striking a figure, then, of Christ, was the Sabbath in every aspect. Think for a moment what Christ has finished — oh, the glory of the cross. I ask, Can God allow that glory to be despised? It was fearful guilt to put the Son of God to death by wicked hands; but God could bear this; for whilst it manifested the cruel sin of man’s heart, the death of Jesus was the exhibition of the love of God. But what was the sin of putting Him to death, not knowing what they did, compared with the deeper, yea, deepest of all sin, that of rejecting forgiveness through His precious blood? The gospel was preached to the murderers first; but the gospel rejected, the works of righteousness preferred, then they must perish for ever. The Jews were not cast off for the murder of Christ, but for the sin against the Holy Ghost, in rejecting the glad tidings of forgiveness through the slain and risen Son of God. They would go about to establish their own righteousness. Reader, you have either submitted to the righteousness of God — “for Christ is the end of the law for righteousness to every one that believeth,” — or you are, even whilst reading this paper, sinning the deepest of all sin, going about to establish your own righteousness, and sealing thus for ever the ruin of your soul.

It may be added, that redemption through the blood of Christ would not alone meet the sinner’s need, nor yet forgiveness of sin; precious as these are, still, they would not enable one dead in sin to enter into rest. We may illustrate what we mean thus: Suppose a redemption price could be paid for a poor criminal already executed, and a pardon to be sent from the throne, this would be of no avail to the dead man without a new life. This is the sinner’s condition before God; and what can meet it, but pardon and life in Christ Jesus? not only pardon but a new life? Man cannot possibly be brought into God’s rest in Christ, but through the redemption-blood and risen-life of God’s precious Son. How clearly this was before His mind, in the institution of the Sabbath as a shadow of Christ. Not only, as I have said, must the work of redemption from Egypt, by the blood of the typical Lamb, be triumphantly finished, but the express type of life from heaven must also be given; and then after that gift of manna, the Sabbath is for the first time made known. (Comp. Exodus 16: 4-31, with John 6: 31-51.) “I am the living bread which came down from heaven; if any man shall eat of this bread he shall live for ever.”

This is God’s order — redemption, life, rest — and no man can reverse it. The cross of Christ is first in God’s thoughts; and what but infinite mercy as shown in the cross can meet lost men?

Let us now pass on to the New Testament, and we shall have no difficulty in discerning whether the Lord Jesus regarded the Sabbath as a part of the moral law, eternal and universal; or merely as a shadow of Himself. In Matthew 11: 28, Jesus presents Himself as the true Sabbath or rest: “Come unto me all ye that labour and are heavy laden, and I will give you rest;” and at that time we find Jesus leading His disciples, on the Sabbath day, through the corn. Surely this is plain, as that when the sun is risen, the shadow must flee away. Again in John 5: 8-18. Here was one whose case could only be met by the Son of God. And what was true of His body, is also true of all men as to the state of their souls before God. Now the Lord Jesus in this case not only says “Rise,” but also “take up thy bed and walk.” The man had lain exactly the same number of years as Israel had withered away in the wilderness — Deut 2: 14-16; and as God in grace gave them possession of the land, when all the men of war were consumed, so grace meets the poor man’s full need, when his strength was gone and he had none to help. Jesus meets him in the dignity of divine power, and the Sabbath as a shadow is shown to be gone. That very same Lord who, in Jer.17: 21, had said, “Bear no burden on the sabbath day,” now says, “Take up thy bed and walk.” The same thing is seen in the case of the man born blind, John 9: 6; one word, and his sight would have been restored, but the Lord must again set aside the shadowy Sabbath, by making clay, &c. Observe that nothing so often filled the Jew with madness as this treating of the Sabbath as a shadow. True, they “sought the more to kill him, because he not only had broken the Sabbath, but said also, that God was his Father, making himself equal with God.” To my own soul the teaching in all this is most solemn. Man spiritually is in an utterly lost and helpless state; Christ alone, in the fulness of His work and risen power, can save him; and in doing this, the law, of which the Sabbath was a part, engraven on those stones which were the ministration of death, must be utterly abolished as a means of obtaining life. That this is fully proved in the epistle none can deny. (2 Cor. 3: 7-11; Gal. 2: 24.)

As the Sabbath day shadow would admit of no burden and no works, so Christ the substance — God’s rest — must stand alone. Reader, have you been brought to rest in Christ alone? Or are you bewildered with works and Christ? Oh cease from works! break not the true rest in Christ, by your burdens or your works. It was terrible to break the old Sabbath, which pointed to Him that was to come, but, oh! how much more fearful is it to despise Christ.

But to return to the case of the impotent man. What could the Sabbath do for him? More than nineteen hundred Sabbaths had passed over him, and he was still withered; but, oh! when Jesus came, He to whom those Sabbaths did but point, one word “Rise!” “and immediately the man was made whole.” What a contrast! Do ponder this. Nineteen thousand Sabbath days could never heal you — still the withered bondslave of sin — yea, and if you could keep them all, and at last break one, and that by only one sin, you would be guilty of all, and never enter into rest. But what a change when the sinner owns himself a ruined sinner; so ruined that the holy law of God could only condemn him, and that for ever. For such an one, sabbath-keeping or law-keeping can do nothing, because he can do nothing. Oh! let this be owned; when nothing can help, then is the time that God reveals the real rest of the soul in Christ. At that moment, one word “Rise,” and the soul is created anew in Christ Jesus. God takes up that soul on entirely new principles: so entirely new, that to go back to the old dispensation of shadows is to deny the gospel, and to bring in another which is not another, but a net of bondage. This is fully discussed in the Epistle to the Galatians. How solemn are those words, “How turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? Ye observe days, and months, and times, and years.” And again, “Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.” In the face of such plain scripture, is it not most sad to think, how many are seeking to be righteous before God, by the legality of Sabbath-keeping; and at such a time as this, when such effort is being put forth to lead the very sheep of Christ into this legal bondage, it is well to be really established in grace. In this sense, how full of meaning is such a word as that in Colossians 2: 16, 17: “Let no man therefore judge you in meat or in drink, or in respect of an holy-day, or of the new moon, or of the sabbath; which are a shadow of things to come; but the body is of Christ.” Or again, Romans 14: 5, “One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.” Surely one need only compare this with Numbers 15: 32-36, (the case of the man who must be put to death for gathering sticks on the Sabbath,) and it must be seen that the principles of the two dispensations are as different from each other as light and darkness. In the past dispensation, the Sabbath once commanded, must be kept on pain of death. In this dispensation, the Sabbath is not once commanded, either in the teaching of Christ, or the apostles after Him; nay, more, to return to any part of the law for righteousness, is to deny Christ altogether, and those that thus bring it in are accursed. (Gal. 1: 8.)

The hallowing of the seventh day, was the expression of God’s rest in a finished creation, and a type of God’s rest in a finished redemption. Now, reader, what part had man in creation? Just so much could he have in redemption. He was but a creature, brought in to everything made ready to his hands: so it is in the new creation. In the case of Israel, too, redemption was God’s own work. The sending of bread from heaven was God’s own work; and as the recipient of God’s grace, the Sabbath was then given to Israel. In no other way can you be brought into God’s rest in Christ, but as a debtor to the boundless grace of God, that spared not His only begotten Son. Oh! gaze at the wondrous cross of Christ! Behold, in God’s raising Him from the dead, God’s own testimony that the work of redemption is finished — finished with glory! glory to God! glory to Christ! Oh, the glory of the cross! Oh, the eternal efficacy of that peace-speaking blood! Can there be any wonder that souls seeking peace by the old beggarly shadows of the law should be kept in darkness and bondage? Ah! how beggarly, compared with the glory of the cross. (See 2 Cor. 3: 7, 18; and 4: 3, 6.) Yes, the ministration of death “is done away,” “it is abolished.” To one who desires to be subject to the word of God this is enough. To one who has not ceased, and will not cease from his own works, these thoughts will be really shocking. To speak of the Sabbath as a past shadow, could not be endured by any but such as have been brought into God’s present and eternal rest in Christ.

If these lines should fall into the hands of such as have long wearied themselves in seeking justification by the works of the law, and are beginning to find that by the works of the law none can be justified, let me beg such to cease from works, and, as lost and guilty, look only to Christ. Just as the bitten Israelite looked at the brazen serpent — just as the dying thief looked at Christ — do you, dear reader, look and live. Thousands and thousands have heard the gospel of redemption through the blood of Christ, and have received forgiveness of sins, justification, and eternal life. Yes, they heard, they believed, they entered by faith into the true sabbath, perfect and eternal rest in Christ. Even so may the reader believe and enter into rest. — Amen.

What is the first day of the week, or the Lord’s Day?

There are those who can see no difference between the seventh day, the Sabbath, and the first day of the week, the Lords day, except the mere change of the day. What should we think of the intelligence of a person who could see no difference between a corpse and a living man? Just as blind must that man be who sees no difference between the ministration of death, and the present dispensation, which is after the power of an endless life; in which all is perfect and eternal; and of which the Lord’s day is the joyful expression. The offerings of the former, the dispensation of works, could never take away sin; could never give the conscience perfect peace. The work of its priesthood was never done. But in this dispensation of grace, “after he (Christ) had offered one sacrifice for sins for ever, sat down on the right hand of God.” “For by one offering he hath perfected for ever them that are sanctified.” (Heb. 10: 1-22.) Now, as there is such an immense contrast between the dispensation of works by Moses, called the ministration of death, and the dispensation of the fulness of life eternal, by Christ Jesus, so the Holy Ghost has most carefully distinguished between “the seventh day” of the one, and “the first day” of the other. Indeed, to take in the full range of God’s thought, would be to see the one as the last day of the old creation, and the other as the first day of the new. God’s rest in the old creation was broken by sin, since which the whole creation groans. God’s rest in Christ, the head of the new creation, can never be broken. We might as easily mingle light and darkness, as the principles of the two dispensations; and hence the necessity of seeing the former to be utterly abolished by the cross of Christ, before we can have the least apprehension of the present in the power of resurrection. Everything in the past is on the principle of obedience to a carnal commandment. Everything in the present springs from the power of a risen life. Oh! that we did but know more fully “the power of his resurrection.” (See Phil. 3: 1-12.) This will account at once for the striking contrast between the Jewish Sabbath and the Christian’s first day. The one was strictly commanded, and legal obedience enforced on pain of death, to those who had engaged to keep the covenant of works. But to believers, as sons, there is no command at all to observe a Sabbath. Obedience in them is that of sonship. There is nothing in common between the two; all is contrast; and not only so, but the one can only begin, on the ground that the other has really come to an end.

Turning to Matthew 28: 1 we read, “In the end of the Sabbath, as it began to dawn toward the first day of the week,” & c. It was then the angel of the Lord said, “He is risen.” So in Mark 16: 1, “And when the Sabbath was passed,” the glory of the resurrection at once burst forth. The shadow of the Sabbath passed over the sepulchre of Jesus and disappeared; it vanished before the glory of the risen Son of God. It is very remarkable that Jesus remained in the silent tomb until the Sabbath was fully come to an end; and not only so, but until the dawn of the first day of the week very early in the morning. The night seems to have been pieced on, as it were, in perfect keeping with the fact that the Church has to wait a little while; the night of which is now far spent. The dawn of the resurrection morn shall soon break forth. The sun of the new creation shall soon arise, in all his strength and glory, to set no more.

The Sabbath, as a shadow, having thus served its purpose in pointing to Christ, and now having passed away, let us inquire what there is in the word of God respecting the first day of the week. Great as was that work of creation from which God rested on the seventh day, yet infinitely greater was the work of redemption, from which Christ rested, and which God declared accomplished and accepted, by the resurrection of Jesus from the dead.

On the first day of the week “He was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead.” “He was raised from the dead by the glory of the Father.” “God raised him from the dead.” “As it is also written in the second Psalm, Thou art my Son, this day have I begotten Thee.” (Acts 13: 23-39.) “This is the stone which was set at nought of you builders, which is become the head of the corner,” & c. The epistles also are full of the glory of the resurrection of Christ. The whole question of our salvation hangs on the resurrection of Christ. Now it was on this first day of the week that Christ arose, the first-born from among the dead — the first-fruits of them that slept. (1 Cor. 15: 20; Col. 1: 18; Rev. 1: 5.) “The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it.” (Psalm 118: 22-25.) The question is, On what day did God take up from the dead His rejected stone, and give Him this glory? Plainly, on the first day of the week. This, then, is the day of all days which the Lord hath made; and without a command, those are glad and do rejoice in it, who are one with Him that is raised from the dead. I know this passage looks forward to Israel, as to the time of the manifestation; but faith sees in the resurrection of Christ the pledge and assurance of all that is yet to come. “Knowing that he which raised up the Lord Jesus, shall raise up us also by Jesus.” As Jesus was the first-fruit pledge of the coming harvest, so that day on which He arose is a foretaste of the eternal peace and joy at His right hand in the glory.

It was on that first day, that Jesus opened the scriptures, and showed His disciples how He “ought to have suffered these things, and to enter into his glory.” (Luke 24 — see the whole chapter.) It was on that same day at evening, being the first day of the week, that Jesus, for the first time, declared the glad tidings of peace through His broken body and shed blood. “Peace be unto you,” and He showed them His hands and His side. Oh, what a gospel of peace, in the wounds of Jesus alive from the dead. And, again, the next first day, He came with the same message of peace. Who can tell the deep joy of the soul which has long been tormented with the awful sense of sin — when, for the first time, “Peace be unto you,” is heard from the lips of Jesus, and conscience is for ever satisfied, because God is glorified by the wounds on the risen body of Jesus. Surely, that soul will rejoice on the day, the first of all days, when God raised up His Son from the dead.

But the disciples, though thus blest, were commanded to wait in Jerusalem for the promise of the Father — the Holy Ghost. (Acts 1: 4-8.) Now, it is most remarkable that the Holy Ghost did not come until the day of Pentecost was fully come. (Acts 2: 1.) “And when the day of Pentecost was fully come, they were all with one accord in one place, . . . and they were all filled with the Holy Ghost.” Surely there must be some reason why the Lord Jesus remained in the grave until the Sabbath was so fully past, and the Holy Ghost remained away until the Pentecost was so fully come; for the Pentecostal scene — like the resurrection — began early in the morning of the first day of the week. The institution of this Pentecostal feast in the 23 of Leviticus, will throw much light on this part of our subject. The sheaf of the first-fruits in the 11th verse, “He shall wave before the Lord, to be accepted for you: on the morrow after the Sabbath.” Now the morrow after the Sabbath must be the first day of the week. Christ was that first-fruit sheaf, which was waved in resurrection acceptance on the morrow after the Sabbath — not on the Sabbath, but the first day after the Sabbath was past — on the very day the Jewish priest waved the literal sheaf, Christ arose from the dead. 15th verse, “And ye shall count unto you from the morrow after the Sabbath, from the day that ye brought the sheaf of the wave offering; seven Sabbaths shall be complete: even unto the morrow after the seventh Sabbath, shall ye number fifty days; and ye shall offer a new meat-offering unto the Lord.” To my own soul the typical instruction in this is very full. The waving of the first-fruit sheaf was on the morrow after the Sabbath, and the two wave-loaves are also offered on the morrow after the seventh Sabbath, or first day after the Sabbath. How wondrously everything met in Christ. On the very night the passover was slain, Jesus was offered, the Lamb of God without spot. On that very morrow after the Sabbath, when the wave sheaf was waved, on that very first day of the week, Jesus, our Surety, was raised from the dead, and accepted for us. Seven Sabbaths had to pass away, and the morrow after the seventh must be fully come — the Pentecost — before the Holy Ghost could be given, to baptize the disciples into one body, the Church of the living God. Then was the Church, answering to the two wave-loaves, to be taken from Jew and Gentile, presented before the Lord. The sweet savour offering connected with the sheaf of the first-fruits, & c., contrasted with the leaven baked with the loaves of these first-fruits, is full of solemn instruction as to the perfection of Christ, “Who hath loved us, and given himself for us, an offering and a sacrifice to God for a sweet-smelling savour,” (Eph. 5: 2,) and the leaven of imperfection that is found in the Church. As to itself, it is only as seen in Him who loved it and gave Himself for it, that it is without spot or wrinkle, or any such thing, (ver. 26, 27.) But why, I ask, were they to wait? and why did the Spirit delay until the Sabbath was seven times past, and this first day of Pentecost was fully come? Was it not to show that the Sabbath, with the whole economy of the law, must be seven times past, utterly past, before God could begin to build the new-creation Church? It may be necessary to notice, for some, that the Church had no actual existence before the day of Pentecost. When Jesus told Peter about the Church, He did not say, On this rock I am building, but on this rock I will build my Church. Now, that Peter afterwards understood this to refer to resurrection is very clear. (Acts 4: 10-12; 1 Peter 1: 34; 2: 4-9.) Surely, as living stones we are not built upon a dead Christ, but built up in Him who is alive from the dead. Unless Christ raised from the dead is seen to be the foundation of the Church, the Church of God is not seen at all. That there may be churches or assemblies of men without any connexion whatever with the resurrection of Christ is very certain. But that the Church of God is risen with Christ is also quite as clear; “for he is the Head of the body, the Church; who is the beginning, the first-born from the dead.” Alas! resurrection is beyond man’s thoughts altogether. But it is God’s thought, and that which is the marvellous contrast to everything that is earthly.

Should the reader wish to see more of this, let him turn to the Epistle to the Ephesians. The resurrection of Christ in mighty power is seen in chapter 1: 18; the Church is then seen as His body, raised up with Him, in chapter 2 and thus built upon Him the chief corner stone. Chapter 3 shows this mystery to have been kept hid from ages.

To return to Pentecost. On this first day, the glad tidings of salvation, through the death and resurrection of Jesus was proclaimed, for the first time, to the wondering multitude. Three thousand heard the word, received it gladly, and were baptized; “And the Lord added to the church daily such as should be saved.” When God formed man of the dust of the ground, all his members were fashioned, but he was not a living soul until God breathed into his nostrils the breath of life. Even so, it is quite true, the disciples of Christ were gathered together, but they were not a living temple of the Holy Ghost, until He descended on the day of Pentecost. What a change! a timid band of fearful men now stand forth in the mighty power of God; and this great event took place on the first day of the week, even the morrow after the seventh Sabbath. Surely the believer needs no command to remember, with gladness, such a day.

Let ins now notice Acts 20: 7, “And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them,” & c. It does not say, when the disciples met to keep the Sabbath; no, the word Sabbath is never once used in scripture to denote the first day of the week. But they were disciples thus met, and their object was not even to hear Paul; — no, the preaching of Paul is secondary to “breaking bread.” What was this “breaking bread,” that was thought so much of by the early disciples, not on the first Sunday in the month, or the second, but on the first day of the week? The first Sunday in the month has no meaning in it, except as it expresses man’s self-will, to do as he likes for his convenience. “For I have received of the Lord that which also I delivered unto you, that the Lord Jesus, the same night in which he was betrayed, took bread; and when he had given thanks, he brake it, and said, Take eat: this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do show the Lord’s death till he come.” (1 Cor. 11: 23-26.) This passage in full of solemn instruction as to what it is for disciples to break bread. It is the Lord’s redeemed people, remembering their Lord’s death, and showing it forth until He come. This was the object of the disciples when they came together on the first day of the week. Am I a disciple? Have I redemption through His blood, even the forgiveness of my sins? Then with solemn, holy joy, let me eat of that bread, and drink of that cup, on the first day of the week — that is the memorial of His broken body, and of His shed blood; let me thus confess and show forth that my salvation is not by works, but entirely of Christ. Thus may I be turned from every idol to serve the true and living God, and to wait for His Son from heaven. But let us beware of making the Supper of the Lord, either a mass, or a sacrament of works for salvation; no, it is the commemoration of that finished redemption which is the eternal salvation of every one that believeth. It is for those who believe God and are saved (not for those who doubt God’s testimony and hope they may, partly by works and partly by Christ, be saved) thus to show forth the tokens of this finished work; and though truly blessed for the Lord’s believing people at any time to break bread, remembering His great love, yet how very fitting, on the day of His triumphant resurrection, to come together to break bread in remembrance of His death. This is no matter for human choice. If a child delights to do its parent’s will, simply because it has discovered its parent’s pleasure; much more surely, in the true spirit of sonship, shall we delight, yes, rejoice, in the first day of the week; and loving Him because He has so loved us, we shall, with longing hearts, desire to do the will of Him who has thus saved us by His grace.

Christ loved to reveal Himself to His disciples on the first day of the week; and faith will still count on this.

The Holy Ghost was pleased to use the preaching of the gospel on the first day of the week; faith will count on His still loving to bring many souls to Christ on that day, and of course at all other times.

Disciples came together, then, on the first day of the week to break bread — disciples should love to come together now to break bread. Disciples then made collections for the poor, on the first day of the week — they should love to do the same now. Oh, how thankful should we be that we have such an opportunity — such a privilege — on the first day of the week to meet together, to break bread, to preach Christ, and to care for one another, none molesting or making us afraid. Shall we lightly esteem such a favour? Oh no, God forbid. How can they who are not their own, but bought with a price, even the precious blood of Christ — how can such say, “I am not a servant, but a son, therefore I will do my own pleasure; I will go here and there; I will do my own will?” Ah, this savours more of Satan, than of the spirit of adoption and love. Oh! my brethren, we need more to feel the claims of the mercy of God, and more yielding of our bodies to God. (Rom. 12: 1, 2.) If we have become dead to the law by the body of Christ, surely it is that we should bring forth fruit to God. It is the tree that bears fruit, not the fruit that bears the tree. Christ is the vine and we are the branches: without Him we can do nothing. If the reader is not a branch in that living vine, he can do nothing. If we are in Christ, we can do all things through Christ strengthening us.

One word as to Revelation 1: 10, “I was in the Spirit on the Lord’s day.” This is the only passage in which “the Lord’s day” occurs in Scripture, and I doubt not it means, as commonly understood, the first day of the week — the day which the Lord has made. The sum of it all is this: — the Lord’s people, on the Lord’s day, remembering the Lord’s death, and preaching the gospel to the world.

But, it way be asked, is there nothing to the world about Sabbath keeping now? Nothing, I answer, but to hear the gospel, believe and live. Man never could enter into rest by works. Peace and life are God’s free gift. Every act of obedience must spring from life in Christ. “We are created anew by Christ Jesus, unto good works.” Jesus said, “My peace give I unto you.” “For he is our peace, who hath made both one, (that is the Jew under law, and the Gentile without law,) and hath broken down the middle wall of partition; having abolished in his flesh the enmity, even the law of commandments, in ordinances.” “And came and preached peace to you which were afar off, and to them that were nigh.”

In conclusion, should the reader be one of those who has long and anxiously desired this “peace of God that passeth all understanding,” this assurance of perfect rest in God, and has never yet found it, let me ask, Have you not sought it by the works of the law, Sabbath keeping, or what not, instead of looking simply to Jesus? Are we not told, that He hath “made peace through the blood of his cross,” and that since Christ hath been set forth crucified, “as many as are of the works of the law, are under the curse?” You cannot possibly have both. If you cling to the law and try to do the best you can, you let go Christ. (Gal. 5: 4.) If you cling only to Christ, you magnify the law, for all its condemnation fell on Jesus — its ministry is abolished and you are free, you are justified, you have peace, you cease from works, you enter into rest, even the true Sabbath of God. The love of God fills your soul, the Spirit of God bears witness that the blood of Jesus has cleansed you from all sin. The Lord’s day will no longer be a day of bondage and sin, but a day of thanksgiving and joy. You are a new creature in Christ Jesus — old things are passed away — all is new. This new nature will as surely delight to do the will of God, as the old nature is contrary to Him.

If you have ever compared the present state of the Church with what we find in the New Testament, you must have been struck with the sad contrast as to the certainty of peace with God. Every believer then had peace with God and could say, “Being justified by faith, we have peace with God.” “He is our peace.” But, now you may meet with a hundred Christians, and not three of them can say, with confidence, “We have peace with God.” Why is this? Converse with them a little, and the reason is plain enough. There is confusion about the gospel. Christ is not the alone Sabbath of rest to the soul. There is not that real giving up of self as utterly lost in sin. There is a trying to mix up works — a secret commending of self to God; and never being able to do this, the soul is perplexed, now looking at Christ, with a little joy and brightness; again, looking at self, and all is darkness and doubt. Oh! this is not the gospel of the grace of God! Cease from works; cling only to Christ.

I have no doubt whatever that the tendency, in our day, to go back to ordinances is, above all things, the cause of the great spiritual dearth amongst Christians. Oh, Protestants! if you would be used of God in stemming the tide of Popish delusion, awake, awake! search the scriptures; preach Christ or do not preach at all; better never preach, than preach law and Sabbath-keeping.

May God grant that many may yet be sent forth, full of the Holy Ghost; that the name of the Lord Jesus may be magnified; and may the tossed and perplexed children of God find and enjoy their full Sabbath of rest in Him.

Let no one suppose that it is as a licence to sin that the ministry of the law is shown in this paper to be abolished. — “God forbid!” Ponder the sufferings of the Son of God, and may the cross of Christ forbid the thought. If I found a child bound by a chain, and a serpent assailing it, should I deliver the child from that by which it was held, that the serpent might devour it? Oh, no! but that the child might escape the serpent. (See Rom. 7: 4-6; 8: 2-4.) Nor do I speak of the law as abolished in regard to God’s moral government in the world. (1 Tim. 1: 7-10.) But what I mean is this — that for righteousness before God — for salvation — for peace — for life — for justification — the law is utterly abolished by the cross. The precepts of the New Testament are invariably given to those who are saved — never once to any man to be saved by keeping them; and yet this is what thousands are trying to do, and hoping to be saved at last. This is utterly, fatally wrong. Salvation — life and peace — first, and obedience as the result of union with Christ risen from the dead.

As the old Sabbath was God’s sign to Israel, so peace, the real Sabbath of rest in Christ, is God’s present sign that we are His redeemed ones; and, as surely, uncertainty about salvation, is a distinct sign that it is sought by the works of law. Do you say, What shall I do then to be saved? “Believe on the Lord Jesus Christ, and thou shalt be saved.” C. S.

Sabbath & Lord’s Day

What was the Sabbath?

and

What is the first day of the Week,

or

Lord’s Day

Charles Stanley.

“Remember the sabbath-day, to keep it holy.” — Exodus 20: 8.

“Let no man therefore judge you in meat, or in drink, or in respect of an holy-day, or of the new moon, or of the sabbath: which are a shadow of things to come; but the body in of Christ.” — Col. 2: 16, 17.

Introduction.

It may be well to give one word of explanation as to my object in writing the following paper. I had noticed, in the present day, on the one hand, a strong legal tendency — a positive imposition of the Sabbath its a matter of righteousness — and on the other, a carelessness and indifference about the Lord’s day. I feel it necessary to say, that I have no sympathy, either with the Judaizing, soul-destroying doctrine of the former, or with the cold infidelity of the latter. If I hear any one presenting the shadows of the law, (of which the Sabbath was one,) as the ground of salvation, it is quite clear to me that he knows not the gospel, but is one of those spoken of in Gal. 1: 7, — a perverter of the gospel of Christ; and, at the same time, if I see one professing the name of the risen Son of God, doing his own things, seeking his own pleasure, and gratifying his own will, on the Lord’s day, I have reason to fear that such an one neither knows the joys nor the claims of a risen Christ.

But having found much blessing to my own soul, (and others in different places having in some measure shared that blessing with me,) in tracing through scripture the use of the Sabbath as a shadow of rest in Christ, I was urged to publish what the Lord has taught me in His word on this deeply interesting theme.

I would ask the reader to remember that, in the first part of this tract, there is not one thought of the Lord’s Day. It treats simply of the typical import of the Jewish Sabbath. And even as to this, the gospel aspect only is dwelt upon; my object being chiefly to lead doubting souls to Christ.

Dispensationally, the earthly seventh-day Sabbath points forward to the earth’s millennial rest, just as the first day, or eighth day, points to the eternal state. It is also clear to me, that a seventh-day Sabbath will be observed again on earth, when the Jews are restored. But into these views of the subject I do not enter here.

What was the Sabbath?

Without having the least desire to share in the human strife and controversy on the question of the Sabbath, I do consider it to be important to know what God’s thoughts are on this, as on all other subjects. I ask, then, the reader’s attention, not to my opinions, or the opinions of other men, but to the word of God. The Lord give the demonstration of the Spirit, that Christ may be magnified.

The first mention we have of God’s rest, is in Gen. 2: 2, 3: — “And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it; because that in it he had rested from all his work which God created and made.” We are not told that man was brought into this rest; neither is there one word in the narration of the fall, or of God’s judgment consequent thereon, to imply that the Sabbath had been imposed as a command.

The fact that God sanctified it, is no proof that it was instituted for man, or even then made known to him. He who was from eternity sanctified by the Father was not sent into the world, until the fulness of time came. (John 10: 36.) But whether the Sabbath was given to Adam or not, it is most certain that Scripture is silent as to it, from Adam to Moses, a period of more than two thousand years. Now viewing the Sabbath as a part of the moral law, as commonly understood, in the sense of eternal and universal obligation, this silence would present a serious difficulty. But when seen, like all the rest of the ceremonial law, to be a shadow of Christ, this silence is not only no difficulty, but a key to the whole subject.

Sin came in, and man was driven out. He is still out — and God has only one way of bringing him back. That way is Christ. Now as the death of Christ is the only way of bringing the sinner into the real rest of God, so also, if the Sabbath were a shadow of God’s rest in Christ, man could not possibly be brought into this typical rest, until the shedding of the blood of that paschal lamb, which pointed to the great sacrificial Lamb of God. Accordingly the lamb is slain — the passover blood is sprinkled — the Lord brings out His redeemed people — the song of redemption is sung — the manna from heaven is given — and then, and not till then, is the Sabbath expressly instituted. “This is that which the Lord hath said, To-morrow is the rest of the Holy Sabbath unto the Lord.” (See Exodus 16: 22-30; also Neh. 9: 14, and Heb. 4: 6.)

Now, as a shadow of rest in Christ, two things were most necessary — that it should be given consequent on redemption — on that very ground; and that it should he given only to those thus redeemed, as the mark or sign of their redemption. And however these principles of interpretation may cross and offend human thoughts, they are God’s thoughts; and nothing could he more striking than the care the Holy Ghost has taken to present these two facts. In chapter 19, which unfolds the ways of God preparatory to the giving of the law, we have in the 4th verse — “Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself.” In the very giving of the law, God spake these words and said, “I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.” The ways of God are very precious; God must be true to Himself; obedience was not commanded that they might be redeemed, but because they were redeemed; but God says of Israel, “They do always err in their heart; and they have not known my ways.”

It was to this redeemed people the command was given, “Remember the Sabbath day to keep it holy.” This is still more clear in Deut. 5: 15 — “Remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence, through a mighty hand, and by a stretched out arm; therefore the Lord thy God commanded thee to keep the Sabbath day.” Could language be plainer than this? That blood which had separated them from Egypt, and brought them typically to God, and that mighty power which He put forth in bringing them out, were the ground on which God says, “Therefore the Lord thy God commandeth thee to keep the Sabbath day.” Now, had God made known His Sabbath to all men, and given it to them, this wondrous connexion with a complete redemption would have had no meaning in it. But He did not, as Nehemiah bears witness. (Neh. 9: 9-14) There, we have first God’s redemption, and then, “and madest known unto them thy holy Sabbath.” How striking is this type! The real rest of God can only be known by those who have redemption through His blood, even the forgiveness of sins. The Sabbath was most strictly a sign between God and His redeemed Israel. “Speak thou unto the children of Israel, saying, Verily my Sabbaths ye shall keep: for it is a sign between me and you,” &c. (Ex. 31: 13.) This is again repeated in the 17th verse — “It is a sign between me and the children of Israel for ever.” (See also Ezek. 20: 12.) The history of redemption is there recounted, and then we read, “Moreover also I gave them my Sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them.” Do not mistake by supposing that they were to keep the Sabbath to get sanctified. No I it was God’s sign that He had, by the death of the lamb, sanctified, or separated them from Egypt to Himself; and they were to keep it as a sign that they were thus separated to God. It would be a contradiction in terms to say, that this rest was given to the world, and then to say, it was given to a people as a sign that they were sanctified from the world to God.

How strikingly this holds good in the antitype. It is a fact that none have this sign upon them — that is rest of soul, or peace with God — none enter into His rest, but they who believe; none can be brought nigh to God but through the redemption that is in Christ Jesus.

Did you ever meet a man that had peace with God? That man believed on God “that raised up Jesus our Lord from the dead: who was delivered for our offences, and was raised again for our justification.” “Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ.” The poor Romanist, and many others, will not believe God’s testimony about the death and resurrection of Christ, and therefore never can have peace with God — never! No, never do they know “the blessedness of the man” “whose transgression is forgiven;” never once can they give thanks to the Father, knowing that in Christ “we have redemption through his blood, even the forgiveness of sins.” (Read Col. 1: 12-14.) No! in all the religions of man this fact is the same: he never can by works enter into rest; to cease from works is the only possible ground of entering into rest. God ceased from His works of creation, and entered into that rest, all being finished; the last thing He did was to build the woman — type of the Church — then He rested from all His works. And did not Christ finish the work of redemption? And has not God raised Him from the dead? “Who, when he had by himself purged our sins, sat down on the right hand of the majesty on high.” Is not this proof enough? All heaven owns that the work of redemption is done; the Redeemer has sat down; and God has crowned Him with glory and honour. All heaven shouts, Worthy the Lamb! Reader, wilt thou dare to lift up thy unbelieving head and say, “No! that finished redemption is not enough; it alone can never give me peace with God; I must add my good works, my righteousness.” Remember, God calls thy righteousness filthy rags. Big as the bundle may be, all that thou hast, all that thou art, bears the stamp of sin, and demands thy death. Christ has met this claim, and was swallowed up of death. “He was made sin for us.” In Him was life; death had no claim on Him; yet was His soul made an offering for sin. He bowed His head; He cried, “It is finished;” He gave up the ghost. Now, if God did not raise Him from the dead, and thus prove and declare the work that justifies, that sanctifies, that glorifies the sinner who believes on Him; I say, if God has not raised Him from the dead, then are we yet in our sins; even we who have believed, have believed a lie. But now is He risen. God has declared redemption finished. “He whom God raised from the dead saw no corruption.” “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.” May God open the heart of the reader to receive this precious peace, thus preached to him, through the blood of Jesus.

To return to the Sabbath, as a shadow of rest in Christ. If there be this controversy between God and man, as to the real rest, God giving it only in Christ, and man determined to add his own filthy works; and if he really is so determined to carry the burden of sin, more or less, I doubt not we shall find instruction as to both these points expressed by the shadow. For the first point, turn to Numbers 15: 32, where we have the case of the man gathering sticks on the Sabbath day. As the Sabbath was only just made known, enquiry was made, what should be done to him; and the Lord said, “The man shall surely be put to death.” Men may presumptuously deny the testimony of the Holy Ghost to the finished work of Christ. They may think it a light thing to break that Sabbath, that rest, by only gathering a few of the beggarly rotten sticks of their own works. Ponder this solemn lesson. If the shadow was thus guarded by the penalty of death, what will be the consequence to the soul that dares thus sin against the Holy Ghost, by despising the great salvation, the eternal Sabbath of rest in Christ?

Again, as to the second point, the desperate struggling of unbelief to carry the burthen of sin, how distinctly is this forbidden in the express command of God as to the shadow, in Jer. 17: 21: “Thus saith the Lord, Take heed to yourselves, and bear no burthen on the Sabbath day,” &c. Does not the Spirit in this speak to us now? “Take heed.” Is not unbelief the besetting sin of every believer? No doubt the remembrance of sin should and will humble us to the dust. What soul that knows the Lord has not felt this, and wept bitterly? But doubt not, therefore, the efficacy of that “precious blood which hath made peace.” Take heed, beware of that heart of unbelief, that would doubt the forgiveness of God. Reader, have you pressing on your soul, the burden of sin? Oh! take it to the blood of Christ. It is Himself that says, “Come unto me, all ye that labour and are heavy laden, and I will give you rest.” Oh precious words! oh precious Jesus! whither could I go, but to thee? Thou hast the words of eternal life. Oh believe Him! Oh! “taste and see that the Lord is good.” He says, “My peace I give unto you.” Christ is the rest of God. Cease from works: enter into His rest.

Were it not that it would extend this paper far beyond my purpose, I might take up every line in, the word of God respecting the Sabbath, and we should find it a shadow expressing God’s thoughts of Christ; and indeed, when our understandings are opened, we are astonished to find both in the “Law, the Psalms, and the Prophets, the things concerning himself.” This we may say — no command was more strict; no manner of work must be done on the Sabbath, nor even the kindling of a fire; and certainly nothing gave greater displeasure to Israel’s God, than the pollution of His Sabbath. (Read Jer. 17: 20-27, and Exodus 35: 2, 3.) Now is there not something very peculiar in the prohibition of all manner of work on the Sabbath? Here the wages of works is death; not only is the wages of sin death, but if works are done; yes! if any manner of works are done for salvation, for rest, for peace, the wages of such works will be everlasting death. (Gal. 2: 16-24, 3: 10.) This is the gospel, though so little known, because Christ the only rest of the sinner is so little known. Can anything be so wicked before God, so cruel to one’s own soul, as to bring in some other gospel of works for salvation, and thus deny the gospel of the grace of God? Can anything be so insulting, so displeasing to God, as thus, by any manner of works, to deny God’s Sabbath of rest in Christ? How striking a figure, then, of Christ, was the Sabbath in every aspect. Think for a moment what Christ has finished — oh, the glory of the cross. I ask, Can God allow that glory to be despised? It was fearful guilt to put the Son of God to death by wicked hands; but God could bear this; for whilst it manifested the cruel sin of man’s heart, the death of Jesus was the exhibition of the love of God. But what was the sin of putting Him to death, not knowing what they did, compared with the deeper, yea, deepest of all sin, that of rejecting forgiveness through His precious blood? The gospel was preached to the murderers first; but the gospel rejected, the works of righteousness preferred, then they must perish for ever. The Jews were not cast off for the murder of Christ, but for the sin against the Holy Ghost, in rejecting the glad tidings of forgiveness through the slain and risen Son of God. They would go about to establish their own righteousness. Reader, you have either submitted to the righteousness of God — “for Christ is the end of the law for righteousness to every one that believeth,” — or you are, even whilst reading this paper, sinning the deepest of all sin, going about to establish your own righteousness, and sealing thus for ever the ruin of your soul.

It may be added, that redemption through the blood of Christ would not alone meet the sinner’s need, nor yet forgiveness of sin; precious as these are, still, they would not enable one dead in sin to enter into rest. We may illustrate what we mean thus: Suppose a redemption price could be paid for a poor criminal already executed, and a pardon to be sent from the throne, this would be of no avail to the dead man without a new life. This is the sinner’s condition before God; and what can meet it, but pardon and life in Christ Jesus? not only pardon but a new life? Man cannot possibly be brought into God’s rest in Christ, but through the redemption-blood and risen-life of God’s precious Son. How clearly this was before His mind, in the institution of the Sabbath as a shadow of Christ. Not only, as I have said, must the work of redemption from Egypt, by the blood of the typical Lamb, be triumphantly finished, but the express type of life from heaven must also be given; and then after that gift of manna, the Sabbath is for the first time made known. (Comp. Exodus 16: 4-31, with John 6: 31-51.) “I am the living bread which came down from heaven; if any man shall eat of this bread he shall live for ever.”

This is God’s order — redemption, life, rest — and no man can reverse it. The cross of Christ is first in God’s thoughts; and what but infinite mercy as shown in the cross can meet lost men?

Let us now pass on to the New Testament, and we shall have no difficulty in discerning whether the Lord Jesus regarded the Sabbath as a part of the moral law, eternal and universal; or merely as a shadow of Himself. In Matthew 11: 28, Jesus presents Himself as the true Sabbath or rest: “Come unto me all ye that labour and are heavy laden, and I will give you rest;” and at that time we find Jesus leading His disciples, on the Sabbath day, through the corn. Surely this is plain, as that when the sun is risen, the shadow must flee away. Again in John 5: 8-18. Here was one whose case could only be met by the Son of God. And what was true of His body, is also true of all men as to the state of their souls before God. Now the Lord Jesus in this case not only says “Rise,” but also “take up thy bed and walk.” The man had lain exactly the same number of years as Israel had withered away in the wilderness — Deut 2: 14-16; and as God in grace gave them possession of the land, when all the men of war were consumed, so grace meets the poor man’s full need, when his strength was gone and he had none to help. Jesus meets him in the dignity of divine power, and the Sabbath as a shadow is shown to be gone. That very same Lord who, in Jer.17: 21, had said, “Bear no burden on the sabbath day,” now says, “Take up thy bed and walk.” The same thing is seen in the case of the man born blind, John 9: 6; one word, and his sight would have been restored, but the Lord must again set aside the shadowy Sabbath, by making clay, &c. Observe that nothing so often filled the Jew with madness as this treating of the Sabbath as a shadow. True, they “sought the more to kill him, because he not only had broken the Sabbath, but said also, that God was his Father, making himself equal with God.” To my own soul the teaching in all this is most solemn. Man spiritually is in an utterly lost and helpless state; Christ alone, in the fulness of His work and risen power, can save him; and in doing this, the law, of which the Sabbath was a part, engraven on those stones which were the ministration of death, must be utterly abolished as a means of obtaining life. That this is fully proved in the epistle none can deny. (2 Cor. 3: 7-11; Gal. 2: 24.)

As the Sabbath day shadow would admit of no burden and no works, so Christ the substance — God’s rest — must stand alone. Reader, have you been brought to rest in Christ alone? Or are you bewildered with works and Christ? Oh cease from works! break not the true rest in Christ, by your burdens or your works. It was terrible to break the old Sabbath, which pointed to Him that was to come, but, oh! how much more fearful is it to despise Christ.

But to return to the case of the impotent man. What could the Sabbath do for him? More than nineteen hundred Sabbaths had passed over him, and he was still withered; but, oh! when Jesus came, He to whom those Sabbaths did but point, one word “Rise!” “and immediately the man was made whole.” What a contrast! Do ponder this. Nineteen thousand Sabbath days could never heal you — still the withered bondslave of sin — yea, and if you could keep them all, and at last break one, and that by only one sin, you would be guilty of all, and never enter into rest. But what a change when the sinner owns himself a ruined sinner; so ruined that the holy law of God could only condemn him, and that for ever. For such an one, sabbath-keeping or law-keeping can do nothing, because he can do nothing. Oh! let this be owned; when nothing can help, then is the time that God reveals the real rest of the soul in Christ. At that moment, one word “Rise,” and the soul is created anew in Christ Jesus. God takes up that soul on entirely new principles: so entirely new, that to go back to the old dispensation of shadows is to deny the gospel, and to bring in another which is not another, but a net of bondage. This is fully discussed in the Epistle to the Galatians. How solemn are those words, “How turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? Ye observe days, and months, and times, and years.” And again, “Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.” In the face of such plain scripture, is it not most sad to think, how many are seeking to be righteous before God, by the legality of Sabbath-keeping; and at such a time as this, when such effort is being put forth to lead the very sheep of Christ into this legal bondage, it is well to be really established in grace. In this sense, how full of meaning is such a word as that in Colossians 2: 16, 17: “Let no man therefore judge you in meat or in drink, or in respect of an holy-day, or of the new moon, or of the sabbath; which are a shadow of things to come; but the body is of Christ.” Or again, Romans 14: 5, “One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.” Surely one need only compare this with Numbers 15: 32-36, (the case of the man who must be put to death for gathering sticks on the Sabbath,) and it must be seen that the principles of the two dispensations are as different from each other as light and darkness. In the past dispensation, the Sabbath once commanded, must be kept on pain of death. In this dispensation, the Sabbath is not once commanded, either in the teaching of Christ, or the apostles after Him; nay, more, to return to any part of the law for righteousness, is to deny Christ altogether, and those that thus bring it in are accursed. (Gal. 1: 8.)

The hallowing of the seventh day, was the expression of God’s rest in a finished creation, and a type of God’s rest in a finished redemption. Now, reader, what part had man in creation? Just so much could he have in redemption. He was but a creature, brought in to everything made ready to his hands: so it is in the new creation. In the case of Israel, too, redemption was God’s own work. The sending of bread from heaven was God’s own work; and as the recipient of God’s grace, the Sabbath was then given to Israel. In no other way can you be brought into God’s rest in Christ, but as a debtor to the boundless grace of God, that spared not His only begotten Son. Oh! gaze at the wondrous cross of Christ! Behold, in God’s raising Him from the dead, God’s own testimony that the work of redemption is finished — finished with glory! glory to God! glory to Christ! Oh, the glory of the cross! Oh, the eternal efficacy of that peace-speaking blood! Can there be any wonder that souls seeking peace by the old beggarly shadows of the law should be kept in darkness and bondage? Ah! how beggarly, compared with the glory of the cross. (See 2 Cor. 3: 7, 18; and 4: 3, 6.) Yes, the ministration of death “is done away,” “it is abolished.” To one who desires to be subject to the word of God this is enough. To one who has not ceased, and will not cease from his own works, these thoughts will be really shocking. To speak of the Sabbath as a past shadow, could not be endured by any but such as have been brought into God’s present and eternal rest in Christ.

If these lines should fall into the hands of such as have long wearied themselves in seeking justification by the works of the law, and are beginning to find that by the works of the law none can be justified, let me beg such to cease from works, and, as lost and guilty, look only to Christ. Just as the bitten Israelite looked at the brazen serpent — just as the dying thief looked at Christ — do you, dear reader, look and live. Thousands and thousands have heard the gospel of redemption through the blood of Christ, and have received forgiveness of sins, justification, and eternal life. Yes, they heard, they believed, they entered by faith into the true sabbath, perfect and eternal rest in Christ. Even so may the reader believe and enter into rest. — Amen.

What is the first day of the week, or the Lord’s Day?

There are those who can see no difference between the seventh day, the Sabbath, and the first day of the week, the Lords day, except the mere change of the day. What should we think of the intelligence of a person who could see no difference between a corpse and a living man? Just as blind must that man be who sees no difference between the ministration of death, and the present dispensation, which is after the power of an endless life; in which all is perfect and eternal; and of which the Lord’s day is the joyful expression. The offerings of the former, the dispensation of works, could never take away sin; could never give the conscience perfect peace. The work of its priesthood was never done. But in this dispensation of grace, “after he (Christ) had offered one sacrifice for sins for ever, sat down on the right hand of God.” “For by one offering he hath perfected for ever them that are sanctified.” (Heb. 10: 1-22.) Now, as there is such an immense contrast between the dispensation of works by Moses, called the ministration of death, and the dispensation of the fulness of life eternal, by Christ Jesus, so the Holy Ghost has most carefully distinguished between “the seventh day” of the one, and “the first day” of the other. Indeed, to take in the full range of God’s thought, would be to see the one as the last day of the old creation, and the other as the first day of the new. God’s rest in the old creation was broken by sin, since which the whole creation groans. God’s rest in Christ, the head of the new creation, can never be broken. We might as easily mingle light and darkness, as the principles of the two dispensations; and hence the necessity of seeing the former to be utterly abolished by the cross of Christ, before we can have the least apprehension of the present in the power of resurrection. Everything in the past is on the principle of obedience to a carnal commandment. Everything in the present springs from the power of a risen life. Oh! that we did but know more fully “the power of his resurrection.” (See Phil. 3: 1-12.) This will account at once for the striking contrast between the Jewish Sabbath and the Christian’s first day. The one was strictly commanded, and legal obedience enforced on pain of death, to those who had engaged to keep the covenant of works. But to believers, as sons, there is no command at all to observe a Sabbath. Obedience in them is that of sonship. There is nothing in common between the two; all is contrast; and not only so, but the one can only begin, on the ground that the other has really come to an end.

Turning to Matthew 28: 1 we read, “In the end of the Sabbath, as it began to dawn toward the first day of the week,” & c. It was then the angel of the Lord said, “He is risen.” So in Mark 16: 1, “And when the Sabbath was passed,” the glory of the resurrection at once burst forth. The shadow of the Sabbath passed over the sepulchre of Jesus and disappeared; it vanished before the glory of the risen Son of God. It is very remarkable that Jesus remained in the silent tomb until the Sabbath was fully come to an end; and not only so, but until the dawn of the first day of the week very early in the morning. The night seems to have been pieced on, as it were, in perfect keeping with the fact that the Church has to wait a little while; the night of which is now far spent. The dawn of the resurrection morn shall soon break forth. The sun of the new creation shall soon arise, in all his strength and glory, to set no more.

The Sabbath, as a shadow, having thus served its purpose in pointing to Christ, and now having passed away, let us inquire what there is in the word of God respecting the first day of the week. Great as was that work of creation from which God rested on the seventh day, yet infinitely greater was the work of redemption, from which Christ rested, and which God declared accomplished and accepted, by the resurrection of Jesus from the dead.

On the first day of the week “He was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead.” “He was raised from the dead by the glory of the Father.” “God raised him from the dead.” “As it is also written in the second Psalm, Thou art my Son, this day have I begotten Thee.” (Acts 13: 23-39.) “This is the stone which was set at nought of you builders, which is become the head of the corner,” & c. The epistles also are full of the glory of the resurrection of Christ. The whole question of our salvation hangs on the resurrection of Christ. Now it was on this first day of the week that Christ arose, the first-born from among the dead — the first-fruits of them that slept. (1 Cor. 15: 20; Col. 1: 18; Rev. 1: 5.) “The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it.” (Psalm 118: 22-25.) The question is, On what day did God take up from the dead His rejected stone, and give Him this glory? Plainly, on the first day of the week. This, then, is the day of all days which the Lord hath made; and without a command, those are glad and do rejoice in it, who are one with Him that is raised from the dead. I know this passage looks forward to Israel, as to the time of the manifestation; but faith sees in the resurrection of Christ the pledge and assurance of all that is yet to come. “Knowing that he which raised up the Lord Jesus, shall raise up us also by Jesus.” As Jesus was the first-fruit pledge of the coming harvest, so that day on which He arose is a foretaste of the eternal peace and joy at His right hand in the glory.

It was on that first day, that Jesus opened the scriptures, and showed His disciples how He “ought to have suffered these things, and to enter into his glory.” (Luke 24 — see the whole chapter.) It was on that same day at evening, being the first day of the week, that Jesus, for the first time, declared the glad tidings of peace through His broken body and shed blood. “Peace be unto you,” and He showed them His hands and His side. Oh, what a gospel of peace, in the wounds of Jesus alive from the dead. And, again, the next first day, He came with the same message of peace. Who can tell the deep joy of the soul which has long been tormented with the awful sense of sin — when, for the first time, “Peace be unto you,” is heard from the lips of Jesus, and conscience is for ever satisfied, because God is glorified by the wounds on the risen body of Jesus. Surely, that soul will rejoice on the day, the first of all days, when God raised up His Son from the dead.

But the disciples, though thus blest, were commanded to wait in Jerusalem for the promise of the Father — the Holy Ghost. (Acts 1: 4-8.) Now, it is most remarkable that the Holy Ghost did not come until the day of Pentecost was fully come. (Acts 2: 1.) “And when the day of Pentecost was fully come, they were all with one accord in one place, . . . and they were all filled with the Holy Ghost.” Surely there must be some reason why the Lord Jesus remained in the grave until the Sabbath was so fully past, and the Holy Ghost remained away until the Pentecost was so fully come; for the Pentecostal scene — like the resurrection — began early in the morning of the first day of the week. The institution of this Pentecostal feast in the 23 of Leviticus, will throw much light on this part of our subject. The sheaf of the first-fruits in the 11th verse, “He shall wave before the Lord, to be accepted for you: on the morrow after the Sabbath.” Now the morrow after the Sabbath must be the first day of the week. Christ was that first-fruit sheaf, which was waved in resurrection acceptance on the morrow after the Sabbath — not on the Sabbath, but the first day after the Sabbath was past — on the very day the Jewish priest waved the literal sheaf, Christ arose from the dead. 15th verse, “And ye shall count unto you from the morrow after the Sabbath, from the day that ye brought the sheaf of the wave offering; seven Sabbaths shall be complete: even unto the morrow after the seventh Sabbath, shall ye number fifty days; and ye shall offer a new meat-offering unto the Lord.” To my own soul the typical instruction in this is very full. The waving of the first-fruit sheaf was on the morrow after the Sabbath, and the two wave-loaves are also offered on the morrow after the seventh Sabbath, or first day after the Sabbath. How wondrously everything met in Christ. On the very night the passover was slain, Jesus was offered, the Lamb of God without spot. On that very morrow after the Sabbath, when the wave sheaf was waved, on that very first day of the week, Jesus, our Surety, was raised from the dead, and accepted for us. Seven Sabbaths had to pass away, and the morrow after the seventh must be fully come — the Pentecost — before the Holy Ghost could be given, to baptize the disciples into one body, the Church of the living God. Then was the Church, answering to the two wave-loaves, to be taken from Jew and Gentile, presented before the Lord. The sweet savour offering connected with the sheaf of the first-fruits, & c., contrasted with the leaven baked with the loaves of these first-fruits, is full of solemn instruction as to the perfection of Christ, “Who hath loved us, and given himself for us, an offering and a sacrifice to God for a sweet-smelling savour,” (Eph. 5: 2,) and the leaven of imperfection that is found in the Church. As to itself, it is only as seen in Him who loved it and gave Himself for it, that it is without spot or wrinkle, or any such thing, (ver. 26, 27.) But why, I ask, were they to wait? and why did the Spirit delay until the Sabbath was seven times past, and this first day of Pentecost was fully come? Was it not to show that the Sabbath, with the whole economy of the law, must be seven times past, utterly past, before God could begin to build the new-creation Church? It may be necessary to notice, for some, that the Church had no actual existence before the day of Pentecost. When Jesus told Peter about the Church, He did not say, On this rock I am building, but on this rock I will build my Church. Now, that Peter afterwards understood this to refer to resurrection is very clear. (Acts 4: 10-12; 1 Peter 1: 34; 2: 4-9.) Surely, as living stones we are not built upon a dead Christ, but built up in Him who is alive from the dead. Unless Christ raised from the dead is seen to be the foundation of the Church, the Church of God is not seen at all. That there may be churches or assemblies of men without any connexion whatever with the resurrection of Christ is very certain. But that the Church of God is risen with Christ is also quite as clear; “for he is the Head of the body, the Church; who is the beginning, the first-born from the dead.” Alas! resurrection is beyond man’s thoughts altogether. But it is God’s thought, and that which is the marvellous contrast to everything that is earthly.

Should the reader wish to see more of this, let him turn to the Epistle to the Ephesians. The resurrection of Christ in mighty power is seen in chapter 1: 18; the Church is then seen as His body, raised up with Him, in chapter 2 and thus built upon Him the chief corner stone. Chapter 3 shows this mystery to have been kept hid from ages.

To return to Pentecost. On this first day, the glad tidings of salvation, through the death and resurrection of Jesus was proclaimed, for the first time, to the wondering multitude. Three thousand heard the word, received it gladly, and were baptized; “And the Lord added to the church daily such as should be saved.” When God formed man of the dust of the ground, all his members were fashioned, but he was not a living soul until God breathed into his nostrils the breath of life. Even so, it is quite true, the disciples of Christ were gathered together, but they were not a living temple of the Holy Ghost, until He descended on the day of Pentecost. What a change! a timid band of fearful men now stand forth in the mighty power of God; and this great event took place on the first day of the week, even the morrow after the seventh Sabbath. Surely the believer needs no command to remember, with gladness, such a day.

Let ins now notice Acts 20: 7, “And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them,” & c. It does not say, when the disciples met to keep the Sabbath; no, the word Sabbath is never once used in scripture to denote the first day of the week. But they were disciples thus met, and their object was not even to hear Paul; — no, the preaching of Paul is secondary to “breaking bread.” What was this “breaking bread,” that was thought so much of by the early disciples, not on the first Sunday in the month, or the second, but on the first day of the week? The first Sunday in the month has no meaning in it, except as it expresses man’s self-will, to do as he likes for his convenience. “For I have received of the Lord that which also I delivered unto you, that the Lord Jesus, the same night in which he was betrayed, took bread; and when he had given thanks, he brake it, and said, Take eat: this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do show the Lord’s death till he come.” (1 Cor. 11: 23-26.) This passage in full of solemn instruction as to what it is for disciples to break bread. It is the Lord’s redeemed people, remembering their Lord’s death, and showing it forth until He come. This was the object of the disciples when they came together on the first day of the week. Am I a disciple? Have I redemption through His blood, even the forgiveness of my sins? Then with solemn, holy joy, let me eat of that bread, and drink of that cup, on the first day of the week — that is the memorial of His broken body, and of His shed blood; let me thus confess and show forth that my salvation is not by works, but entirely of Christ. Thus may I be turned from every idol to serve the true and living God, and to wait for His Son from heaven. But let us beware of making the Supper of the Lord, either a mass, or a sacrament of works for salvation; no, it is the commemoration of that finished redemption which is the eternal salvation of every one that believeth. It is for those who believe God and are saved (not for those who doubt God’s testimony and hope they may, partly by works and partly by Christ, be saved) thus to show forth the tokens of this finished work; and though truly blessed for the Lord’s believing people at any time to break bread, remembering His great love, yet how very fitting, on the day of His triumphant resurrection, to come together to break bread in remembrance of His death. This is no matter for human choice. If a child delights to do its parent’s will, simply because it has discovered its parent’s pleasure; much more surely, in the true spirit of sonship, shall we delight, yes, rejoice, in the first day of the week; and loving Him because He has so loved us, we shall, with longing hearts, desire to do the will of Him who has thus saved us by His grace.

Christ loved to reveal Himself to His disciples on the first day of the week; and faith will still count on this.

The Holy Ghost was pleased to use the preaching of the gospel on the first day of the week; faith will count on His still loving to bring many souls to Christ on that day, and of course at all other times.

Disciples came together, then, on the first day of the week to break bread — disciples should love to come together now to break bread. Disciples then made collections for the poor, on the first day of the week — they should love to do the same now. Oh, how thankful should we be that we have such an opportunity — such a privilege — on the first day of the week to meet together, to break bread, to preach Christ, and to care for one another, none molesting or making us afraid. Shall we lightly esteem such a favour? Oh no, God forbid. How can they who are not their own, but bought with a price, even the precious blood of Christ — how can such say, “I am not a servant, but a son, therefore I will do my own pleasure; I will go here and there; I will do my own will?” Ah, this savours more of Satan, than of the spirit of adoption and love. Oh! my brethren, we need more to feel the claims of the mercy of God, and more yielding of our bodies to God. (Rom. 12: 1, 2.) If we have become dead to the law by the body of Christ, surely it is that we should bring forth fruit to God. It is the tree that bears fruit, not the fruit that bears the tree. Christ is the vine and we are the branches: without Him we can do nothing. If the reader is not a branch in that living vine, he can do nothing. If we are in Christ, we can do all things through Christ strengthening us.

One word as to Revelation 1: 10, “I was in the Spirit on the Lord’s day.” This is the only passage in which “the Lord’s day” occurs in Scripture, and I doubt not it means, as commonly understood, the first day of the week — the day which the Lord has made. The sum of it all is this: — the Lord’s people, on the Lord’s day, remembering the Lord’s death, and preaching the gospel to the world.

But, it way be asked, is there nothing to the world about Sabbath keeping now? Nothing, I answer, but to hear the gospel, believe and live. Man never could enter into rest by works. Peace and life are God’s free gift. Every act of obedience must spring from life in Christ. “We are created anew by Christ Jesus, unto good works.” Jesus said, “My peace give I unto you.” “For he is our peace, who hath made both one, (that is the Jew under law, and the Gentile without law,) and hath broken down the middle wall of partition; having abolished in his flesh the enmity, even the law of commandments, in ordinances.” “And came and preached peace to you which were afar off, and to them that were nigh.”

In conclusion, should the reader be one of those who has long and anxiously desired this “peace of God that passeth all understanding,” this assurance of perfect rest in God, and has never yet found it, let me ask, Have you not sought it by the works of the law, Sabbath keeping, or what not, instead of looking simply to Jesus? Are we not told, that He hath “made peace through the blood of his cross,” and that since Christ hath been set forth crucified, “as many as are of the works of the law, are under the curse?” You cannot possibly have both. If you cling to the law and try to do the best you can, you let go Christ. (Gal. 5: 4.) If you cling only to Christ, you magnify the law, for all its condemnation fell on Jesus — its ministry is abolished and you are free, you are justified, you have peace, you cease from works, you enter into rest, even the true Sabbath of God. The love of God fills your soul, the Spirit of God bears witness that the blood of Jesus has cleansed you from all sin. The Lord’s day will no longer be a day of bondage and sin, but a day of thanksgiving and joy. You are a new creature in Christ Jesus — old things are passed away — all is new. This new nature will as surely delight to do the will of God, as the old nature is contrary to Him.

If you have ever compared the present state of the Church with what we find in the New Testament, you must have been struck with the sad contrast as to the certainty of peace with God. Every believer then had peace with God and could say, “Being justified by faith, we have peace with God.” “He is our peace.” But, now you may meet with a hundred Christians, and not three of them can say, with confidence, “We have peace with God.” Why is this? Converse with them a little, and the reason is plain enough. There is confusion about the gospel. Christ is not the alone Sabbath of rest to the soul. There is not that real giving up of self as utterly lost in sin. There is a trying to mix up works — a secret commending of self to God; and never being able to do this, the soul is perplexed, now looking at Christ, with a little joy and brightness; again, looking at self, and all is darkness and doubt. Oh! this is not the gospel of the grace of God! Cease from works; cling only to Christ.

I have no doubt whatever that the tendency, in our day, to go back to ordinances is, above all things, the cause of the great spiritual dearth amongst Christians. Oh, Protestants! if you would be used of God in stemming the tide of Popish delusion, awake, awake! search the scriptures; preach Christ or do not preach at all; better never preach, than preach law and Sabbath-keeping.

May God grant that many may yet be sent forth, full of the Holy Ghost; that the name of the Lord Jesus may be magnified; and may the tossed and perplexed children of God find and enjoy their full Sabbath of rest in Him.

Let no one suppose that it is as a licence to sin that the ministry of the law is shown in this paper to be abolished. — “God forbid!” Ponder the sufferings of the Son of God, and may the cross of Christ forbid the thought. If I found a child bound by a chain, and a serpent assailing it, should I deliver the child from that by which it was held, that the serpent might devour it? Oh, no! but that the child might escape the serpent. (See Rom. 7: 4-6; 8: 2-4.) Nor do I speak of the law as abolished in regard to God’s moral government in the world. (1 Tim. 1: 7-10.) But what I mean is this — that for righteousness before God — for salvation — for peace — for life — for justification — the law is utterly abolished by the cross. The precepts of the New Testament are invariably given to those who are saved — never once to any man to be saved by keeping them; and yet this is what thousands are trying to do, and hoping to be saved at last. This is utterly, fatally wrong. Salvation — life and peace — first, and obedience as the result of union with Christ risen from the dead.

As the old Sabbath was God’s sign to Israel, so peace, the real Sabbath of rest in Christ, is God’s present sign that we are His redeemed ones; and, as surely, uncertainty about salvation, is a distinct sign that it is sought by the works of law. Do you say, What shall I do then to be saved? “Believe on the Lord Jesus Christ, and thou shalt be saved.” C. S.

Justification in the Risen Christ; or "The Faith which was once delivered to the saints."

Justification in the Risen Christ; or "The Faith which was once delivered to the saints."

In these days of perplexity, nothing can be more important than the enquiry, What was the faith once delivered to the saints? and what is the obedience of that faith? A knowledge of the former gives the certainty of salvation; whilst a clear apprehension of the latter, shows us the walk consistent with so great a salvation.

Let not my reader be surprised if he finds the "faith once delivered" widely different from the faith now delivered. There must be a difference — the results were so different. Then, it gave immediate, certain peace — now, years of weary perplexity, ending in coldness and indifference. Then, it produced a holy life, deadness to the world, consecration to God — now, professors, and often real Christians, are the most active men of the world, alive to the world, leavened with its principles, pursuing its pleasures or its wealth: little time for God or His word, and little communion with God. There are many blessed exceptions; but is not this the general result of modern teaching? Then, as surely as every effect agrees with its cause, so surely does modern doctrine differ from the "faith once delivered to the saints."

There is, however, one point of saying agreement. I say, saying point; for without it none could be saved. It is this — through the death of Jesus is preached the forgiveness of sins. And from this point — the blessed cross of Christ — ancient and modern teaching immediately diverge. The ancient doctrine went onward, leading the soul into the glories and beauties of the new creation, in Christ, the beginning, raised from the dead. The modern doctrine goes backward, and leads the soul into darkness and perplexity, under bondage to law. The one gives deliverance, the other bondage, The Romanist and the Protestant both proclaim the death of Jesus; but both also put the perplexed soul under law, and thus neutralize the blessed truth of the cross. The Romanist preaches the law for justification, and thus makes the cross of no effect; as it is written, "Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace." (Gal. 5:4.) Many Protestants preach the law for righteousness — put the saved person under it for righteousness as a rule of life; and thus to them also Christ is dead in vain. "I do not frustrate the grace of God; for if righteousness come by the law, then Christ is dead in vain."

Suppose a river separated a slave state from a free state: a bridge of escape is laid across that river. Now suppose another bridge is laid across the river back again. A poor slave escapes; but instead of going onward on free soil, he is persuaded to recross the other bridge; surely he is back again in bondage, and the first bridge is made of none effect. The cross of Jesus is that bridge, by which those who were in bondage under law have been brought into liberty. Now in the days of the apostles, some of Satan's builders erected another bridge, and sought to persuade the freemen of Christ to recross the river, and become again entangled in bondage. Against these the apostle wrote the Epistle to the Galatians. Alas! in our day, so generally has Christendom recrossed this Jordan, that to defend the ancient doctrines of the Church is called a new gospel. I would ask my reader a very important question. On which side of the river are you? In the land of bondage, under the yoke of law? or risen with Christ in the liberty of the new creation? If in the latter, it is a miracle of grace. We in this day are born, so to speak, in bondage. We first breathe the very air of legalism. If any one doubts this, let him take up the catechisms, and early books for the young, and he will be astonished how "do" and "live" are written everywhere. And thus that is habitually taught as gospel, which is the very opposite of the ancient doctrine of the Church.

I desire, then, in entire dependence on the teaching of the Spirit of God, to enquire in this paper, What was the ancient doctrine of the Church on the all-important subject of Justification?

To justify a lost, guilty sinner must have astonished angels. None but God could have conceived the thought. To justify implies not merely to pardon from guilt — that is negative justification; but the necessity of positive righteousness. To pardon a wrong-doer is one thing; but how to justify the wrong-doer seems impossible — nay, with man it is impossible.

The Scriptures and facts prove all men guilty. Then the great difficulty was how could God be just or righteous in justifying the guilty? As I was saying the other day in Leeds, a mill-owner passes a law, that any person proved guilty of stealing a pound of wool shall be immediately discharged the premises. A young man is proved guilty; the wool is found in his pocket. Now tell me how the mill-owner can, not only spare him, forgive him, but justify him. What would you think of such a master? Why, you would say, he was as bad as the thief. Now this was the difficulty. Man was proved guilty, had the sin in his very heart and life. Now I ask every man who denies the atonement, On what other principle can God justify the guilty? To the awakened sinner this is a tremendous question, How can I be justified and have peace with God? It must be evident that if man cannot justify that which is not positively righteous, surely then God cannot justify anything short of righteousness. But in man there is no righteousness. All are guilty. "So that death is passed upon all men, for all have sinned."

How does Scripture, then, deal with this amazing question — the justification of the sinner, and God's righteousness in thus justifying him? I answer, Through Jesus, the resurrection from among the dead — Jesus and the resurrection — Jesus "bearing our sins in his own body on the tree" — the Just dying for the unjust. Yes, Jesus crucified and Jesus risen was what the Holy Ghost did set before lost sinners: His death for atonement — His resurrection for righteousness or justification. "Who was delivered for our offences, and was raised again for our justification." (Rom. 4:25) Thus, whilst His precious blood clears from all sin, His resurrection brings me into a state of absolute righteousness in Him risen, and therefore complete justification. And it is on this positive righteousness for justification that ancient and modern teaching so widely differ — modern teachers having got to the wrong side of the river; that is, having left the christian ground of a new life in resurrection, and gone back to the land of legalism and bondage, finding themselves, as they suppose, under law; say they, The law must be kept perfectly, and without this there is no justification. They thus go back to law for righteousness. But, then, finding that practically the believer thus put under it only breaks it, what must be done? Oh, say they, you are under it, and break it; but Christ kept the law for you in His life, and this is imputed to you for righteousness. I would say, in answer to many enquiries on this solemn subject, I cannot find this doctrine in Scripture: it cannot be the ancient doctrine of God's Church. The basis is wrong — to refer to the illustration, on the wrong side of the river. Justification is not on the principle of law at all. "The righteousness of God without law is manifested." "Therefore by the deeds of the law there shall no flesh be justified in his sight; for by the law is the knowledge of sin." (Read Rom. 3:19-26.) Now every doctrine of God's word is clearly stated, not in one verse merely, but in many. Take the atonement: "So Christ was once offered to bear the sins of many" — "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:" and hundreds of other passages. But does Scripture ever say that Christ kept the law for us for justifying righteousness? I am not aware of a single text. And yet, if it were so, there are many places where it should say so. Take Rom. 8:33. "It is God that justifieth. Who is he that condemneth?" Does it say that it was Christ that kept the law? No; but, "Christ that died, yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us." Now is not this the full statement of Scripture as to God's justification of the elect? And yet, plainly, not one thought in it of Christ's keeping the law for the justified. And the most careful examination of every passage will be found in perfect harmony with this statement. Look through the Acts. Not once does the apostle preach, Christ kept the law for us, but "Christ died for our sins," &c. 2 Cor. 5 is a notable proof of this. The apostle does not say, We thus judge that all men are under the law, and that Christ kept it for them; no; but, "We thus judge, that if one died for all, then were all dead." There is not a thought of keeping the law for them, but "died for them and rose again. Wherefore henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we him no more." Does not this prove that the apostle did not go back to Christ under law for righteousness, but onwards to resurrection. "Therefore, if any man be in Christ, he is a new creature: old things are passed away, behold all things are become new, and all things of God." Thus resurrection is the right side of Jordan. Thus the old things of the law, its righteousness and its condemnation, passed away. I am not taken back to Christ under it for righteousness, but taken forward to Christ in resurrection; and there I am made the positive righteousness of God in Him, as surely as He was made sin for me. "For he hath made him sin for us who knew no sin," (surely that was on the cross,) " that we might be made the righteousness of God in him." What deep, solid peace this gives! It is thus risen in Him, one with Him, we are made "the righteousness of God in him." Thus, as our fall in the first Adam not only brought condemnation, but the actual death-state of sin, much more resurrection in Christ not only brings acquittal from condemnation, but an everlasting state of life and actual righteousness absolutely perfect and sinless, the righteousness of God in Christ. Thus, for the believer, Christ, by His obedience unto death, has become the end of the law for righteousness. The end of the law was the curse, and our adorable Jesus became a curse. In Him, our dying Substitute, the life once forfeited by us has been given up, the condemnation due to us fully executed. And when God raised him from the dead, He raised Him as our justified Surety. So the Holy Ghost applies Isa. 1:6-9 in Rom. 8:34.

If you ask what do I make of the life of Christ, I answer, Whatever the word of God makes of it. Surely my precious example (1 Peter 2:21-23) — surely the food of my soul, the bread of life (John 10) — and surely the revelation of the Father. (John 14.) Oh! to follow Him. This is far more than legal righteousness — to have His spirit, to tread in His steps, who, the last moment before He was bound, put forth His hand to heal His enemy's ear. This was not an eye for an eye, a tooth for a tooth. In the midst of the solemnities and sufferings of Calvary, I hear Him cry, "Father, forgive them, for they know not what they do!" Yes, even here He could say, (was ever love like this?) "Lo I come to do thy will O God!" But when I come to the solemn question of justification, it is by His blood from all sin, and in His resurrection made the righteousness of God in Him. He once was condemned to death for us; but now God hath raised Him from the dead, for our justification, as our Surety. Now, as man, in the very body once broken for us, God has justified Him in highest glory as the Surety and Head of the Church, His body. That elect body is raised from the dead with Him, and seated in Him where He is, as He is, "that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish." I might multiply page after page of this resurrection-righteousness.

With the apostle, if there were no resurrection gospel, then there were no gospel at all; "for if Christ be not risen, ye are yet in your sins." But Christ is risen, and the believer is risen with Him, and therefore not in his sins, but righteous in the risen Christ, the beginning of the new creation. I have no doubt, that ignorance of the new creation in Christ risen, is the cause why men defend legal righteousness. No wonder that to one ignorant of resurrection, the gospel of the righteousness of God, in justifying the believer through the death and resurrection of Christ, is a new gospel. Jesus and the resurrection is as new a doctrine as it was at Athens 1800 years ago. Indeed it is one of the sad wonders of these last days, that the ancient doctrine of "through Jesus the resurrection" should have been so lost. The modern doctrine is, through Jesus the justification of the old man under law. The ancient doctrine was, death and burial to the old man, (see Rom. 6,) and perfect justification, not of the old man, but of the new man, in the risen Christ Jesus. Oh! my reader, if you are dead with Christ, are you not justified from all sin? If you are risen with Him, are you not righteous in Him? He is your righteousness: not was, but is. (1 Cor. 1:36.) You are God's righteousness in Him. (1 Cor. 5:21.) Thus clothed in the risen Christ, is not this the righteousness which is of God by faith. (See Phil. 3:9, 10.) Thus is thy need met, fellow-believer — so met, that there is now no condemnation. Dead with Christ, risen with Christ, "there is therefore now no condemnation to them which are in Christ." (Rom. 8.)

Surely there was not a greater difference betwixt the bondage of Egypt, and the freedom of Canaan, than there is betwixt modern preaching and the doctrine of the new creation. Oh! my brethren in the ministry of Jesus Christ, let me beg of you to search the Scriptures on this momentous question. Many have found to their joy that these things are so. I pretend to no new light: I merely point to the word of God. By the eye of faith, I have seen the risen, glorified Christ, and I desire to obey the heavenly vision. (Acts 26:19.)

And now as to obedience. Here again I find ancient and modern teaching equally opposed, as in the justification of a sinner. The ancient doctrine was the obedience of faith — the modern, the obedience of law. The one has all power for a holy walk — the other has no power. I do not find the law ever presented as the rule of life or walk to the risen child of God. The law was perfect for the purpose for which it was given. But the new commandment goes much farther: "That ye love one another, as I have loved you." "He that saith he abideth in him, ought himself also so to walk, even as he walked." Solemn words! "As obedient children, not fashioning yourselves according to the former lusts in your ignorance. But as he which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy; for I am holy." (1 Peter 1:14-16.) The principle of obedience in this chapter is very beautiful. The first thing named is the election of God the Father; then the sanctification or work of the Spirit in separating the soul unto obedience and sprinkling of the blood of Jesus Christ. Then the abundant mercy of God the Father in begetting us again unto a lively hope by the resurrection of Jesus Christ from the dead. Thus, being children of the resurrection, our obedience is not on the principle of bondage under law, but the obedience of children of resurrection. And was not this the ardent wish of the apostle Paul as to his walk and obedience? "That I may know him, and the power of his resurrection and the fellowship of his sufferings; being made conformable unto his death." (Read the whole passage, Phil. 3:4-14.) Now could anything be more clear than this? The risen Christ was his rule of life, as well as his righteousness for justification. Surely we may all say, how little have we attained to this power of resurrection in our walk!

We find the same doctrine in Col. 2:20. If dead with Christ, why act as though we were alive in the world? "If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ, in God." (Col. 3:1, 2.)

Now let me ask, have we not almost lost, in this day, both the doctrine of righteousness in the risen Christ; and also the rule of Christian walk: dead with Christ and risen with Christ? The writings of the apostles are full of both, whilst their lives bore witness to the truth they preached. Does not Paul say, "But God forbid that I should glory save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. For in Christ Jesus neither circumcision availeth anything nor uncircumcision, but a new creature; and as many as walk according to this rule, peace be on them," &c. (Gal. 6:14.) And, surely, what a rule of walk — the new creation! All the old things passed away all things become new — all things of God. Could anything be more opposed to this than the way in which many teachers take back the believer into the land of bondage. The more one dwells upon the glorious doctrine of justification in the risen Christ the more reason we see why the apostle should so vehemently oppose the Judaizing teachers in Galatia. To take back the believer under law, is to rob him of the new creation; you rob Christ of His new creation glory.

It may be replied, who doubts the resurrection, both of Christ on the third day, and the general resurrection at the last day? The general resurrection is a Jewish doctrine, (John 11:24.) but never taught by the Holy Ghost to the Church [Let it not be supposed that the real resurrection of the body is doubted, either the first, the resurrection of the saints, or the second, which will be the resurrection of the lost.] What the blessed Spirit teaches in the word is, that the believer is now dead with Christ, now risen with Him; translated from a state of sin and death, to a state of righteousness and life in the risen Christ. And that now he is called to walk as a dead and risen person. This is what he is now in his surety — the risen Christ. So that as to sin, righteousness, and life, he is in Christ exactly what be will be when the day of redemption of the body has actually taken place. Now, is not this far more than the modern doctrine of putting him under law, and then telling him, because Jesus kept the law for him he is justified when he breaks it? Besides, the modern doctrine gives no power for real practical righteousness; for if I am under the law again, I shall find it as Paul describes the man who was under it: "For to will is present with me, but how to perform that which is good I find not." (Rom. 7.) Thus sin has the dominion if I am under law. But how blessed to know I am dead and risen. Now "sin shall not have dominion over you: for ye are not under law, but under grace." (Rom. 6:14.)

As to justification, then, blessed divine certainty: "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ." Yes, dead with Him, then justified from sin; risen with Him, then righteous in Him. "There is, therefore, now no condemnation to them which are in Christ Jesus." (Rom. 8.) How can there be, if my whole old state is passed away in His death; if my present and everlasting state is only what He is risen — absolute spotless righteousness — how can God, then, condemn that which is absolutely righteous? And that is what the risen Christ is, and what the believer is as risen in Him — the very righteousness of God.

I must confess, I do not see how God would be righteous in reckoning the breaker of the law righteous because another kept it; nor do I see this taught in Scripture, far from it. But through the precious atoning death and justifying resurrection of Jesus, I do see how God is perfectly righteous in justifying the believer. The law could not be made more honourable than by the death of Jesus Christ the Lord. God did not justify sin, but punished it in His Son. The sentence was executed to the utmost. The old creation thus came for ever to an end in the grave of Christ; but in the resurrection of Christ, God gives me a new life in perfect everlasting righteousness. Now, though He could not be righteous in any way in justifying my old man, yet He is everlastingly, gloriously righteous in justifying me as a new creature in Christ risen from the dead. And being thus justified in the risen Christ, He gives me His Holy Spirit for positive righteousness of life and walk. (See Rom. 8.) So that whilst on the human plan, as put under law, I should only break it; yet, on this divine plan, the righteousness of the law is fulfilled in us who walk not after the flesh but after the Spirit.

I am told, I fail to shew what justification is. Well, if you exclude justification in the risen Christ, I must then say the subject is all confusion to me. Admit the risen Christ to be my righteousness and justification, and all is more clear than noon-day sun. In fact, this ancient doctrine, of justification in the risen Christ, has been well nigh lost; and in its place, the modern notion of Christ's legal righteousness under law, has been put in its place. I have no desire for controversy, but however attacked, still to press this ancient doctrine of God's elect, to the glory of Him "who was delivered for our offences, and raised again for our justification." It is on this blessed principle of resurrection I am justified, and have a justified life. My old self could not be justified; my new self in Christ cannot be condemned. Either Christ risen or nothing.

Do, my fellow-believer, search the precious word of God. See how Jesus taught He must die or remain alone. (John 12:24.) See how, in the Acts, the apostles preached through Jesus the resurrection from the dead. How all that believe in Him are both pardoned and justified. Oh! with what power did they bear witness to the resurrection of Jesus from the dead! Ah, see how in their epistles they set forth no condemnation through the dead and risen Christ. Oh! may our blessed God lead my reader into the happy regions of the new creation. It is Jesus who says, "Verily, verily, I say unto you, he that heareth my word and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life." (John 5:24.)

O! anxious, bewildered souls, through Jesus is preached to you the forgiveness of sins. (Acts 13:38.) For this He bled and died. What words are these to the sin-burthened soul. "He was wounded for our transgressions, bruised for our iniquities." What sayest thou, reader? Has the Spirit of God made thee feel thy wretchedness and sin? Then what divine comfort in Him "who was delivered for our offences." Heaven bears witness, for Jesus is there — earth bears witness, His blood was shed here — the Spirit bears witness — the Father bears witness who sent Him from above, who raised Him from the dead, that through Jesus is preached to thee the forgiveness of sins. Dost thou bear His word! O! dost thou believe God who sent Him and raised Him from the dead? As surely as thou believest on God, who raised Him from the dead, so surely thou art justified from all things. (Acts 13:39.) The word of God leaves thee in no uncertainty. Hath everlasting life — shall not come into condemnation. All that believe in Him are justified from all things — passed from death unto life. These are the incorruptible words of God. Dost thou believe God? Then thy sins are forgiven. Then thou art justified in the risen Christ. Thou art dead with Christ — thou art risen with Christ. By His blood thy sins are for ever put away. (Heb. 10:12-18.) Risen with Him, there can be no more condemnation — afflictions, temptations, failure there may be; but thy High Priest lives evermore to save thee to the end. O! reader, my prayer to God is that from this moment thou mayest have the enjoyment of divine certainty, not only as to present forgiveness, but that thou mayest know thy justification of God is unchanging and everlasting. "For whom he justified, them he also glorified." Yes, the one is as certain as the other. Art thou justified? Glory is certain. God cannot lie. It must be so. How art thou justified? In Christ risen from the dead, thy surety. But if thou art justified in thy surety, Christ risen, is He not also glorified? Then in thy representative thou art both justified and glorified. This is thy standing now — risen in Him, justified in Him, complete in Him — the very righteousness of God in Him. It is God that justifieth. Who is he that condemneth? Christ died, Christ is risen, Christ is glorified, Christ intercedes, and all, all for thee. Nothing, no, nothing, can separate us from the love of God, which is in Christ Jesus, our Lord. O! believer, there is no hell for thee, there is no condemnation for thee; thy righteousness, thy justification, thy glory — what Christ is and shall for ever be. O! what manner of love the Father hath bestowed, and in a few more swiftly-passing moments to see Him as He is and be like Him, for ever with the Lord. O! come Lord Jesus.

My heart longs that the whole Church of God might even now awake to its perfect and everlasting justification in the risen Christ. Oh why oppose this as a new doctrine? Is it not the ancient faith of God's elect? When it was fully preached, every believer, being justified by faith, had peace with God. Being dead and risen with Christ, they knew that there was now no condemnation to them that were in Christ. Baptism did, then, strikingly illustrate the doctrine of justification in the risen Christ. Believers were buried in the likeness of His death. (Read Rom. 6:3-7.) The old life buried, raised in Christ to walk in newness of life — not old life or old self justified, that could not be; but condemned to death and buried with Christ. God's sentence executed to the utmost on the old nature in the substitute dying on the tree. But what is this new life but life in Christ risen from the dead, and therefore a justified life. Adam is dead; Christ is risen — Adam is condemned; Christ is justified. My reader, where are you — in Adam or in Christ? Dead and condemned, yet risen and justified. Your old Adam-state passed away, your new Christ-state shall endure for ever. He is the resurrection from the dead. As a person is taken out of the water of baptism, so has the believer been taken out from among the dead — reckoned dead, risen, and justified. Your old Adam-state passed with Christ and raised from the dead in Him. Ah! soon shall prayer be turned to praise and faith to glad fruition. O! my fellow-believer, why shouldest thou go down among the dead in Egypt? "Awake thou that sleepest, and arise from the dead, and Christ shall give thee light." (Eph. 5:14.) Satan will try to hinder thee. In the risen Christ is thy righteousness. To take thee back to law for righteousness is the work of Satan. Let it be distinctly borne in mind the Gentiles were never put under law. It was the schoolmaster to the Jews unto Christ. But even the believing Jew is now no longer under the schoolmaster. It was a bright witness of God's righteousness with the creature; but it only found sin in man: yea, by it the offence did abound. In the blessed Jesus it found no sin. He was the fitted, spotless Lamb of God. But His spotless life is nowhere in Scripture spoken of as vicarious. It was His death, the just for the unjust, to bring us to God. Yes, Christ crucified, Christ risen. This was the faith once delivered to the saints. How clearly this is the doctrine of 1 Cor. 15. The Gospel the Apostle Paul preached gave the certainty of present salvation, unless they had believed in vain, and they could not have believed in vain if Christ were risen. If He were not risen, they had believed in vain, and were yet in their sins. If Christ were risen, they had not believed in vain, and were not in their sins.

And is not the same doctrine taught in Acts 13? In that sermon, so used of God in the conversion of a multitude of souls, the glad tidings the apostles preached were that God had raised up Jesus from the dead; and through Him thus raised, was preached the forgiveness of sins; and by Him, all that believed were justified from all things. And, again, at Thessalonica, Acts 18, what was the Gospel that produced such wondrous results during the three memorable weeks Paul preached to them? "Christ must needs have suffered, and risen again from the dead; and that this Jesus whom I preach unto you is Christ."

Yes, in vain you look for any other Gospel in the preaching of the apostles. Nothing but His death could atone for sin; nothing but His resurrection can justify the believer. It is Christ that died, yea, rather that is risen again. And is not our God using this simple Gospel in our day, in bringing a multitude of souls into the enjoyment of perfect peace? To Him be all praise. It is of little moment whether men approve or disapprove, God will own and use His own blessed truth. May the faith of my reader be the faith once delivered to the saints — Christ dead and risen; and may your walk be as dead with Christ, and risen with Him. Surely, such a justification as the believer has in the risen Christ, demands the joyful surrender of body, soul, and spirit to God. "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God." (Rom. 12.)

Thus is the believer justified from all sins — dead with Christ; thus is he justified in Christ — risen with Christ, God is righteous in justifying the believer as risen in that Just One. Yes, that Just One, who first died for his sins. O fellow-believer, look at that risen Surety, Christ Jesus! Is not God righteous in justifying Him by raising Him from the dead, and seating Him far above all principality and powers? Is He not, then, just in justifying thee as risen and complete in Him? Thus art thou in Christ risen; and therefore there is now no condemnation to them that are in Christ Jesus.

C.S.

Doors shut and Lamps put out

Doors shut and Lamps put out.

2 Chronicles 29.

In reading the Old Testament histories it is important to remember that these things happened, and are recorded, for our admonition. in looking, then, at the history of Judah, during the reign of Ahaz, we see the most fearful results of backsliding from God. "He burnt his children in the fire, after the abominations of the heathen." (2 Chron. 28.) How terrible! Man cannot turn from God, but he must turn to Satan. "He sacrificed also, and burnt incense in high places." And the nation went with him in this worship of devils. He was delivered into the hand of the king of Syria, and into the hand of the king of Israel, who smote him with great slaughter, "because they had forsaken the Lord God of their fathers." Having thus departed from Jehovah, he still adds to his wickedness, in looking to the world to help him. "At that time did king Ahaz send unto the kings of Assyria to help him." Instead of help, there is only increasing distress — Judah was brought very low. He then proceeded further in wickedness. "For Ahaz took away a portion out of the house of the Lord, and out of the house of the king, and of the princes, and gave it unto the king of Assyria, but he helped him not." How rapid the downward course! "And in the time of his distress did he trespass yet more against the Lord: this is that king Ahaz." And this is the downward course of every heart that departs from the living God. Sin cannot be played with. May the Lord use these solemn scriptures, in awakening the spirit of watchfulness, and dependence, in every child of God who shall read these lines.

"He sacrificed unto the gods of Damascus, which smote him. and he said, Because the gods of the kings of Syria, help them, therefore will I sacrifice to them that they may help me. But they were the ruin of him and of all Israel." Who can tell where departure from God may lead to? Mark the sad climax in the downward course of Ahaz, "And Ahaz gathered together the vessels of the house of God and cut in pieces the vessels of the house of God: and abut up the doors of the Lord, and he made him altars in every corner of Jerusalem." This was the sad course of Judah's backsliding — the true picture of every heart that departs from God.

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

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

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

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

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

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

To return to our chapter, then. It is most remarkable that the work of restoration begins in the house of the Lord. "And the priests went into the inner part of the house of the Lord to cleanse, and brought out all the uncleanness that they found in the temple of the Lord." "Now they began on the first day of the first month to sanctify; and on the eighth day of the month came they to the porch of the Lord." (2 Chron. 29:16.)

My fellow-believer, we have a Great High Priest, who rose from the dead on the first day of the week, yea, the first of months to us, and appeared again unto his weak and timid ones on the eighth day. That blessed High Priest is gone into the inner place of the house of the Lord. I speak not of a place of worship on earth. "For Christ is not entered into the holy places made with hands, which were the figures of the true, but into heaven itself, now to appear in the presence of God for us." Oh! my fellow-believer, has sin made thee groan? Look up; there is the Living One, once pierced, once dead for thy sins. God Most Holy, thy Father, sees that body once broken on the cross, and hears the pleadings of thy righteous Advocate. Oh! how little the backslider thinks of this wondrous One in brightest glory as He pleads for him. But such is the case. And where is the man on earth that could approach this inner place of living light and holiness, but through the living intercession, and precious death, of this glorified Surety-Man, Christ the Lord.

Oh! ye wanderers, ye fallen ones, ye sorrowing, desolate backsliders, the innermost place of His holy presence is opened to you by the presence of Him who bare your sins. Pure grace has thrown open the doors, and a Father's loving welcome awaits you. There all is light. I think I hear one say, Impossible! I have sinned too deeply. How can I be happy in such holiness and light? For it often happens that a backsliding child of God would own the fullness of grace to an unconverted sinner, and yet, as a child, or, rather, forgetting he is a child of grace, tries hard to find something to bring to God for restoration. But what was the next step in Judah's restoration? "Then Hezekiah the king rose early, and gathered the rulers of the city, and went up to the house of the Lord. And they brought seven bullocks, and seven rams, and seven lambs, and seven he-goats, for a sin-offering for the kingdom, and for the sanctuary, and for Judah: and he commanded the priests, the sons of Aaron, to offer them on the altar of the Lord." It was not three, five or six, but the Hebrew number of perfection, seven, of each kind, that were killed, and their blood sprinkled upon the altar. How much depends on our receiving the testimony of God, to the perfect value of the one offering prefigured by these sacrifices. This is the only ground of restoration and worship. The moment I believe it my soul is restored. The testimony of God was very clearly expressed in these shadows. "The king and the congregation laid their hands upon them." The goats for the sin-offering showing identification, as God had directed in the law. And his words were most plain. "And it shall be forgiven them." (Lev. 4:20, 26, 31, 35.) They knew it was so; for why should they doubt the word of God? And when the wanderer is thus brought back to God his Father, the word of God to him is quite as plain. "And the blood of Jesus Christ his Son cleanseth us from all sin." (1 John 1:7.) Why, then, should he doubt it? "From all sin." These are wondrous words of comfort.

"And Hezekiah commanded to offer the burnt offering upon the altar. And when the burnt offering began, the song of the Lord began also, with the trumpets, and with the instruments ordained by David, king of Israel." (Ver. 27.) What a change! Thus is the deep need of the soul met; not by looking at self-not by improvements of self. But God sets before us the one offering of Christ. The burnt offering sets forth the perfectness of His spotless person, and the devotedness of His heart in voluntarily offering Himself up to God. And just as we see this, the song of the Lord begins and continues. And the result is, bowing of heart; in worship. What is there to hinder joy and worship, when I see that He loved me and gave Himself for me — that He has met all my sins perfectly — not some of them, but all of them — that He has identified Himself with me. Yes, it is Christ that the Spirit sets before the backslider, and the moment He is seen again, the soul sings for joy. Think how deeply Judah had sunk; and yet now see the effect of these sacrifices, which were but shadows. What joy and profound worship! My fellow-believer, however far thou mayest have wandered, there is surely virtue in the precious blood to bring thee, a purged worshipper, into the very presence of God. There is something unspeakably sweet, when the restored soul bows and worships. And now they consecrated themselves and came with thank offerings. Surely nothing is more sweet to our God than thanksgiving. He would have our hearts filled with joy. Does not the rejoicing of Hezekiah and all Judah put us to shame. They only had the shadows-offerings that pointed forward; but we have the full knowledge of the true offering of the body of Christ; and yet how little real joy, and worship, and thanksgiving. Yea, many Christians never know the joy and certainty that these Jews had.

The next step (chap. 30) is the celebration of the passover — the feeding on the lamb in remembrance of redemption. Thus "They did eat throughout the feast seven days, offering peace offerings, and making confession to the Lord God of their fathers." (Chap. 30:22.) What a sight this was, to see backsliding Judah feeding on the Lamb with great gladness. Does it not show us that Christ is not only the object of faith to the one that has wandered, but at once the food of the soul. Nothing yet about fruit or works. It is all Christ. "So there was great joy in Jerusalem: for since the time of Solomon the son of David king of Israel, there was not the like in Jerusalem." Oh what volumes of wondrous grace does all this speak to the poor backslider! The Lord's presence is still open. The precious blood still speaks perfect peace. The post goes in all haste to invite to come and feed on the Lamb of God. They eat other seven days. Yes, He who is our perfect offering is also our perfect food. We need nothing more than His blood to take away our sins. We need nothing more than His own person to feed our souls.

"Now when all this was finished, all Israel that were present went out to the cities of Judah, and brake the images in pieces, and cut down the groves." (Chap. 31:1.) This is God's order. The heart of a wandering child must be broken by the gracious, yet chastening, hand of his Father. (Heb. 12:5-8.) The soul must be brought into His presence, in the full apprehension of the perfect value of the blood of Jesus. Then filled with joy, then worship and adore. Then feed on Christ with gladness of heart. And then — but not until then — when all this is finished — they brake in pieces the images, and cut down the groves, "until they had utterly destroyed them all." it is only in the presence of God, feeding on Christ, with joy and gladness, that I can get strength to break in pieces every idol in which my heart might trust. Grace first spreads the feast. "So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these?" Man would say to the backslider, Lovest thou Jesus? If so, come and dine in His presence. Not so the ways of our precious Lord with His weak one. Thus was Peter's self-trust broken to pieces. Confession there must be. It was when the children of Judah kept the feast that they made confession to the Lord God of their fathers. (2 Chron. 30.)

It is the knowledge of this precious grace of God that gives strength to bring forth fruits. The wandering child has no more power to bring forth fruit than the dead sinner. Fruit can only spring from, an ungrieved spirit in communion with Christ. It was so in 2 Chron. 31. The sacrifices being finished, the soul filled with joy, the joy of communion and worship. The idols are broken to pieces, and then there is abundance of fruits. "And as soon as the commandment came abroad, the children brought in abundance of the first fruits." Yea, such was the greatness of the store that the first fruits had to be laid in heaps. "And when Hezekiah and the princes came and saw the heaps they blessed the Lord and his people Israel." (Ver. 8.)

Thus these chapters set before us in type God's gracious dealings with his wandering child. The priesthood of Jesus within the vail for us. Based on the full value of His blood meeting all our sins, past, present, and future — all borne, perfectly borne by Him. The soul that is brought to understand this, in the presence of God, is filled with love, joy, and worship; yea, feeds with unspeakable joy on Christ the Lamb of God. This gives power for practical sanctification. And in separation to God every idol is broken to pieces. All was barrenness and darkness; all now is light and fruitfulness. Oh wanderer! God is still thy Father — His presence still thy home. Jesus still pleads for thee. The blood still speaks peace. Still he says, Come and dine. Oh ponder this unchangeable love! Return to thy Father: thou wilt find Him as ready to receive thee as in the days of thy first love. The more thy heart rests in His grace, the more freely canst thou confess all to Him. His joy shall be thy strength, and in it shalt thou break every idol. And thus feeding on Him, and abiding in His presence, fruit shall abound to His praise.

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

The words of Hezekiah are very beautiful here. "Be strong and courageous, be not afraid or dismayed, for the king of Assyria, nor for all the multitude that is with him; for there be more with us than with him, With him is an arm of the flesh, but with us is the Lord our God, to help us, and to fight our battles. And the people rested themselves upon the words of Hezekiah king of Judah." (Ver. 7, 8.) And if they thus rested in his words may we not rest ourselves on the words of God? "If God be for us, who can be against us?" This is the great anchor of the soul when passing through conflict — "God is for us."

If we compare this account, in the book of Chronicles, with the account in 2 Kings 18, we find that the best side is chronicled. In the Kings we see what Hezekiah was in himself. The treasures of the sanctuary were given to the king of Assyria; yea, he even "cut off the gold from the doors of the temple of the Lord, and from the pillars which Hezekiah king of Judah had overlaid, and gave it unto the king of Assyria." (2 Kings 18:15, 16.) In the Chronicles we see rather what God records about him. Precious grace! Whilst our sins and failures are blotted out, the gift of a cup of cold water in His name is chronicled above. Ye are they who have continued with me in my temptation, said he to them who were too sleepy to watch one hour.

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

This is a very common temptation. Satan seeks first to get our thoughts off Christ, and then, so occupied with ourselves and our failings, that he may persuade us to make less and less profession of the blessed Lord we love. Faith he cannot destroy; whatever advantages he gets, still, with the real child of God, there is trust in Him. This enraged Rabshakeh to madness; be says, "What confidence is this wherein thou trustest?" (Chap. 36:4.)

Oh! terrible is the host of hell that Satan brings at such a time, to try the faith of the child of God. What threatening, crying, blaspheming, and hoaxing Rabshakeh's rage is an exact picture of Satan's enmity. "Answer him not," was the command of Hezekiah. All do not pass through this storm and tempest. It is well for those that do, to remember the trial of their faith is more precious than gold. When the wicked infidel letter was read to the king, he "went up to the house of the Lord and spread it before the Lord." These are two points of immense value to the tried soul seen in the conduct of Hezekiah during this fierce trial. "Answer him not," "and spread it before the Lord." Silence and Prayer. When Satan throws out a flood of infidel questions, answer him not, but spread all out before the Lord. Nothing can, at such a time, sustain the soul, but the most entire dependence on God. As Rabshakeh spake of the nations around, so Satan points to this one and that; they once professed to be the servants of God, and where are they? and you are no better, he says; you had better give up all profession of Christ and make a covenant with me — "cast off the restraint of Christ." Answer him not; get before God in prayer. The prayer of this tried soul is very beautiful: "O Lord of hosts, God of Israel, that dwellest between the cherubims, thou art God, even thou alone." Oh! it is a blessed place to get before the mercy-seat, and contemplate God there. "Incline thine ear, O Lord, and hear: open thine eyes, O Lord, and see: and hear all the words of Sennacherib, which hath sent to reproach the living God," &c. (16-20.) And the Lord did hear, and did save, and did deliver. The angel of the Lord smote the camp of the Assyrian. Oh! what a relief to the tossed soul when thus brought through torrents of temptation. But the progress of a child of God does not end here. He may have learnt the value of redemption; he may have been restored by the intercession of his Advocate to communion in the very innermost presence of God. He may have long fed on Christ, the bread of life. He may have then broken the idols to pieces. He may have abounded in good works. He may then have passed through fiery trial. All this Hezekiah had passed through in the type; but the death lesson had yet to be learnt. And so with the Christian: he may have passed through all this, and yet the death lesson of the old man not yet learnt. Read, now, Isaiah 38.

"In those days was Hezekiah sick unto death," and the word of the Lord to him is, "Thoushalt die and not live." Yes, and after all the blessed enjoyment of Christ we have been speaking of, to find nothing in self, the old man, but corruption and death. This, indeed, makes the believer, who has not learnt the death and resurrection lesson, cry out, O wretched man that I am, who shall deliver me? Ah! old me, old I, must die, must perish, must be turned to the wall. Poor Hezekiah, he turned his face to the wall and wept sore. Like Job of old, this brings out the leaven of self-righteousness. "Remember now, O lord, I beseech thee, how I have walked, before thee in truth, and with a perfect heart, and have done that which is good in thy sight; and Hezekiah wept sore." Oh, and it is sore work to learn fairly the death lesson of the flesh. The rage of Rabshakeh without is but a mere trifle compared with the full discovery of the death within. What mourning and pining in secret. For peace, Hezekiah had great bitterness. A new third day life of fifteen years is granted Hezekiah. In a word, death and resurrection is the solemn, yet precious, lesson of this chapter. This history reminds one of the order of the Epistle to the Romans. After righteousness, redemption, and justification have been dealt with, in chap. 3-5, still the death and resurrection lessons of 6, 7 are needed to introduce us to the full blessed truth of no condemnation in Christ. (8.) I have no hesitation in saying, that though this death and resurrection lesson is the most difficult to learn, alas! how few do learn it; yet it is the most blessed lesson of the Spirit of God. It is truly blessed to learn the value of that precious blood that brings us to God. To feed on Christ with joy and gladness; thus to have strength to break in pieces the idols, and so to taste the sweetness of restoring grace, as to abound in good works. To be sustained of God when passing through fierce conflict. But to learn that we are dead with Christ, and risen with Him; and that, "There is therefore now no condemnation to them which are in Christ Jesus." And that if thus justified there can be no condemnation and no separation. Oh! my fellow Christian, this, this is the lesson God the Holy Ghost would have thee to learn; and this forgotten truth is the very foundation of Christian doctrine, as taught in the New Testament. Do read the sixth and seventh of Romans, and ponder what is involved in being dead with Christ any risen with Him. This is the heavenly key that unlocks all gospel truth. True certain peace with God cannot be enjoyed where this is not known. No longer under law — the power of death — but under grace, bringing forth fruit to God through the power of the risen life. "Dead with Christ." (Rom. 6:8) "Risen with Christ." (Col. 2:12.) Ah! this gives peace that the rage of the adversary can never shake.

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

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

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

Yes, dead with Christ, risen with Christ. This is the believer's standing, justified from all that he was; and justified for ever in all that he now is, as a new creature in Christ Jesus.

And this, too, is the base of his hopes. He cannot hope for the improvement of that which is ruined and dead, nor does he. No, he waits for the risen Christ, and longs for that day of redemption when, fashioned like Him, he shall see Him as He is, and be like Him. "And every man that hath this hope in him purifieth himself even as he is pure."

Yes, my reader, so far from the moral law being thy rule of life, it will be found as God describes it — the rule of death. (2 Cor. 3:7.) As a young man said to me the other night, "I have been trying for twenty-five years to keep the law, as I was told I must, and I have only got worse. I have resolved and prayed when I arose in the morning, and before night I have felt myself so bad that I have been almost in despair." And is not this the general effect of modern preaching? Now the rule of walk is — dead with Christ, risen with Christ. And most certainly the power of walk is the Spirit of God. But this walk in the Spirit cannot be, if you are put under law, as says the scripture, "But if ye be led of the Spirit, ye, axe not under law." (Gal. 5:18.)

But my reader may say, What has all this to do with me as a restored backslider? It has, this to do with you: if you allow false teachers to put you under law, you are sure to backslide again. Here are the two things: man would lead you under the law, the Spirit would lead you to Christ. If under law, you break it, and are again entangled in bondage; if led of the Spirit, you bring forth the fruits of the Spirit. Do you ask, "Then am I to break the law? do you mean that I am at liberty to sin?" Far be the thought. (See Rom. 6.) Dead with Christ, risen with Christ. Are you dead, with Christ, that yow may sin? are you risen with Him that you may sin? The precious pattern and example, Christ! does looking to him teach you to sin? Dead and risen one, the Spirit loads thee to Christ as a new creature, Christ is thy delight. What was the rule of His holy life? The Father's will. Not merely the law. The law did not command the scenes of Calvary; yet even there the beloved one could say, "Lo, I come to do thy will." Let thine eye rest on that blessed obedient Holy One. May the Spirit of God keep thee pressing toward that mark. I ask, is this antinomianism? Then give me more of it. It is the path that shines brighter and brighter to the perfect day — the path ever hated by man; but blessed are the feet that walk therein.

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

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

C.S.

“Awake, Awake!&rdquo

“Awake, Awake!” “Behold the Bridegroom cometh.”

Matthew 25: 1-13.

1. Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.

2. And five of them were wise, and five were foolish.

3. They that were foolish took their lamps, and took no oil with them:

4. But the wise took oil in their vessels with their lamps.

5. While the bridegroom tarried, they all slumbered and slept.

6. And at midnight there was a cry made, Behold the bridegroom cometh; go ye out to meet him.

7 Then all those virgins arose, and trimmed their lamps.

8. And the foolish said unto the, wise, Give us of your oil; for our lamps are gone out.

9. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves.

10. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage; and the door was shut.

11. Afterward came also the other virgins, saying, Lord, Lord, open to us.

12. But he answered and said, Verily I say unto you, I know you not.

13. Watch, therefore, for ye know neither the day nor the hour wherein the Son of man cometh.

What a difference it would make in the professing church, if this, and similar portions of God’s word, were really believed. The invasion of England could not give greater surprise, or alarm, than would be the awakening of the slumbering church to the fact that the Lord was really coming: yet such is the case; and the ignorance and sleepy carelessness of the great mass of professors, but proves the divine inspiration of this parable.

Let it be remembered that this parable was spoken before the present state of things had any existence; and yet, no person could now write a more striking description of the present state of that which bears the name of God on earth. True, it was spoken to the Jews; but its instruction to us is no less solemn.

Now, to come to the point at once, what would be the case with the multitudes who profess the name of Christ, if He should come at this moment? What would mere profession be worth — the lamp without the oil?

It is written, the “foolish took no oil with them.” Yet they took their lamps, and went forth to meet the bridegroom. How common this is in our day! It is quite enough to belong to some religious society; a name to live, but dead. Perhaps, a beautiful lamp; but no oil, and no light. Is this my reader’s condition? Then, there is not a moment to be lost — no, not a moment; for it is Jesus who says, “Surely, I come quickly.” Rest not a day, nor night, until you know with certainty, that you have oil in our vessel.

These are the words of truth, “Therefore be ye also ready; for in such an hour as ye think not the son of man cometh.” And again, “The day of the Lord so cometh as a thief in the night. For when they shall say, Peace mid safety, then sudden destruction cometh upon them.” (1 Thess. 5: 2, 3.) Yea, is it not the Lord Himself who assures us, this awful event will take the world with as great surprise as did the flood in the days of Noah, and the overthrow of Sodom in the days of Lot. Now, to say the least of it, does not this subject demand a most serious consideration?

However men may explain away the Scriptures, the fact is the same: we are evidently approaching this great event — the coming of the Lord.

The very world seems conscious that some great event is at hand. If you have not got oil in your vessel, then what a terrible day is at hand. What a test this is! Look at it fully. Test your condition by this great event. Suppose the trumpet sounds, to call the dead and living saints to meet the Lord in the air, in one hour from the time you read these words, (and who can say it will not?) now are you ready to meet Christ? Does the thought give you joy? Are you sure you are His — that your sins are pardoned — that He is your Saviour, your righteousness, your sanctification, your all? Does your heart long to see Him, who has loved you, and given Himself for you? Oh, what joy then to know, in one hour you may see Him, and be like Him! Before God, is this your blessed hope? Or, are you afraid to think of the possibility of this taking place in one hour?

I must speak out, from close observation, and careful comparison of this parable with the actual state of things in this day. It is evident we have arrived at the time when the alarm must be sounded. The Lord grant that the timely warning may be heard.

Is it not fearful to contemplate how few know with certainty, or even wish to know, that they have oil in the vessel. In our day, it seems quite enough to be a member somewhere, and then fall fast asleep. If any one questions the truth of these statements, let him faithfully and affectionately put the question to all the members of any church or society, in almost any town in England; and the answer from at least five out of ten be, “I hope I have oil in the vessel, but cannot say with certainty whether it is so or not.” So let me press home the madness of leaving this solemn question in uncertainty. The moment is fast approaching, when the door being shut, it will be utterly in vain to cry, “Lord, Lord, open unto us!” How fearful the sound of those words, “I know you not.” Who can conceive the everlasting anguish of heart to reflect on a life of self-delusion; — a lost soul to say, I was a professor, a teacher, or a preacher? I often read the parable of the ten virgins. Oh, fool that I was! little did I think my own case was described in that parable.

Oh, my readers, let me ask you, point-blank, Are you saved? Have you the blessed assurance, that God has for Christ’s sake forgiven your sins? Have you received Christ? Let me once more remind you, it does not matter a straw what profession you make; if you have not got Christ, your profession will only aggravate your misery. These are the words of Him whose name you bear, “Behold the Bridegroom cometh, go ye out to meet him.” Oh dead, sleeping professor, “Behold He cometh.” What would you think, if you saw a child trying to stop a railway train? Just as soon will human reason and unbelief hinder the coming of the Son of God. “Every eye shall see Him.” The moment is fixed. What a moment for this world! What a moment for the five wise, and what a moment for the five foolish! What a moment to you and me! Glorified in the presence of Christ; or cast into outer darkness. Momentous question. Oh, sleepy world, awake, awake!

And blessed be the God of all grace, what an awakening there has been, and still is, in so many different parts of the world. Amongst all classes, the mighty power of the Spirit of God has been felt.

Cold professors, empty lamps, have been awakened from the sleep of death. The drunkard, the harlot, the most careless and hardened have been suddenly awakened to the awful sense and burthen of sin. No words can describe the agony of soul through which they have passed. Thousands, and tens of thousands, have been brought to enjoy the blessed certainty of God’s pardoning love and righteousness, the Holy Spirit assuring their hearts that the blood of Jesus cleanseth them from all sin. God has been pleased to use the humblest means in accomplishing this mighty work. I have seen one after another brought to hear the word by a servant girl. She continued in prayer for them, and, in answer to prayer, they were immediately brought to God, and found peace. Little boys have gone into the street, and brought in careless sinners, who have gone out justified from all things. In one place a blind infidel; in another, a cursing old sailor, utterly broken down with the sense of sin, and then filled with the joy of Christ. Old men from seventy to eighty, and little children of six, alike brought to know the certainty of salvation through the blood of the Lamb. Whole families converted! Yes, and though fifty miles, yes, I have known them hundreds of miles apart, yet converted at the same time.

Oh! do not all these things say, “Behold He cometh, go ye out to meet Him?”

One word more as to the lamp. A man must have oil in his lamp, or he cannot have a steady light. Oil first, and then the light. He may light the wick without oil. There may be a great blaze for a moment, but it cannot endure. How soon it goes out!

In like manner a man must have Christ first, then the light; he must have the Holy Spirit first, and then a holy walk will follow. A sinner trying to get salvation by a holy walk is like a man trying to get oil by burning the cotton.

If this is your case, my reader, if you have been seeking salvation by good works or a holy life, if you ever have made a great effort to be a better person, yea and for a time have made a flaming profession that you were a better person, then let me ask you to take an empty lamp, polish well the outside; put in your wick, but put no oil in it; place it on your table at night, light the wick, and sit down and watch it. All! what a flame for a moment; but I think I hear you say, as it goes out, “Ah! that is I; I have done my best to burn, but my lamp is gone out.” Man’s utmost effort ends in darkness. Oh! how many who once appeared flaming lights are now in the darkness of despair; they never had Christ, and therefore could not endure. We cannot alter God’s order. There must be the cause before the effect. The flame would as soon produce oil as good work’s produce salvation. The five foolish virgins found, to their cost, that the one thing they needed was oil. “Give us of your oil,” they say, when it was too late.

What a wail of despair will arise in that day from multitudes who have had the formal lamp of profession, but have never had Christ in their heart. There is a solemn danger in the present day to the children of Christians; they grow up zealously attached to the sect of their parents, and, with an empty lamp, slumber in fatal security; or sincerely striving for a time (without oil) to imitate the light of their parents, they become discouraged by repeated failure. Satan whispers, “It is all a sham;” and they are but too ready to be snuffed out, in infidel darkness.

Anxious, awakened soul, dost thou say, Tell me how I may get oil for my empty lamp — salvation for my perishing soul? How can I be ready to go in and be with Christ, ere the door is shut on all without? Ah! is this the cry of thy wounded heart? Then I have good news for thee. All is done; God hath fulfilled His promise, in that He hath raised up Jesus from the dead. Precious, bleeding Sacrifice, Thou hast finished the work which thy Father gave thee to do. Lamb, once slain, alive again! And oh awakened sinner, however deep the crimson dye of thy sins, through this dead and risen Christ is preached unto thee the forgiveness of sins, and by Him, all that believe are justified from all things. Acts 13: 38.

Better news God could not send thee; more sure God could not make it. If God were to appear thee this moment, and speak to thee face to face, He could not say more. It could not be more sure; is the word of God to thee — forgiveness of sins to thee, my reader. Is not this what thy burthened heart wants — to be justified by God Himself from all things? I think I hear my reader say, How can I know with certainty that I am justified from all things?

Tell me two things, and I will tell thee a third.

1st. “Dost thou believe with certainty that Jesus, the Son of God, died on the cross, the sacrifice for sins?”

“Oh, yes, I believe that in my very heart.”

“How knowest thou this? God says it in His word, that is how thou knowest, is it not?”

“It is.”

2nd. “Dost thou believe with certainty that God hath raised up that same Jesus from the dead?”

“Yes, with certainty, I believe that in my very heart.”

"How knowest thou this? By the same bare testimony of God’s word. Then I will tell thee a third thing. That same sure word of God says, “All who believe are justified from all things.” Now, if I am certain of the first and second, why not of the third?

I know Jesus died for sins; God’s word says so. I know God raised Him from the dead; God’s word says so. I believe God. I know, then, that I am justified from all things; God’s word says so. Yes, God says plainly, all who believe are justified from all things. Oh! awakened soul, ponder these words of life. It does not say, he that feeleth, or he that doeth; feeling and doing will come after; it says, “All that believe are justified from all things.”

Do you believe that Jesus died, that Jesus rose again? Then why not believe what God says to you, and to every sinner that believeth? He says you are justified. Oh what deep, unspeakable joy this gives to every soul that believes what God says. Do you, I ask, believe God? Then you can no move doubt the certainty that Christ died, than doubt the certainty that you are justified. Your feelings and doings have no more to do with one than the other. Christ has died the sacrifice for sins. God has accepted the atonement; for He has raised Jesus from the dead. You believe this in your heart, and God declares you are justified. Blessed, unchangeable truth. Have you thus heard the voice of Jesus — the call of God? 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 condemnation, but is passed from death unto life.” John 5: 24. Ah, all here is positive, real, everlasting. Away with doubts and fears; away with a negative, dark, uncertain, false Christianity. To the soul that believes these words of Jesus, all is positive, clear, certain, yea, everlasting truth. Oh, reader! dost thou hear the words of Jesus — dost thou believe on God who sent Him? Then He who cannot lie, says, “Thou hast everlasting life.” Could Jesus speak more plainly, “Hath everlasting life.” Oh, how many souls have been gladdened with these words of late; and why not thy heart; why shouldest thou any longer be in doubt, since Jesus speaks so plainly to thy anxious soul. God in His word and by His Holy Spirit, thus witnesseth to thee; thou needest no greater witness than God. Faith is the gift of God. Dost thou believe God; then surely thou hast heard His word, for faith cometh by hearing, and hearing by the word of God. Yea, for thy comfort will I read thee a verse of God’s soul-sustaining truth, wherein thou mayest see how completely salvation, from first to last, is wholly of God, and therefore cannot fail, “For whom He did predestinate, them He also called; and whom He called, them He also justified, and whom He justified, them He also glorified.” Rom. 8: 30. Solid rock, this, my reader; all, all of God; from beginning to end — all of God. Rest, oh my soul, in God. Hast thou been called of God? Hast thou believed God? Then thy justification is as certain as thy call; and thy everlasting glory as certain as both. Arise, poor drooping sleeper, and awake to the certainties of God; predestinated, called, justified, glorified. Enough, my God, enough. Glory, everlasting glory be to thee, my God; thou art my justifier through the blood of the Lamb.

Once more. Hast thou, my reader, received record of God; “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.” 1 John 5: 11. Yes, if thou hast believed the record of God, thou hast received Christ; thou art saved; thou hast oil in thy vessel; now for the light; now for a holy life. Stop, don’t mistake; it is no use trying for a holy life if thou art not sure first that thou hast oil in the vessel. The objecting unbeliever will say, “Oh, this man means to say, if we only believe, we may go on in sin, it is no matter; good works and a holy life are of no use at all.” I answer plainly; good works and a holy life are of no more use for salvation, than the burning of the wick is for oil. But I should be foolish indeed, to say the oil was of no use for giving and sustaining light. Nay, without the oil, the wick will not give light; and equally true is it, that without Christ first, without salvation first, there cannot be good works and a holy life. It is thus Paul, and every true servant of Christ, since his time to the present moment, have had to battle against the false, absurd doctrine of works for salvation. The sons of darkness cannot see this, and hence the hue and cry of slander. (See Rom. 3: 8.) We fully confess “that a man is justified by faith without the deeds of law.” “Not of works, lest any man should boast.” “Being justified by his grace.” Then, says the Apostle, “I will that thou affirm constantly, that they which have believed in God, might be careful to maintain good works.” Titus 3: 4-8.

This is the simple clear truth of holy Scripture — oil first, and then the lamp burns. Salvation first, God’s free gift, then a holy life. Oil for light, not light for oil. Christ for a holy life, not a holy life, for Christ. This is the immense difference betwixt the truth of Scripture and the lie of darkness; the one sets forth Christ first, the salvation of every believer, and the only power and source of a holy walk; this gives peace, joy, the certainty of salvation, and power for holy works.

The other sets forth works first, with the, vain hope, that if they can be perfectly performed, the soul may then be saved, and sad to say, this is pretended to be the gospel of Christ. Alas! the soul, under such blind teaching, is left like the lamp without oil, in helpless darkness; sometimes a little flickering of hope and then the sinkings of despair.

Has God now delivered thee, my reader, from this awful darkness? Art thou now certain that thou hast oil in the vessel; Christ in thy heart; that his words are true; thou hast eternal life? Oh, has God thus shone in everlasting mercy upon thee? Then “I beseech you, therefore, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God.” Read Rom. 12. It is only to the children of God, who are saved, that the precious precepts of God’s word are addressed. Oh, then, my fellow-believers, we who are saved with an everlasting salvation, at such a cost, let us arise, and trim our lamps. Have we not burnt too dimly? We are called to show forth the praises of Him who hath called us out of darkness into his marvellous light. Oh, how we have failed! What conformity to this world what worldliness! what carnality! what self-will! How little subjection of heart to God. What disgraceful sectarianism. How little real love to all God’s redeemed children. How little seeking to win souls to Christ. How little real secret communion with God, without which, the outside is mere sham. Oh, come, let us return in confession to our loving Father. Let each one, with lowliness of heart, spread out his whole case before Him, who is faithful and just to forgive, and to cleanse us from all unrighteousness. The Lord is at hand. Behold the Bridegroom cometh. The lamp must be trimmed. Now may the Lord take off the charred crust, and so fill us with the Holy Ghost, that the little while before we see our Lord may be spent in the full light of His presence.

Oh, my fellow-believer, the Lamb is worthy of thy whole heart. Yield all to Him, body, soul, and spirit. Yes, all: time, property, thoughts — all, all to Christ. Keep not back part. He kept nothing back. He gave all — Himself for thee. Was ever love like His? Oh happy, saved, pardoned, justified child of God, hear the cry — the midnight cry — Awake, awake! and brightly shine. Christ is thy light, thy life, thy all. By His death and agony; by His tears and groans; by the blood, and by the water that came from His pierced side; by His pierced hands, and pierced feet; by the bowing of His head, and giving up of the ghost by His resurrection and glory by His appearing in the air, to call thee to Himself by His smile and by His welcome; — oh, awake, awake! shake off thy worldly slumber; prepare to meet thy Lord. Behold He cometh, go ye forth to meet Him. Oh, God! grant that the henceforth of our little while may be spent to Thee. May not only our words and actions, but the very motives of our hearts, bear the light of thy countenance. Keep us, oh, keep us, by thy mighty power.

Rejecters of Christ; cold, empty professors; a few more words and tears for you. Think of those words, “and the door was shut,” “I know you not.” Satan’s world is now your choice; what will it afford you in that coming hour? what will property be worth then? what pleasure will sin afford then? what will the applause of men and Satan be worth then? Look that day in the face, and tell me, what is there worth having when compared with Christ? How fearful the choice of the human heart. Hast thou chosen Satan’s world for thy portion here? Then Satan’s hell will be thy doom for ever; and time so short. May God awaken thee from thy fatal sleep.

The form of godliness without the power, will be of no avail at the coming of the Lord; only those who had oil in their vessels went in. Yes, all who have not the Spirit of Christ will be left out; and then, oh think of the fierce day of the wrath of Almighty God. We know not the moment when the blood-bought Church of God shall be caught up to meet the Lord in the air. Many things have doubtless to be fulfilled before the Lord of glory shall come to this earth in judgment on the living nations. But I do not know a single prophecy which has to be fulfilled before Christ comes to take up His saints to meet Him. Let us, then, my fellow believers, be watching and waiting to meet our Lord. Oh, what will it be to see that face; that smile — the warmth and depth of whose love no pen can write, no tongue can tell. Ah, sorrowing, suffering child of God, wait a little while, and thou shalt enter the joy of thy Lord; thou shalt be tempted no more; thou shalt sin no more; thou shalt grieve Him no more. And those that have gone before. It was hard to part, what will it be to meet — to meet to part no more! Oh, what is this world to us, who look for joy, so lasting, so divine? “I will behold thy face in righteousness; I shall be satisfied when I awake in thy likeness.” Oh, think, ye poor world-despised children of God, of the glory that awaits you, for ever with, and like, the Lord. C. S.

Second Coming of Christ

What God hath said on the Second Coming of Christ and the End of the Present Age.

There is a vast difference betwixt taking up the word of God, to hear what HE hath said, and taking it up to search out passages that seem to uphold any theory that one may hold. Now, all true Christians must feel that the second coming of our Lord Jesus Christ is one of the most interesting subjects that can occupy our thoughts.

It is proposed then, in this small tract, to look carefully at what God has said.

First, at what God hath spoken by His Son, in the four Gospels; and secondly, at what God hath spoken by His Spirit, in the epistles of the apostles.

Before turning to the words of the Son of God, let us read, as introduction, the words of Gabriel, sent of God: “Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. 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.” Surely every “shall” in this wondrous passage, must be as really and an literally fulfilled as was the birth of Jesus. God said He should be born: it came to pass. God says He shall reign over the house of Jacob: it will surely come to pass.

Let us now turn and hear what God hath spoken to us by His Son, in the four Gospels. I would notice the seven parables in Matt. 13. The present period was then unknown, and Jesus only spake of it in parables. But we who now have the teaching of the Spirit of God, and know the mysteries of the kingdom of God, can read them more like histories than parables.

The first is the parable of the sower. Instead of God setting up that blessed reign of Christ, foretold in all the prophets, there is this time of sowing or preaching the word. And how searching the words of Jesus; only one part out of four even of those who professed to receive the word, are saved and bring forth fruit. “Some fell upon stony places,” “some fell by the way side,” “and some fell among thorns.” Oh! reader, beware lest thou art one of these classes, and thou perish for ever. Oh! beware of the care of this world, and the deceitfulness of riches.

But some will ask, does the Lord Jesus teach that this state of things will continue; or does He teach that, by and by, all will receive His word and be saved? Let the second parable answer that question. A man sowed good seed in his field, an enemy sowed tares. He explains it himself: “He that soweth good seed is the Son of man; the field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; the enemy that soweth them is the devil; the harvest is the end of the world (or age); and the reapers are the angels.” So that you see, my reader, plainly, whoever may preach the conversion of the whole world, Jesus taught the very opposite. That only one part out of four of the seed sown brings forth fruit to perfection; and that in the world, the wicked and the righteous would grow together, until the very end of this age. The wicked should then be “cast into a furnace of fire; there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father.”

The third parable, the mustard-tree, teaches, that when the professing body should have greatly increased, the wicked spirits who tried at first to pick up the seed would lodge in its branches. Judas was one of the first of these birds; but now their name is legion.

The fourth parable, the hid leaven. “The kingdom of heaven is like unto leaven, which a woman took and hid in three measures of meal, till the whole was leavened.” This, perhaps, gives the saddest picture of all; but not more sad than true. So far from the Church converting the world, the whole of professing Christendom has become leavened with the working in secret of this woman’s leaven of iniquity. Leaven in Scripture always denotes evil: the leaven of the Pharisees — leaven of Herod — leaven of malice and wickedness.

The fifth, sixth, and seventh parables teach the same truth. It is not the whole field, but the treasure in it: not the whole world, but the one pearl — the one Church of God, that is being taken out of the world. All are not converted, but in the great net of the present dispensation of time, there are good and bad. “So shall it be at the end of the age.” The wicked shall then be severed from among the just.

Matt. 24. In this chapter we find the plain teaching of Jesus to His little flock of Jewish disciples. it is the same subject as the seven parables, only in plain words, not in parables. In the first few verses Jesus foretells the destruction of the Jewish temple — which, we all know, came literally to pass. He was seated on the Mount of Olives — the very spot where His feet shall stand when He comes to reign. The disciples came and enquired privately, “Tell us, when shall these things be, and what shall be the sign of thy coming, and of the end of the world (or age)?” Now read carefully from the fourth to the last verse, and mark, there is not one thought of the world’s conversion. He foretells there will be false Christs — deceivers — wars, and rumours of wars — famines, pestilences, earth quakes — persecutions, sorrows, death — iniquity abounding, and the love of many waxing cold. And instead of the world receiving the gospel, it is preached for a witness; and then the end comes. Much has been fulfilled; and much in this chapter has yet to be fulfilled. Hear in mind, that all these words of Jesus were spoken to His Jewish disciples, and have special reference to what shall befall that nation. In the fifteenth verse He says to them, “When ye, therefore, shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand,) then let them which be in Judea flee to the mountains,” &c. This evidently proves that the temple at Jerusalem has to be rebuilt; for the abomination of desolation is to stand in the holy place. And if you read Dan. 12: 11-13, and compare it with 9: 27, you see the fearful act of the head of the Roman power, who causes the sacrifice and oblation to cease in the midst of the week — then mark when the abomination stands in the holy place. Then the words of Jesus will be most valuable to the godly Jews, who believe His testimony in that day. The moment they see this take place, they take it as the signal to escape. They have not even time to go into the house to fetch their clothes. Then takes place “the great tribulation, such as was not since the beginning of the world to this time — no, nor ever shall be.” The remnant who have escaped may count the days that are shortened, 1290 to 1260, or half a week of years. The angel, speaking to Daniel of these days, says, “And there shall be a time of trouble, such as never was since there was a nation, even to that same time: and at that time thy people (that is, the Jews) shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.” (12: 1, 2.) Clearly, then, the setting up of the abomination of desolation, and the time of tribulation, are both future. And in proof of this, our blessed Lord says, what will take place immediately after, the tribulation: “And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.” (Ver. 29, 30.) Most certainly, then, all tribes of the earth are not converted; or why do they mourn when Jesus comes? Jesus says, “Verily I say unto you, This generation shall not pass till all these things be fulfilled.” How remarkably this is so before our very eyes! Though scattered among all nations, the generation or race of the Jews still exists, and waits the fulfilment of all these things. The Lord then goes on to state, “As the days of Noah were, so shall the coming of the Son of man be.” Oh, what a solemn thought, that this world is to go on eating and drinking — rejecting Christ, just as the world despised the preaching of Noah, “and knew not until the flood came and took them all away; so shall also the coming of the Son of man be!” The most solemn warnings to watch and be ready are then given: “for in such an hour as ye think not the Son of man cometh.” Terrible will be the doom of that servant who shall say in his heart, My Lord delayeth his coming. Yes, he calls Him, “My Lord;” but his portion will be with the hypocrites, “where there in weeping, and wailing, and gnashing of teeth.” Such are the solemn words of the Son of God. Oh! that my reader may be awakened to the solemn enquiry, Am I ready, and waiting for the Lord?

Matt. 25. The whole of this chapter also is upon the same subject. The illustration of the ten virgins each most plainly, that instead of all being converted when He comes, half of those who profess to be His are shut out. All slumbered and slept. Oh, professor! if you should hear those words, “I know you not;” “Watch, therefore, for ye know not the day nor the hour wherein the Son of man cometh.”

Another illustration is then given of this period, during which Jesus is away in heaven: “As a man travelling into a far country.” And again, the whole of his servants do not improve their talents. Then “When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit on the throne of his glory.” Then to the end of the chapter the Lord most plainly describes the judgment of the living nations at his coming. You will notice, if you read carefully, that there is nothing said in this place about the judgment of the dead: that is quite a distinct event, as we shall find as we go on in the word.

Even when standing before the high priest, on the solemn night of his betrayal, Jesus said, “Hereafter shall ye see the Son of man, sitting on the right hand of power, and coming in the clouds of heaven.” Alas, man always refused this testimony. The high priest declared it blasphemy, and pronounced Him worthy of death. (26: 64, 65.)

I would now turn to Mark 13. The solemn warnings of Matthew 24 are repeated: “And then shall they see the Son of man coming in the clouds, with great power and glory.” Not only the porter of the house is to watch, but to mark the uncertainty of the hour when Jesus shall come, all are to watch. Some will say, “Ah, you do not need to think about the coming of the Lord; it will not take place in your day.” Jesus says, “Watch ye, therefore, for ye know not when the master of the house cometh; at even, or at midnight, or at cockcrowing, or in the morning, lest coming suddenly, he find you sleeping. And what I say unto you, I say unto all, Watch.”

Oh, how near, then, the Lord’s coming must be. The present night of His absence is thus divided into four parts: — “even,” “midnight,” “cockcrowing,” and “morning.” Where are we? The evening of the dispensation is already past; yea, the midnight of the dark ages is past, or middle ages, as they are called. The awakening of the Reformation is past. Ah, the morning breaks. Watch! watch! the day will surely break. Oh, blessed are they who shall be found ready!

But perhaps my reader will ask, if Jesus does not teach that the world would be converted by the preaching of the gospel? Does He plainly say the contrary? Let us turn now and carefully examine the Gospel of Luke, and there we shall get a decided answer to the above question. Luke 12: 35-48. In these verses there are two classes of servants. I would observe, a man may be a servant and not a son, as Balaam, and many others. Those servants are greatly blessed who are found watching when the Son of man cometh. But the evil servant who said in his heart, my lord delayeth his coming — and especially that servant “who knew his Lord’s will, and prepared not himself, neither did according to his will, Shall be beaten with many stripes.” Oh! is not this highly favoured England? Does any nation know the will of God as she does? Surely, then, as it was with Judea, so will it be with this land. The heaviest judgments of God’s wrath will be poured out on this now highly favoured land. Her doom will be infinitely worse than the dark lands of paganism, where the will of the Lord has not been known. Surely, then, this warning is not a light matter; and who knows how near.

But if you now turn to Luke 17: 24-37, the Lord says here most decidedly, that he must be rejected. And this rejection goes right on to the coming of the Son of man. A rejection which He likens to the days of Noah and of Lot, “Even thus shall it be in the day when the Son of man is revealed.” Yea, so far from the world being converted, He says, “Nevertheless, when the Son of man cometh, shall he find faith on the earth?” — 18: 8.

Luke 19: 11-27. In these verses the parable of the nobleman going into a far country is repeated, with the plain prophecy that great mass of citizens hate him, and say right out, that they will not have him to reign over them. And instead of these being converted, at the return of Christ, they are slain before him.

Luke 21. This chapter is in many respects parallel with Matt. 24. and Mark 13. We must bear in mind that the listeners to this discourse expected that the long-expected kingdom of God on earth should immediately appear. Instead of which, the Lord makes known a period of great suffering and persecution. What a contrast to all their thoughts. Instead of reigning over the nations, they should be hated of all men for His name’s sake. Then, in the 20th verse, a subject is named that is omitted in both Matthew and Mark: “And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh.” “Then let them which are in Judea flee to the mountains.” Strange as this might appear, so utterly opposed to the hopes of the nation, yet we know it actually came to pass. The Roman armies did compass Jerusalem, and the Jewish disciples did flee to the mountains. A Jew might have said, oh, it is impossible; God has promised that this city shall be the metropolis of the whole earth.* Isaiah 2: 1-4. Truly every promise of God shall be fulfilled, when the time of the kingdom comes on earth. In like manner some will say, It is impossible that these great destructions should take place, because God hath said, “The earth shall be full of the knowledge of the Lord as the waters cover the sea.” Isaiah 11: 9. This shall certainly be the case in the days of the kingdom. But before those days come, let us closely observe these words of Jesus. The days of vengeance came on Judea; there was great distress in the land, and wrath upon that people. This prophecy, from verse 20 to 24, may be said to be condensed history — prophecy fulfilled before our very eyes. They (the Jews) fell by the sword; they were led away captive into all nations. Jerusalem is trodden down of the Gentiles. For 1800 years this prophecy has been, and still is fulfilled. Though at the time Jesus uttered these words, His own disciples neither understood or believed what He said, for we find them afterwards asking Him, “Lord, wilt thou at this time restore again the kingdom to Israel.” But does the Lord say how long Jerusalem is thus to be trodden down? Yes, distinctly: He says, “Until the times of the Gentiles are fulfilled.” And what then? Will the world be converted then? The Lord says no such thing. But then takes place, as in Matthew and Mark, the great tribulation, “Distress of nations with perplexity.” “Men’s hearts failing them for fear.” “And then shall they see the Son of man coming in a cloud with power and great glory.”

{*Now what was the cause of the Jews' darkness and mistake? They knew not the doctrine of the cross, man's need of the death of Christ and a new resurrection-existence in Him. And I often think it is the same now. Men do not understand the cross. They think, just as the Jew thought, Judaism would become the kingdom. So men now utterly mistake the gospel by thinking Christianity is destined to improve humanity. If this were the case, there would be no need for the coming of Christ. But the cross is death to humanity. The cross says humanity cannot be improved. Death to it. The resurrection unfold God's only principle of blessing, the new creation.}

Now, my reader, from all these words of Jesus, can we come to any other conclusion than this — that the millennium cannot possibly take place, before the coming of Christ in the clouds of heaven; until then, wars, tumults, on Judah days of vengeance; on all nations distress. Read, then, carefully the solemn warning, 34-36, “Take heed to yourselves.” Oh, do not be deceived by the cry of peace and safety. “For as a snare shall it come on all them that dwell on the face of the earth.” Ah, you see that professor going to the world’s concert, or to the world’s feast, to eat and to drink with the drunkard. There goes another with anxious brow and keen piercing eye, grasping at the world’s deceitful wealth. Ah, these, and thousands more, are saying in their hearts, “My lord delayeth his coming.” “Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.” (36.)

You may have observed, that all the words of Jesus so far, have reference to this earth, or His coming again to this earth. Jerusalem in Judea has been the centre of his instruction. This was suited to the nation in the midst of which these prophecies were delivered.

We now turn to an entirely new subject. (John 14: 1-3.) I say new subject, for I am not aware of a single verse, from Genesis to this very passage, where this wondrous fact had ever been fully revealed. We forget this when reading these divine words of comfort. Every hope in the disciples around the blessed Lord, in this night of sorrow, was centred in Jerusalem, as the place of His reign. But now, His last words having been spoken to the nation in John 13, He unbosoms the secrets of His heart, for the comfort of His chosen few, during this time, or period, when He should have left them in the world alone. Chap. 13 unfolds the tender grace of our High Priest on high. In the east it is customary for one servant to hold the basin, and for another to pour the water. But Jesus did not ask Peter to hold the basin, and John to pour the water. No, the precious Jesus did it all: He took the towel, He took the basin, He poured the water, He washed their feet. Oh! that we better knew that tender heart. Cheer up, my drooping brother Christian; it was Jesus' work alone to atone for sins on Calvary. It is Jesus' work alone, as thy Great High Priest, to keep thy feet clean. Worthy alone art thou, O Lamb of God. Thou art the author and the finisher of my salvation.

My reader, art thou a believer? Then thou art justified from all things — through the precious blood of Christ, clean every whit. Then do not forget He lives to keep thee clean.

Then, in this chapter 14 the precious Jesus can hide from His loved ones no longer the amazing secret — “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.” Of course, this was so new, they could not make out either whither He went, or the way. They had heard of the future glory of Jerusalem; but mansions in the Father’s house on high, and a place prepared for them! What, poor sinful fishermen to have a place with God the Father! Oh, amazing grace! Man, through sin, lost the garden of God; but Jesus was about to give His heart’s blood, that He might bring us to God Himself in heavenly glory. And mark the certainty. As surely as He has died and risen again, and gone to the Father’s house to prepare a place for us, even so sure is it, that He will come again and receive us to Himself. Ah! what would the soldier give, in the midst of the battle’s roar, to have the certainty of reaching the home he loves — or the mariner in the midst of the raging storm? What comfort, then, these words of Jesus give! However fierce the conflict — however dark and loud the roaring tempest, the blest home of His presence is sure. Oh, think of this, ye tried and desolate ones — ye fellow-believers, who are widows, or orphans, in a cold world! Oh, cheer up, ye afflicted ones! A little while: your home is certain. Is Christ your portion now? Then your home, sweet home in His presence, is most blessedly certain. “Let not your heart be troubled, neither let it be afraid.” Think not when ye see him, to meet an angry Judge. He comes to receive you to Himself, who hath loved you, and washed you in His own blood. He says, “That where I am, there ye may be also.” Perhaps you say, That may be true to them who deserve it. Did those who sat and heard these new words of wondrous grace deserve it? Ah! full well did He know. Yea, this wondrous disclosure of eternal love, was reserved to the very night on which they all forsook Him and fled. The Lord deepen in our souls the sense of this untold grace!

Perhaps my reader may ask, Does not the Lord mean death, when He thus speaks of His coming again? If we turn now to John 12: 18-21, we here find the distinct answer to the question. The Lord plainly did not mean death; for after speaking of the death, whereby Peter should glorify God, He speaks of another disciple and says, “If I will that he tarry till I come, what is that to thee?” “Then went this saying abroad among the brethren, that that disciple should not die; yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee?” Now does not this passage prove that Jesus did not mean death, when He spake of His coming again? Indeed, I do not know of a single passage in the Scriptures where the coming of Christ means death. It is indeed very blessed that when the believer falls asleep, it is to depart and be with Christ, which is far better. Far better to depart from a body of sin and death; but this is quite a different thing from the coming of the Lord.

I would observe, the Lord did not in this precious promise, in John 14, explain how this receiving them to Himself, would take place. The explanation how, we shall find in the Epistles.

Having found by the words of Jesus that the coming of the Lord does not mean death, it may be asked, Is it as clearly proved, whether the coming of the Lord will be spiritual or personal? Let us for this purpose turn now to

Acts 1: 9-11. “And when he had spoken these things, while they beheld, he was taken up, and a cloud received him out of their sight. And while they looked steadfastly toward heaven, as he went up, behold, two men stood by them in white apparel, which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.”

How could words be more plain than these? Did Jesus go into heaven in real person, the very body that hung on the cross; or did He leave that body in the grave and go to heaven in Spirit only? If so, our preaching is vain, and ye have believed in vain. (1 Cor. 15.) All depends on this, if He who died on the cross as our substitute, is not raised from the dead, and ascended to heaven, a real man, as our surety man in resurrection, — then if He is not thus risen, there is no gospel for us. How can I possibly know that I am justified from all things, if my surety is not raised from the death due to me, and as my surety, justified? I fear there is a sort of indistinct notion abroad that Jesus is only a spirit. This notion undermines the very foundation of the whole gospel. Hence what pains Jesus took to convince His disciples, that He was not a spirit; for, says He, “A spirit hath not flesh and bones, as ye see me have.” Now does not the idea of a spiritual coming of Christ spring from that deadly error, that He is now only a spirit? He went to heaven and is there, a real, risen man. And in like manner will He come again, as real a person surely as he was on the cross. Will not the Jews say, What are those wounds on thy hands? And oh, my fellow-believer, what will it be to look at those hands that were pierced for you? He is risen. He will come again in person.

But it might be asked, Can you point out a passage that distinctly proves whether the Lord will come at the beginning, or after the Millennium, or the times of blessing promised in the Old Testament? Let us turn and see as to this.

Acts 3: 19-21. The Jews through blindness had crucified the Lord. Peter tells them to change their minds, and their sins shall be blotted out; and God shall send Jesus again, “whom the heavens must receive until the times of restitution of all things, which God hath spoken, by the mouth of all His holy prophets, since the world began.” Now, if the prime minister of England was said to be gone to France, and would remain there until the time of assembling Parliament, would not that simply mean that he would return before or at the commencement of Parliament? Then does not the word “until” in the above passage distinctly prove that Christ will be in heaven until the beginning of the millennium, or times of restitution of all things? Then He will surely come before, or at the commencement of the kingdom of God on earth. Indeed, how can it be the kingdom if the king is not there? Surely Scripture explains itself. This one passage removes every difficulty from the teachings of Christ in the gospel. It might have been asked, How can the wicked and the righteous live together until the harvest or coming of Christ? And how can it be, in that day, as it was in the days of Noah and Lot — the earth full of wickedness — seeing that so many scriptures of the prophets have to be fulfilled, which describe the righteousness and blessing of the earth — when all shall know the Lord, from the least to the greatest? Well, I say, this one word “until” explains it all. That time of the earth’s blessedness cannot take place before, but after, the Lord comes.

Let us now, in the second place, hear the words of the Holy Ghost in the Epistles. the first passage I turn to is Rom. 8: 19-23. We must mark well the change; it is not now Jesus speaking to Jewish disciples, in the midst of the Jewish nation; but the Spirit of God speaking to us believers, members of the redeemed church of God, so that now every word concerns us. Hence, in this passage, creation in waiting, with earnest expectation, “for the manifestation of the sons (not the nation) of God.” “The glorious liberty of the children of God.” Creation groans and travails in pain together. “And not only they, but ourselves also, which have the first-fruits of the Spirit, even we groan within ourselves, waiting for the adoption, to wit, the redemption of our body.” We do not wait for the spiritual reign of Christ, or for Christ in spirit; we have that now. “Now, if any man have not the Spirit of Christ he is none of his.” (Ver. 9.) But having this, according to this passage, we wait, not for the death of the body, but for the redemption of the body — being justified — having peace with God. (Rom. 5: 1.) Enjoying the certainty of no condemnation. (Rom. 8: 1.) Yes, being thus everlastingly saved, still, whilst in this body of sin and death, we hope and long for, and wait for, the “manifestation” — “the glorious liberty” that will take place, both for us and creation, at the redemption of the body.

When, then, will this glorious redemption of the body take place?

1 Cor. 15: 23-25. “But every man in his own order: Christ the first-fruits; afterward they that are Christ’s at his coming. Then cometh the end,” &c. Most clearly, then, the Spirit of God teaches that the resurrection of the sons of God, they who are Christ’s, will take place at His coming. And for this event all believers waited at Corinth, as well as at Rome. “Waiting for the coming of our Lord Jesus Christ.” (1 Cor. 1: 7.) Mark, it does not says, all shall rise together; but “every man in his own order.” Christ has risen — the first-fruits. Blessed pledge of certainty! Then “afterward.” Who would have thought 1800 years were in that word “afterward?” Now, if there have been 1800 years, at least, betwixt the resurrection of Christ, the Head, and the body — they that are His, may there not, as assuredly there will be, 1000 years betwixt the resurrection of the saved, the first resurrection, and the rest of the dead, who live not again until the 1000 years are fulfilled? (Rev. 20.)

It may be asked, But how does the resurrection of the dead in Christ at His coming, affect the question of the redemption of our poor groaning bodies, who are alive in them, seeing we are not yet fallen asleep? How can we and all believers be waiting for the redemption of the body at the coming of Christ? As to that, “Behold I show you a mystery: we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye,” &c. (Ver. 51, 52.) To this agree the words of the Spirit, 1 Thess. 4, on which I hope to speak shortly. Now, as we go through the epistles, we shall find, it was for this very event that all believers, in all places, in the days of the apostles waited. Not for the unclothed state of the soul, blessed as that is. The apostle says, “Not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.” (2 Cor. 5: 4.)

The epistle to the Galatians, being the defence of the blessed truth of justification, this subject is not dwelt upon. Also, as the Ephesians presents that aspect of the Church, as already raised and seated in Christ in heavenly places, of course, the subject of the Church’s hope is not introduced. But in the Philippians, where the Church is looked at more in the service of the Gospel, and pressing forward through a weary world, then this blessed hope, and no other, is distinctly presented, “for our conversation (or citizenship) is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ; who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.” Phil. 3: 20, 21. Those who know the Greek tell us, that this passage should be, “We look for the Lord Jesus Christ as Saviour,” &c. Oh! what a contrast this blessed hope of primitive days, to the modern dread of Jesus as a terrible judge. How sweet it is to a mother’s heart, when she returns from a journey, to see her little child’s longed-for face at the window; it claps its little hands, and would fly through the window to meet her. Surely, no mother would have her child dread her return as a terrible tyrant. When Jesus left His chosen ones on Olivet, He lifted up His hands and blessed them, and as He blessed them He was parted from them. In like manner will He return; whilst to the rejecting world He comes as a terrible judge. Yet, oh, sinner saved by grace, the first sight thou shalt have of Him who loved thee, and washed thee in His own blood, will be with uplifted hands of blessing. Oh! view Him coming as Saviour, to claim thee as His prize, bought with His own blood. In one moment, thy body of humiliation, sorrow, and sin, shall be fashioned like unto His glorious body. What a moment! Thy last tear shall be gone. Thou shalt grieve Him no more. Thou shalt sin no more. Oh, what will it be to see His very face — to hear His voice; that face once wrung with deepest anguish, bearing thy sins on the tree! And, as thou risest in the air, by thy side, the glorious form of one (once thy prodigal wayward child) for whom thou wept and prayed, but saved at last; and loved ones, parting with whom once crushed thy heart with earth’s keenest sorrow. Oh! ye believing widows and orphans, who feel the world’s cold blast, oh, then! oh, then! “for ever with the Lord.” Ah! affliction is but for a moment, but joy in His presence shall never end.

Surely the certainty of all this is very precious. “When Christ, who is our life, shall appear, then shall ye also appear with him in glory.” (Col. 3: 4.)

Is it not strange, that the Church of God should have so sadly forgotten her blessed hope? whilst in the apostles' days, it was the immediate hope of the youngest converts, as we find in the 1 These. 1: 9, 10, “How ye turned to God from idols, to serve the living and true God: and to wait for his Son from heaven, whom he raised from the dead.” Thus we see these young converts (for the Church of God at Thessalonica was not more than about a year old) were not waiting either for the conversion of the world, or death and departure to be with the Lord; but for the Son of God from heaven. Indeed, the apostles had no other hope. “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?” (1 Thess. 2: 19.) Great appearances on earth — swelling the numbers of a society on earth, raising funds, and building elegant (so-called) Christian temples; for these things the apostle had not a thought, much more a hope. His eye was fixed on the appearing of Christ. For this he laboured night and day, that he might win souls to Christ; that they might be the crown of his rejoicing in the presence of our Lord Jesus Christ. And yet men say the coming of Christ is not a practical truth. The Lord give us more of this practical waiting for Christ.

If there be one thing more powerful for practical holiness than another set before us in the word, it is the constant expectation of Christ. This was the prayer of the apostle, for these young converts, night and day. “To the end he may establish your hearts unblamable in holiness, before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.” (1 Thess. 3: 13.) This is the desire of every minister of Christ, who longs himself for the coming of the Lord; whilst others forget the connexion there is betwixt conversion and the coming of Christ. He will think of it night and day, and pray night and day, that every convert may be found unblameable in holiness in that moment.

Some have a very great difficulty as to waiting for Christ. They would say, How can I wait for or expect Christ this very day, seeing so many things have yet to be fulfilled? I am told the Roman Empire has to he reconstructed. The Jews have to be restored to Judea. The man of sin has to be manifested, reigning at Jerusalem — and all this before Christ comes to this earth again. Must I not, then, of necessity, say in my heart, “my lord delayeth his coming;” at least, until after all these events. I cannot make it out how I am to be waiting for Christ to-day, since all these things have to take place.

There is no doubt the Roman Empire has to be reconstructed — (I shall have to speak of these things shortly). The Jews have to be restored: the wicked man of sin has to be revealed. Europe has to sink in grossest darkness — to become worshippers of devils or idolaters again. But let us look at the next chapter, and every difficulty will vanish.

1 Thess. 4: 15-18. “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 who are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and 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.” Now, observe, in the gradual unfolding of prophetic truth, up to this passage, the coming of the Lord, in a general sense only, has been presented. But in this place there is a point of detail never noticed before. The special object of the apostle was evidently to comfort the hearts of these young converts, who were sorrowing because some of their number had fallen asleep. Bear in mind, they had only had three weeks' preaching. (Acts 17: 2.) Paul’s manner was always to set forth the passing away of all things of the old creation, in the death of Jesus; and Jesus the beginning and head of the new creation, as raised from the dead. Thus these young converts were filled with joy — being raised from the dead, and in God the Father (See chap. 1.) As we may imagine, these newly converted heathen were sorely perplexed at the death of the body. Well, this passage is evidently written to show them the resurrection of the saints who sleep in Jesus — that they will lose nothing, but be raised first; then we who are alive and remain — changed in a moment, as noticed in 1 Cor. 15. And then a new fact is revealed — we shall be caught up together, to meet the Lord in the air. Now this may take place before any of the events which have to be fulfilled: yea, we shall find this event is the very first that will take place; and therefore the last elect soul being brought to God, may take place whilst you read this paper. No person can quote me a single verse, which has to be fulfilled, before the sleeping and living saints, shall be caught up to meet Christ.

Let me give a plain illustration. Suppose Rotherham were in rebellion against Her Majesty, just as the world is in rebellion against Christ. Her Majesty makes known that she is coming in judgment, with her whole army, to destroy Rotherham. But there are a hundred royalists in the town. She sends word to them that the shall meet her at Derby — shall be taken by the Midland Rail, to meet her, and be with her at Derby; and then shall take place the day of vengeance on Rotherham. That, as the hour is uncertain when Her Majesty shall come by express from Euston Square to Derby, the royalists are to be waiting for a telegraphic message, at any moment, to meet her. Now many things might have to take place at Rotherham before Her Majesty actually entered the town — digging of trenches, cannonading the place, &c. In like manner, the Lord Jesus Christ is really coming in judgment to this earth, which once murdered, and still rebels against, him. Every child of God on earth is a royalist, and every royalist of Christ shall be caught up to meet Christ in the air when He comes. Then begins the day of vengeance on this doomed age. Now if this be so, we should expect the Spirit of God, having made known this new fact, of believers being caught up to meet Christ; then to speak of this day of the Lord, which shall follow that event, the taking of the Church to be ever with the Lord. And this is exactly what He does do. (1 Thess. 5.) As the believer’s hope is to be caught up to meet Christ, there is no need of writing on times and seasons. In fact there are no dates of Scripture that refer to this event (the moment of taking the saints) at all. All dates refer to Israel. “For yourselves know perfectly, that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child, and ye shall not escape. But ye, brethren, are not in darkness that that day should overtake you as a thief,” &c. Thus this day of destruction and vengeance is introduced in dark contrast with the bright and blessed hope of the Church. The Church may be taken at any moment, then sets in the day of vengeance. The acceptable year of the Lord shall close; the day of vengeance begin. (Isaiah 61.) Seeing this, bow earnest the apostle was in prayer: “And I pray God your whole spirit, and soul, and body be preserved blameless unto the coming of our Lord Jesus Christ.” (5: 23.) We find persecution and tribulations soon overtaking these dear young converts, and to add to their deep distress, deceivers come, as though sent by the apostle, to tell them the day of the Lord was come. Their trouble and sorrow seemed to favour the report. They seemed to have been greatly shaken by this stratagem of Satan.

The Second Epistle to the Thessalonians was written to deliver them from this mistake and sorrow. Instead of the coming of the Lord being a day of trouble to them, the apostle says, “And to you who are troubled, rest with us; when the Lord Jesus shall be revealed from heaven, with his mighty angels.” (Chap. 1: 7.) So far from the world persecuting you in the day of vengeance, you shall rest with us, caught up; as he had taught them. Flaming “vengeance shall be taken on them that know not God, and that obey not the gospel of our Lord Jesus Christ.” Punished with everlasting destruction from his presence, “When he shall come to be glorified in his saints, and to be admired in all them that believe, (because our testimony was believed,) in that day.” (Ver. 10.) Still further to assure them, he says, “Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, that ye be not soon shaken in mind, or troubled, neither by Spirit, nor by letter, as from us, as that the day of Christ is at hand.” (Chap. 2: 1-2.)

To return to the illustration. Suppose, before the royalists were called out of Rotherham to meet Her Majesty at Derby, a panic were to take place amongst them, by a report that the day of vengeance was come on Rotherham, and the cannonade about to open — an officer of Her Majesty were to write and say, I beseech you, all ye friends of the Queen, by the certainty of her coming first, and your being gathered together to her, do not be afraid. Cannot you depend on Her Majesty’s word? Not a cannon-ball shall be shot, before you are happy with her at Derby. Just in this manner did Paul comfort and assure the panic-stricken converts at Thessalonica. Two things were certain before the great and terrible day of the Lord — His coming for them, and their gathering to Him, as taught them in the first epistle.

Oh! could one think it possible, as we walk the streets, and watch the busy crowd, that destinies so vastly opposite await that crowd — the believer to be caught up to meet the Lord, (perhaps this very day,) the unbeliever to be left to the fierceness of that day of vengeance.

In verses 3-12 we have some of the terrible features of the end of this age. “The falling away first.” However sadly the professing church has departed, yet what will it be when the real Church of God is taken up! The full character of this falling away is described in Rev. 17. One terrible feature is the revelation of the wicked one, “who opposeth and exalteth himself above all that is called God, or that is worshipped; so that be, as God, sitteth in the temple of God, showing himself that he is God.” (Ver. 4.) Some, not observing that this fearful character appears on the closing scene of human wickedness, after the true Church is taken up to be with the Lord, have thought this man of sin is Popery, or the Pope. But do not you see this passage says, the man of sin shall sit in the temple of God. Now God never has, and never will have, a temple built on earth in any place except Mount Zion, or Mount Moriah — the place in which he appeared to Abraham. But that temple is now destroyed. It must, then, be rebuilt, as many scriptures show it will. And the terrible man of sin is evidently one of Daniel’s people, that is, a Jew — who shall come in his own name whom the Jews shall receive. (John 5: 43.)

As Satan entered into Judas, so will he enter into this son of perdition. I cannot, then, allow St. Peter’s at Rome to be the temple of God; neither can the Pope be this man of sin. Daniel plainly describes him as the wicked Jewish king at the time of the end: “And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.” We all know the Pope is not the King of the Jews. It is quite clear that all this is Jewish, and cannot take place whilst the Spirit and the Church are here. As Paul had well taught these converts, he reminds them how he had told them, “And now ye know what withholdeth, that he might be revealed in his time.”

“The mystery of iniquity doth already work” — the leaven foretold in Matt. 13. “Only he who now letteth (or hindereth) will let until he is taken away.” But, oh! what will it be when the Spirit of God is taken, and the Church caught up to meet the Lord? “And then shall that wicked one be revealed.” And, now, how clearly this proves this wicked one is not Popery, for it is he “whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.” Popery, and the whole of the ecclesiastical apostasy, will be destroyed by the ten kings. (Rev. 17: 16.) But this wicked one “is after the working of Satan, with all power and signs, and lying wonders.” The present work of Satan, in leading men to have to do with devils, and familiar spirits, by table-turning and the like, may be preparing the way. But these terrible events cannot possibly take place during this day of gospel grace. For in those days of darkness, God will send them strong delusion, that they may believe a lie, that they may all be damned. This will be assuredly the case when this day of mercy closes. God will arise and shake terribly the earth. “For this cause God shall send them strong delusion;” that is, because they received not the love of the truth that they might be saved. Man is damned because he receives not the truth. These are God’s words as to the end of the present age. Fellow-believers, we are saved “because God hath from the beginning chosen us to salvation, through sanctification of the Spirit and belief of the truth.” (Ver. 13.) Oh! it is this that makes the coming of the Lord so precious — God’s eternal love. The apostle closes the subject in this epistle with these words, “And the Lord direct your hearts into the love of God, and into the patient waiting for Christ.” (2 Thess. 3: 5.)

Still, whether writing to an assembly, or to an individual saint, with the apostle it is the great practical truth. In fact, just as opposite to modern thoughts of men as possible. With men, the appearing of Christ in the least practical, their most distant thought. With the apostle, it is the great practical truth — the ever-present theme of hope. He says to his son Timothy, after telling him of the sad departure and iniquity of the professing church in the last days, his concern for him was, “That thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ,” &c. (1 Tim. 6: 14-16.) And again, though misjudged and forsaken, and fully aware of the terrible character of these last days, yet what was the stay of his heart — “Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day: and not unto me only, but unto all them that love his appearing.” (2 Tim. 4: 8.)

And again, writing to Titus, be says, “For the grace of God that bringeth salvation hath appeared to all men.” Ah! this is very precious. God does not expect to find anything, except sin and misery, in a poor sinner. But grace bringeth. Christ has died, Salvation is all of grace: that gives all and asks for nothing. Then the effect of this grace is to teach us holiness of life in every way, “Looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ.” (Titus 2: 13.) Men now look for death; and so “it is appointed unto men once to die and after death the judgment.” But how blessed 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.” (Heb. 9: 27, 28.) Have you, my reader, this unspeakable consolation, that Christ has once borne your sins on the cross, and consequently, that He having borne the full judgment due to you once, there can be no more condemnation to you? And that He has made full atonement is proved, in that God hath raised Him from the dead. Then you are justified in Him, the risen Christ, from all things; yea, so justified that God says He will remember your sins and iniquities no more. Then how can you be judged for your sins again! Impossible, unless Christ has died in vain. Oh, what blessed, settled peace this gives to the long-perplexed soul!

But you ask, Shall we not all stand before the judgment-seat of Christ? We shall do so. Yes, it is most happy for us who live in a world where the nearer a man lives to God the more is he misjudged and hated. Yes, I say, it is most blessed that we shall soon stand before the Beemah or seat of Him who will reward every man according to his works. Yes, whilst the whole question of sin, and judgment due to sin, has been eternally settled by the blood of the Lamb; yet He who gave His blood for us, has promised that the gift of a cup of cold water shall not lose its reward. “To them that look for him shall he appear the second time, without sin” — no question of sin then, but — “unto Salvation.” What encouragement to confidence and patience this gives. “For yet a little while and he that shall come will come and will not tarry.” (Heb. 10: 37.)

Indeed nothing gives the soul more quiet patience, in the midst of sore trial and temptation, than this blessed hope; “Be patient therefore, brethren, unto the coming of the Lord. Be ye also patient; stablish your heart; for the coming of the Lord draweth nigh.” (James 5: 7, 8.) “That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise, and honour, and glory, at the appearing of Jesus Christ.” (1 Peter 1: 7.) “Wherefore, gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ.” (13.) “And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.” (v. 4.)

Now, is it not strange that, with Scripture so full of this precious subject, men should say it is a dark, mysterious, bewildering subject, and that those do well who never look into it? What God says is this, “We have a more sure word of prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts.” Men would say our reasoning on the future is light. God says it is all darkness. Men say prophecy is all darkness. God says it is a light. But, alas! men will even go so far as to say, “Where is the promise of his coming?” (2 Peter 3: 1-15.) In this chapter we have a glorious view of the whole future in a general way, right onward to the creation of new heavens and a new earth — more in reference to the world, than the Church.

One thing is very manifest in all these words of the Spirit of God — the coming of the Lord is not looked at as a mere doctrine. It is either a blessed hope — that is, Jesus Himself is presented as the object of the hearts utmost desire; or a terrible fact, fast approaching to a doomed world. Of the former, we have a sweet example in the next words before us, “Beloved, now are we the sons of God; and it doth not yet appear what we shall be; but we know that when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure.” (1 John 3: 2, 3.) Ah! it is not he that believeth this doctrine — our precious Lord claims the heart. Oh! is this the one desire and hope of my reader’s heart, — to be like Him, to see Him as He is? Then sure it is sweet “to abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming.” (1 John 2: 28.) Surely nothing can have a more purifying effect upon the believer, than his constant looking, longing, desiring, the coming of his precious Lord.

And as to the fact of judgment on an ungodly world, even Enoch, the seventh from Adam, prophesied, saying, “Behold the Lord cometh with ten thousand of his saints, to execute judgment upon all,” &c. (Jude 14.) And how solemn are those words, “Behold he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.” (Rev. 1: 7.)

In the seven addresses to the churches, these are searching words in the midst of much outward profession — “Hold fast till I come.” (Rev. 2: 25.) And again, “If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.” (Rev. 3: 3.) And again, “Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.” (Rev. 3: 11.) Woe be to the carnal worldly professor, who sets light by these solemn warnings, so suited to the state of the Church, during its sevenfold history, of the things that are now. In Rev. 4, things are revealed that will take place after these — “I will show thee things that must be hereafter,” or after these. (Rev. 4: 1.) And then, in blissful vision, in chap. 4 and 5, the redeemed are seen gone from the earth, and seated around the glorified Lamb.

Chapters 6 to 19 contain the words of the Spirit of God as to the end of the present age, the Church being at that time taken to be with the Lord. Then sets in the great and terrible day of the Lord God Almighty. Peace is taken from the earth “that they should kill one another.” (Rev. 6: 4.) Who can describe the terrors of that fearful day!

I do not go into the detail of the woes and judgments of this day of vengeance, answering to all the prophets have said, and all the passages we have read, in the words of Jesus, as to this time of great tribulation, such as never was — no, and never will be again. More gifted servants of the Lord have written on these things. I would refer the reader to the Bible Treasury and other tracts by the same publisher.

I may just remark, in perfect keeping with every other part of Scripture, the whole scene becomes Jewish in character during this day of wrath. Satan is cast down to the earth in chap. 12 and persecutes the Jewish remnant. In chap. 13 Satan is worshipped, and the head of the Roman Empire, to whom Satan gives his power, is worshipped. (3-8.) In chap. 17 the ecclesiastical apostasy, having lost her temporalities in the empire, now in her last most blasphemous character, sits upon the beast; that is, guides the imperial head in its last acts of wickedness. The Roman Empire which was, and is not, shall again appear in its most terrible character. Ten kings are seen confederate with the imperial head; and as England was one part of the empire, when it was, so assuredly shall it be again. It would seem, however, not by conquest; for the ten kings or kingdoms give their power to the beast. The reconstructed empire for a time carries the whore; but being infidel at heart, throws her off, and the ten kingdoms which will exist in that day “hate the whore, and shall make her desolate and naked, and shall eat her flesh and burn her with fire.” (16.) Chap. 18 is occupied with a description of her burning.

The Church having been with the Lord from chap. 6 now returns with the Lord in chap. 19. The full number of the first resurrection being completed in the beginning of chap. 20, then takes place the millennium, or thousand years' rest, with Christ. The rest of the dead live not until this thousand years' rest is completed. During this thousand years, every promise of blessing to this earth will be fulfilled — Satan bound — sin not allowed, but immediately judged. Then comes the end. Satan is loosed a little while; and then the great judgment of the dead takes place. (Chap. 20: 11-15.) And this over, the eternal state of inexpressible blessedness sets in — new heavens and new earth,

Where God shall shine in light divine,

In glory everlasting.

I will conclude with the last closing sounds of the words of God on this solemn subject: — “Behold I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.” (Chap. 22: 7.) “And behold I come quickly; and my reward is with me, to give to every man according as his work shall be!” (Ver. 12.) “He which testifieth these things saith, Surely I come quickly. Amen. Even so come, Lord Jesus.” (Ver. 20.) C. S.

Sequel to the above Tract,

What God hath said on the Millennial Reign of Christ.

Millennial Reign of Christ

The Millennial Reign of Christ.

A sequel to a tract:

“What God hath said on the Second Coming of Christ and the End of the Present Age.”

In the former tract, we found, from the uniform teaching of Christ in the Gospels, that the conversion of the world, or millennium, could not possibly take place during this present time. The wicked and the righteous live together until the end, or coming of Christ in judgment on the nations.

After looking at what God hath spoken to the Jews by His Son in the Gospels, we then examined carefully what He hath spoken to us, the Church of God, by the Holy Ghost, in the Epistles. One great distinction betwixt the hope of the Jewish disciple, and the Christian, we found to be this: many signs were given to the former, and he was bid to watch for the Lord coming in the clouds to this earth; whilst no signs, or times, or dates are given to the Christian, but he is bid to wait; not, however, to see the Lord coming in the clouds to this earth, but to be caught up to meet the Lord in the air. (1 Thess. 4.)

We found, also, that whilst very many prophecies have to be fulfilled before Christ comes to the Jews on earth, not one single prophecy has to be fulfilled before Christ may come to call the saints, or Church of God, to meet Him in the clouds. Indeed, we found if the Scriptures are seen in their distinctness as to what really belongs to the Jews, and what belongs to the Church, then all is perfectly clear. On the other hand, only confound the earthly hopes of the Jews with the heavenly hopes of the Church, and all is confusion together. This confusing of scriptures referring to the Jews with scriptures addressed to the Church, is, no doubt, the cause of all the contradiction and uncertainty said and written on prophecy. Suppose you were at this moment in Canton. A lecture is announced to be delivered by a Chinese Mandarin on English History. You go to hear it, and find the lecturer entirely ignorant of the distinction betwixt the French and the English nations. He quotes a little from one, and then from the other — now labouring to prove that the Tuileries means Westminster, again trying to prove Philip next in succession to Henry VIII. He might state many facts of history which would be clear and instructive if applied to the right nation; but if he did not know this distinction, could there be anything but confusion in his lecture? Now the kings, the places, and the principles of these two nations, are not so distinct as are the hopes, destinies, and principles of the Jews, and the Church of God, in the Holy Scriptures. Just so, then, where this distinction is not known, can there be anything but confusion? Is it not exactly like the Chinaman, when any writer attempts to explain prophecy who does not know which Scripture belongs to the Jew and which to the Church of God — now labouring to prove that Palestine or Jerusalem means the Church, at another time trying to explain the dates of Jewish future history, as though they referred to the present time of the Church? We know the sad result. Many of the godly have been utterly discouraged by this confusion from studying the very word of God. This is about as wise as if the schoolmasters of England were to discontinue the use and study of Alison’s History of Europe, because some Chinese lecturer did not know the difference betwixt the nations of England and France. I need not say the distinction is clear enough in Alison. But surely the writings of a fallible man are not more distinct and clear than the inspiration of God. No; the words of God to each, and respecting each, the Jew and Church, could not be more distinct and clear.

Perhaps no part of Scripture has this confused teaching so darkened and made of none effect, as the Book of Revelation. It has made that Book, the understanding of which is declared to be specially blessed, of no practical use, except to bewilder by the fancies and imaginations of men.

Now, when the Book of Revelation is seen in its distinctive character, it becomes altogether a new book; its value as great, its warnings as clear and solemn, as its utter confusion was before. How deeply interesting the sevenfold history of the Church in chapters 2, 3! How glorious the sight of the crowned church above, in chapters 4, 5. And how unspeakable the comfort in seeing that this takes place before the pouring out of the judgments on the earth, just as in 1 Thess. 4! Then how clear the revelation of what will take place on earth, after the Church is taken up to meet and be with the Lord, crowned and throned in glory. In chap. 6., how fearful the beginning of “the great day of his wrath!” And whilst those who have rejected His truth and loved unrighteousness, shall perish by the delusions of Satan, (2 Thess. 2,) yet how blessed to see abounding mercy sealing the 144,000 of Israel, and extending to the vast multitude of the nations! (Chap. 7.) Though not like the Church in chap. 4, yet wearing palms of victory! And then how terrible the thunderings of divine judgments on earth in chapters 9, 10, 11. Oh! my fellow-believer, what a dark contrast, this world will present to our happy place above. The Church is no longer seen on earth, but the dragon persecutes the remnant of the Jews in chap. 12. The Roman Empire restored sinks into the most fearful idolatry in chaps. 13, 18. Indeed, all this is the sure testimony of God as to what will befall this earth after the Church is taken, as seen in chaps. 4, 5. Chapter 18 presents the fearful end of the world’s religious system in its last blasphemous character.

Again the eye is directed upward in chap. 19. Oh! what a scene! The Church still in heavenly glory, so bright and fair — the wife of the Lamb — joy of those, the “blessed, they which are called unto the marriage supper of the Lamb.” It is at this point the Lord comes to the earth, the Church having been with him during all the judgments of this day of wrath. Chap. 19: 11-21 describes His coming to reign.

“And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.” (Rev. 19: 15.) Now, we shall find that this very event, described in almost the words of this verse, is exactly what introduces the millennial reign, of Christ in the Old Testament prophets. Let us, then, now turn and see what God hath spoken to Israel and the world by His prophets respecting the reign of Christ on earth. In the Prophet Isaiah (chap. 11) the reign of Christ begins with the event described, as we have read, in Rev. 19: 15. “But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.” (Is. 11: 4.) Now, we must bear in mind we have seen in the Book of Revelation, the Church glorified with Christ above, long before this event; and, indeed, at this event, coming with Christ, not on earth to be reigned over, but coming with Christ to reign over the earth, as they had been, told they should do in Rev. 5.

But, then, if the Church does not form the kingdom on earth in this chapter, (Is. 11.) who does? Could words be plainer? “And shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.” (Ver. 12.) Observe, there is not one word in this chapter about the Church. How should there, when, as we have seen, long before this chapter is fulfilled, the Church is taken from the earth. The outcasts of Israel, then, and the dispersed of Judah, will be the happy subjects of the kingdom of Christ on earth. “And to it shall the Gentiles seek.” (Ver. 10.)

Thus if we read this beautiful chapter as a description of Israel, the future kingdom of God, after Christ comes, as their Messiah, in judgment, as described in Rev. 19, all is clear; but what utter confusion if we apply it to the present time, or the Church of God. Does the wolf dwell with the lamb now? The calf with the lion? Is that passage fulfilled now, “They shall not hurt nor destroy in all my holy mountain; for the earth shall be full of the knowledge of the LORD as the waters cover the sea?” (Ver. 9.) To apply this passage to the present dispensation is to make it contradict the plainest teaching of Christ, where He foretells the abounding of iniquity unto the very end, so that at His coming it should be as it was in the days of Noah and of Lot. How many have often ignorantly perverted this passage, as though God had said, the world should be converted by the preaching of the Gospel, until all should know Him from the least to the greatest. This blessed time will surely come; but when and how? Most clearly when the Lord comes and gathers the kingdom of Israel. Let this be seen in its distinctness, and then every prophecy to that nation respecting the millennial kingdom of Christ becomes perfectly plain. Where in the epistles to the Church, is Christ spoken of an coming to reign over it? But, when speaking of Israel, nothing could be more certain and definite.

“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, 33.) Why should we not expect this word of the Lord, by His angel, to be fulfilled? I cannot see any reason why I should doubt this, or any other portion of God’s word. The subjects, then, of His Kingdom will be the house of Jacob, not the Church of God.

It may be fairly asked, “Is there any passage of Scripture that gives us an idea of the character in which Christ will appear when reigning in his kingdom?” Is not the transfiguration a picture, so to speak, of what the kingdom will be? How glorious, Jesus, Messiah, King!! “ And after six days Jesus taketh Peter, James, and John his brother, and bringeth them into an high mountain apart, and was transfigured before them; and his face did shine as the sun, and his raiment was white as the light.” (Matt. 17: 1, 2.) Oh! what a change will take place, to be sure, on this earth, when the six thousand years of sin and misery shall have run their course. What a glorious object to behold — the glorified Son of man. What will it be for the millennial saints to look at that face, bright as the sun? The few that did see this foreshadowing of His glory, seem to prefigure the different classes of those who shall compose the kingdom; some who have been beheaded in the time of trouble, as James; and others like John, who shall be hid and pass through the tribulation. “And, behold, there appeared unto them Moses and Elias talking with them.” Matt. 17: 3. These also seem to represent the two classes of heavenly saints who shall appear with him. Elias represents the saints translated without death, whilst Moses represents those who have fallen asleep, and shall be raised. Satan could dispute about the body of Moses before Christ was raised; but since Christ, the firstfruits, is risen, he cannot dispute about ours. No! in a moment, Christ shall claim the bodies of all that are His, at His coming. (1 Cor. 15: 23, 51.) Thus the holy Mount of Transfiguration gives us a very blessed picture of the future glory and majesty of Christ. The heavenly saints, whether translated or raised from the dead, both changed and fashioned like unto His glorious body, will be seen with Christ, and like Him. Then, on earth, the spared remnant of Israel, having passed through the great tribulation, or having been slain during the tribulation, will fill up the complement of the first resurrection, and will most certainly live and reign with Christ for a thousand years. (Rev. 20: 4.)

I feel it necessary to make these general remarks before turning to the Old Testament prophets, on account of the almost universal confusion that exists as to the reign of Christ. Only this day I met a man I have known as a Christian for many years, and happening to say, “what a mercy it is, in this weary journey of life, to have the hope of such a bright end — the coming of the Lord.” He replied, “Do you expect the Lord to come to this earth to reign?” “Yes, indeed,” said I, “but not to reign over us the Church of God; but, according to the scriptures, to reign over the kingdom of Israel. Very many things have to be fulfilled before Christ can come to this earth to the Jews; but I do not know of one single text which has to be fulfilled before Christ may take the Church to meet Him in the air.” Really, it was astonishing how strange all this seemed to be to this Christian, although the Scriptures speak so plainly about it.

I do not wonder that those who are ignorant of the distinction betwixt the kingdom, and the Church, should feel a shock at the thought of Christ coming to reign as a king over the Church, or saved persons, during this dispensation. The thought is so entirely below our heavenly inheritance, and glory with our exalted Lord. But if we would not be robbed of our heavenly glory with Him, why should we seek to rob the Jew of his earthly glory with Him? No. Whilst we receive, with all gladness, the teachings of the Holy Ghost to us in the Epistles, and the beginning and end of Revelation, let us also now turn and examine the words of the Holy Spirit to them, the Jews and Israel, in all their prophets. To dwell at length on these would fill many volumes: in a small paper like this we can but glance at a few, but these may afford a key to the prayerful reader to lead him to search the word with new delight.

I would turn first, then, to the precious book of inspired Jewish Psalms. The very opening seems to bring before us the kingly reign of Christ, “Yet have I set my king upon my holy hill of Zion.” (Ps. 2: 6.) We know that Zion is at Jerusalem. Then there will God certainly set up the kingdom, for there will He set up His king, and that king His beloved Son, begotten from the dead. And, mark, He does not then ask for souls by the preaching of the gospel out of all nations; but He asks, and God gives Him, the heathen for inheritance, and the utmost parts of the earth for possession; and this not for conversion, but, “Thou shalt break them with a rod of iron; thou shalt dash them in pieces as a potter’s vessel.” (Ps. 2: 8, 9.) Now, during this present day of grace, God is bearing with man’s utmost wickedness in longsuffering and tender mercy; but then the proud rebel must be dashed to pieces. Now, Satan reigns and iniquity triumphs; then Christ shall reign in righteousness, and sin must be put down. And does not this exactly agree with Rev. 19 and Isaiah 11? Yes, and I ask you to notice the harmony of all prophecy as to this terrible judgment on the wicked living nations when Christ comes to reign. Psalms 8 and 9 show very strikingly the joy of the kingdom in that day when the Lord shall dwell in Zion. The apostle applies Psalm 8 very distinctly to Christ in Heb. 2: 6-9, and says, “But now we see not yet all things put under him; but we see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honour.” Oh! what a change will take place on this earth when all things are thus brought into subjection to Christ. And that this will be the case, I do not see how we can possibly doubt. God having raised Christ from the dead, and given Him the highest glory, makes it so certain that He will fulfil every promise to Israel in Him.

Now, do not for one moment suppose that the glory of this earthly kingdom will interfere with our association with Him in heavenly glory. Even the earthly saints, in this millennial song of praise, fully acknowledge it: “O Lord, our Lord, how excellent thy name in all the earth! who hast set thy glory above the heavens.” (Ps. 8: 1.) Oh, think of this, ye despised ones, who love the name of Jesus, what will it be to look down upon this earth when, in every land, that name shall be as ointment poured forth. “Oh, the depth of the riches both of the wisdom, and knowledge of God.” To think of that nation, which once set Him at nought, and cried out, “crucify him.” now hymning His praises with unspeakable joy, for ever safe in the refuge of His presence. Oh, ye desolate hills of Palestine, who can describe your future scenes of blessedness? Lord, haste the day when thy now-rejected name shall be excellent in all the earth. Then shall it be said, “The Lord is King for ever and ever: the heathen are perished out of his land.” Oh, “then shall the man of the earth no more oppress.” (Ps. 10: 16, 18.) It is very touching to hear the cry of the remnant in many of the psalms, when passing through the great tribulation, but this is not our subject at present.

It may be asked, “What effect will it have on the nations when the kingdom is set up in Israel?” In Psalm 22 we have a very blessed answer to that enquiry. And it is most important to see that all blessing, whether to an individual, the Church now, the Jews, or the world hereafter, all flows from the death and resurrection of our precious Lord. If His soul had not been made an offering for sin, if God had not forsaken Him — oh, wondrous mystery of redeeming love! — there could never have been either a saved sinner or a blest nation. Dear, dying Lamb, we owe it all to thee! In this psalm, when the death and sufferings of our precious Lord has been described, and the seed of Jacob glorify Him, then, “all the ends of the world shall remember and turn unto the Lord: and all the kindreds of the nations shall worship before thee. For the kingdom is the Lord’s: and be is the governor among the nations.” Now, since half of this psalm has been literally fulfilled on the cross, why should we doubt the other will be also fulfilled on the throne? Could anything be more clearly revealed than the future reign of Christ is in this psalm? What a contrast, in every particular, to this present time of His rejection! You might take up every statement. “The meek shall eat and be satisfied.” Now the meek are as sheep in the midst of wolves — cheated, robbed, pining in garrets or cellars; yes, and often exposed to cruel deaths. Now, all the nations groan under the cruel yoke of Satan. Then shall they turn unto the Lord; “and all the kindreds of the nations shall worship before thee.” Mark, this is not a description of the elect Church out of all nations, but of the kingdom. “For the kingdom is the Lord’s, and he is the governor among the nations.” “Who is this king of glory? The Lord of hosts, he is the king of glory.” (Ps. 24: 10.)

I pass over the many psalms in which the godly Jew is seen waiting patiently for the time when the wicked oppressor shall be destroyed, and the time shall come for the meek to inherit the earth. And whilst the godly Jew can and does do this, the godly Christian of this present period could not possibly either pray for, or wait for, the destruction of his enemies. This is a period of grace — that of which I now write a period of judgment. This makes all the difference. Yea, and in many places the Spirit of Christ in the Psalms, after speaking of His shameful death and rejection, prays for this righteous destruction and judgment, as in Ps. 69. “Pour out thine indignation upon them, and let thy wrathful anger take bold of them.” (Ver. 24-28.) it will surely be a terrible thing to fall into the hands of the living God. But how quickly his thoughts turn to God’s future purpose to Israel. “For God will save Zion, and will build the cities of Judah; that they may dwell there, and have it in possession. The seed also of his servants shall inherit it; and they that love his name shall dwell therein.” (Ver. 35, 36.) To apply these words to the Church seems to me to be mere wanton perversion of Scripture. Does the Holy Ghost in the Epistle to the Churches anywhere tell us that we shall have to go to inhabit the cities of Judah? No, no! Heavenly mansions are our happy home above, whilst the restored cities of Judah shall be the happy home of the seed of Jacob.

And if we would desire to know the detail of the blessed reign of Christ on earth, we only need turn to Ps. 72. Do turn and read this inspired description of the reign of Christ. Yea, lest any should read this tract who have not the Scriptures in their hand, I will give the whole of it. “Give the king thy judgments, O God, and thy righteousness unto the king’s son. He shall judge thy people with righteousness, and thy poor with judgment. The mountains shall bring peace to the people, and the little hills, by righteousness. He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor. They shall fear thee as long as the sun and moon endure, throughout all generations. He shall come down like rain upon the mown grass; as showers that water the earth. In his days shall the righteous flourish; and abundance of peace so long as the moon endureth. He shall have dominion also from sea to sea, and from the river unto the ends of the earth. They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust. The Kings of Tarshish and of the isles shall bring presents: the Kings of Sheba and Seba shall offer gifts. Yea, all kings shall fall down before him: all nations shall serve him. For he shall deliver the needy when he crieth; the poor also, and him that hath no helper. He shall spare the poor and needy, and shall save the souls of the needy. He shall redeem their soul from deceit and violence; and precious shall their blood be in his sight. And he shall live, and to him shall be given of the gold of Sheba: prayer also shall be made for him continually; and daily shall he be praised. There shall be an handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and they of the city shall flourish like grass of the earth. His name shall endure for ever: his name shall be continued as long as the sun: and men shall be blessed in him: all nations shall call him blessed. Blessed be the Lord God, the God of Israel, who only doeth wondrous things. And blessed be His glorious name for ever: and let the whole earth be filled with his glory. Amen and amen. The prayers of David, the son of Jesse, are ended.” Yes; when the Lord God of Israel doeth these wondrous things, then shall the whole earth be filled with His glory. Then shall be fulfilled the angels' blessed song, “Glory to God in the highest, and on earth peace, goodwill toward men.” (Luke 2: 14.) It is difficult, during this present time of darkness and rejection, to conceive what it will be when the whole earth shall be filled with His glory. Truly the change is not greater, when, after a time of burning drought, the showers water the earth. “Yea, all kings shall fall down before him: all nations shall serve him.” What abundance of peace under His happy reign!

Many of these precious psalms express the praise of millennial worship, and, no doubt, will be sung during the reign of Christ; such as 93, 94, and onwards. God will then fulfil every promise to the fathers. Yea, no doubt, when the Lord reigneth, the fathers, raised from the dead, will appear in the kingdom; as it says, “Moses and Aaron among his priests, and Samuel among them that call upon his name.” (Ps. 99: 2-6.) Does not this answer to the vision of the transfiguration — Jesus the exalted One, and the risen saints glorified with Him? And to this agree those words of Jesus, “And I say unto you, that many shall come from the east, and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom (that is, the unbelieving Jews) shall be cast out into outer darkness; there shall be weeping and gnashing of teeth.” (Matt. 8: 11.) To apply this text to the Church would utterly overthrow the present gospel of the grace of God. But speaking, as the Lord does, about the kingdom, this text throws great light upon the reign. For thus we are left without doubt that the fathers of the Jews will be raised and connected with the kingdom of Christ.

What a view, then, all this gives us of the millennial reign! Christ the King in bright glory and majesty — Israel filled with joy and praise — all nations coming up to worship at Zion — abundance of peace — the fathers alive again from the dead in glorified bodies. Can we wonder, then, at these bursts of Jewish praise in the Psalms? Well may the children of Zion be joyful in their King. The song swells louder and louder until the last Psalms are one hallelujah — praise ye the Lord. Such is the joy and praise of the kingdom in millennial days.

But, it may be asked, do the prophets foretell all this as clearly, as these things are spoken of in the Psalms?

Let us now turn and hear the Prophet Isaiah. And, mark, he did not see or prophecy concerning the Church; but these are his words, “The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths; for out of Zion shall go forth the law, and the word of the Lord from Jerusalem,” &c. (Is. 2: 1-4.) Now, when God says this is all about Zion and Jerusalem, why should men say it is about the Church? No; it plainly teaches what will take place during the days of the kingdom — the very opposite of what is taking place now. For, during the whole of this present time, this same Jerusalem is trampled under foot. And instead of all nations now flowing to Jerusalem, its inhabitants are scattered among all nations. Now the world is preparing for universal war and bloodshed: then “He shall judge among the nations, and shall rebuke many people; and they shall beat their swords into plowshares, and their spears into pruning hooks (or scythes); nation shall not lift up sword against nation, neither shall they learn war any more.” (Is. 2: 4.)

Thus we see there will then be no need for war. Every question among the nations will be referred to the King of kings and Lord of lords. We have already looked at that millennial chapter, the 11th. There the reign is literally described, coming in with the judgments on the wicked one. The blessings of the reign are seen to extend even to creation, which now groans. The earth shall then be filled with the knowledge of the Lord, as the waters cover the sea. The outcast of Israel, and dispersed of Judah are then gathered from the four winds of heaven. How glorious the millennial rest of the earth! In that day the Song of the 12th chapter will be sung — “Cry out and shout, thou inhabitant of Zion; for great is the Holy One in the midst of thee.” The 60th chapter also describes the glory of Zion when the Redeemer shall come. Yes, the change from night to day is not greater than will be when the glory of the Lord shall thus shine upon his city. “Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee.” Read the whole of this deeply-interesting description of the millennial reign. What beauty! what glory! what praise!

But, it may be asked, if all this applies to the kingdom, is the present period entirely overlooked — I mean the time during which the Church of God is being gathered out of the world? Entirely so. The mystery of the Church was hid. (Eph. 3.) And, note how strikingly this is the case in chapter 61. There is, first, the personal ministry, of our precious Lord on earth, as He Himself proved when He took the book, and read from this very chapter: “The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bound, to preach the acceptable year of the Lord.” (Luke 4: 18-20.) And as they looked at Him with wonder as he closed the book in the middle of a sentence, He said, “This day is this scripture fulfilled in your ears.” But what is the remainder of the sentence? “And the day of vengeance of our God.” That day of vengeance which does not take place until after, or at the close of, this period of the grace of God. Thus, in the middle of a sentence, is the gap in which the whole of this present time is entirely overlooked. And the Spirit of God, without saying one word about the Church or its period, goes on to describe the future time of comfort to Zion; and to the end of chapter 62 the millennial kingdom is again minutely described. Oh, what a change awaits the desolate Zion! and it could not more clearly speak of the reign of Christ over Israel. Then shall “they build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations.” All this is deeply interesting. We know that the cities of Israel have long been a desolation, for at least eighteen centuries; and as surely, when the reign comes, they will all be rebuilt. Of course this can have no connexion either with the church, or the times of the Gentiles; as even Jerusalem itself is, and must be, trampled under foot, until the times of the Gentiles are fulfilled. As surely, then, as this time of ashes, and heaviness, and mourning has come, so surely will the time of beauty, and joy, and praise come. Yes, this very Zion shall be a crown of glory in the hand of the Lord, and a royal diadem in the hand of our God. Isaiah 62: 3.

The moment we see that these prophecies speak of the future reign of Christ in His kingdom, and that Zion really means Zion, and Jerusalem means that very city, now so trampled under foot, then all becomes perfectly plain. I cannot say one word to make it more clear. My only object is to point the reader to those precious words of God, which so plainly set forth the future reign of Christ. We might multiply passages which describe the exceeding great joy of the millennial earth. Indeed, God would have us glad in the prospect of such intense happiness, taking the place of the present misery and wretchedness that abounds on every band, during the present usurped reign of Satan. And yet how guarded the scripture is, to show that all this blessing flows from Jerusalem as the centre, being the place of His throne. “But be ye glad and rejoice for ever in that which I create; for, behold, I create Jerusalem a rejoicing, and her people a joy. And I will rejoice in Jerusalem, and joy in my people. And the voice of weeping shall no more heard in her, nor the voice of crying.” (Isaiah 65: 18, 19.) And to the end of this chapter we find many additional particulars of the millennial reign. We learn the age of man will be greatly lengthened “as the days of a tree.” Yet there will be both sin and death. A person dying a hundred years old shall only be considered a child. But the sinner, though a hundred years old, shall be accursed. Now the wicked spreads himself out, as a green bay tree: then he shall be smitten with the curse of God. That is, the sinner will be immediately judged during the blessed reign of righteousness.

I have often found persons at a loss to understand who shall people the earth during the millennium, seeing that the Lord comes with such terrible judgment on the wicked. If we examine Isaiah 66, this difficulty will be found to be entirely removed. “For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many.” (Ver. 15, 16.) Though this is perfectly true, as fully described in many parts of Scripture, yet “It shall come, that I will gather all nations and tongues; and they shall come and see my glory.” (Ver. 18.) And the manner in which this shall be done is also described: “And I will set a sign among them, and I will send those that escape of them into the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles.” (Ver. 19.) So that, whilst they who have heard and rejected the gospel shall be destroyed; such as have not heard, and in like manner rejected, will then hear and be saved. At the deluge, a very small remnant were saved through the judgment; but that small remnant soon repeopled the earth: so the remnant of Israel, brought through the judgments, will be the means of taking, as we see in this passage, the good news of the kingdom to the heathen, who have not heard, and consequently have not been judged like the nations who knew the will of God and did it not. One of the firstfruits of this testimony will be, the bringing of all the children of Israel to their own glorious land: “And they shall bring all your brethren for an offering unto the Lord, out of all nations, upon litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord.” (Ver. 20.) To be sure, however could men apply this to the Church? Are sinners brought on mules into the Church? Does it not clearly speak of the children of Israel being, brought to their own happy land in the beginning of millennial days?

If we compare all this with Jeremiah, we shall find the same clear testimony: let one passage suffice. “Behold, the days come, saith the Lord, that I will raise unto David a righteous branch, and a king shall reign, and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely; and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.” (Jer. 33: 5, 6.) If this does not speak of the future reign of Christ as the king of Israel, what does it speak of? Oh! will not that blessed state of things be the very opposite of the present! There can be no question that this passage refers to literal Israel, for the next few verses describe their being gathered from every land, to dwell in their own land.

Also in the prophet Ezekiel, the same promises are given to Israel respecting the time of the reign. In chapter 36 immense fertility and blessing is foretold. If the predictions of the desolations have been so wondrously fulfilled, why may we not also expect the promises of blessing to be as literally fulfilled, until “they shall say, this land that was desolate is become like the garden of Eden; and the waste, and desolate, and ruined cities, are become fenced, and are inhabited?” “I the Lord have spoken it, and I will do it.” (Ezek. 36: 35.) Just think of the glory of Christ filling the heavens above, and the earth beneath like the garden of Eden. Oh! happy, happy scenes of future bliss. Yea, during the reign of the true David, the promises are most cheering. The people will delight to do his will. God says, “And I will place them and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them; yea, I will be their God, and they shall be my people.” (Ezek. 37: 26.)

It is perfectly astonishing what light a knowledge of God’s future purpose to Israel throws on the politics of the world. Whilst, as we shall see shortly, the prophet Daniel describes the end of the great drama of the western nations, these next two chapters, Ezek. 38, 39, show as clearly the certain doom of the vast empire of the north. And how remarkable, that, for 1900 years after this prophecy was delivered, there was no such empire embracing the nations here described. But now, we may say, every year witnesses the steady growth of Russia, covering the exact territory described. There can be no mistake who is the chief prince of Meshech and Tubal — the ancient names of Moscow and Tobolsk. No doubt, this empire will go on increasing until Persia, Ethiopia, and Lybia, with all the northern nations, peopled by Gomer, and the house of Togarmah, shall compose its united power. And when the children of Israel have been gathered again as a nation, this vast multitude will come up against the mountains of Israel. Then, chapter 39, as a parallel with Rev. 19, describes the destruction of this immense host. It is thus the Lord appears for His ancient people: “So the house of Israel shall know that I am the Lord their God from that day and forward.” (Ver. 22.)

The remaining chapters of Ezekiel are occupied with the details of the future temple and service of the Lord. The description of the magnificent entrance of Christ into the temple is truly grand. “And, behold, the glory of the God of Israel came from the way of the east, and his voice was like a noise of many waters; and the earth shined with his glory.” “And the glory of the Lord came into the house by the way of the east. So the Spirit took me up, and brought me into the inner court; and; behold, the glory of the Lord filled the house.” (43: 2, 4, 5.)

Thus Ezekiel conducts us to the millennial reign and glory of Christ in His kingdom on earth, in His temple at Jerusalem.

Let us now look at the testimony of God by his prophet Daniel. We are carried back to the scene of Judah’s captivity in Babylon. God’s people are thus under the power of the Gentiles; and this prophecy describes the course of Gentile rule to the end. This rule is divided into four distinct empires. The vision of the great image, in chapter 2, is explained to mean four kingdoms or empires. We all know how literally this has been fulfilled up to a certain point. The fourth empire, which was the Roman empire, has never yet existed in the form described, by ten toes, explained to mean ten kings or kingdoms. And yet this empire has ceased to exist. At first sight this would seem as if God’s word had failed to be fulfilled. This is impossible. “The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit.” (Rev. 17: 8, 11.) This passage foretells exactly what has taken and will take place. The Roman empire, or last empire, was, but has ceased to exist; but it will again come into existence; in its most blasphemous, horrible character, and in its future state it will be divided into ten kingdoms. There is also another peculiarity in its last development. It is divided, yet mixed — “iron mixed with miry clay.” (Dan. 2: 41.) The iron of fierce royalty mixing with the children of men, the miry principle of what is called popular government. Victor Emanuel (strange name) and the Garibaldians exactly illustrate this; and, strange to say, Garibaldi’s dream of the future embraces ten nationalities under one imperial head! Surely everything seems waiting until the Church is taken out of the way to meet the Lord; and then immediately these terrible scenes of the last days will surely come.

This much, however, is clear, the Roman empire will exist again, composed of ten kingdoms; and as England was part of it once, so it must be again. And it is further certain that, “In the days of these kings (or kingdoms) shall the God of heaven set up a kingdom that shall never be destroyed, and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever,” (Ver. 44.) Just as in this vision, the stone cut out of the mountains smote the foot of the image; so shall Christ, the now-rejected stone, smite the empire of the west, at His coming to set up His kingdom, exactly as described in the end of Rev. 19. Who shall be able to stand when the day of His wrath is come?

Chapter 7. Daniel’s vision of the four beasts represents the fearful character of this fourth empire. And this awful description is not that of its past history, but of its future ten-horn or ten-kingdom condition. And in this there is the most perfect agreement with Rev. 13 and 17. What immense comfort, then, it gives the believer now to learn from that book, as we have seen, that before these terrible destructions take place, we, the Church, are with the Lamb above. But mark how clear it is, that, whilst this fearful empire is trampling, and stamping, and destroying, the Son of man comes with the clouds of heaven. “And there was given him dominion and glory, and a kingdom, that all peoples, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom, that which shall not be destroyed.” And again this terrible character is described, (verses 23, 26), and we always find, when anything is thus repeated, that it is something which men are most unwilling to believe. It is so in this case. Though nothing could be more clearly revealed, yet the wise of this world seem to have no idea of the fearful destruction close at hand. But it must come, and then, “And the kingdom, and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.” (Verses 27, 28.)

Thus these prophecies in Daniel, are an exact parallel to that part of Revelation which describes the earth in reference to Jewish history in the future. The reconstruction of the Roman empire; its fearful character; its judgment at the coming of Christ; and then the millennial reign.

The reader may now read for himself all that the prophets have spoken respecting these things. The prophet Joel describes the gathering of the armies of the nations, the judgment on them, and then his reign in Jerusalem. (Joel 3: 9, 21.) “So shall ye know that I am the Lord your God, dwelling in Zion, my holy mountain then shall Jerusalem be holy, and there shall no strangers pass through her any more. And it shall come to pass in that day that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters,” &c.

The Spirit also says, in Amos, “In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof,” &c. (Amos 9: 11.) And then the exceeding blessedness and fertility of the land is described in millennial days.

Obadiah says, “But upon Mount Zion shall be deliverance, and there shall be holiness.” (Ver. 17.)

Micah represents the bright vision of Isaiah, and vividly describes the millennial reign. (Chapter 4: 1-8.) “And the Lord shall reign over them in Mount Zion from henceforth even for ever.” He does not say this of the Church, He says, “The kingdom shall come to the daughter of Jerusalem.”

Zephaniah gives a fearful account of the judgments that precede, and then the brightest possible picture of the millennial reign that shall follow. The day of wrath is described in chapter 1: 2. “Therefore wait ye upon me (that is the escaped remnant of Jews), saith the Lord, until the day that I rise up to the prey; for my determination is to gather the nations, that I may assemble the kingdoms to pour upon them my indignation, even all my fierce anger; for all the earth shall be devoured with the fire of my jealousy. For then will I turn to the people a pure language that they may call upon the name of the Lord, to serve him with one consent.” Then follows the Lord’s tender care of the poor persecuted remnant, until this moment of deliverance; then, “Sing, O daughter of Zion! shout, O Israel! be glad and rejoice with all thy heart, O daughter of Jerusalem!” And again, what exceeding precious words of comfort, “The Lord thy God in the midst of thee is mighty; he will save; he will rejoice over thee with joy; he will rest in his love; he will joy over thee with singing.” (Read chap. 3: 8-20.) Oh, could words more finely describe the glory and joys of the millennial reign! Does it not make us cry, Lord, haste the day?

What will be the surprise of the Jews, who have so long rejected Him, when they shall look upon Him whom they, as a nation, have pierced. (Zech. 12: 10.) Oh, what brokenness of heart and moving of love this will give, when they say, “What are these wounds in thine hands? Then He shall answer, Those with which I was wounded in the house of my friends.” (Chap. 13: 6.) This will be the grand moment of discovery to Israel, that their glorious Messiah is the very Jesus who died for their sins. Oh, think of the hour of his sufferings, and then of these words of love “Those I received in the house of my friends.” These burning words of love will melt every heart. Oh, my reader, it is through this same precious Jesus that forgiveness of sins is preached to us. The same precious blood cleanseth us from all sin.

Zech. 14. This chapter demands a most careful study. In it we see the nations gathered against Jerusalem. The Lord comes and stands on the Mount of Olives. Living waters flow out of Jerusalem. “And the Lord shall be king over all the earth. In that day shall there be one Lord, and his name one.” (Ver. 9.) During the blessed reign of Christ, His authority is absolute. All nations must come up to Jerusalem to worship Him. “And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the Lord of hosts, and to keep the feast of tabernacles.” Now this cannot in any way be applied to the present time, or to the Church of God. No; even the false church or Christendom, so called, has been prevented from even imitating this. She has not been able to set up the papacy at Jerusalem. She has imitated the future kingdom in every way she could. In this she could not. It is not improbable that, when the true Church of God is taken to meet Christ, then the confederacy of apostate Judaism, and apostate Christianity, may attempt something like this at Jerusalem. But the prophecy plainly describes the real personal reign of Christ, in His kingdom at Jerusalem. The distinction in the judgments on Egypt and the nations, if they refuse to come to Jerusalem to worship the King, the Lord of hosts, is still further evidence that it refers to the future kingdom. The following verses (20, 21) foretell the prevalence of universal holiness in Jerusalem and Judah. Every form of misery has flown from sin, the one common source, for six thousand years. How great, then, will be the abundance of peace and bliss in those days of holiness yet to come.

If we now turn again to Rev. 20, we find that, during this thousand years' reign of Christ, the great tempter of man is bound and cast into the bottomless pit. The way in which Revelation opens up the closing scenes of the present age is perfectly appalling. Just mark the end of the Roman Empire in the last verses of chap. 19. “And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.” Foolish men may ask, How can this be? — And where is the lake of fire? For aught we know, it may be under our very feet, the whole centre of this globe. Even learned men are convinced by reason that this world is, as to its great bulk, liquid fire. It was but yesterday that we heard of an earthquake slaying 8000 persons. And cannot God, who caused the earth to open and receive Korah and his company alive into the pit, again, in one instant, open the earth to receive these sons of wickedness alive into the lake of fire? If men will reject the mercy of God, they will not escape the reality of His terrible wrath. Year after year God’s longsuffering tarries, not willing that any should perish. But the day of the Lord will come as a thief in the night. Yes, when least expected. Yes, when men are saying, Peace and safety, then this sudden destruction cometh. When God ariseth to shake terribly the earth, then who shall be able to stand? And thus, having closed this age of human pride and wickedness, Satan, being bound for a thousand years, the first resurrection being now complete, they live and reign with Christ a thousand years. “The heavens must receive him until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.” (Acts 3: 21.) So that, during this thousand years' reign of Christ, every promise of blessing to this earth shall be most certainly fulfilled. “Who, in his times he shall show, who is the blessed and only potentate, the King of kings and Lord of lords.” (1 Tim. 6: 15.)

“But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and or Christ, and shall reign with him a thousand years.” (Rev. 20: 5, 6.)

It may be felt by many who read this tract how little is said about the Church during the reign of Christ. The reason is simply this, because the Church does not form any part of the earthly subjects of the kingdom, but are the heavenly associates of the king. What Eve was to Adam — what a bride is to a husband, this all who are saved during this period, and formed into one body by the Holy Ghost, yea, made the bride, of Christ: they shall thus reign with Him. Others also, doubtless, all the redeemed, both before the Church existed and after it is taken; during the judgments; even those who have during that period refused the mark of the beast; all these will plainly live and reign with Christ a thousand years. But even in heavenly glory the bride will have the most distinguished place. (Rev. 5: 9.) Yes; the very angels stand round about them in ver. 11. And in Rev. 19: 1-9, the glorified bride forms an object of wonder to the multitude called to the marriage-supper of the Lamb.

It is very humiliating to see that at the close of this thousand years' reign of Christ, and blessedness on earth; on Satan being lot loose for a little season, man is found as ready as ever to be led by him in rebellion against God. Surely this is enough to teach us to have no confidence in self. And now the “devil shall be cast into the lake of fire where the beast and the false prophet are, and shall be tormented day and night for ever and ever,” (Chap. 20: 10.) Fearful thought! These very persons may be alive at this moment: their names may be well known in Europe. We may have seen those very bodies which shall not die, but be cast alive into the lake of fire, and there remain in torment during the long thousand years of the happy reign of Christ on earth.

But that is not all. The thousand years being ended, the judgment of the dead takes place — not the judgment of the nations on earth, as in Matt. 25. No; read the description of the judgment of the dead, “And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is of life: and the dead were judged out of those things which were written in the book, according to their works.” “And whosoever was not found written in the book of life was cast into the lake of fire.” (Rev. 20: 11, 12, 15.)

I ask my reader, can God lie? Has He spoken, and will He not do it? Man may deride these solemn, sure warnings; Satan may try to persuade you not to believe what God hath spoken. But, oh! if you should find these statements of God true to you! Nay, if not in Christ, you will as surely be cast into the lake of fire, and there tormented for ever: yes, as sure as ever you have rejected Christ. Do ponder this certainty; remember, it is God who speaks.

Oh, how truly blessed to be brought to Christ now, as he says, “Verily, verily, I say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; (or, as it should be translated, judgment;) but is passed from death unto life.” Now, this positive assurance of Christ’s is most blessed, but very little either understood or enjoyed. The confusion as to the judgment, and reign of Christ, and the parties constituting the Church, and the kingdom, has thrown confusion on the plainest Gospel passages.

After showing in a lecture, the other evening, the impossibility of the justified believer ever standing in judgment as a sinner, a christian lady came up to me, and tremblingly asked, “But does not the word say, that we shall have to give account, in the day of judgment, for every idle word?” Yes; and I doubt not, many a person who reads this, and who has believed on God — who raised Jesus, the substitute, from the dead, and who is justified from all things — still, like this lady, will say: “and does not the word say, that we shall have to give account of every idle word in the day of judgment?” I turned to the passage the following night, and showed this lady that the word said a very different thing. These are the words of Jesus, “But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.” (Matt. 12: 36.) This is exactly what is said in another place, “And as it is appointed unto men once to die, but after death the judgment; so (now mark the contrast) 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.) As the Lord enabled this lady to see the immense contrast betwixt men who, having rejected mercy, must give account in the day of judgment, and those who have heard now the word of Christ, and believe on God, who sent Him, and therefore have everlasting life, and shall not come into judgment. So may my reader know the reality of that testimony that assures the believer, that Christ having borne his sins, God will remember them no more for ever. (Heb. 10.)

Indeed, my fellow-believer, how can we stand in the judgment, since we shall have lived and reigned with Christ a thousand years, before the great judgment of God is set, and before whom the rest of the dead must stand, who lived not during the thousand years. No; the question has been once, and for ever, divinely settled on the cross. If any one could possibly be judged for our sins again, it would be Christ, our surety. But this is impossible. He dieth no more. He hath been raised again for our justification. It is God who justifieth; who can condemn? No, there is neither judgment nor condemnation to them that are in Christ. All this is fully proved in Rom. 5, 6, 7, 8.

Still, many are troubled at that word: “For we must all appear before the judgment seat of Christ, that every one may receive the things done in his body according to that he hath done, whether it be good or bad.” And, indeed, it is well, if not walking as the redeemed of the Lord, that we should be troubled; but, surely, to meet the eye of our precious Lord at His coming, yea, made like Him in a moment, in the twinkling of an eye, is a very different thing from standing in the day of judgment to be tried for our sins. As to works, no doubt, many will be greatly surprised to find that what they thought good, He will pronounce bad — wood, bay, and stubble, all to be burned up, just like Lot’s property in Sodom, he himself saved so as by fire. Just take one thing, In the path of our blessed Lord, we see Him making Himself of no reputation. How will the believer meet the Lord as to this? Have we trod in His steps? He made Himself poor. I may be a believer — my sins put away for ever — but shall my ways as a Christian be found accepted of the Lord? It is not the question of the day of judgment, but when we meet Christ shall we have His approval? Think of this, my fellow-traveller, and it will often cheek thee when tempted, and often cheer thee when despised. Constantly ask, “Is this what I should like to be doing when the Lord comes?” It may be highly esteemed among men, yea, applauded; but will it stand before the eye of Christ? Often we find the real children of God, acting the very opposite of the ways of Christ — self-seeking — worldly popularity — bitterness against one another. Surely this will not bear the light of His eye. Perhaps nothing gives more pain than this want of sympathy amongst the same children of God. Even in the apostle’s time, he could say, “For all seek their own, not the things which are Jesus Christ’s.” (Phil. 2: 21.) Indeed, whatever we build in the old creation — wealth, reputation, or the like — all will be loss when we stand before the “beema” or decision of Christ. And all we build in the new creation will be gain.

Thus we have directed the enquirer to the word of God. First, as to what he hath spoken by His Son to the Jews, in the four gospels; then, to what He hath spoken by the Holy Ghost to the Church, in the epistles; and, lastly, to what He spake by the prophets in olden times respecting the judgment of the nations, during the great day of His wrath; and then the setting up of His kingdom on earth. We have taken the Scriptures just as we have found them, without using them craftily or corrupting them, to fit any human theory.

From the whole then, briefly: it appears plain, that the Lord may come at any moment to take His bride — the body — all believers joined by one Spirit during this day of grace — up to meet Him in the air. This may take place at any moment. Then the man of sin is revealed. The Roman empire reconstructed, forming ten kingdoms under one terrible head. The Jews gathered to Palestine in great wickedness, under the man of sin. Idolatry or abomination placed in their temple. Then the time of the great tribulation. The Church with the Lord during this day of wrath. Then Christ comes with flaming fire, taking vengeance on the rebellious nations. Then takes place the blessed thousand years' reign; after which, takes place the judgment of the dead. The old creation having entirely passed away, a new heaven and a new earth appear. The eternal state then exists. The order of these events is not founded on the interpretation of any one scripture, but shown from the simple teaching and harmony of all scripture.

The reader is entreated to search the scriptures. This tract is but a feeble glance, as it were, at the surface; search them closely, prayerfully, and in simple dependence on the Spirit’s teaching. Do not try to make them square with any human theory. If the word of God should cross your long cherished opinion, let go your opinion, bow to God’s word.

“Seal not the sayings of the prophecy of this book: for the time is at hand.” (Rev. 22: 10.) Yes, though the Church needs no sign, for we may be caught up before I finish this sentence; yet surely the state of the world seems to say, “The time is at hand!” The time of its judgment, the great day of the wrath of Almighty God — the time when the King must reign in righteousness. But hark! Still the voice of mercy softly sounds — “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.” (Rev. 22: 17.) Oh! awakened sinner, dost thou hear? Has thine ear been opened to bear the words of Christ? Dost thou thirst? then the water of life is thine, as freely as it was that poor sinner’s at Samaria’s well. Oh! she had no merit; she was a sinner at that very moment. But, through divine grace, she found a welcome in the presence of that blessed One, who came to seek and to save the lost. To-day is the good news of God proclaimed, “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.” But to-morrow the despisers may wonder and perish. Oh! how will those wonder who have long sat under the sound of the gospel, when the Church is taken tip, and the preacher’s voice is no more heard. Think, then, what it may cost you to despise one more day.

To God’s own children how applicable the words of Peter, “Wherefore, beloved, seeing that ye look for such things, be diligent, that ye may be found of him in peace, without spot, and blameless.” (2 Peter 3.) Iniquity abounds: the love of many waxeth cold. Some are mocking and saying, Where is the promise of His coming? Perilous times are come. What selfishness! What worldliness! Yet God is working, and quickly gathering in His own. Some are awaking to the deep solemnity of the moment we have arrived at. Events so vast and so near. The very world arming and preparing for its own desolating destructions.

Are you, my reader, pardoned, justified, and ready to meet the Lord in the air? Can you say, I am waiting for the Lord from heaven? Is there anything you are allowing of which you would be ashamed if He comes to take you this day? Is the real cry of your heart, “Come, Lord Jesus?” Is your heart set on attaining some object? What will it profit if Jesus comes to call you up this day?

Blessed Lord, come; this groaning earth cries for thy peaceful reign. We, too, who are thine, we groan. Oh! come quickly. We long to see thy face; to be “for ever with the Lord.” C. S.