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The Way of Faith in an Evil Time

The Way of Faith in an Evil Time

The Way of Faith in an Evil Time

The Religious Lady

H. H. Snell - Booklets

Hugh Henry Snell

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The Way of Faith in an Evil Time

The Way of Faith in an Evil Time:

A Word of Warning and Encouragement.

H. H. Snell.

"Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father." — 1 John 2: 24.

God has spoken, and we have His word; but policy is not faith. Reasoning about the things of God, instead of receiving His testimony, is unbelief in activity. Faith knows no written authority but the word of God, and rests with unquestioning confidence on what He says.

The Scriptures are all-sufficient. They are able to furnish the man of God unto all good works; and with the indwelling, and operations of the Holy Spirit, he is enabled to pursue his way in peace amid all the confusion and strife of Christendom.

The final and conclusive authority of the written word, in every phase of the Church's history on earth, is repeatedly set forth in the writings of the apostles. Paul, in his last inspired letter, when in view of martyrdom, pressed on Timothy the authority and sufficiency of "all scripture." Peter, when tracing the fatal working of evil in the professing Church, spoke of judgment beginning at the house of God, and enjoined us to beware of "false teachers," and to be "mindful of the words which were spoken before by the holy prophets, and of the commandment of us, the apostles of the Lord and Saviour." Jude also, who traces the course of the professing Church right on to the apostacy, exhorts us to "contend earnestly for the faith which was once delivered unto the saints"; while John, in the Revelation, lays it down as a mark of the faithful, even unto the coming of the Lord, that they keep His "word," and do not deny His "name."

Without the word of God there can be no faith, and "without faith it is impossible to please God." Every state of the Church on earth has been anticipated and provided for in the Scriptures, and the Spirit abides; so that we have unmistakeable direction and power until the "shout" at the Lord's coming, and we are caught up to be for ever with Him.

Separation from evil.

It may be noticed all through Scripture that God's people have always been called to depart from evil, and live for the glory of God, because they are His people. In olden time it was said, "Holiness becometh thine house, O Jehovah, for ever"; and we often read, "So shalt thou put evil away from among you." And in the New Testament, "Be ye holy"; "Be ye imitators of God as dear children"; "Let him that nameth the name of Christ depart from iniquity," and the like, because our relationship to God admits of no lower walk. We find that even the heathen were sometimes severely dealt with for their sinful ways, because they ought to have known something of the invisible God from the visible things which He had created. When, however, our Lord came, who was God manifest in flesh, and declared the Father, we hear Him saying, "That every idle word that men shall speak, they shall give account thereof in the day of judgment." But the death of the Son of God upon the tree as our Sin-bearer not only set forth the grace and righteousness of God, but His infinite holiness and hatred of sin, and His unsparing judgment of it in forsaking His own Son, who was perfectly loving and infinitely loved. Since then, the life and walk looked for from us as God's dear children is such as is suited to the Father and the Son, with whom we are, through grace, brought into everlasting relationship; so that now there can be no allowance of evil of any kind. Still, all the later writings of the apostles show how few abode in the truth; and they foresaw that the time would come "when they will not endure sound doctrine . . . and they shall turn away their ears from the truth, and be turned unto fables"; and that, through professors of Christianity, "the way of truth would be evil spoken of." We must never forget that He who is in the midst of the assembly discerns everything, for His "eyes are as a flame of fire"; and yet is He competent to judge all evil, for His feet are "like unto fine brass, as if they burned in a furnace." His words, "If we judge ourselves, we should not be judged," have been a comfort to many. Still, on the other hand, "when we are judged we are chastened of the Lord, that we should not be condemned with the world." To explain or modify evil is certainly not to judge it; and self-judgment is deeper than that.

Nothing can be more clearly laid down in Scripture, than that God looks for holiness in His people — individual holiness, and assembly holiness, or separation from evil. As to the former, we are told to "abhor that which is evil," walk as children of God, members of the body of Christ, and as indwelt by the Holy Spirit, because we have through grace been brought into those dear relationships; and duties flow from known relationships. As to the assembly, we read that we are "builded together for an habitation of God through the Spirit"; therefore it is said, "Put away from among yourselves that wicked person"; "purge out therefore the old leaven, that ye may be a new lump"; and other Scriptures. In Joshua's time, God would not stand by His people to overcome their enemies, but allowed their adversaries to overcome them, because of one man's sin in the congregation, until they had judged it, and cleared themselves of it. (Joshua 7.)

When, however, the assembly on earth, through unfaithfulness to the Lord, became like a great house with vessels to dishonour mixed up with vessels to honour, so that evil could not be purged out, the Spirit of God then admonished the faithful individually to purge themselves from evil by decided separation from vessels to dishonour. So fully is this, in a time of ruin, according to the Lord's mind, that great encouragement is given to the believer who is thus faithful to the Lord. "If a man therefore purge himself from these [vessels to dishonour], he shall be a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work." (2 Tim. 2: 21.) However fallen, corrupted, or demoralized the professing Church may be, we have here the clearest direction to separate from evil, with the most blessed assurance of God's favour; so that we may well encourage ourselves in the Lord our God. Enough, we trust, has been advanced to show the folly and uncleanness of professing to have unity among God's saints without separation from evil. Even a lady was warned by an apostle not to receive into her house, or even salute, a teacher, who brought not the doctrine of Christ, because by so doing she would be a partaker of his evil deeds. (2 John 9-11.)

Besides these divinely-given instructions on this solemn subject, Scripture also distinguishes between moral evil and doctrinal evil; and, lest we should think lightly of the latter, we find it often dealt with in the word of God in the most decided and uncompromising manner. The natural conscience sometimes recognizes and recoils from moral evil; but to discern and repudiate doctrinal evil we need to be spiritual, for it is always in some way or other against the Lord Jesus Christ, who is "the truth." True it is that Scripture makes no allowance for a stain of moral delinquency being tolerated, because of Him "in the midst" being "holy" and "true."

The falsehood of Ananias and Sapphira was a sin unto death. The Corinthian fornicator was to be "put away"; and the apostle, in spirit with the assembly so acting, would deliver such an one unto Satan for the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus. Saints were to keep no company with one called a brother who was guilty of moral evil. (1 Cor. 5.)

When, however, doctrinal evil is brought before us, it is often so mixed up with truth, so pretentious, so lauded, or endorsed by "men of renown" (Numbers 16: 2), that it needs a soul to be before the Lord over His word in dependence on His Spirit, in order to detect the uncleanness, and judge it. Evil doctrine is not discerned by our reasoning powers (which false doctrine always enlists on its side), and though its malignant character may not be perceived at first, a God-fearing soul refuses it, because it is not "as it is written" — "not after Christ." (Col. 2: 8.)

In the apostles' days, holders of unsound doctrine were dealt with in the most decided way. On one occasion, Paul found that two teachers were "saying" what was contrary to the truth. To some it might appear to be a small matter their "saying that the resurrection was past already," but it was not so in an apostle's judgment; for he knew that "their word will eat as doth a canker." So foul and corrupting was this evil doctrine that we read, "Who concerning the truth have erred, saying" (observe saying — he dealt with what they said) "that the resurrection is past already; and overthrow the faith of some." (2 Tim. 2: 15-18.) In the former epistle to Timothy, the apostle tells us that Hymenaeus and Alexander had put away a good conscience, and concerning faith had made shipwreck, whom, added the apostle, "I have delivered unto Satan, that they may learn not to blaspheme." Thus we find that Paul judged them to be blasphemers. (1 Tim. 1: 19, 20.)

Again, when certain teachers undermined the precious doctrine of justification by faith by adding circumcision to it, the apostle said, "I would they were even cut off which trouble you"; and again, referring to these teachers, he said, "There be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed." (Gal. 1: 7, 8; Gal. 5: 12.)

And more, as showing the way in which "the truth" was jealously guarded in the apostles' days, we find, when the doctrine of justification by faith was put in jeopardy by an act of no less a person than the apostle Peter, scripture tells us that Paul "withstood him to the face, because he was to be blamed"; and Peter doubtless accepted the rebuke, and repented of his act. Observe, it was the act of Peter's refusing to eat with the Gentile believers, thus setting up the distinction Godward between Jew and Gentile after the cross had proved both equally guilty, and putting up again the middle wall of partition which the death of Christ had broken down, which so undermined the truth of the gospel. (Gal. 2: 11-21.) Let us not fail to see how possible it is even while holding sound doctrine to undermine it by our acts. It is beautiful to find Peter after this commending Paul to others as "our beloved brother Paul," and ranking Paul's writings with "the other scriptures." (2 Peter 3: 15, 16.) Such Christian love should read to us a profitable lesson.

This subject becomes increasingly solemn as we trace in Scripture the many warnings, and the terrible effects of evil doctrine given by the Spirit through Paul, Peter, John, and Jude, and also the severe conflicts they passed through, because they deemed it loyalty to Christ to "fight the good fight of faith," and "contend earnestly for the faith, which was once delivered unto the saints." It is evident how decidedly Paul acted, that the truth of the gospel might continue with us, what conflict he had, how anxious he was on going to martyrdom that Timothy should commit the truth he had heard to faithful men, that they might be able to teach others also; and with what earnestness he commended the saints "to God, and to the word of His grace," because he knew that after his departure grievous wolves would enter in among them, not sparing the flock; also from their own selves should men arise speaking perverse or perverted things, to draw away disciples after them. (Gal. 2: 5; 2 Tim. 2: 2; Acts 20: 29, 30.) Peter warns us against "false teachers" among us, whose pernicious ways many would follow, by reason of whom the way of truth should be evil spoken of. (2 Peter 2: 1, 2.) John bids us beware of the "many false prophets," the spirit of antichrist already in the world, and among other tests shows that God's faithful servants have the true Christ before them, and are subject to the apostles words. (1 John 4: 1-6.) We find the Lord also, by John in the Revelation, charging the assembly at Pergamos with having some among them who were holding doctrine which He hated. (Rev. 2: 15.) Jude points out three lines of false doctrine on which the principles bringing about the apostacy were being woven. First, "The way of Cain" — approach to God without blood; second, "The error of Baalim" — loving the wages of unrighteousness, instead of honouring God by being subject to Him, and loving His people; and third, "The gainsaying of Core," or setting up a false order of priesthood; and it is manifest that these evil doctrines are still almost everywhere at work, and will end in God's judgment of the professing church. In point of fact, it is impossible to read carefully the epistles in dependence on the Spirit, without seeing that one great object of the faithful in the apostles' days was to contend for, preserve, and walk in "the truth" at all costs.

It is evident then, however loathsome to the Lord, who is in the midst of those gathered to His name, immoral ways may be, yet nothing can be more resolute than the way in which evil doctrine was judged and dealt with in the early state of the church; nor could it be otherwise if we remember that "we are builded together for an habitation of God through the Spirit." Let a true sense of what God's assembly is — that He that is "holy" and "true" is in the midst when gathered together to His name; that we are sanctified by the Father's choice, the Spirit's work, and the blood of Jesus unto obedience, and practically sanctified through the truth; and then we have a sense in some measure of what suits our Lord, and what is due to Him. It is well, too, to be reminded that both as regards doctrine and practice we are warned that "a little leaven leaveneth the whole lump." (Gal. 5: 9; 1 Cor. 5: 6.) The more we ponder the epistles, the more shall we realize our obligation to our Lord to maintain sound doctrine.

Separation from evil not enough.

In the Old Testament God's people were admonished to "cease to do evil," and "learn to do well"; and in the New Testament we are enjoined to "abhor that which is evil," and "cleave to that which is good," and the like. (Isa. 1: 16, 17; Rom. 12: 9.) With Spirit-led, God-fearing souls they always go together. To rest in having separated from evil would be perilous indeed, and might soon incline to greater evil, or end in cold and dry orthodoxy. It is always a critical moment in our history when we are called to purge out the old leaven, or to purge ourselves from vessels to dishonour, lest we should think too much of the act of faithfulness and be puffed up, instead of going on in all things seeking the glory of God in obedience to His word.

With regard to what should always follow separation from evil, we may profitably consider some of the typical illustrations given us in the Old Testament in time of evil, which were followed with the manifest blessing of God. We shall find that in every instance it began with separation from evil. We repeat, it began in this way. Look, for instance, at that mighty work of God which took place in Hezekiah's time. The state of practical piety was so low, and Jehovah's order of blessing so forsaken, that the lamps were out, the doors of the temple closed, and uncleanness lodged in the holy place; thus God's centre for His earthly people was entirely lost. It is difficult to conceive such a state of things among the professed people of God, yet it typically reads to us most solemn lessons. The work of God began by opening the doors, and carrying the filthiness out of the house of the Lord. But did they rest in having done this? Certainly not. They went back to that which was (not from the time of Solomon, or David, or Samuel, but) from the beginning. They turned to "the law of Moses, the man of God." Hence they discovered that the Passover had not been kept for a long time "in such sort as it was written." Then they acted on the word in faith, as it was written in the beginning, and God's blessing was marvellously with them. "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." It is worthy of notice that the Passover, the death and blood-shedding of the lamb, and feeding on it roast with fire with unleavened bread, reads to us the precious lesson, that, when the Spirit of God is in operation, there will always be the savour and ministry of the sufferings, death, and blood-shedding of our Lord Jesus Christ, for the Holy Spirit is the Testifier and Glorifier of Him. It is vain to speak of a work of God when the sacrifice and atoning work of the Son of God, and the hope of His coming, are absent from the ministry, and the authority of the written Word not decidedly enforced. (2 Chron. 29, 30.)

We find that pretty much the same principles of the Spirit were at work in the great reviving in Josiah's days. The good work began with the judgment of what was evil in God's sight. They resolutely purged Judah and Jerusalem from the high places, the groves, the carved and molten images, and broke down the altars of Baalim, and the like. Then they turned to repairing the house of Jehovah; where, having "found a book of the law of Jehovah given by Moses," Shaphan read it before the king, and, with godly fear and brokenness of spirit, the king and others sought to act upon it. Having thus purged themselves from what dishonoured Jehovah, and having gone back to that which was from the beginning, "the law of Jehovah by Moses," they kept a passover unto Jehovah in Jerusalem. The Levites were commanded to kill the passover, to sanctify themselves, and prepare their brethren, that they may do according to the word of Jehovah by the mouth of Moses. We are further told that they did it "as it is written in the law of Moses." Thus again we find, as in Hezekiah's time, they first purged themselves in the most decided way from evil; secondly, they went back to that which was from the beginning, as it is written in the law of Moses; and, thirdly, they acted on the word of Jehovah, and kept the passover; and we are told that "there was no passover like to that kept in Israel from the days of Samuel the prophet; neither did all the kings of Israel keep such a passover as Josiah kept." (2 Chron. 34, 35.) How these many sacrifices typically set forth the death and blood-shedding of the Son of God! And we may well ask, Was there ever a time of marked blessing in the Church of God, when the sacrifice of Christ, His sufferings, death, and blood-shedding, were not much before souls, and had not a prominent place in the ministry of God's servants?

Take another encouraging example from the Old Testament the times of Ezra and Nehemiah, when a small remnant of Judah returned from the captivity to their own land. They were not only separated from Babylon and its evil ways, through the gracious help of God, but they stedfastly refused unholy associations, and disallowed a polluted priesthood. They returned to that which was from the beginning. They first built the altar of the God of Israel, the true connection between Jehovah and the people, to offer burnt-offerings thereon "as it is written in the law of Moses, the man of God." Then they built the house of God, the true centre to which all the faithful in Israel could assemble. At the dedication of the house of God — the temple — a hundred bullocks, two hundred rams, four hundred lambs, were offered; and for a sin-offering for all Israel, twelve he-goats according to the number of the tribes of Israel. It was a time of great joy.

After this, when the wall of separation had in a difficult time been built by Nehemiah, there was still the maintenance of separation from evil, and going back to that which was from the beginning, and acting thereon. "Ezra the scribe stood upon a pulpit of wood . . . read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading . . . and all the people wept when they heard the words of the law." And they found written in the law which the Lord had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month. So they made booths as it is written; and we are told that "since the days of Joshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness." (Neh. 8.)

It is well also to remember that the examples we have looked at all took place in a time of ruin. This makes them so encouraging to us. The nation of Israel had been broken up long before this, and the ten tribes had gone into captivity in God's governmental displeasure; yet it is sweet to notice, whether in Hezekiah or others, that though they were feeble and a remnant, God's blessing was largely with them. They too welcomed all Israel to the passover, offered twelve he-goats at the dedication of God's house according to the twelve tribes of Israel. And how very encouraging also to see that, however unholy the people had become toward God, yet when they separated from evil, and turned to Him according to His word with purpose of heart, He abundantly cheered and blessed them. Even in Jeremiah's day, when the people had got so far away from God, and so degraded themselves and dishonoured Him that there was no remedy, the faithful prophet was encouraged by Jehovah to separate from evil. "Therefore thus saith Jehovah . . . if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them." (Jer. 15: 19.) Daniel, too, was a separated man in a scene of evil, and we know how greatly God's power and favour were with him. The ways of God then with the people of Israel read to us most profitable and encouraging lessons; but when we consider what Christianity is, and God's dealings with those who professedly belong to His heavenly people, His assembly, we have to do with what is spiritual, and what suits the Father and the Son as made known to us by the Holy Spirit.

The Essentials of Christianity.

It has been truly said that there are two prominent essentials of Christianity which could not have been known and enjoyed by any before the day of Pentecost, neither will any on earth have the same blessings after the saints have been taken up to meet the Lord in the air. We refer to the blessed facts of the Man Christ Jesus being glorified at the right hand of God, and the coming of the Holy Spirit, which He there received from the Father, and sent down to form the Church on earth, to indwell every believer, unite all to Christ in heaven and to one another, making us members of His body, of His flesh, and of His bones. Before this, forgiveness of sins, being accounted, righteous, being born again, children of God, a people taught and moved by the Spirit, no doubt were known in measure; but till the Son of man was glorified there was no church or assembly on earth.

Till the Lord ascended, and at God's right hand had had a name given Him which is above every name, and He was given to be Head over all to the assembly, which is His body, there was no Head for believers to be united to, and no Holy Spirit sent down to unite them to the Head. It is impossible, therefore, to enter into God's mind about His assembly, or His present work on earth, until the soul has grasped by faith the precious fact that the Son of man glorified is the "Head," and believers on earth united to Him by the Holy Spirit sent down are the body — "one body." Hence our present relationships are children of God, crying, Abba, Father, members of the body of Christ, and our body the temple of the Holy Spirit, by whom we enjoy these wondrous and most blessed relationships. And if they are not apprehended and enjoyed, how can there be the walk and conduct suited to such exalted blessings? For do not duties necessarily flow from relationships? Then it is happy to serve the Lord, and watch for His coming.

True practical Christianity flows from intercourse and communion with the Lord Jesus Christ where He now is on the Father's throne crowned with glory and honour, in the sense of our new relationships, and consequently owning the presence, operations, and power of the abiding Comforter whom He has sent down. Cleaving to the Lord marks the true heart. Indifference to Him marks the corrupted state of the professing church in its closing days on earth. It has been well said —

"What think ye of Christ? is the test

To try both your state and your scheme;

You cannot be right in the rest

Unless you think rightly of Him." [John Newton]

It would lead us far beyond the limits of this paper to even take a brief view of the essential characteristics of Christianity; but we cannot refrain from calling attention to two or three points which bear especially on matters at this moment, and are always of the deepest interest to such as desire to live for the honour of our Lord Jesus Christ.

1. It is the Person of the Son, the Word who became flesh and dwelt among us, that eternal life which was with the Father and was manifested unto us, and is now in the glory which He had with the Father before the world was, of whom Scripture testifies. Any error as to His most glorious Person is fatal, and ruins every aspect of divine truth; for He is "the life," "the truth," "the light of the world," "the light of men," "the true light . . . which, coming into the world, lightens every man" — "the true God and eternal life." It is of Him, who finished the work which the Father gave Him to do, that scripture speaks; and we read that "these are written that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have" life through His name." (Observe the connection here between "believing" and "having" life through His name.) Again we read, that "as many as received Him, to them gave He power [or privilege] to become children of God, even to them that believe on His name." The more we contemplate the infinite glory and perfections of the Son of God, the more He becomes the satisfying and commanding Object of our hearts. We have nothing to dread more than heeding our own thoughts about Him, instead of hearkening to what God has revealed in His word concerning Him, for "no man knoweth the Son but the Father."

It is on His finished work that all our hopes are founded. We could have had no way of approach to God, but by the shedding of His precious blood. Our hopes then are founded on a work which has been done, a work which has glorified God about our sins, a work of eternal efficacy because of the eternal glory and worth of the One who did it; so that God can speak of us who believe as "perfected for ever" by that one offering, and "their sins and their iniquities will I remember no more." Blessed ground of approach to God, and of abiding in His presence! Apart from Him we have no life. "Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you." (John 6: 53.)

2. "The man Christ Jesus," "the Son of God," "Jesus" — Jehovah the Saviour, who deigned in such marvellous grace to take the place of a "wearied" One at Sychar's well, who "wept" at the tomb of Lazarus, who "died" at Calvary, has been raised from among the dead by the glory of the Father, and set in "righteousness" on His throne. There given to be Head over all to the assembly which is His body. There having received the Holy Spirit, the promise of the Father, He sent Him down as the seal to every one who has believed the gospel of our salvation, to form the assembly on earth, and care for and minister to all saints during His absence. There He is still carrying on in faithfulness and mercy His blessed offices on our behalf. There too He sits as having accomplished eternal redemption, till He descends to meet us in the air, before His enemies are made His footstool. One mark of a spiritually-minded person, is his enjoyment of our Lord's present offices in heaven on our account.

3. The gift of the Holy Spirit to those who now have remission of sins (not a measure of the Spirit, but the Person of the Holy Spirit), His indwelling and abiding presence, is entirely new, and consequent upon the finished work of our Lord Jesus Christ, and His going back to the Father. The new relationships into which believers are brought; the new and heavenly order of things, as united to Christ in heaven by the Spirit, and to one another; the new character of worship, which "must" now be in spirit and in truth; the new kinds of gifts from Christ in ascension for the building up of the members of the one body; the gospel of the grace of God, and all the administration and ways of the assembly on earth, are among the things which occupied saints "from the beginning." The effects on those so occupied were marvellous; for by being consciously by grace brought into these new and heavenly associations, they became detached from the world, and from that religiousness which kept men outside the veil at a distance from God; and this principle is equally true to-day.

That which we have heard from the beginning.

Occupation with evil is most damaging to our souls; and we get deliverance from it by being occupied with the good. By the truth we resist and overcome error. Enjoying by faith our new and heavenly position, relationships and blessings, we are delivered from false associations. It is by the glorious truth of the unity of the church of God we get separated from all human confederacies. It is by the positive truth of divine revelation that we are set free, and are kept free. Almost all the attacks of infidelity are negative; they give nothing to the soul. But the testimony of Scripture is concerning Him who is the same yesterday, to-day, and for ever — filling our souls with present blessing, loading us with His gracious benefits, and giving us the prospect of fulness of joy and pleasures for evermore. John was inspired to set forth the positive blessings of Christianity, and in a day of evil to urge us to go back to that which was from the beginning, and stedfastly refuse what was not according to Christ.

There can be little doubt that John's epistles were written many years after Paul had departed, who had prophesied that grievous wolves would enter in, not sparing the flock. Some of these the aged apostle lived to see committing their ravages in the church of God. He saw there were "many antichrists," "many false prophets," teachers who presented a false Christ, not the doctrine of Christ. All kinds of speculations had been advanced as to the person of our Lord, and Unitarianism was evidently coming in. Now what do we find the inspired ministry to us by the apostle was? We may reply: Throughout his epistles he plainly distinguished between true and false, the spirit of truth and the spirit of error, in order that faithful souls might judge the evil doctrines, and thus clear themselves of them. Then we find he bids them consider what they had heard from the beginning. "Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father." Therefore the aged apostle begins his letter with the Person of the Son — "that eternal life which was with the Father, and was manifested unto us." He touches on the all-cleansing virtue of His precious blood, our Lord's perfection in heaven as "the Righteous," His present ministry there as "Advocate with the Father," our present relationship to the Father as His children, the purifying hope of our Lord's coming, and of being with Him and like Him. These are some of the things that were from the beginning, and which should remain in them. And the promised blessing to such is, "Ye also shall continue in the Son and in the Father." Present blessedness indeed! What encouragement for our hearts in such a time as this! Much of John's first epistle occupies us with the divine certainty of our having the present possession of eternal life, a new life "given to us," and this life in His Son; and that the manifestation of it in us, is, in practical righteousness, obedience, and love — to walk as He walked.

In the beginning of Christianity, saints were gathered together in the name of our Lord Jesus Christ, either to remember Him in showing His death, or for prayer, or for worship and edification, or for discipline, owning the presence and authority of the Lord in the midst. (1 Cor. 11; Acts 4; 1 Cor. 14; 1 Cor. 5: 4; Matt. 18: 18-20.)

The Headship of Christ.

We have only to look into the epistles to the Ephesians and Colossians to see the place of prominence given in the beginning of Christianity to Christ as Head of the body. It was "not holding the Head" which exposed the young believers at Colosse to be led astray by the false doctrines of worshipping of angels, ritualism, and philosophy or rationalism. To hold the doctrine of the Headship of Christ is one thing; but to hold the Head in the faith and affections of our souls, and thus be in communion with Him, is another. If the Lord Jesus Christ occupied our hearts as the Head of all principality and power, and that we are complete or filled full in Him, how could we think of worshipping angels who were created by Him, and made subject to Him? If we are in the enjoyment of our new place in Him of acceptance, nearness, and our present blessings of life, righteousness, and peace, how could we trust to any practice of ritualism or ordinances to bring us nearer?

"So near, so very near to God,

Nearer I cannot be;

For in the person of His Son

I am as near as He."

But He who is "Head of all principality and power" is "Head of the body," and "Head over all to the body," so that the resources and supplies of all edification to the body are in Him and from Him. (Col. 2: 19; Eph. 4: 16.) It is impossible then to be on the true ground of Christianity, or to be right with the members of His body, without "holding the Head." Few, we believe, are really doing so as in the beginning; and this accounts for much of the present failure and lukewarmness. Some do rise to the thoughts and affections of brotherhood, but this even Jews will know in millennial days; but "head" and "members" belong only, as far as we understand Scripture, to the church or assembly of God. It is only by "holding the Head" that we can look at the members of His body, as it were, with His eyes, and consider them according to His heart and mind. As we have seen, the body is formed by the gift of the Holy Spirit, "for by one Spirit are we all baptised into one body." And a glance at the epistles is sufficient to show that the practical ways of saints toward our Lord, and toward each other, are largely moulded by the precious truth of Christ in heaven being Head of the body on earth. (Rom. 12; 1 Cor. 12; Eph. 1, 4, 5; Col. 2, 3.) If then we would be Christians, practically and scripturally, how can it be unless we go back to that which was from the beginning? Is it not clear that we can only be right according to the Lord's mind with the members of His body, or separate from much that is false by faithfully "holding the head?"

The Abiding Presence of the Holy Spirit.

Look at another essential of Christianity, the presence of the Holy Spirit come down from heaven to be with us and in us, to lead, teach, comfort, and it may be rebuke us, during our Lord's absence. How we treat this other Comforter is a serious test of our state of soul. If we are going on without the conscious need of His help in prayer, His ministry of the truth, His leading, and without fear lest we grieve Him, does it not plainly show that we are walking in self-confidence, whatever pious garb it may assume? But we must never forget that it is the Person of the Holy Spirit that is given unto us, and is God's seal to the cleansing efficacy of the blood of Christ. Not a measure of the Spirit, not merely an emanation from the Godhead, but God the Holy Spirit, by which we are sealed and anointed, who is also the power of unity, and the earnest of the inheritance, until the redemption of the purchased possession to the praise of His glory.

Another point to show the unity of the Persons of the Godhead, is, that the Holy Spirit testifies to us of the Father and the Son; and our Lord Jesus acts in us and by us through the Spirit. We find that to some who ministered to the Lord and fasted the Holy Spirit said, "Separate me Barnabas and Saul for the work whereunto I have called them." (Acts 13: 2.) Again, in the letters to the seven assemblies the Lord is the Speaker, and yet He says seven times, "He that hath an ear, let him hear what the Spirit saith unto the assemblies." From these and other scriptures it is clear that, if we are occupied with our Lord where He now is, we shall be led and taught of the Spirit; and if we are in dependence on the Spirit, He will occupy us with our Lord Jesus Christ in heaven, and with what is for His glory. We read of our Lord having led captivity captive, and received gifts for men. We read also of "diversities of gifts, but the same Spirit," and all for the building up of the body of Christ.

A truth never to be forgotten is, that "to every one of us is given grace according to the measure of the gift of Christ"; so that each member of the body has a place, like a limb in the human body, and a measure of service to fill up, which no one else could do for him, and is needed too for the health and welfare of the body. "The body is not one member, but many"; that is, it is composed of several limbs, so that no one can truthfully say that he does not need all the members of the "one body," as we need all the limbs in their several functions for the health of our natural bodies. This is eminently practical. It is the Christianity which was in the beginning, and is entirely opposite to independency and selfishness. We hesitate not to say that a believer who is not thus honouring the grace and gifts of the members of the body of Christ, not merely in the assembly, but generally, is not practically walking as he ought on Christian ground. Much sorrow and many grave mistakes arise among Christians from not being subject to the Lord in availing themselves of the benefit of His aid through His members, as one having "the word of wisdom," and another "the word of knowledge by the same Spirit." In olden time it was said, "In the multitude of counsellors there is safety." How much more now, when Christ the Head in heaven is one with His saints on earth, to every one of whom He has given grace and the gift of the Spirit, consequent on having accomplished redemption for them. What wonderful blessing there would be if all saints were "holding the Head," and thus caring for the members of His body in the power of an ungrieved Spirit.

As we have seen, "the body is not one member, but many. If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? . . . But now are they many members, yet but one body. And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you. . . . That there should be no schism in the body; but that the members should have the same care one for another." (1 Cor. 12: 14-26.) Wondrous workmanship, and precious grace and truth! But who is practically in this circle now? Where are those who are habitually and earnestly contending for it as the faith which was once delivered unto the saints? Time was when saints were so living in these things as realities, that even the word "independent" would have shocked the sensibilities of many. The truth was firmly grasped, that "to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit," etc.; so that members of the body exercising dependence on the Head, and owning these ways of the Spirit, conferred with one another about steps they were about to take, in order, it may be, to have the Lord's true guidance through them. And observe here how repeatedly it is said, "By the same Spirit." (1 Cor. 12: 8-18.) For members of the body to walk and act independently of each other is then practically to set aside God's present order on earth for His glory and for our blessing. Independency is not Christianity; it neither knows Christ the Head in heaven, nor the ways of the Spirit whom He has sent down.

The present offices of our Lord Jesus, so faithfully carried on by Him in heaven, also occupied the hearts of saints in the beginning of Christianity, as the epistles fully show. And there cannot be a doubt that much of the present weakness and declension among saints may be traced to the lack of apprehension and enjoyment of our Lord's present activities in heaven on our behalf. The contemplation of His various offices for us sets our minds on things above, detaches us from this present evil age, and fashions us to live for His glory. We ought to be able to say at all times, "Our citizenship is in heaven" — our life, our righteousness, our peace, our inheritance, our resources, our blessings, our home, and our springs are there. And when this is so, we may then truthfully add, "From whence also we look for the Saviour, the Lord Jesus Christ: who shall change our body of humiliation, that it may be fashioned like unto His body of glory, according to the working whereby He is able even to subdue all things unto Himself." These are some of the blessings we should enjoy, if we were taken up with that which was from the beginning, in occupation with Him who accomplished eternal redemption for the glory of God, and whom God hath consequently set in righteousness at His own right hand.

From what has been advanced, it is manifest that many of the truths which had such power in the beginning of Christianity have practically been dropped; and we may be sure that faithfully returning to them, and acting on them as unto the Lord, is the path of faith. Our Lord's encouraging words to us still are, "Be thou faithful unto death, and I will give thee a crown of life." And when our souls are ready to faint because of the suffering and present loss which thus acting in faith may involve, His word of cheer is, "My grace is sufficient for thee; for My strength is made perfect in weakness." He bids us to "go forth unto Him without the camp, bearing His reproach," and still says, "Unto you it is given in the behalf of Christ, not only to believe on Him, but also to suffer for His sake." (Rev. 2: 10; 2 Cor. 12: 9; Heb. 13: 13; Phil. 1: 29.)

No one can be in a true position now who does not humbly own the ruin of the Church or assembly as God's witness on earth. The manifestation of its unity on earth is gone, never more to be restored, though the faithful are responsible to act on its principles as far as a remnant can. This involves the consciousness of much being lost which was in the beginning, and the grateful acceptance of what through God's mercy still remains. Though we have not apostles and prophets, nor sign-gifts as tongues and miracles, yet the Holy Spirit, the Scriptures, Christ in His present offices, and gifts for building up, as in Ephesians 4, remain, blessed be God! And those who have owned what remains, and reckoned upon the mercy and faithfulness of God, have always had special tokens of His power and blessing.

But an assembly position, however scriptural, unless accompanied with that condition of faith and love and hope suited to our Lord, is a poor thing, and soon glides into formality and dead orthodoxy. About this we cannot be too watchful. But we may be sure that if our position in these last days be according to God's truth, and our condition one of cleaving to the Lord with purpose of heart, there will then be testimony to Him (and we know no other testimony), even if things corporately were more broken up. God looks for reality. The great question for us all is, Are our hearts set on pleasing Him by walking in the truth? How soon we may be caught up to meet our Lord in the air! Are we aiming to get His precious commendation of "Well done"? H. H. S.

The Way of Faith in an Evil Time

The Deity of the Son.

H. H. Snell.

Fourth Edition. A. S. Rouse, London.

"Unto the Son He saith, Thy throne, O God, is for ever and ever." — Hebrews 1: 8.

Infidelity has become very bold. Taking advantage of the slumbering state of Christians, it is most active at this time. In all directions its fiery darts are being hurled, and the thin end of the wedge easily enters when an opening is presented. Its leaven has permeated almost every part of Christendom, and even true souls are being infected through its subtlety. Its one object is to undermine divine revelation; it is therefore for the most part negative in its character, and proposes nothing that can meet the need of conscience, or satisfy the heart's cravings as to eternity. It suits men's self-confidence, though its defenders manifest little more than their own ignorance and insubjection to the will of God.

Infidelity is based on the false assumption that the human mind is competent to judge the things of God. Its advocate therefore treats with scorn the divine statement that "the natural man receiveth not the things of the Spirit of God," though he himself be unconsciously the witness that the things of God "are foolishness unto him: neither can he know them, because they are spiritually discerned." (1 Cor. 2: 14.) With equal rashness, he, who is so misguided, also rejects the truth of man's ruin by the fall, and this even when conscience accuses him of sin, and his heart quails with the fear of death and judgment, and he shudders at the contemplation of what he calls "the unknown future." Men are most active in promulgating error, and many are being entangled by it, if not fatally ensnared. Pride of intellect doubtless urges them on to this ruinous course, though they have little compensation beyond the flattery and applause of those who are not quite as daring as themselves. None but God can deliver from such blindness and arrogance. It is really the devil's antagonism to the Son of God, and in it man is the dupe of Satan. Assailing the truth of God is an old device, and so destitute even of the charm of novelty, that infidel doctrines would have become threadbare and worn out but for the enmity and insubjection to God of the carnal mind, led on by the Prince of this world. But we must not be surprised at any attacks on the truth of divine revelation; for "the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;" others "even denying the Lord that bought them, bring upon themselves swift destruction," and "mockers" too, as well as "scoffers in the last days, walking after their own lusts." We are also told, "Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against Him." (1 Tim. 4: 1; 2 Peter 2: 1; 2 Peter 3: 3; Jude 14, 15, 18.)

Infidelity assumes various forms of attack. Some men are so far deluded as unblushingly to boast of their denial of the existence of God. There are others, who, while owning God as Creator, scoff at the truth of the personal glory of the Son, and His accomplished redemption. There are many more who, in a quiet way, are so infidel as to the work of the Lord Jesus, that they flatter themselves they can approach God without blood, notwithstanding the testimonies of Scripture to the contrary. It is the fashionable form of infidelity just now. It is Cain's religion over again. Rationalists are so far infidel as to refuse the absolute and all-sufficient authority of the written word of God. Ritualists are infidel in setting up Judaism again, with ordinances and an earthly order of priesthood, to the rejection of the finished work and accomplished redemption of the Lord Jesus, which gives to all that believe present acceptance, eternal life, and nearness to God in Christ, and through His blood. By the vast machinery of infidelity now active in Christendom, the authenticity of Scripture is either wholly denied, or certain parts are selected as objects of attack by different agents. The onslaughts of opponents to the truth are made in such manifold modes, from so many points, and by such different instruments, that there is scarcely a doctrine of Christianity, or any revelation of God concerning the personal glory of the Son, His Godhead, perfect manhood, accomplished redemption, official glories, and second coming, but what, at this moment, is being sedulously undermined in Christendom by its being either denied or corrupted.

It is into the great mystery of the Deity of the Son, as revealed in Scripture, that we have now to look; and may we who love Him approach the solemn subject with worshipping hearts, and unfeigned dependence on the teaching of the Holy Ghost; for we remember it is said, "No man knoweth the Son, but the Father." It is against the personal glory of the only-begotten Son of God that the efforts of some in our day are daringly directed. Its advocates pretend to know "the Son," yet deny His Godhead, His atoning death, and the Personality of the Holy Ghost, and thus undermine the value of every doctrine of vital Christianity, But the question is, What saith the Scripture?

The would-be charitable say, "Why it is only one doctrine that is controverted by those who say that Jesus was only man!" Only one doctrine! So the key-stone of the arch is only one stone; but of what value is the arch if the key-stone be removed? So is the truth of the GODHEAD of the Son. If He were not God then we have no Saviour, no remission of sins, no salvation, and no gift of the Holy Ghost. As lost and guilty sinners, we needed a Saviour who could do that which would for ever satisfy the claims of divine righteousness, and so blot out our sins that God would remember them no more; One who could bring us everlasting life and peace, and make all known to us by the gift of the Holy Ghost; and we ask who could do this and perfect us for ever, but One who was Himself eternal?

One thing is perfectly clear, that if the Son be God He must have been in glory with the Father before the world was. We hear Him therefore thus addressing the Father just before the work of the cross: "I have glorified Thee on the earth: I have finished the work which Thou gavest me to do. And now, O Father, glorify Thou me with Thine own self with the glory which I had with Thee before the world was." (John 17: 4, 5.) And with these precious utterances other parts of divine truth agree. When the Father is spoken of as having loved us and blessed us in Christ, we are told it is "according as He (the Father) hath chosen us in Him (Christ the Son) before the foundation of the world, that we should be holy and without blame before Him in love." (Eph. 1: 3, 4.) Again, the doctrine of eternal sonship is brought out by the apostle John, when he refers to "that eternal life, which was with the Father, and was manifested unto us." (1 John 1: 2.) Father and Son being relative terms, there cannot be one without the other. Looking at this passage, then, and comparing it with other Scriptures, "that eternal life which was with the Father" could be none other than the Son who had glory with the Father before the world was. And so in this remarkable treatise, if we may so call it, on the eternal Godhead of the Son, the first chapter of Hebrews, the Son is at once introduced as the One by whom the worlds were made. (Heb. 1: 2.) Nor is this fundamental doctrine of Holy Scripture found only in the passages already quoted. Speaking of Him as "the Word," which in due time "was made flesh, and dwelt among us," John emphatically declares that He not only "was with God," but "was God;" and so truly was He the Maker of all things that "without Him was not anything made that was made." In the epistle to the saints at Colosse also, where the Holy Ghost by Paul is speaking of the Father and the Son, he says not only that we are now "translated into the kingdom of His dear Son," but that in Him (the Son) "we have redemption through His blood, even the forgiveness of sins." So truly divine is this precious Redeemer, that He is declared to be "the image of the invisible God;" and so eternal and omnipotent is He that it is added, "By Him (the Son) were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things" (observe, all things) "were created by Him, and for Him;" and lest there should be any ground to question the Deity of the One here spoken of (the Son), it is added, "And He is before all things, and by Him all things consist." (Col. 1: 12-17.) If an apostle speaks of the Son as the Creator of everything, a prophet declares that "The Creator of the ends of the earth" is "the everlasting God." (Isa. 40: 28.) Who could be before all things, create all things, and uphold all things, but One who was eternally divine? Could any testimony more clearly set forth the Deity of the Son?

It may be asked, If the Son was in glory with the Father, and the One in whom the Father chose us, before the world was; and if by Him the worlds were made, why are we not plainly told so in the Genesis account of creation? Though plenty of evidence is there in harmony with what has been advanced, yet nothing is clearer than that the revelation of Father, Son, and Holy Ghost was, in the Divine counsels, not to be declared till the personal advent of the Son; though God had been before made known as Creator, Almighty, Most High, and Jehovah. We read, "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declared Him" (John 1: 18); and so perfectly did He, the Son, express the Father, that He said, "He that hath seen Me hath seen the Father;" and yet the persons so distinct that on other occasions we hear Him saying, "I am come in my Father's name," and "I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father." Perhaps the first time in Scripture when the persons of the Trinity are fully brought before us is at our Lord's baptism, when "Jesus went up straightway out of the water: and, lo, the heavens were opened unto Him, and he saw the SPIRIT OF GOD descending like a dove, and lighting upon Him: and lo a voice from heaven, saying, This is MY BELOVED SON, in whom I am well pleased." (Matt. 3: 16, 17.)

But to turn for a moment to the inspired account of the creation in Genesis, it is profoundly interesting to observe the plurality of persons in the Godhead there revealed. The first time God is mentioned, "In the beginning God created," the Divine title there used for God is not in the singular number, as if merely one was the thought to be expressed, nor yet in the dual number, meaning two of any thing, but in the Hebrew plural number meaning more than two. It is not here El, the singular number, meaning God in unity; but, "In the beginning Elohim (plural) created the heaven and the earth," thus embodying the thought of Trinity in unity. And so we afterwards read, "And God (Elohim plural) said let us make man in our image, etc.; so God (Elohim) created man . . . . and God (Elohim) blessed them." (Gen. 1: 1, 26-28.) And when man sinned, "The Lord God (Elohim) said, Behold, the man is become as one of us, to know good and evil." (Gen. 3: 22.) And in Isaiah's day, after thousands of years had passed, and when the prophet had a vision of the glory of the Son, he says, "I heard the voice of the Lord (plural) saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me." (See Isaiah 6: 8; John 12: 41; Acts 28: 25.) All these statements show plurality of persons in the Godhead before the distinction of the persons is revealed. And further, a glance at the testimony of the ancient prophets is enough not only to show that the Messiah they foretold would be a sinless Man, the woman's Seed, the Seed of Abraham, and from the loins of David, but the same prophet gives us particulars also as to the eternally Divine person of the Messiah. "Behold, a virgin shall conceive, and bear a son, and shall call His name Immanuel" — Immanu (with us) El, God — "God with us." Is it possible that words could more forcibly set before us the Deity of the Messiah? And further, the prophet says, "Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of His government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this." (Isaiah 9: 6, 7.)

The memorable passage of the Psalmist which our Lord used to silence the caviling Pharisees is also strictly in keeping with this essential truth of Christianity. David said, "The Lord (Jehovah) said unto my Lord (Adon, singular), Sit thou at my right hand, until I make thine enemies thy footstool." (Psalm 110: 1.) The question that still confounds man's assumed competency to judge the things of God is, "If David then call Him Lord, how is he his son?" (Matt. 22: 45.) The Deity of the Son is the only answer. He is David's Lord as Creator; He is David's Son as having miraculously become man through Mary. In this way He is elsewhere spoken of as "The root and offspring of David," and also as "The lion of the tribe of Judah, the root of David." Who but the Son could then truthfully say, "Before Abraham was I am"?

The wise man is not silent in the book of Proverbs on this foundation truth of divine revelation. Wisdom says, looking back before time began, "The Lord (Jehovah) possessed me in the beginning of His way, before His works of old. I was set up from everlasting, from the beginning, or ever the earth was . . . while as yet He had not made the earth or the fields. . . . When He appointed the foundations of the earth: then I was by Him, as one brought up with Him: and I was daily His delight, rejoicing always before Him; rejoicing in the habitable part of His earth; and my delights were with the sons of men." Nor is this all; for in another chapter where the words of Agur are given, and some of the ways of God referred to, he inquires if any could tell His name or the name of His Son. "Who hath ascended up into heaven or descended? Who hath gathered the wind in his fists? Who hath bound the waters in a garment? Who hath established all the ends of the earth? What is His name, and what is His Son's name, if thou canst tell?" (Proverbs 8, 30.) Can any one, who receives these Scriptures as "given by inspiration of God," fail to see plurality of persons in the Godhead? and the Deity of the Son? And, in sweeetest harmony with the second psalm, where the Anointed or Messiah, the King set in Zion, is also said to be the Son of God, have we not seen most clearly brought out that the virgin's child is also Immanuel, GOD with us? (Compare Psalm 2 with Acts 13: 23; Isa. 7: 14; Isa. 9: 6.) We may look at another text which predicted the place of the Messiah's birth, where we find further testimony to His being eternal. "But thou, Beth-lehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting." (Micah 5: 2.) Who could go forth from everlasting but He who is Himself eternal? And as we have seen that Israel's King — Messiah — is the Son, could we possibly have more distinct testimonies than those we have been considering as to His eternal Sonship and Deity?

In turning again to Heb. 1, we may observe that the personal glory of "the Son" in His essential Godhead is looked at as from everlasting to everlasting, as well as His ways in time, in His eternally-efficacious work of the cross, and consequent sitting on the throne of God, His coming again, and millennial reign.

We have seen how His Godhead before the world was, and His Creatorship as to all things, have been established by Scripture beyond all controversy; but His stupendous work of making purgation of sins, and then His sitting on the throne of the Majesty on high, have also set forth His Deity, as well as His perfect manhood. And here let us not fail to notice, though the Son was so verily and truly God that it pleased all fulness to dwell in Him, and so truly and perfectly Man by being born of a woman, and made in the likeness of sinful flesh; yet Scripture never speaks of God manifest in the flesh, but as one blessed Person — "God over all, blessed for ever." (Rom. 9: 5.) We are elsewhere told that "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, that we might receive the adoption of sons." (Gal. 4: 4, 5.) And further, that Jesus, as born of a woman, is declared to be "that holy thing," and "called the Son of God." The angel said unto Mary, "That holy thing which shall be born of thee shall be called the Son of God." (Luke 1: 35.) If He were not truly man we have no Saviour; for man had sinned, and man must die. Moreover, we needed One to be a Sacrifice and a Substitute for us, upon whom Adam's fall had not entailed any taint, and who Himself as man was emphatically the sinless One. Such was Jesus. He was "holy, harmless, undefiled, separate from sinners, made higher than the heavens." "Who did no sin, neither was guile found in His mouth." (Heb. 7: 26; 1 Peter 2: 22.) After thirty years of trial in this world, the Father declared Him to be His "beloved Son, in whom He was well pleased;" man said he was "righteous," and even devils spoke of Him as "the holy One of God." Thus He was, by reason of His personal glory and moral perfections, capable of purging our sins, for God's eternal satisfaction and glory, and for our eternal deliverance and security. And who could accomplish that which could be divinely stamped as having the value of everlastingness, unless He Himself were God? Who but One having divine attributes could lay down His life and take it again, and by His own power rise triumphantly over death, the grave, and him that had the power of death, that is the devil, and take His rightful seat on the throne of the Majesty in the heavens? It is spoken of in our chapter as if it were but one step from the purging of our sins on the cross to His session in glory on the throne! Who but One who was eternally divine could give eternal life to others, and truthfully declare that He Himself was "the resurrection and the life"? Who but this One so mighty to save could abolish death? Who could He be whom it was not possible for death to hold, and whose flesh saw no corruption? Who but the Son, when He spoke of the temple of His body, was able to say, "Destroy this temple, and in three days I will raise it up"? And this we know He fully carried out; for "He rose again the third day, according to the Scriptures," and in that act the Deity of the Son was marked out. He was declared (or marked out) the Son of God in power, according to the Spirit of holiness, by the resurrection from the dead. (John 2: 19; Rom. 1: 4.) Is it any marvel, when the inspired writer is thus contemplating the Son of God and His accomplished work as having made purgation of sins, that he should have added, "How shall we escape, if we neglect so great salvation?"

In another epistle the apostle brings the Deity of the Son before us by showing the Godhead of His person, and His path here as man perfect in a servant's form, as well as His exaltation above all things, so that every tongue shall confess that Jesus Christ is Lord (to whose glory?) to the glory of God the FATHER. Christ Jesus is first spoken of as "being in the form of God, and thought it not robbery to be equal with God." Now who could be in the form of God, and have thought it not robbery to be on an equality with God, but One who was eternally divine? Then it is said, He "took upon Him the form of a servant;" and who could empty Himself and take a servant's form but He who was the creature's Creator, and not therefore a servant? All God's creatures are servants because they are creatures, as Scripture says, "All are thy servants." We do not take a servant's form because we are servants. But here was One who was pleased to make Himself of no reputation, or who emptied Himself, taking a servant's form. Who but One who was equal with God could do this? Again, we are told, "He became obedient unto death," and to such a death as "the death of the cross" — death under the judgment of God for sin as the Sin-bearer. Oh, the unfathomable suffering, the unutterable woe of "the death of the cross!" who but He could endure it?

"The cross, its burden, oh, how great!

No one but He could bear its weight;

No love but His would undertake,

To bear it for the sinner's sake."

But His session on the throne, and the future homage of every knee and confession of every tongue to His name for the Father's glory, plainly declare the Deity of the Son. Who but He who is equal with God could have "a name which is above every name" given to Him, and could have universal homage rightly ascribed to Him? But it will be rendered to Jesus the Lord, not merely because of His essential Godhead, but because as man He so infinitely and perfectly glorified the Father in finishing the work that He gave Him to do. Hence we read; "Wherefore" (let the reader solemnly ponder this word "wherefore") "God also hath highly exalted Him, and given Him a name which is above every name: that at the name of Jesus every knee should bow, of things (beings) in heaven, in earth, and under the earth [infernal]; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." (Phil. 2: 6-11.)

Let the Christian reader seriously ponder the Scriptures of divine revelation we have thus far glanced at, as most plainly and repeatedly revealing the personal glory and Deity of the Son. We are well aware that it is not by a course of reasoning on this most glorious subject that the natural understanding of man will be able to perceive this great mystery of godliness, "God was manifest in the flesh." When Peter was closely interrogated by our Lord as to His own Person, and he replied, "Thou art the Christ, the Son of the living God," Jesus not only pronounced to his having been the object of divine blessing, but also to his having been under the ministry of a divine revelation, in thus discovering that "the Son of man" then addressing him was also "the Son of the living God." "Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven." (Matt. 16: 15-17.) Blessed indeed are those who have had the Son revealed to them and in them; for Jesus also said, "No man can come to Me, except the Father which hath sent Me draw him;" and "every man that hath heard, and learned of the Father, cometh unto Me." (John 6: 44, 45.) We have no hope therefore of convincing the natural man of the truth of the Deity of the Son by argument, or by any proof whatever apart from the action of the Holy Ghost; for not only did Jesus say to an apostle, "flesh and blood hath not revealed it unto thee;" but we are also told that "the natural man receiveth not the things of the Spirit of God."

Enough has been said to show that the "Deity of the Son" is the vital and fundamental truth of the gospel. The faith of God's elect thus knows Him. This reminds us of a young man for whose conversion we were much interested. We had had repeated conversation with him on the momentous matter of his soul's salvation; but he seemed almost wholly indifferent, and made no response. But one night we were told he desired to speak with us; and, on approaching him, he exclaimed, "I'm saved, I'm saved!" He said he had been that morning to an ecclesiastical establishment, but took little or no notice of what was being read and said. In the pew where he was sitting he espied an old book, and on taking it up he read, "The Father is God, the Son is God, the Holy Ghost is God, yet not three Gods but one God." Light immediately flashed in on his soul. He pondered the sentences well. He was struck with the truth of the Deity of the Son. After a while he saw another book; and, taking it up, opened it at John 3: 16, and read, "God so loved the world, that he gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life." He pondered the amazing gift of God — "His only begotten Son"; then the marvellous blessing on simply believing — "should not perish, but have everlasting life;" then the freeness, of the grace to "whosoever believeth on Him" whom God gave and sent. The more he meditated on those precious words the more hope sprang up in his soul, until he was so quietly and peacefully assured by God's word as to enable him truthfully to say, "I'm saved." Years have passed, and we have no reason to doubt the reality of the work as of God in this young man's soul.

But Jesus is coming again. He sits on the throne Son of God and Son of man, "in whom dwelleth all the fulness of the Godhead bodily," until His enemies be made His footstool. When He came last it was as the ONLY BEGOTTEN; when He comes again it will be as the FIRST-BORN, or FIRST-BEGOTTEN. "When He bringeth in the First-begotten into the world He saith, Let all the angels of God worship Him." (v. 6.) How could all the hosts of holy angels worship Him according to the command of God unless Jesus the First-born from among the dead were verily and truly the Son of God? Could any thing more clearly set forth the Deity of the Son? He is called the only begotten because He is the only and essentially begotten Son of God. He is called First-begotten because others are, at His coming, to be taken to glory from among the dead — "they that are Christ's at His coming." His word must be fulfilled that "He shall come in His own glory, and in His Father's, and of the holy angels." (Luke 9: 26.)

Again, in the eighth verse, the Holy Ghost presents to us the Deity of the Son, when He will be reigning in righteousness, and manifesting that power "whereby He is able even to subdue all things unto Himself." (Phil. 3: 21.) And who can subdue all things unto Himself but God? Quoting from Psalm 45, "Unto the Son, He saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of Thy kingdom: Thou hast loved righteousness, and hated iniquity; therefore God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows." (vv. 8, 9.) What language could more plainly testify of the Divine glory of the Son? What can be more distinctly expressive of His Deity than "Thy throne, O God, is for ever and ever"? And yet in the same passage have we not His manhood, and His fellows or companions associated with Him, in the remarkable words, "God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows" He has, and shall, "in all things have the pre-eminence." In keeping with this same point, the apostle, who had seen the Lord Jesus, and heard His voice, says, "Blessed be the God and Father of our Lord Jesus Christ;" for, looking at Jesus as man, God is the God of our Lord Jesus; hence He cried out on the cross, "My God, my God, why hast Thou forsaken me?" but when looking at Him as Son, He is the Father of our Lord Jesus; and, as we have observed, according to the Divine counsel and eternal purpose, we were "chosen in Him before the foundation of the world." (Eph. 1: 3, 4, 17.)

It is a mistake to suppose that the Son has done with this world because He was hated without a cause, and despised and rejected by men. Scripture says that "all things were made by Him, and for Him." But as yet He has had nothing, according as the prophet had foretold. (See Dan. 9: 26, margin.) But "He must reign, till He hath put all enemies under His feet." (1 Cor. 15: 25.) Now He is preaching forgiveness, giving eternal life to every one that believeth on Him; but when He rises up from the Father's throne, on which He is now sitting, and takes to Himself His great power and reigns, then He will "subdue all things unto Himself;" then He will establish His earthly people Israel in their promised inheritance; for though they are now not willing in this day of grace, His people (Israel) "shall be willing in the day of His power." A moment's reflection for any God-fearing soul seems enough to make clear to the mind that He who "is Head of all principality and power," who was before all things, who made all things, who upholds all things, and has power to subdue all things, can be none other than God. Another Scripture conclusively says, "He that built all things is God." (Heb. 3: 4.)

But He who is looked at here as from everlasting is also traced to everlasting in further proof of the Godhead of the Son, according as it is written, "From everlasting to everlasting Thou art God." (Psalm 90: 2.) When the created heavens and earth shall have done their work, He who made them will fold them up, and lay them by, as men do a threadbare garment; for when the stream of time shall have fully run its course according to the Divine counsels, eternity goes on. Then it will be manifest that Jesus Christ is "the same yesterday, and to-day, and for ever." Quoting from the prophetic testimony concerning Messiah in Psalm 102, the inspired writer says, applying it to the Son, "Thou, Lord, in the beginning hast laid the foundation of the earth: and the heavens are the works of Thine hands. They shall perish but Thou remainest; and they all shall wax old as doth a garment, and as a vesture shalt Thou fold them up, and they shall be changed: but Thou art the same, and Thy years shall not fail." (vv. 10-12.) We cannot forbear pausing here to ask the question, Can any language possibly convey to those who hearken to God more fully and distinctly the Deity of the Son?

And in perfect concord with these Scripture-proofs of the Deity of the Son, the testimony given in the gospels, from His miraculous conception and supernatural coming into the world to His ascension into heaven, most fully agrees. The miracles wrought by our Lord in the days of His flesh abundantly testify of his Godhead. Others, in ancient times, had wrought miracles, and even raised the dead to life; but such ascribed their power in thus acting to God being with them, and that they thus acted for His glory, to show that there was a God in Israel; whereas Jesus by His miracles showed forth His own glory. When He turned the water into wine, we are told, "This beginning of miracles did Jesus in Cana of Galilee, and manifested forth His glory." (John 2: 11.) The apostles also wrought miracles, but that was through the power Jesus gave them; and their power was in His name. This was equally true both before His death and resurrection, and after the descent of the Holy Ghost. In the gospels, we find the apostles saying to our Lord, "Even the devils are subject unto us through Thy name" (Luke 10: 17); and in the Acts, the power of the blessing conveyed is ascribed to the name of Jesus Christ. As a proof that the kingdom would be ushered in by miraculous acting, and that He, thus acting, was the God of Israel come to save them, we have only to refer to Isaiah 35: 4-6.

The authority too with which He spake is compatible with no one who was not verily and truly God. When we hear Him saying to the palsied man, "Son, be of good cheer; thy sins are forgiven thee;" or telling a sin-convicted woman, "Thy faith hath saved thee; go in peace;" or comforting a dying thief, by assuring him that he should be with Him that day in paradise; we cannot wonder that some said He taught them as one having authority, and not as the scribes. Again, who but the Son could dare say to broken-hearted and sin-oppressed people, "Come unto Me, and I will give you rest;" and, "Him that cometh to Me, I will in no wise cast out;" or, "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"? What mere creature could truthfully utter such authoritative language? Again, He speaks of Himself as "the way, the truth, and the life," "the bread of God," the "bread of life," "the bread which cometh down from heaven that a man may eat thereof and not die," "the living bread . . . . if any man eat of this bread, he shall live for ever; and the bread that I will give is My flesh, which I will give for the life of the world." He says, "Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you. Whoso eateth My flesh and drinketh My blood hath eternal life; and I will raise him up at the last day." Is it to be wondered at that the officers sent to take Him should have said, "Never man spake like this man"? Quotations from Scripture of a similar character might be multiplied; but it is sufficiently clear that those we have just given manifest an authority only becoming Him, who was verily "the Son of the living God."

Is omnipotence an attribute of Godhead? Then how could it have been more fully manifested in the Son than by His creating all things, upholding all things, and being the One who is able to subdue all things? Did He not raise the dead by His word, stop the raging billows, and calm the tempestuous winds in a moment? Did He not feed thousands with a few loaves and fishes, and yet have baskets of broken meat more than enough to suffice them? Did He not cast out devils; and, more than that, give His disciples power to do the same? Is He not now "Head of all principality and power" And will not all that are in the graves hear His voice and come forth?

Is omniscience an attribute of God? We read that "He (the Son) knew all men, and needed not that any should testify of man, for He knew what was in man." (John He knew the people's thoughts — knew that they were desirous to ask Him; He knew that the Father had given all things into His hands, and knew all that should come upon Him. He knew that in a certain place in the city as the disciples entered they would meet a man bearing a pitcher of water, who would show them a large upper room furnished, which they were to make ready for the Passover. (Luke 22.) On another occasion He told His disciples that in a certain village they would find an ass tied and a colt with her, which they were to loose and bring to Him; and He knew that the owner would straightway send them if they said, The Lord hath need of them." (Matt. 21: 1-3.) He knew there was a piece of money in a certain fish in the sea, and He could so direct the casting of the hook that it should be the first to come up, and the money be found in the fish's mouth. On one occasion His disciples cried out, "Now we are sure that Thou knowest all things;" and after His resurrection Peter said, "Lord, Thou knowest all things."

Is unchangeableness a characteristic of the Godhead? Did not the prophet say by the Holy Ghost, "I am the Lord (Jehovah), I change not"? And is it not also true of Jesus Christ that He is "the same yesterday, and to-day, and for ever"? (Mal. 3: 6; Heb. 13: 8.) In the portion before us also we are taught, that when heaven and earths shall have passed away, "Thou remainest . . . . Thou art the same, and thy years shall not fail." Did not Jesus say to John, "I am the first and the last"? and is not that one of Jehovah's titles given to Israel? "Thus saith the Lord (Jehovah) the King of Israel, and His Redeemer the Lord of hosts; I am the first and the last, and beside me there is no God." (Compare Rev. 1: 8, 17, 18, and Isaiah 44: 6.) From a consideration of all these testimonies of Holy Scripture to the personal glory of the Son, is it surprising that prophets who testified of His sufferings and the glories that should follow should have spoken of Him as "Immanuel," "the mighty God," "whose goings forth have been from of old, from everlasting"? or that apostles during the days of His flesh should have welcomed him as "the Christ, the Son of the living God, that should come into the world?" or that another after His resurrection from the dead should have cried out on seeing Him, "My Lord and my God"? Can we wonder that Stephen should have been so sustained in a martyr's death when he tells us he saw Jesus the Son of man in the glory of God? or that wicked Saul should have been struck down to the earth, and blinded with a glimpse of the glory of Jesus in the heavens, and for ever attracted to Him? And do we not enter into our Lord's own testimony of Himself as Son of God, sent of the Father, Son of man unto whom all judgment is committed; the risen One, unto whom all power in heaven and in earth is given; the ascended One, who is the Alpha and Omega, the beginning and the ending, which is and which was, and which is to come, the Almighty; and the coming One who will change our vile bodies, and who is "able to subdue all things unto Himself?"

We might profitably trace the titles given to our adorable Lord, and ponder His moral glories and excellencies, as recorded in Scripture, which were always a sweet savour to God, did our space permit; as well as look further into the inspired testimonies of prophets and apostles as to the Deity of the Son. We must, however, before closing, notice that the apostle, having in Hebrews 1 fully asserted and established the doctrine of the eternal Godhead of the Son, he instructs us as to His humanity in Hebrews 2. The incarnation of Jesus, His life of sufferings, and His tasting death, in grace, for others; His triumph over death, and him that had the power of death, the devil; His glorification, and His having all things set under Him as Son of man, are here blessedly unfolded. Though we now see Jesus crowned with glory and honour, yet in matchless grace He took flesh and blood, was made a little lower than the angels for the suffering of death. The apostle also, after looking at the grand subjects of atonement and eternal redemption, instructs us in the following chapters as to the infinite and eternal efficacy of the one offering which was once offered. With men the glory of the office gives honour to the person; but with the Son of God it was the dignity and eternal glory of His person which gave the value of everlastingness to His work. We read, therefore, that by the eternal Spirit* He offered Himself without spot to God to purge our conscience, having obtained eternal redemption for us, that we might receive the promise of eternal inheritance. Such was the infinite value of that "one sacrifice for sins" that it needs never to be repeated. Therefore He "sat down for ever (in continuance) on the right hand of God . . . for by one offering He hath perfected for ever them that are sanctified;" the believer so cleansed, the conscience so purged by the blood of Christ, that the Holy Ghost is given to witness to us of these marvellous blessings, and to raise in us the thoughts and feelings of children, as well as the cry of Abba, Father. Thus sins are for ever taken away, so that believing souls are assured by God in His word, "Their sins and their iniquities I will remember no more." Precious words, "No more."

"However tried by sin and fear,

In Christ they stand completely clear."

How could it be otherwise, if God spared not His own Son, but delivered Him up for us all? if He were delivered for our offences, and raised again for our justification? Blessed be God, "that when it was not possible that the blood of bulls and of goats should take away sins," Christ once in the end of the world (or the consummation of the ages) hath appeared to put away sin by the sacrifice of Himself. What a sacrifice! (Read Heb. 9: 10.) And what further proof could be given of this perfect work than God's rending the veil of the temple from the top to the bottom, to show that there was now no longer a barrier to man's coming at once through the rent veil (that is to say through the flesh of Jesus) into His most holy presence? What fuller attestation to the finished and God-glorifying work than the raising of Him up from among the dead, crowning Him with glory and honour, and sending the Holy Ghost to indwell us? Is it any marvel that the heathen soldier who had been looking at Jesus on the cross should have said, "Truly this man was the Son of God"? (Mark 15: 39.) We are told that what "the law could not do, in that it was weak through the flesh, God, sending His OWN SON in the likeness of sinful flesh, and for sin, condemned sin in the flesh." What a sacrifice for sin! We read that "we have a Great High Priest that is passed into the heavens, JESUS THE SON OF GOD." What a Priest! And when the Son comes to judge the quick and the dead, and His saints are with Him, He will have "on His vesture and on His thigh a name written, KING OF KINGS, AND LORD OF LORDS." "Unto the Son He saith, Thy throne, O God, is for ever and ever." What a King!

{*Let the reader not fail to notice here the Godhead and personality of the Holy Ghost — "THE ETERNAL SPIRIT." So truly is He a Divine Person that in Acts 5: 3 He is called "God" — "Thou hast not lied unto men, but unto God." In other Scriptures His divine attributes are frequently set forth, a few of which can only now be referred to. His omniscience — "He searcheth all things, yea, the deep things of God." (1 Cor. 2:10.) His omnipresence — "Whither shall I go from thy Spirit?" (Ps. 139: 7.) His power — "He shall guide you into all truth." "He shall teach you all things." His sovereign actings — "Separate Me Barnabas and Saul for the work whereunto I have called them." They were forbidden of the Holy Ghost to preach the Word in Asia, and when they assayed to go into Bithynia "the Spirit suffered them not." (See Acts 13: 2; Acts 16: 6.)}

Brethren in the Lord, it is high time to awake. The enemy of souls is busy; the adversaries of Christ and His cross are indefatigable. Let us boldly stand for the rightful claims of the Son of God. Let us contend for His glory, His truth; yea, let us "earnestly contend for the faith which was once delivered unto the saints." It is a delusion to suppose that any really serve and honour God who do not honour the Son; for it is His will that "all should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent Him." (John 5: 23.) It is equally delusive to suppose that any will be saved from the coming wrath, who have not believed on the only begotten Son of God. Scripture is most decided on this point. "He that believeth not is condemned already, because He hath not believed in the only begotten Son of God." "He that hath the Son hath life: and he that hath not the Son of God hath not life." "He that believeth on the Son hath everlasting life: and he that believeth not the Son" [is not subject to the Son] "shall not see life; but the wrath of God abideth on him." (John 3: 18, 36; 1 John 5: 12.)

As we have before observed, almost all kinds of infidel doctrines are negative. They do not propose to give rest of conscience in life, or triumph in death. Opposition to God's truth is the channel through which their energies flow. We need only know them to be assured of the fact. We well remember a servant of Christ, a working man, speaking of a dying woman who had associated herself with free-thinkers, as they are called, to whose death-bed he was summoned one night. As he went up stairs to her bedroom, he heard one of these infidel teachers say, "Hold fast, Mary;" to which she replied, as well as the death-rattle enabled her to articulate, "You've given me nothing to hold." Upon this our friend entered her dying chamber, and said, "Mary, I'll give you something to hold. Jesus is the Saviour of sinners, believe in Him, and thou shalt be saved." "But," said she, "I've been such a sinner, have so hated good people, and would not have God's truth." "Never mind, Mary, Christ Jesus will save you. You are this side of death, this side of hell. As a sinner, look to Him, come to Him, believe on Him, and His blood will cleanse you from all sin." There was reason to hope that in her dying hour she was saved by the Son of God, through faith in His name. What a Saviour He is! How can He but be precious to those who have to do with Him! Blessed indeed for ever are those who now bow to the Son of God as their Saviour, and know Him as the Object of faith! Such rejoice in Him in life, and can triumph in death if called to meet it, as well as day by day look for His coming again, according to His gracious promise. The thought of being "caught up to meet the Lord in the air" is the bright, comforting, and purifying hope of our hearts.

"We wait to see the 'Morning Star' appearing

In glory bright;

This blessed hope illumes with beams most cheering

The hours of night."

But how very solemn is the thought, that those who despise the Son of God and His truth will be left behind for judgment when He is revealed from heaven in flaming fire. Oh, how soon it may be! No one then will question the Deity of the Son, for they will see Him come in the clouds of heaven with power and with great glory. How utterly confounded the holders and defenders of infidel doctrines will be then! What a time of bitter anguish, what weeping, what wailing! Where will the Unitarian be then? How the bright glory of the Lord's appearing will in a moment chase away the puny efforts of men to undermine the glory of His person! "Despisers" will then "wonder and perish," and "mockers" and "scoffers" smite their breasts with bitterest remorse and despair! May God savingly reveal the glory of His Son to all who read these pages! Well hath the prophet said in the second psalm, "Kiss THE SON, lest He be angry, and ye perish from the way, when His wrath is kindled but a little. Blessed are all they that put their trust in Him!" H. H. S.

The Way of Faith in an Evil Time

The Jewishness of Ritualism.

H. H. Snell.

London: G. Morrish.

Ritualism is a denial of Christianity. It refuses the finished work of the Son of God, and returns to types and shadows. It is a deadly compound of Judaism and Christianity, which destroys both, and leaves neither. This is why its victims are ever in bondage, and, instead of rejoicing in the Lord always, have their minds darkened with uncertainty and confusion. May God graciously deliver souls from its blinding and seducing influence.

A glance at the inspired epistles to Christians is enough to show how entirely the ritualistic system was unsanctioned by the apostles. Not a word is found as to the erection, not to say ornamentation, of any kind of ecclesiastical building. So immaterial was their place of meeting, as taught by our Lord Himself, and carried out in apostolic times, that He said, "Where two or three are gathered together in my name, there am I in the midst of them." (Matt. 18: 20.) After Judaism was set aside, we have no mention of any place of worship on earth for Christians; and we find that the people, and not the building, are spoken of as "the house of God." (Heb. 3: 6; 1 Tim. 3: 15.) This is, doubtless, because the character of the present dispensation is spiritual, and not fleshly as in Israel's time; and this is why we have not one word of instruction about clerical garments, or ecclesiastical decorations, or furniture.

1. The Jewishness of Ritualism comes out in the awful denial that every believer in our Lord Jesus Christ is already "made nigh," "accepted in the Beloved," "complete in him which is the Head of all principality and power," and sealed with the Holy Ghost on receiving remission of sins. The sincere Ritualist is therefore struggling, and redoubling his efforts, hoping by-and-by to get near to God; and, like the Jew of old, who knew nothing better, he resorts to ordinances, imposing ceremonies, an earthly order of priesthood, a worldly sanctuary, and is adding perhaps Christ's work as a make-weight for all his deficiencies. At the same time all this religious activity makes self an object of importance, and gives him a place of distinction among men. Having missed the present nearness and acceptance into which divine grace has brought all who believe on the Lord Jesus Christ, the mistaken Ritualist has gone back to a carnal order of tabernacle and temple service, which, when its veil was yet standing, showed that man was outside the presence of God, and that priests with all their sacrifices and ordinances could never bring him in. Till the veil was rent from the top to the bottom in virtue of the one offering of the body of Christ, the way into the holiest was not made manifest.

Ritualism is therefore the setting up again of a Jewish tabernacle or temple order of types and shadows, which at this time has no existence before God. Instead of gladly accepting the rent veil (which was typical of the flesh of Jesus) as the way of access to God with confidence, its leaders are zealously occupied in putting up the veil again, if possible, and thus keeping the people outside. All this constitutes a denial of Christianity. Many of its promoters are perhaps themselves deceived, and blind to the deep dishonour done to God, and the mischief to souls. How many trembling but honest children of God are by this ritual system kept outside the veil in misery and bondage, when, by looking simply to the Lord Jesus Christ, who has gone into heaven by His own blood, and relying only on God's testimony in His written word, they would be rejoicing in the Lord. We know that such are entitled to have the certainty of sins forgiven, of having the present possession of everlasting life, and the gift of the Holy Ghost; and they should be happily waiting for God's Son from heaven.

2. The Jewishness of Ritualism is further manifested in ignoring God's present priesthood, and setting up again an earthly order. The Aaronic priesthood was earthly, successional, and changeable. Being set up for a people who were outside the veil, excluded from the presence of God, Aaron with his sons, and their successors, formed, and rightly so, an intermediate class between God and His people Israel. Their sphere was earthly and not heavenly; and their business was to offer gifts, and sacrifices for sins, which could only bring sins to remembrance, and never take away sins, because they were only types and shadows of good things to come. These priests, being themselves compassed with infirmity, could have compassion on the ignorant, and on them that were out of the way; but they were not suffered to continue by reason of death. (Heb. 5: 1; Heb. 7: 23; Heb. 10: 4.) We are told plainly that the priesthood is changed; so much so that, even if Christ "were on earth, he should not be a priest, seeing there are priests that offer gifts according to the law." (Heb. 8: 4.) Aaron's order of priesthood therefore was connected with the law, a shadow of heavenly things. It formed part of an earthly, and indeed the only divinely-ordered. ritual. It was changeable, was associated with a worldly sanctuary, and, like every other part of the system, "made nothing perfect." Whereas God's present priesthood is a heavenly one in connection with the throne of God; our High Priest being a minister of the true sanctuary, which the Lord pitched and not man: so that He now appears in the presence of God for us. It is founded upon an accomplished redemption, whereby sins are so purged as to be remembered no more; the believer is perfected for ever by the one offering, and has no more conscience of sins. The Son of God therefore hath an unchangeable priesthood; so that He ever lives to sustain, succour, and make intercession for all that come unto God by Him. What love! All, therefore, who believe on Him to the saving of the soul, have this ever-living, ever-loving high Priest, and need no other priest; for they are not only washed from their sins in His own blood, but are themselves made priests unto God — a holy priesthood to offer up spiritual sacrifices, and a royal priesthood to show forth the praises of Him who hath called us out of darkness into His marvellous light. The truth is that the accomplishment of redemption by Christ Jesus, the rending of the veil, His going into heaven itself by His own blood, and the gift of the Holy Ghost, necessitated a change of priesthood; and the Priest for a heavenly people is not now "after the law of a carnal commandment, but after the power of an endless life." (Heb. 7: 12, 16.) This priesthood, though carrying out some of the Aaronic functions is not after the order of Aaron, but after the order of Melchisedec — a blessing and ever-living Priest. The Aaronic priesthood was for those who were outside the veil, but the priesthood of Jesus, the Son of God, is for them who are "made nigh," who are "perfected for ever" by the one offering, and have therefore "boldness to enter into the holiest by the blood of Jesus, by a new and living way which he hath consecrated for us through the veil, that is to say, his flesh." (Eph. 13; Heb. 10: 14-21.)

To give up then this heavenly and unchangeable priesthood, and to go back to the Jewish order, is not only to turn away from the substantial realities in Christ, and return to types and shadows, but it brings God's dear children into perplexity and bondage, and keeps them at a distance from God. Such must always be the effect of accrediting a sacerdotal class, of which scripture knows nothing in the church of God. Is it not the sin of Korah over again, who, having despised God's order of priesthood, took censers for themselves, and brought down the severest judgment from God? Let the christian reader ask himself solemnly, whether or not he is owning the ascended Son of God as the perfect and only Priest that God has appointed for him?

3. The Jewishness of Ritualism is also remarkably seen in its practically confounding priesthood and ministry, which the New Testament teaches to be two very different lines of truth. There all believers are spoken of as "priests," and ministry of the word is carried on by "evangelists," "teachers," "pastors," and other "gifts" from the ascended Christ. We read of no one there being humanly ordained to preach, nor is he introduced into his labours by human credentials, or official orders of any kind. He is responsible to the Lord. His being a minister of the word of God depends absolutely on his having received a gift from Christ. Nor is the idea of the minister, or pastor of a church, or even that of a member of a church found in scripture. The sacramental system is the fruit of trying to blend by human authority these two things — priesthood and ministry. Hence its totally false character. The assumption by any class of men being now in a kind of mediatorial position, like Moses, between God and His people, is not Christianity. The scripture ground of God's church, formed and energised by the Holy Ghost come down from heaven, and united to the Head there as members of His body has been entirely given up, and Jewish things embraced in order to attract the senses, and give importance and power to men. and too the linen garments, the consecration of the elements, imposing ceremonies, and successional priesthood in imitation of Aaron, who in typical days, had to present sacrifices to God, and deal with Him about the people's sins.

Nothing is more censured in the writings of the apostle Paul than the God-dishonouring, and soul-damaging declension from grace to law, from Christianity to Judaism. We need only to read the epistles to the Galatians and Hebrews to see this. So common is the mixture now that multitudes of God's children are unconsciously involved in it. We believe, however, that many would be delivered if the scriptures were put before them. When they learn from the written word that they are so completely forgiven that God says, "Their sins and iniquities I will remember no more" that they have eternal life, and are the children of God; that even now they are looked at by God as "not in the flesh," but "in Christ," and "blessed with all spiritual blessings in heavenly places in Christ," and have received the Holy Ghost, as the earnest of the inheritance; then they find they are set free by the truth of God.

We have seen many instances of this liberating power of the truth. We remember on one occasion when an ecclesiastical building had been completed, with its coloured glass windows, and well-furnished benches, tables of the ten commandments, pulpit, font, a powerful musical instrument, etc., the clergyman. and his friends then had serious questions as to its being consecrated. The more they searched the directions of scripture to the church of God, the more they became convinced that such consecration was not Christian but Jewish in its origin, and suited only to God's earthly people Israel, who were outside the veil of Solomon's temple. The more clearly they perceived the heavenly and spiritual character of believers who, through grace, enter into the holiest by the blood of Jesus, the more convinced they became that consecrating any building on earth now, and calling it the house of God, is wholly opposed to Christianity, and a going back to what was carnal, legal, and Jewish; that it was returning to the weak and beggarly elements against which the Galatians were so solemnly warned. They, therefore, abandoned the idea of consecration. Being faithful to God in this one point, further light from scripture dawned upon their waiting souls. Holding fast what they received from the word of God, they rejoiced in the liberty wherewith Christ had made them free. When they saw that the time now is when true worshippers should worship the Father in spirit and in truth, they had the musical instrument removed. When they learned from scripture that they were "not under law but under grace," and that Christ's example, and not the commandments of Moses, was the Christian's rule of life, the two tables of the law were taken down, and carried away. The clergyman himself ere long saw that his position as such was unsanctioned by scripture, and that he was only one member of the body of Christ among many, and responsible to the Lord for any "gift" he had received from Him; consequently his linen garments (to resemble Aaron's), as well as his black ones to distinguish him as belonging to a peculiar class were soon laid aside, and turned to useful purposes. It was also found that the baptismal font was no longer required. The pulpit was pared down to a temporary desk, and used only when preaching the gospel to many hearers. Some of those among the over-flowing congregation who knew the Lord, were taught by the word of God that the Lord Jesus Christ was "in the midst" of those who were "gathered together in his name," and that it was their sweet privilege, when thus gathered, to remember Him and show His death till He come, as members of one body, of which He was Head, as well as to own the presence of the Holy Ghost in us, and in the assembly, as the power of all service, worship, and ministry, etc.

We forbear entering into the outrageous doctrines and ways of some modern ritualists, such as baptismal regeneration, penance, absolution, praying and offering sacrifices for the dead, candles, flowers, etc.; because we judge that unless a soul really gets by faith on redemption ground, as being now in heavenly places in Christ, and having the Holy Ghost in Him as the seal, anointing, and earnest of the inheritance, there is no limit to the religious folly he may not fall into. What did our Lord mean when He spake of "the blasphemy of them who say they are Jews, and are not, but are the synagogue of Satan"?

The Religious Lady

The Religious Lady.

H. H. Snell.

Extracted from "From the Far Country to the Father's House" — "Grace and Truth" Gospel Series.

Publisher: Morrish. CBA8836.

In a quiet country town in a fertile part of the West of England resided an elderly lady, a widow, who lived comfortably on her means, was known to every person in the neighbourhood, and universally respected. She was accustomed to dress neatly, and might generally be seen every morning walking about in a black-silk cloak, on the inside of which was a very large pocket, made expressly for the purpose for which she required it. She was kind and generous to a degree, so that her life seemed taken up with thoughtful care for the benefit of her fellow-creatures, and in ministering to their necessities. She was acquainted with most, if not all, of the well-to-do people of the town, and her habit was frequently to call on them, and thankfully accept of anything they had to contribute for the benefit of the poor she knew. These offerings she carried off in the large pocket inside the cloak: and it was her delight to make good soup, jelly, or other articles of food, for the sick and needy, as also to help them with clothing.

She went on in this way for many years, and became not only well known, but had the reputation of being "a very good old lady." She advanced to the age of three score years and ten, and still, though her sight grew dim, she perseveringly pursued the same course. Nor was she indifferent to religious duties, as people say. Far from it. She was as much admired for her diligence in religious exercises as for her benevolent activities. The parish church was seldom open without this aged lady being one of the congregation; serious, too, in her manner, so that, among the thousands in that town, perhaps no one was considered to have a better religious reputation than Mrs. P. This course she continued diligently year after year.

When about seventy-three years of age, she heard that a medical practitioner, residing about four miles from the town, was coming to preach on a certain evening in a room almost exactly opposite her house, and she had a great desire to hear him; a lady friend was also willing to accompany her.

The subject to which the preacher called attention was the Lord's question to Peter in Matt. 16, "Whom do ye say that I am?" After perhaps referring to the pointed, personal way in which our Lord addressed souls, he endeavoured to show from Scripture God's own testimony to the eternal Godhead and perfect manhood of His beloved Son, that such as really own Him to be "the Christ, the Son of the living God," are pronounced to be "blessed," and to such, the Father (not flesh and blood) hath revealed His Son. No doubt he went on to speak of the finished work of Jesus on the cross, but the prominent point in the discourse was the person of the Son. There seemed nothing unusual in the meeting, beyond a large and attentive audience. But when they were separating the old lady stepped forward, and asked the preacher to call on her the next time he came into town.

When he called, this aged lady almost immediately said, "I see now that I have always been a Unitarian until the other evening at the preaching. I believed in God, but I never knew His Son till the other evening, and now I am quite a different person. I see now that He has saved me, and I am so happy." I replied, "You have always had the character of being a very religious person, zealous in going to church, doing good" etc. "I know it," said she, "but I had not got salvation. I was doing all these things in order to obtain salvation, but never could succeed. But now I know that God sent His only begotten Son, and that He has saved me."

Such was the substance of the narrative. And I remember well she added, "I tell you, sir, that I have been thinking, as I have comfortable means, and as you do not seem to have friends in the town, that if you will use my parlour for yourself or friends, whenever you wish to converse with any, or to have them to dinner or tea, I shall be very happy."

This last expression of hers seemed such a confirmation of the reality of her faith in the Lord Jesus Christ, that the preacher could only praise God and take courage. It forcibly reminded him of Lydia's conversion, whose heart the Lord opened, and who said to the apostle, "If ye have judged me to be faithful to the Lord, come into my house and abide there." It is also remarkable that as Lydia's conversion was the beginning of the work of the Lord in Philippi, so the conversion of this old lady was followed by the conversion of many others in that town.

It need scarcely be added that the preacher recognized this door of hospitality as opened by the Lord, and for years after this the old lady was rejoiced to have the privilege of receiving many of the Lord's dear children into her house, and of using her substance in various ways in the Lord's service, and thus showing that she had passed from death unto life by her love to the brethren.

There is one feature in this narrative to which the writer would call special attention. It is the air of respectability and usefulness with which souls may move religiously on the broad road which leads to everlasting destruction. Such cases, we fear, are by no means uncommon. People of this stamp certainly look better outwardly than the immoral and profane, and yet, perhaps, are more thoroughly deceived by the great adversary of souls. To "do good," "be useful," "try to get better," "act with sincerity," "practise ways of benevolence and sympathy," are expressions often pressed on the unconverted, with the delusive hope of helping their salvation. Such ways, like those of the Pharisees, are certainly beneficial in a social point of view, and we all prefer to have such well-behaved neighbours; but to put these things, in any degree as stepping stones, or means of eternal salvation, is not only in direct opposition to God's word, but sets aside the only Saviour whom God has sent, and who declared "no man cometh unto the Father but by Me."

Scripture declares that "by the deeds of the law (or the best doings that man could bring) no flesh shall be justified in His sight;" how blind, then, must those be who are endeavouring to do what God says cannot be accomplished? The common sentiments that "God only requires men to do their best," "to act up to their conscience," and the like, are only pure inventions, and quite contrary to His revealed will in the Scriptures. All such presumptuous ideas are levelled immediately by one verse of divine truth, and "the Scripture cannot be broken." Look for instance, at John 3: 36, "He that believeth on the Son hath everlasting life, and he that believeth not the Son, shall not see life, but the wrath of God abideth on him." Again, in Romans 4: 5, it is written. "To him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness." When the jailor was in distress, and cried out, "What must I do to be saved?" did the apostle tell him to do this and that? No, he told him that salvation was by believing, and therefore not by doing, and said, "Believe in the Lord Jesus Christ, and thou shalt be saved."

Are you, dear reader, trusting to your doings to recommend you to God, or to help in any measure your salvation? May it please God to shine into your heart, and so convict you of your utterly lost and unclean condition as to compel you to look out of yourself for a Saviour, and to find out your want of the accomplished work of the Son of God, who "came into the world (not to help, but) to save sinners." And when others are turning away from the Saviour, and you are asked if you will not also go away, your reply then will be, like Peter's, "Lord, to whom shall we go? Thou hast the words of eternal life. And we believe and are sure that Thou art that Christ, the Son of the living God" (John 6: 67, 68).