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CHRISTIAN ENQUIRER.-I have heard preachers try to enforce the doctrine of salvation by a great variety of arguments, but what you have stated in your discourse, as to an actual judgment impending over this world, is quite new to me.

EVANGELIST.-Yet few things are spoken of in the Scriptures more plainly and emphatically.

ENQUIRER.-Will you name some passage to which I can readily refer?

EVANGELIST.-To several, if you please. I would not wish you to accept on slight evidence, statements which seem novel to you. Look first at Matt. xxiv.

29 and 30.

ENQUIRER.-Yes, there I read, "Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven and the powers of the heavens shall be shaken: and then shall all the tribes of the earth mourn, and they shall see the Son of Man coming in the clouds of heaven with power and great glory." That is, certainly, a very striking declaration; but I have heard it said we are to understand it spiritually, or else that it is a prophecy of the general Judgment at the end of the world.

EVANGELIST.-I know it is the fashion to comment upon the scriptures in that way-and it has invariably been thus with some who would fain get rid of truth which does not suit them. But the declaration you have read was spoken by the Lord Jesus Christ just before he offered himself as an atonement for the sins of all who should believe in him. The words mean what they convey in the most literal sense, and it is himself who is thus to come to judge the world.

ENQUIRER.-But there seems nothing to show that the passage may not refer to the general Judgment at the end of all things.

stand before God, surely that will be a general judgment.

EVANGELIST.-You have misquoted the passageon reference you will find it does not say all, both small and great, but, "The dead, small and great"this makes a wonderful difference.

ENQUIRER.-But does not that expression necessarily include all mankind? Even scripture declares, "Death passed upon all men, for that all have sinned."

EVANGELIST.-The sentence of death has indeed passed upon all, but, marvellous to say, all christians (i. e. true believers in the Lord Jesus Christ) have, through faith, been so brought into union with him who has triumphed over both sin and death, that they are already delivered from death and from condemna. tion. Thus the Lord Jesus declared to Martha (see John xi. 26,) "Whosoever liveth and believeth in me shall never die."

ENQUIRER.-You surely do not consider that to be literally true. Belief does not appear to have saved any from death since the day those words were spoken.

EVANGELIST.-Indeed, the declaration of Jesus is literally true. From the time that promise was made till now, not one believer in Him has really died, though many thousands have fallen asleep.

ENQUIRER.-Do not those expressions signify the same thing.

EVANGELIST.-Nay, they are widely different. When the soul of an unbeliever departs, he is dead in the most horrible sense of the term. But when a believer dies (I use the expression after the manner of men) he simply falls asleep in Jesus-and finds that word of Paul to be most blessedly true, that "to depart and be with Christ is far better." Until the coming of the Lord, he remains a disembodied spirit in happy repose-but when that joyful day arrives, his body, which was sown in corruption, will be raised in glory. Death will be swallowed up

of life.

ENQUIRER.-But I understood you to say just now that "the coming of the Lord," means judgment for the world.

EVANGELIST.-So it does. But it has a prior meaning, which is,-blissful deliverance for every true christian, whether fallen asleep, or found waiting and watching.

ENQUIRER.-Well, what you are saying is most astounding.

EVANGELIST.You will find abundant evidence in the context, which proves that the final judgment is not here spoken of. Indeed, the word of God does not at all warrant the prevalent teaching of a general Judgment. The scriptures foretell several judgments. 1st. There will be the judgment of the world at the coming of the Lord, after a period of fearful tribulation has passed over the earth. Then the Lord Jesus will take to himself his great power and reign; whereupon the world will have a thousand EVANGELIST.-Yet to every declaration I have years of happiness. After the close of the Millennium, made, you will find a "Thus saith the Lord." Turn Satan will be permittedto go forth to tempt the nations, to 1 Cor. xv. for the verification of all I have now adupon which some will rebel, and punishment will sud-vanced. I will read to you from ver. 51. "Behold, I denly overtake them. Fire will come down from God out of heaven and devour them. Here we have a 2nd judgment. Afterwards comes the final judgmentThe great white throne will be seen, and from the face of Him that sits on it, the earth and the heaven will flee away. Then the dead small and great will stand before God, the books will be opened, and the dead will be judged. I am now quoting from Rev. xx. ENQUIRER,-But if all, small and great, will then

show you a mystery; we shall not all sleep, but we [christians] shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we [believers who shall be found alive] shall be changed."

ENQUIRER.-I see you introduced a few words parenthetically. Are you justified in doing so? EVANGELIST.-Yes, because you will find a full

confirmation of them in the latter part of the 4th chap. of 1st Epistle to the Thessalonians.

ENQUIRER. May I then understand these scriptures to imply that if I am a believer in the Lord Jesus Christ, not only may I cease to fear His coming to judge the world, but that His coming will be a most joyful event to me, an event, too, which may come to pass at any moment, so that for aught I can tell, I may pass from this sorrowful world without even seeing death.

EVANGELIST.-Yes, that is all most gloriously true. For, as you seem to comprehend, the coming of the Lord has, if I may so express it, two stages. First, he will descend into the air to receive and reward (according to their works of faith and love) all his redeemed ones. And then he will come with ten thousand of his saints to execute judgment." (Jude 14, 15.) All this you will find abundantly confirmed, now that your eyes are opened, if you search the scriptures prayerfully and spiritually.

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ENQUIRER. You have indeed made me happy. I hope another time to ask you more about the coming judgment for the world-but just now my heart is too full of wonder and praise to dwell upon that theme.

NOTE. The Editor will be glad to receive communications, setting forth any difficulties christians find respecting revealed truth, to be answered as above.

the Prayer Book, when that portion comes under review. But in the meantime, we beg dear Christians, to understand that the Psalms belong essentially to the Jewish dispensation. They speak of the trials, joys, and general experiences of a godly Jew. They, in many instances, anticipate the sufferings of of Christ, and they call down vengeance upon the enemies of God and of Israel. A well-taught Christian may read them reflectively, with great profit. Many passages, too, pourtray his own case as a pilgrim; the 23rd Psalm for instance. But the New Testament Scriptures are those which are given for the Christian's practical guidance. And many of these are in marked contrast with Judaism.

The very basis of the Christian dispensation is FORGIVENESS-in contra-distinction to the spirit of vengeance which God displays in connexion with the Jews. "Ye know not what spirit ye are of," was said by our Lord Jesus Christ to his earliest disciples. And it must be said to thousands who profess his name now. His servants desired to call down fire from heaven upon a village of the Samaritans, because they received Him not. This was thoroughly Jewish, and the Lord reproved them in the above words. Contrast with the thoughts of his followers, His own unspeakably gracious prayer at the cross, "Father, forgive them, for they know not what they do." You cannot have a fusion of Judaism and Christianity. The latter is a dispensation of free grace, (un

CONSIDERATIONS FOR DISCIPLES OF CHRIST IN deserved mercy.) The former displays God's righteous

THE CHURCH OF ENGLAND (SO-CALLED)

RESPECTING

"THE BOOK OF COMMON PRAYER."

(CONTINUED.)

BELOVED, Did you ever read the preface to the above-named book? We suppose not. Yet it would be well for you to do so. We admit you will find it weary work to wade through it; but we think it should startle you when you discover therein the spirit in which the book itself was put forth.

You may, however, think it is not of much moment what is written in a preface, and therefore shun the task to which we have invited you. Let us then ask you, without going further into the matter, to reflect upon the following sentiment expressed in the very first paragraph, "Particular forms of Divine worship, and the rites and ceremonies appointed to be used therein, are in their own nature indifferent and alterable." What! the manner in which God is to worshipped a matter of indifference? Many a heathen would blush to give utterance to so profane a thought.

judgments. This distinction will, we trust, engage our thoughts further, as we proceed. But we hope enough has been said to show how especially unsuitable is the portion of the sacred writings referred to (the Psalms), for utterance continually from the lips of the ignorant. And we have no doubt this one most mischievous and unholy practice has gone far to produce the pitiable confusion which prevails in men's minds as to the present purposes of God.

BELOVED,-In commencing the consideration of your formularies, the first difficulty which strikes the intelligent reader is this-For whom are these forms of prayer provided? Are they for unforgiven sinners, or for those who have received salvation through faith in Jesus Christ? As a matter-of-fact, we know that your Prayer Book is used indiscriminately, by believer and unbeliever alike. But does not this strike you as necessarily offensive to God? Those who truly (i.e. in heart) believe in the Lord Jesus Christ are not only pardoned but justified, no longer heirs of wrath, nor even left on neutral ground, but are adopted into God's family.

"The Spirit itself beareth witness with our spirit that we are the children of God." (Rom. viii. 16.) While, on the other hand, unbelievers are under the wrath of God

But we pass to the next consideration offered in the opening of the book, namely, the regulations for reading the Scriptures. First, there is a special provision that the Psalms, or rather, we should say, the Prayer Book version of the Psalms, therein called the Psalter, shall be read through once every month. Now, of all the Books of the Old Testament the.. Psalms are most bewildering if presented to the unconverted; and even to the Christian, if unspiritual in walk, or if untaught in dispensational truth. We hope to examine this more closely in our way through

"He that believeth not is condemned already, because he hath not believed in the name of the only-begotten Son of God. He that believeth not the Son shall not see life, but the wrath of God abideth on him." (John iii. 18, 36.)

Can anything be more flagrantly opposed to the mind of God than for those who are his children and those who are his enemies to use the same prayers?

Now look at the opening exhortation, commencing Lord Jesus Christ, hath given power and commandwith the words, "Dearly beloved brethren." To ment to his ministers to declare and pronounce to his address this phrase to a mixed audience, composed people, being penitent, the absolution and remission of converted and unconverted, is a mere formality, at of their sins." Where is it so stated in the Scripbest. Then how can any sincere confession come tures? from an unbeliever? God does not call upon un- | converted sinners, as such, to confess their sins; but He calls upon them to confess Jesus Christ.

"If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thy heart that God hath raised him from the dead, thou shalt be saved." (Rom. x.)

It is through faith in Jesus Christ that God forgives a sinner. On the other hand, the Lord does, call for confession from his children,-those who are his children by adoption and grace.

"If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." (1 Johni.9.) This is addressed to believers only. From such, God receives true confession. His children are invited individually to enter into their chambers, and confess all their sins and failures, realizing by faith that they do so to One who is the Searcher of hearts. To confess sins in this way is a very different thing from a mere confession of SINFULNESS. If a child of God confesses his sins to his Heavenly Father, there will be sincerity, contrition, and an earnest purpose to walk thenceforth more circumspectly. While a mere acknowledgment of sinfulness may be uttered glibly enough by the most impenitent sinner. Of what value, then, is that formal confession of sinfulness which your Prayer Book provides for you to repeat twice a day? If you had transgressed against an earthly sovereign, or even against an earthly parent, could you have the heartlessness to get a stranger to write you out a form, confessing yourself in general terms a miserable offender, and could you venture to read it over twice a day for a twelvemonth in the hearing of your offended king or father? Would not such a course prove a man to be a thorough hypocrite? It is evident that he would thereby add a thousandfold to his offences! Is it not truly awful, then, to deal with God in a way which would be palpably and grossly offensive to

men?

Next, we come to that which is headed "The Absolution or Remission of Sins, to be pronounced by the Priest alone, standing, the people still kneeling." This is a manifest attempt to copy that which was given to the Aaronic priesthood, which has nothing whatever to do with the Christian dispensation. As an imitation of that which God ordained for his ancient people Israel, it is utterly wanting in its first essential. Aaron had not only to confess the sins of the people but he was to offer sacrifice to God. The epistle to the Hebrews clearly shows this-and of course the books of Old Testament Scripture abundantly prove it also. The contrast to all imitation priesthood is the Christian's great High Priest,

"Who needeth not daily, as those high priests, to offer up sacrifices, first for his own sins, and then for the people's: for this he did once when he offered up himself."-Heb. vii. 27.

It is untrue to say, in the words of your priest's Absolution,' that "Almighty God, the Father of our

Having pronounced the so-called Absolution, your priest goes on to say, "wherefore let us beseech Him to grant us true repentance." So the people are supposed to have confessed their sins, "with a pure heart and humble voice," and the priest has pronounced remission of sins, and now you are to ask for "true repentance"! What are we to say to this? We will leave you to pass judgment.

Next you are invited to pray God to grant you His Holy Spirit! Yet Scripture declares that you who believe in the Lord Jesus Christ have received the

Holy Ghost.

"What? know ye not that your body is the Temple of the Holy Ghost, which is in you, which ye have of God:"-1 Cor. vi. 19.

Oh, that you would accept what the Lord teaches you in his word, instead of following the confused jumble of thoughts and phrases strung together for you by men who, however zealous towards God, (as doubtless they were who constructed your Prayer Book,) yet had but recently emerged from the superstitions of the dark ages, and were only beginning to see through the blinding influences of Romanism.

You who believe in the Lord Jesus Christ are indeed" sealed with the Holy Spirit of promise." As for those who believe not in the only Saviour, the answer to all their petitions is-"Why do ye not believe?"

W. H., Yorkshire.-We pray the Lord, according to your wish, that you may be enabled to stand fast in the liberty with which Christ has made you free. No doubt you may find much opposition; but you can say, through grace, that you It is a sure word that-" All who will live godly in Christ are already more than conqueror through Him that loveth you. Jesus shall suffer persecution." Blessed be the Lord who has so fully warned us in his word beforehand, and thereby prepared us for the conflict. Go on, dear brother, in simple faith prayer, also in the full light for our path furnished in his Woru, in the Lord's sufficient grace being supplied in answer to and of the sure guidance of the Holy Ghost into all truth.Respecting Scripture Meetings, you will find our thoughts pretty fully expressed in No. 3 of this paper. May the Lord graciously open a door, and give you much grace and patience. Our contributor who offered help will not be able to travel your way at present, having been led into Norfolk. He would have been glad to visit you, had it been in his power.

J. S., Newcastle.-Such letters as yours are very encouraging. We thank God for the many (though comparatively few) who now rejoice in the light of the truth as it is in Jesus, though it compels them to forego much that is tempting to the natural May the midnight cry (of which you speak) gather strength, mind, including that seductive snare of Satan-Ritual Worship. till all who really love our Lord Jesus Christ shall be found (it it may be so)" outside the camp, bearing his reproach." P. F., J. S. J., J. J. M., pressed out. Also a paper on the further consideration of Discipline in churches of the saints.

Published for the Proprietor, by

West End-JOB CAUDWELL, 335, Strand, London, WC.
City Agent-ARTHUR HALL, 25, Paternoster-row, London, EC.
Smart & Allen, 2, Loudonhouse-yard, Paternoster Row.
JOHN EVANS, Printer, 335A, Strand, London, W.C.

PRECIOUS TRUTH.

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Job Caudwell, 335, Strand.

Arthur Hall, 23, Paternoster-row.

"WHAT SAITH THE SCRIPTURE?''-(Rom. iv. 3.)
Smart & Allen, Londonhouse Yard, Paternoster-row.
OCTOBER 1, 1866.

TO MY NEAREST KINDRED IN CHRIST JESUS. BELOVED,-Believer in the Lord Jesus Christ,-You are of my nearest kindred. We are alike born again, of the operation of God. "Born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever." (1 Peter i. 23.) As thus begotten, what is our relationship? We are of one family in Christ. "For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren." (Heb. ii. 11.) Alas! how little this relationship is valued. Alas! how little understood. But if accepted in faith, oh, how precious! There is a section of the household of faith which has appropriated the title "Brethren distinctively, and which repudiates fellowship with children of God, who do not comply with the regulations of that party. I allude to this, merely because one feels hampered in using a term, when speaking of the family of God, which has come to be, in some minds, significant of narrowness, as respects heavenly things. Our Lord, however, allows no such exclusiveness. He owns all his disciples as of the nearest kindred.

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loved of their brethren. Remembering this, faith says, "Let me not dwell on their unlovely thoughts; they do own the one Lord, though they have strange notions as to the way in which they are to exemplify the one body; they have many right desires, and are generally earnest in seeking to know and do the Lord's will. But above all, I think of them as sanctified in Christ Jesus. Now I must love them."

Oh, what a joy to be able to look with the eye of faith! Then we see things and persons as our heavenly Father sees them; and then we have peace. But I think of other christians-some there are in Romanism (God knows whether there be not many there), bclivers in the Lord Jesus Christ, who groan under the. bands and fetters in which they suffer themselves to be enslaved; I say suffer themselves to be enslaved, because under no circumstances ought a chris. tian to bear any yoke than that of Christ; better die a thousand deaths, if that were the penalty, than live under such a gross imposture. Well, I love those dear ones-they need love and pity-God loves and pities them. I could not go where they go, nor in many things do what they do. I shudder at the dreadful defilement of their garments, but they are sanctified in Christ Jesus-they are of the Brotherhood (Matthew-they are to be loved. There are many others, too, who bear sectional names-they ought not to say I am What failing ones there were in that little company of Paul and I of Apollos, but as believers in Christ who followed our Saviour during the days of his earthly they are of one "Brotherhood," and all to be loved. ministry! Yet he was "not ashamed to call them Again, I think of some who have fallen into sin, of brethren "! And I thank the Lord, there are many worldly-minded christians, of backsliders and prodigals little companies of christians who in all simplicity call-of such, too, as think that, having obtained salvation themselves" Brethren," and own all believers as of through faith in Jesus Christ, they may now live to "The Brotherhood." themselves, forgetful of that word of tender exhortation

"He stretched forth his hand toward his disciples, and said, Behold my mother and my brethren "! xii. 49.)

Blessed Lord Jesus! may thy "blood-bought ones" drink more deeply, in these last days, of thy spirit; that they may manifest love, and gentleness, and grace; that thus after Thee, and through Thee, they may glorify God.

"I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable to God, your reasonable service; and be not conformed to this world: but be ye transformed by the renewing of your mind." (Rom. xii. 1, 2.)

Now, I want to enquire, beloved, how it is, that the divine relationship which belongs to all who, through I think of the many snares into which Satan has befaith in Jesus Christ, have become children of God, is guiled the Sheep of the flock of the many wanderers but little understood? How is it that the charge, or who have strayed from the fold. I sigh for the day of exhortation," Love the Brotherhood" (1 Pet. ii. 17), deliverance, when each of those I have enumerated is passed over without a thought of its deep signifi- shall, through grace, recall to mind the Father's house. cance? What is this Brotherhood? Is it a circum- Many a chastening have they received, and more theyscribed party to which we have been introduced by may have to endure ere they return-with bitter tears men? Nay, dear christian. It embraces every living and wounded sides will many come in. My heart member of the living Christ of God. I think of many yearns over them in their afflictions-unlovely they are among those Brethren who entertain hard and bitter to sight now, but regarding them as believers in Jesus thoughts against other redeemed ones, who "walk not Christ, Love goes out after them and owns them as of the with them." But they are of "the Brotherhood," the one Brotherhood; while Faith looks on to the end, to true brotherhood, both the unloving ones and the un-beheld them as "sanctified in Christ Jesus.”

"Love the Brotherhood." Not merely a little circle moving in our own neighbourhood or of our own habits and station-but that vast aggregate comprising the household of faith. Yes, love them all, not because of what they are in themselves, but as discerning what they are in Christ. Troublesome, and wayward, and vexing, many of the members may be now; a little while, and they who look so ugly or unlikely, will be transformed-we shall see them as God sees them in Christ. Beautiful! Oh, how beautiful!

"Now are we the Sons of God, and it doth not yet appear [i.e., we cannot see with our eyes] what we shall be: but we know that when he shall appear we shall be like him; for we shall see him as he is." (1 John iii. 2.)

Yes, even the most ill-shapen member is to be conformed to the likeness of Christ.

Beautiful we ought to be in each other's eyes now, as those who see with the eye of faith. There is not a christian on earth, however failing, who is not precious in God's sight; let us then seek to love all whom the Lord loves-yes, "Love the Brotherhood," the entire Brotherhood.

And now I want to press for a moment, a few thoughts about the activities of love. It is a precious thing to feel love welling up in our hearts, as stirred by the Word of God-but oh, beloved, let us take care that it produces practical results.

"Let us not love in word, neither in tongue; but in deed and in truth." (1 John iii. 18.)

I think of many dear ones in the Lord, who become known to me from time to time, in sickness and poverty, who need ministering to by those who have "this world's good." I could give you the names of two or three, that you may visit them and help them, as the Lord may give you grace. Will you let me? It would be easy to ask you to contribute to a charitable institution, but your Brethren ought not to be dealt with in that way. I want you to visit the fatherless and widow in their affliction-that is the Lord's way.

It may be you are already engaged in such practical work. Blessed be the name of the Lord that many are up and doing. But if you have yet held back, I pray you think how dear these tried ones ought to be to you in Christ; think of their eternal relationship of nearest degree. Listen to my appeal, accept the call.

"Whosoever shall give you a cup of water to drink in my name, because yo belong to Christ, verily I say unto you, he shall not lose his reward." (Mark ix. 41.)

Remember, I am not dealing in generalities-I offer you work precious in the sight of the Lord. Yours ever, in patient waiting

Prayer." This is introduced not less than four times, and on many occasions even more frequently, in the course of your prescribed morning service. Yet the Lord Jesus, in framing that prayer for the disciples, accompanied it with this special caution

"When ye pray, use not vain repetitions, as the heathen do: for they think they shall be heard for their much speaking. Be not ye therefore like unto them, for your Father knoweth what things ye have need of before ye ask him"! (Matt. vi. 7, 8.)

How completely this warning is disregarded! Then what a lack of intelligence there is as to the meaning of the petitions the Lord put together as a model to help his feeble followers; for instead of superstitiously repeating a form of words, christians ought to remember that the Saviour said, "After this manner pray ye." And it is the more needful to notice this, because a little consideration will show (to those who are willing to be taught of God) that the special characteristics of the prayer dictated by Jesus at that time were adapted to the then needs of those to whom it was given. A careful reader of the New Testament Scriptures will find various prayers in the Acts, and in the Epistles, but would search in vain for any allusion to the one which christians call "the Lord's prayer," and which they commonly consider is for universal use and for all time. How is it that the churches named in the Scriptures were not instructed to use it? For the simple reason, that after Jesus had suffered, and put away sin by the sacrifice of Himself, the circumstances and needs of believers were altered. Instead of being taught to pray that our Heavenly Father would forgive us as we forgive our fellows, the glorious truth is now declared that God hath for Christ's sake forgiven us. (Eph.iv.32.) We are to forgive not in order to be forgiven, but because we are forgiven. Instead of praying, "Thy kingdom come," the christian ought to know that God hath translated us into the kingdom of his dear Son." (Col. i. 13.)

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When "the Lord's prayer" was given, believers were waiting for the kingdom. And not only the disciples, but the Jews generally, were expecting the kingdom of God. Witness the following, among many other passages shewing this.

"As they heard, Jesus added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear.' (Luke xix. 11.)

Just before the commencement of our Lord's public ministry on earth, John Baptist proclaimed "The kingdom of heaven is at hand." Jesus himself and his few

chosen servants did in fact represent the kingdom of God at that time. But because God's chosen people Israel would not repent, the kingdom was not displayed For the coming of our Lord Jesus Christ, whom he had appointed to go before his face into every in glory. When the Lord sent forth the Seventy,

THE EDITOR.

THE PRAYER BOOK CONSIDERED.

TO CHRISTIANS IN THE STATE CHURCH OF ENGLAND.

(Continued from No. 18.)

DEAR BRETHREN,--We now have to pass in review the use of that which is denominated "The Lord's

city whither he himself would come, he commissioned them to heal the sick (as a sign both of his grace and power) and to "say to them, the kingdom of God is come nigh to you." (Luke x. 9.)-But the kingdom of God thus presented could only be discerned by faith, and the faithful ones were but few. Even then (as Israelites) their desire was that the Lord would display his kingdom in righteousness and majesty. Thus it

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