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dispensation--the grace in which we stand—the real welfare of God's people— the word of God-all cry out with many tongues, against the allowance of any evil thing whatsoever—any leaven, which if allowed “leaveneth the whole lump,” for “ye are unleavened” (áfumol, 1 Cor. v. 7.) God's thought about the people—without leaven—therefore suffer it not to come in and defile. When found, put it away; and if the case need such truth as this, walk in obedience to it—“from such turn away.” “If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified and meet for the Master's use” (2 Tim. ii. 21). “Withdraw yourselves from every brother that walketh disorderly" (2 Thess. mi. 6). The sad and perpetual tendency of our hearts, is just to slip out of the sense of grace and the Lord's presence. The lively living apprehension of our standing and of Him who called us with a “heavenly calling, soon may be lost or forgotten. Then, in an hour of difficulty and of Satan's power-natural feeling, expediency and policy the unjudged flesh begins to workwheel within wheel, difficulty, perplexity — men, and what is of man, are found getting between the conscience and Christ; and then Christian men, under the plea of Christ's honor and the good of His people, really are opposed to godly discipline and order. But sad and woeful is the condition, the low sunk-down state, when souls object to dealing with evil in the house of God, and prefer in reality their own things (Paul's sorrow in Phil. ii. 21, “For all seek their own, not the things which are Jesus Christ's ") to the things of God. “Buy b In recent sorrow and trial amongst the saints, when many

hare been perplexed, and objected to discipline, and averred that no scripture warranted separation from bodies or assemblies wbere evil was allowed, - there seems strange forgetfulness that there is a present living God, whose Spirit teaches and leads the Saint to apply precept and word to the circumstances he is in, whatever they may be. In a day of apostasy and ruin as to Church order, or any corporate integrity, there may be difficulty in acting, throwing a saint upon God for wisdom and guidance. He cannot find in the word the exact order for the exact circumstances; but there is the obedience of faith and spiritual intelligence, where literal order or command there is none-(supposing it to be so), surely the Holy Ghost will apply, where there is faith and a single eye, truth suited


the truth, and sell it not,” said the wise man in Proverbs. Those who stand in God's truth, and are contented to abide with him, though many go back, may find a still darker, and to others) more confused time. But the Jude-position, ver. 20-25, is a very good one, and throws one at once on the only wise God, our Saviour, “to whom be glory and majesty, dominion and power, both now and ever, Amen."c

In chap. vii. we find a great advance in truth. The heavens opened; and Jesus “received” by a cloud "out of their sight” in (i. 9) is seen by His faithful servant and martyr Stephen (ver. 55); “But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God; and said, Behold I see the Heavens opened," etc. Israel, utterly rejecting the testimony of the Holy Ghost by Stephen, proceed to stone him: “he_feil asleep" (ver. 60). And, therefore, instead of the Lord Jesus coming down to them, as offered in chap. iii. (noticed above), we here see that Holy One (“who, when He had by Himself purged our sins, sat down on the right hand of the Majesty on high”) standing to receive, as it would appear, the spirit of His martyred servant. In chap. viii., let it be noted, that, in the largeness of God's heart, He could not have the waters of life

pent up as it were in Jerusalem. He therefore permits persecution (He may haveseen Hischosen ones inclined to nestle together) that the streams of salvation may flow out. The nation reject, but God will follow the individuals. O what a God is our God! Saul of Tarsus "made havoc of the Church;" the one who soon becomes

to the position. In recent sorrow, I believe there is precept, warning, doctrine, various scripture, either direct or by just inference, bearing on this point, separation from evil, if thousands of saints allow it. If men in Christ say, "We cannot see it; shewus the exact words to meet the exact state;" we must pray for such: faith is wanting, spiritual discernment, teachable aptness; they are not in the position assumed for saints in God's word.

e Two or three only gathered together really in His name, have the power of worship and the power of discipline. It is by faith,

energy of which is the very characteristic of the risen man. “We walk by faith and not by sight.”



a special witness and illustrious vessel of mercy, not only

preach the unsearchable riches of Christ, and that faith which he destroyed (as far as he could), but to be specially the Church's minister or servant (see Col. i. 24, 25), "Therefore they that were scattered abroad, went everywhere preaching the word” (ver. 4). These holy fugitives carried the lamp of truth into dark places, and the Spirit tells us of them (chap. xi. 19-21), they preached unto the Jews only, and the hand of the Lord was with them; and a great number believed and turned unto the Lord.”d In chap. ix. we advance into still deeper truth. Saul of Tarsus breathing out slaughter

, in his mad career, is arrested by seeing Jesus, the Heavenly Son of Man, from whose face streamed down the glory of God, and that light-too effulgent for human sight (Saul is blind for a season)---shines into his heart (compare 2 Cor. iv. 6). He sees the Lord of Glory, who begins to unfold to him the great mystery (το μυστηριον jerya, the great mystery, not a great, as translated, Eph. V., 32, but the mystery, of which Adam and Eve in the garden were a type), that He had a Bride, the Bride of the Lamb - a glorified body, whose members Saul was persecuting, but whose union with the Heavenly Head

. May it not be inquired whether at present, as to the testimony of the gospel of God's grace, there be not too much abiding in one place, building, locality, when the word of command is, “Go ye out into all the world.Centralisation belonged to Israel, aggressive inroad on dark places seems to become the Church and the Saints who may

have any evangelising gift. In the former, Israel, the light was stationary, those seeking light must come to the fixed place. In the latter, would it not appear to be the contrary ? Go ye out,

preach the gospel to every creature.” One would not wish to define or place limits, far from it; certain classes of people, now for instance, can only be addressed and reached in certain places, but it does demand serious inquiry from those who would evangelise, and desire to please God, whether the heralding of the good news, testing men's consciences in every place,as Paul seems to have done, and striving to reach a multitude, would not seem to be more in accordance with the genius of “the glorious gospel of Christ, who is the image of God.” Out-door preaching, or heralding, seems very scriptural -a more excellent way, when possible. However, the Lord the Spirit, alone can direct, as He alone can open any heart to receive the message_“Where the Spirit of the Lord is, there is liberty."



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was so complete and indissoluble (Paul's great theme afterwards), and marked by such living sympathy, that whoso touched them, touched the apple of his eye; whoso served them even with a cup of cold water, served Him. We can at once perceive the difference of revelation made to Peter and to Paul. Peter knew the Lord Jesus in the flesh; the One of promise and prophecy; who by suffering entered into glory. Paul knows not Jesus after the flesh at all. He beholds the Lord of glory, and straightway preaches that Jesus is the Son of God, not before preached. It is a fuller, clearer revela,

, tion of the Divine Person of the Lord, and of the result of His work, it was Redemption-glory. Peter could testify of the sufferings of Christ, and the glories after these [sufferings] see Greek, 1 Peter, i. 11. (Note, not glory, as translated, but glories, for Our Lord Jesus will be crowned with many, many diadems of glory; He will bear all the glory--glory connected with each dispensation). But Paul sees Jesus as the One who had completed His work-who was at once the foundation, deeper than Hades and Hell—for His own—the Head, the centre, “Christ is all and in all," who had reconciled all to God, and upheld His body, the Church, before God, in His own righteousness, beauty, glory, and strength. “I am Jesus," was the electrifying word to reach, quicken, and search Saul's heart and conscience. And I have a body, whose members struggling through the wilderness, are yet so identified with me, that in hurting them, thou persecutest me.' It was this full revelation of Jesus, which, while it crushed Paul's flesh, through the working of the Holy Ghost in his soul, gave him that strong grasp of faith for all saints, enabled him to endure the petulance of some, while he could not bear


doctrine which touched the gospel, the work of Christ, as we see in Galatians; led him through such sufferings (2 Cor. xi. 23, etc.); qualified him to be a minister of the Church (see Col. i. 23, et seq). Peter did indeed confess to Christ (Matt. xvi.), His divine glory as Son of God; but in his testimony we never see more than Jesus as the glorified Head. The saints risen were as pilgrims and strangers scattered abroad,” looking for a heavenly


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inheritance, incorruptible and undefiled. Paul had a key given to him to open the mystery, not before known, of an elect heavenly bride—Jew and Gentile in one- - the Church — the Body of Christ — the fulness of Him “who filleth all in all,”—- and it may be observed, how, to the end of his course, we find him speaking of our gospel, my gospel, --" The glorious gospel of Christ, who is the image of God.”—“My gospel and the preaching of Jesus Christ according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest" (Rom. xvi. 25). It would seem to be clear indeed, that after Paul's conversion and preaching Jesus to be the Son of God, deeper instruction is given to the saints, and we read, "the disciples were called Christians first in Antioch" (Acts xi. 26). Antioch seems to have been the scene of work from which Paul started with a fuller revelation, and more glorious gospel: and though I ought now to look at chap. x., which was the limit proposed in this

paper, I would just follow Paul on to two eventful epochs in his course, as shewn in the Acts, in which one traces what he got from this glorious gospel, how strikingly we find displayed in him the power, conscious ease with God, joy in deep trial, and real standing in the dignity put upon him by virtue of his union with Christ” (Acts xvi. and xxvi). In the former, we read of the commencement (in Lydia and the Jailer), “according to the

grace of God given to Paul as a wise master builder” (1 Cor. iii. 10), of the Church at Philippi, so endeared to the apostle, as we find in his epistle to them. Satan strives to weaken and nullify the testimony of the apostle (ver. 16, 17), as if he was in league with the apostle, and approved of the preaching of the way of salvation; and

; Paul being grieved, commands the evil spirit to come out in the name of the Lord Jesus. Satan changes his opposition to violent persecution. The apostles are, as far as bodily trial went, in wretched plight; the stocks, according to historians, were high, and Paul and Silas it would appear, must have been lying on their flayed backs, with their clothes rent off, but God is present. They prayed and sang praises, and the Lord answers as it were with a voice of thunder (ver. 26), symbolical truly

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