That it is God Himself who forms churches by the converting of souls through faith in His Son, is a principle that the Christian can hardly deny. Thus, here at Nice (or elsewhere), supposing we were to find one or two hundred persons converted? Those persons would collectively be the church at Nice, as we read that at Jerusalem, all they who had gladly received the apostles' word formed the church of that city. God Himself, in giving them by faith to be members of Jesus, constituted them also members of His church, of which Christ is the head (Eph. 1:22, 23; 2:19-2222And hath put all things under his feet, and gave him to be the head over all things to the church, 23Which is his body, the fulness of him that filleth all in all. (Ephesians 1:22‑23)
19Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; 20And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; 21In whom all the building fitly framed together groweth unto an holy temple in the Lord: 22In whom ye also are builded together for an habitation of God through the Spirit. (Ephesians 2:19‑22)). No man on earth can change this, can either cut off or add a single member; herein man has only to recognize what God has wrought.
Now, can it be the will of the Lord that His disciples should put asunder what He hath joined together, so that in the same city, or town, or locality, there should be various assemblies of saints distinct from each other, and bearing different names-some the name of a country, some the name of such-and-such a man, and some a name arising from the profession of such-and-such particular point of truth; as if Christians had not all one Father, one Savior, one faith, one heavenly and eternal country? (Eph. 4:3-63Endeavoring to keep the unity of the Spirit in the bond of peace. 4There is one body, and one Spirit, even as ye are called in one hope of your calling; 5One Lord, one faith, one baptism, 6One God and Father of all, who is above all, and through all, and in you all. (Ephesians 4:3‑6); Gal. 3:26-2826For ye are all the children of God by faith in Christ Jesus. 27For as many of you as have been baptized into Christ have put on Christ. 28There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. (Galatians 3:26‑28); Col. 3:1111Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all. (Colossians 3:11)). No, such was not the Lord's mind when He said, " That they all may be one, as thou, Father, art in me, and I in Thee; that they also may be one in us, that the world may believe that Thou hast sent me" (John 17:2121That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. (John 17:21)). To this many will reply, that this portion of Scripture speaks only of the spiritual and invisible oneness of the children of God, which will ever exist amongst those who are members of Jesus Christ. But the words added by our Lord tell us clearly His mind, That the world may believe that Thou hast sent me." The world believing only that which it sees, cannot believe in the existence of the Head of that of which the body is nowhere to be seen in its true unity, but only fragments scattered here and there. This body, fitly joined together and compacted by that which every joint supplieth, was the appointed means (through the manifestation of its unity by one assembly of saints in each locality), of leading the world to believe in its (the body's) glorified head.
And this, indeed, was once manifested in Jerusalem, when the disciples gathered together in one place, and moved by the same spirit, " continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread and in prayers" (Acts 2).
But soon the leaven of strifes leavened the whole lump (Matt. 13:3333Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened. (Matthew 13:33)); and Paul was obliged to say to the Corinthians, " There is among you envying, and strife, and divisions. For while one saith, I am of Paul, and another, I am of Apollos; are ye not carnal?" (1 Cor. 3:3,43For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? 4For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? (1 Corinthians 3:3‑4)). Nevertheless, neither the Corinthians nor any other of the apostolic churches, seem to have entertained for a single moment the thought of forming separate churches in the same place, according to the particular views of some members of the body.
It was at a later period that this work of the enemy was accomplished; and now-a-days the principle of separation is even justified, and said to be a, necessary consequence of the varied moldings of the human mind. As if it was ever the purpose or will of God, that man's spirit should animate and direct the body of Christ, instead of the Spirit of Christ Himself. These divisions, we are told, are the fitting occasions for the manifestation of grace and patience among Christians. As if, because God in His infinite wisdom brings good out of evil, the evil that we commit could cease to be evil; or that we should do evil that good may result from it; or, lastly, as if there will not ever remain a sufficient measure of infirmity, and diversity of views in the churches to exercise the patience and the graces of Christians (Rom. 14 and 15:3). Indeed, to separate from those whom we ought to love and bear with, is a singular way of spewing grace and patience!
Could we admire the love and patience of a husband and wife, who should choose to separate from each other, because they did not think exactly alike on all points, nor had the same dispositions, preferring each to live according to their own choosing, excepting the mutual agreement to be on friendly terms whenever they should meet?
Such, however, is the unity which the disciples of Jesus Christ are called to manifest, as some would have us think; seeking to persuade us, moreover, that that is all the Lord sought for His disciples, when He said, " That all may be one as Thou, Father, art in me and I in Thee; that they also may be one in us, that the world may believe that Thou has sent me!"
What, then, is the duty of those who believe? Let us hearken to the instructions of the apostles to the first disciples at Jerusalem-" Save yourselves from this untoward generation" (Acts 2:4040And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. (Acts 2:40)). Separated, then, from the world in which we live, according to this word, let us meet together in one place, continuing steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. Let us, above all, receive by faith that word of our Lord given, doubtless, with reference to the sad state of His church in such times as ours: " For where two or three are gathered together in my name, there am I in the midst of them" (Matt. 18:2020For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20)).
Having faith in this word, let us persevere in meeting together as disciples for the breaking of bread; not forgetting the assembling of ourselves together, but exhorting one another unto love and good works (Acts 20:77And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. (Acts 20:7), and Heb. 10:24,2524And let us consider one another to provoke unto love and to good works: 25Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. (Hebrews 10:24‑25)). We shall then have the best of all systems, a Scriptural one • the gathering together of believers in the name of the Lord Jesus, and under the guidance of His Spirit.
If, in such assemblies, God should manifest the gifts of pastors and teachers, as He has promised to do in His church until the end (Eph. 4:1111And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; (Ephesians 4:11)); it would be the duty of each member to recognize such, and to make use of the gifts granted by God to some for the edification of all (1 Cor. 16:15, 1615I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,) 16That ye submit yourselves unto such, and to every one that helpeth with us, and laboreth. (1 Corinthians 16:15‑16); 1 Thess. 5:12,1312And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; 13And to esteem them very highly in love for their work's sake. And be at peace among yourselves. (1 Thessalonians 5:12‑13); Heb. 13:1717Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. (Hebrews 13:17).)
This in no wise diminishes the privilege and obligation of each member to give out a hymn, to pray, to exhort, in the assemblies of the saints, according as the Lord shall Himself lead so to do by His Spirit (1 Cor. 14:26-3326How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying. 27If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret. 28But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God. 29Let the prophets speak two or three, and let the other judge. 30If any thing be revealed to another that sitteth by, let the first hold his peace. 31For ye may all prophesy one by one, that all may learn, and all may be comforted. 32And the spirits of the prophets are subject to the prophets. 33For God is not the author of confusion, but of peace, as in all churches of the saints. (1 Corinthians 14:26‑33)); for such was the custom of the churches before there were any elders or rulers appointed, as also afterward (Acts 2:4141Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. (Acts 2:41)—43; 1 Corinth. 12 and 14.)
Indeed, we do not worship God as pastors and teachers, or ministers of the word, but as God's priests. Now, though all are not ministers of the word, yet all are worshippers to offer in the church spiritual sacrifices, acceptable unto God by Jesus Christ; the fruit of our lips confessing His name (1 Peter 2:55Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. (1 Peter 2:5); Heb. 13:1515By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. (Hebrews 13:15)). Where these principles are realized, or at least fully recognized, and then realized according to the measure of grace given; there do I see brethren gathered together, a church according to the word; that is " lively stones built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ" (1 Peter 2:55Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. (1 Peter 2:5)).
If any think to condemn such principles, by asserting that God is a God of order and not of confusion, they only show their ignorance; for it is precisely with reference to this truth that the apostle exhorts us to follow out such a walk in the assemblies of the saints.
Such reasoning only proves that Christians who speak in this way, have quite another idea of order in the church of God than the apostle Paul. For him, it is order according to the Spirit and by the Spirit; for them, it is order according to the flesh and by the flesh.
Nor would gifts or ministry in such an assembly at all diminish the liberty to preach Jesus, belonging to every Christian; for he who is called to evangelize by the Lord does it on his own individual responsibility; as the first disciples in Jerusalem who, scattered abroad by the persecution, went from place to place, preaching the word of God (Acts 8:44Therefore they that were scattered abroad went every where preaching the word. (Acts 8:4)).
Thus, on the one hand, the body of Christ would be manifested in its unity, in the meeting together of disciples around the table of the Lord for worship and mutual exhortation. And, on the other hand, a wide field for preaching the gospel left to the individual responsibility and activity of each.
And these two things, though so distinct from each other, are, nevertheless, almost universally confounded, in the present state of disorder into which the church is fallen.
For what, indeed, is the general character of meetings for the public worship of God. First of all, if we consider what passes in national churches, we find that faith and conversion (at least when the pastor is a converted man) are pressed on the hearts and consciences of the unconverted, who are, nevertheless, associated with believers in prayer and giving of thanks, and even admitted to the table of the Lord, as if they were brethren, members of Christ. The same principle is true as regards worship, among the various denominations of Dissenters, although separation is maintained at the Lord's table. The consequence of such confusion is, that both worship, and the preaching of the gospel respectively lose their true character. The preaching of the gospel loses its power, from the fact that while the congregation is exhorted to believe and to turn to God, on the one hand, it is nevertheless considered as occupying common ground with believers as regards worship, so that souls are thus kept in false security, and the word is deadened.
Worship, on the other hand, is enfeebled, because those who are considered as members of the church of God, and who receive the Lord's supper as such, are continually kept in a doubting state of soul, and from growing in grace, through the constant exhortation to believe and be converted.
Such, however, was not the custom of the apostles. They preached to the multitudes in the market-places, in the synagogues, and wherever it was possible so to do; but they met together with those who believed, their own disciples, in upper chambers, and there they prayed and gave thanks, broke bread, and exhorted one another (Acts 2:44; 4:23; 20:744And all that believed were together, and had all things common; (Acts 2:44)
23And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them. (Acts 4:23)
7And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. (Acts 20:7), etc.).
To the multitudes they announced " faith and conversion for the remission of sins and the gift of the Holy Ghost" (Acts 2; 3 etc.). To disciples gathered together as churches, " having believed, you have been sealed with the Holy Spirit of promise." " You were converted from idols unto God to serve the living and true God, and to wait for His Son from heaven." " Know ye not that your body is the temple of the Holy Ghost, which is in you, which ye have of God?" "And you are not your own, you are bought with a price; therefore glorify God in your body, and in your spirit, which are God's" (Eph. 1:1313In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, (Ephesians 1:13); 1 Thess. 1:9,109For they themselves show of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God; 10And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come. (1 Thessalonians 1:9‑10); 1 Cor. 6:19,2019What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? 20For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's. (1 Corinthians 6:19‑20)).
But when the first disciples were scattered, and had become mixed up with the world, the present worldly state of things was introduced into the church. One portion of the Christianized world, retaining perhaps truer principles about sacrifice and worship than others, has nevertheless completely profaned this holy truth of sacrifice by its unholy ceremonies and absurd usages. On the other hand, another portion of the Christianized world, while openly protesting against this sacrilegious profanation of the sacrifice of Christ, has, nevertheless, almost entirely laid' aside all true principles of worship, in the place of which preaching has been established, together with a worldly system of forms of prayer read from the pulpit. How could it be otherwise, when Christians had forgotten the assembling of themselves together? for who could pray, sing, or give thanks, in a word, " worship in spirit and in truth," excepting those " who, after they had believed, were sealed by the spirit" (John 4:2424God is a Spirit: and they that worship him must worship him in spirit and in truth. (John 4:24); Eph. 1:1313In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, (Ephesians 1:13)).
Doubtless in many small assemblies, such a state of things has been felt to be unscriptural, and in part remedied; but a measure of this confusion will ever remain, so long as the assembling of the children of God is not realized.
The meeting together of several Christians for the purpose of preaching the gospel is also sometimes called, a "brotherly meeting or assembly," and not only so called, but put in the place of the united worship of the children of God. Most assuredly do I believe that the Christian is authorized to preach Jesus individually or collectively with his brethren, as he may feel led so to do. I believe that such assemblies are blessed for the conversion of sinners; but I do not believe that they can ever occupy the same ground as the meeting together of the children of God in the name of Jesus; for no where do I see, either in the teaching, or in the practice of the apostles, that preaching the gospel to the world was ever the rallying point for Christians. No! the table of the Lord, this is our common center, around which we are all one; for we are all partakers of that one bread (1 Cor. 10:1717For we being many are one bread, and one body: for we are all partakers of that one bread. (1 Corinthians 10:17)). We find the following expression in the Word of God, designating the meetings of the saints, " the disciples met together to break bread" (Acts 20:77And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. (Acts 20:7)).
A meeting for preaching the gospel is not properly the "gathering together of two or three in the name of the Lord, with whom he has promised to be present in their midst." Of course, I do not mean, that the Lord is not always present with his children, and more especially so when their purpose is to bear testimony to His grace unto the world, in order to bless that testimony; but I maintain that it is not to such a congregation that the promise above quoted applies. Indeed, who would dare apply to such an assembly, composed for the most part of unbelievers, the promise of the Lord's presence joined as it undoubtedly is to this other word, "All that ye bind on earth shall be bound in heaven." No, because it is evident that those who have not the Spirit of God, cannot discern the things of God, nor decide about them.
For similar reasons, it is evident that meetings for preaching the gospel, can in no wise be assimilated to those assemblies of the first disciples, of whom Paul speaks (1 Cor. 12; 14). Nor can such a congregation be compared to the one spoken of by Paul (Heb.. 10:26), where he says " Not forsaking the assembling of ourselves together." For, indeed, a congregation assembled
to hear the gospel preached, is not the assembling together of Christians, nor is it ever enjoined on them as a matter of obedience to the Word. For instance, I am perfectly free as a Christian to attend a meeting for preaching the gospel, whether as preacher or hearer; but the Word of God leaves that to my spiritual judgment, and never enjoins it as a positive command. For, indeed, it might so be that there were twenty meetings for preaching the gospel in the place of my residence, and would to God there were more! But which of the twenty ought I to frequent?
But since Christians are called to meet together around the table of their Lord and Savior for worship and mutual exhortation, there is a positive and express command not to forsake the assembling of ourselves together.
But to conclude this part of my subject, I would say, that to preach the gospel individually or collectively is an excellent thing, but that it is never presented to us in the Word as the rallying point around which Christians are called to meet, thus manifesting their unity to the world. To present it as such, is to impart false notions concerning the unity of Christians; it tends to divide rather than to unite.
It is painful to be obliged to speak of so much failure and disorder in the church of God. But if we refuse to probe the wound, how can we apply the remedy? Such, however, is the conduct of many who seem resolved to shut their eyes to the evil, employing useless remedies of their own invention. "They have healed the hurt of the daughter of my people slightly." In order to bring about the union of Christians, we find some establishing meetings for the preaching of the gospel, others prayer meetings, missionary meetings, in short meetings of every kind and character. Christians go to Paris and to London at a great expense to meet with Christians whom they have never known, before, and whom perhaps they will never meet again on earth; but as for leaving the various sects of Christians, arranged according to man's wisdom or tradition, give up this, I say, in order to meet with Christians of one's own locality, around one table, and under the promised guidance of one Spirit, why, it is not even to be spoken of-anything else but that.
And yet the Lord asks for nothing else but that. He does not impose on our consciences such an endless variety of meetings of different kinds; He does not call us to manifest our oneness in so expensive and difficult a way, impracticable for the large majority of Christians, union for a few days only during the year, and therefore not based on true principles. What the Lord requires, is possible for all to realize, noiseless and without pomp, true in its character, and in all seasons, viz., simple union with those of our brethren in whose midst His providence has placed us. And the world, too, expects such union at the hands of Christians. Whence does it happen, says the world, that after having met with Christians assembled from the four quarters of the globe you come back to your town and your village to resume your former course, living apart from the two or three Christians of your locality worshipping and breaking bread, each one in his own sect.
What, indeed, is such union? Alas! we must confess the truth, the world is in the right. Such is not the union the Lord seeks among His dear disciples; and this brings us back to this principle of scripture: that all who are born of God should meet in the name of the Lord, and under the guidance of His Spirit. This alone will put the preaching of the gospel and worship in their respective places, giving to each its true character.
This is the true basis for the union of the children of God.
For my own part I can own no other; and I believe indeed that schism is just this-the laying of another foundation for the union of the children of God, than the one above mentioned. For example, Christians invite me to meet with them, but in so doing I must also worship and break bread with the world.—I refuse. -Who is schismatical? I who refuse? No! but those who, by uniting the world to the worship of the children of God, put me on the obligation of refusing, that I may not disobey the word of our Lord, who forbids
His children to have communion with unbelievers (2 Cor. 6:14-1814Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? 15And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? 16And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. 17Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, 18And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. (2 Corinthians 6:14‑18), Acts 2:4040And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. (Acts 2:40)). Now nothing can oblige me to disobey the word of our Lord, although it may have been forgotten, and laid aside for many a century.
Other Christians again invite me •to meet with them, but then I must recognize such or such a particular confession of faith, or approve of such or such a system, or own a ministry not established by God.- I refuse.-Who is schismatical? Not I who refuse, but those who impose such and such conditions on our meeting together as the Lord has not imposed on His children. And to appeal to numbers, or to practices long established, or to any authority whatever, in a case where it is a question of principles, is nothing short of the principle of popery.
It is evident, moreover, that in meeting with Christians who have embraced a particular system or form of church government, I am necessarily more or less separated from those who have embraced another system of church order; and thus, since each is occupied in erecting a different compartment in the Lord's fold, these varied forms and systems become so many hindrances the gathering together of the sheep of Christ's flock in one fold, under the guidance of one Shepherd.
Those, on the contrary, who impose on their brethren no other conditions than those required by God Himself; viz., the being born again and separation from the world, such Christians do what they can towards the manifestation of the true oneness of the children of God, and are in no wise guilty of schism, however frequently such an accusation may be brought against them.
These are my reasons for abstaining to join myself to any of the various denominations of Christians known as Vaudois, Episcopal, Presbyterian, Methodist, Independent, or Baptist Churches, etc., etc. Not that I do not heartily desire the union of the children of God, but, on the contrary, just because I do desire it, and can in no wise be a party to the setting up of so many hindrances towards its accomplishment, which is the case as regards all such systems of man's invention. For these reasons, I take my stand simply as a Christian, standing on Christian ground. On such ground, I can give the hand of brotherly communion to all who call on the name of our Lord Jesus Christ, their Savior and mine, walking together in the same paths, unless man's ordinances and systems interfere. On such ground, too, I can invite all my brethren to meet together as one in Christ, a privilege which I should undoubtedly lose all right to exercise, were I to join myself to any of the numerous sects into which the family of God is divided in our days.
Would that this blessed unity of the children of God were better understood—that it were more realized! 'what blessings might we not expect for the Church and the world If, for instance, all the children of God dwelling here at Nice were to meet together in one place, and in one spirit, what light, what encouragement, what consolation would they not receive from the exercise of the different gifts bestowed by the Lord on His children! What a testimony to the world! Might we not hope that we should then witness, to a certain extent, the accomplishment of that word of scripture-" If all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: and thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth" (1 Cor. 14:24,2524But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: 25And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth. (1 Corinthians 14:24‑25)). But in order to do this, we must give up all those carnal distinctions of Protestants and Vaudois, of Episcopalians and Presbyterians, etc., etc.-we must lay aside all pretensions to the delegated authority of a minister, a pastor, or an evangelist, from whatever church, academy, or committee such authority may proceed.
We must consent to be nothing but Christians, disciples, brethren, meeting together under the guidance of the Spirit, ready to receive all that He may give us, were it through the channel of the weakest amongst us; and ready, also, to be used by the same Spirit according as He may deign to use us for the edification of our brethren.
The Spirit is one; if we give ourselves up to His direction, He is mighty by His divine power to gather together the scattered members of Christ's body, for the realization and manifestation of our unity in Him. But if, while desiring this unity, we nevertheless continue to seek it in connection with the varied systems of man's ordering-if we seek to uphold such systems, in any measure or degree, or by any skilful compromise whatever, we leave the sure and solid ground of the Word of God, which knows nothing of such systems, nor of such compromise, to place ourselves on the sandy foundation of man's institutions, which have ever varied, and will ever vary according to times, circumstances, and locality; and which, in short, have never remedied the evil. Instead of walking by faith, expediency would be our principle in such a case.
Brethren, the Word reminds us that " the time is short," and that the Lord is coming. Do we wish that He should find us mixed up with the world, and divided amongst ourselves, like unto those who beat their fellow-servants, and eat and drank, and were drunken? O no; but rather like unto Israel, who, waiting for the promised deliverance, separated themselves from the Egyptians, to meet together as one family, in all the places of their habitation, around the paschal lamb, the symbol of their deliverance.
Thus separated from the world, and meeting together as one family, in our varied dwelling-places here below) we, too, are called to await the return of our blessed Savior, sheaving forth His death, and exhorting one another unto love and good works.
For occupying such ground, and leaning no longer on Egypt for help, we shall increasingly and blessedly experience the Lord's own faithfulness, and the sufficiency of His word and Spirit, in all that appertains to the gathering together and direction of His saints here on earth.
Thus our gathering together unto Himself will daily and increasingly become the real object of our hope, being enabled to join in the cry of the Spirit and the Bride-
"COME, LORD JESUS."