In our last chapter we learned some important truths about the Church from our Lord's own teaching. Occupying the interval between His rejection by man and His public manifestation in the glory of the kingdom, it has an entirely exceptional position in God's dealings. It is associated with Jesus in the place He now holds as rejected by the world, so that believers are promised no other earthly portion than the cross which He bore. It is also associated with Him, however, in His acceptance as the risen One; being founded, not on His earthly title as the Messiah, but on His heavenly dignity as “Son of the living God”; and standing in the eternal security of that life which He possesses as the One who was dead and is alive again, so that the gates of Hades cannot prevail against it. Even as to administration, while subject to Christ's authority, what it bound and loosed was ratified in heaven.
But the character of the Church was only fully revealed after Christ's ascension. It may be asked, when did the Church come into existence? It was not founded when Jesus first named it, for He spoke of it as a future thing; and being associated with His death and resurrection, it could not exist till these had taken place. There is no trace of it during Christ's lifetime, nor till the day of Pentecost. Then, however, an event occurred which we must now consider.
The Holy Spirit had worked in all ages. Souls were quickened by Him; “holy men of God spake as they were moved by the Holy Ghost.” Besides these ways of acting, Joel had foretold the pouring out of the Spirit on all flesh, and John the Baptist had pointed out Jesus as the one who should baptize with the Holy Ghost. These predictions will have their complete fulfillment when Christ appears in His glory. Jesus Himself, however, speaks of a coming of the Holy Ghost, in connection, not with His return, but with His departure; not with His earthly glory, but with His heavenly; as poured out, not upon all flesh, but upon His own disciples. “If any man thirst, let him come unto Me and drink. He that believeth on Me, as the scripture hath said, out of his belly shall flow rivers of living water. But this spake He of the Spirit, which they that believe on Him should receive, for the Holy Ghost was not yet; because that Jesus was not yet glorified” (John 7:37-39). Here the Spirit was only to those who believe in Jesus, and after He was glorified. So, before His departure, He says- “It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you” (John 16:7).
There is, then, here brought out a new work of the Spirit, connected with Christ's absence and heavenly glory. In this new character, He was to abide with the disciples forever (John 14:16), to dwell with them and to be in them (ver. 17), to teach them all things, and bring all things to their remembrance whatsoever Jesus had said unto them (ver. 26), to guide them into all truth and show them things to come, glorifying Christ by receiving of the things that are His, and showing them to His disciples (John 16:13-14). His presence was also to “convict the world of sin, and of righteousness, and of judgment.”
But this coming of the Spirit has still another aspect. Before His ascension, Jesus bids His disciples “wait for the promise of the Father, which, saith He, ye have heard of Me. For John truly baptized with water, but ye shall be baptized with the Holy Ghost not many days hence. When they, therefore, were come together, they asked of Him, saying, Lord, wilt Thou at this time restore again the kingdom to Israel? And He said unto them, It is not for you to know the times or the seasons, which the Father hath put in His own power. But ye shall receive power, after that the Holy Ghost is come upon you; and ye shall be witnesses unto Me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth” (Acts 1:4-8). Here Jesus promises His disciples a “baptism” of the Holy Ghost. This recalls the prophecies of Joel and John the Baptist, and as their prophecies are connected with national deliverance, they ask whether He would then restore the kingdom to Israel. Jesus replies that the time for this was hidden in the Father's counsels, but that as the immediate effect of the Spirit's coming, they would receive power, and should be witnesses for Him in all parts of the earth. There are, then, three things here named, the baptism of the Holy Ghost, the giving of power to the disciples, and the fitting of them to be witnesses for Christ.
In the next chapter we read that “when the day of Pentecost was fully come, they were all with one accord in one place; and suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it [or they] sat upon each of them; and they were all filled with the Holy Ghost, and began to speak with other tongues as the Spirit gave them utterance” (Acts 2:1-4). This was, clearly, the fulfillment of Christ's recent words, that they should “be baptized with the Holy Ghost not many days hence.” It was also, no doubt, the coming of the Spirit spoken of in the Gospel of John. Indeed the three things named by Christ in the previous chapter—the “baptism” of the Spirit, the conferring of “power” on the disciples (of which the miraculous gift of tongues was the first manifestation), and the fitting of the disciples to witness for Jesus “unto the uttermost part of the earth” — were all simultaneous in their performance, and were all results of the same event, the sending of the Holy Ghost to take His abode in the world. But though simultaneous, they must be carefully distinguished from each other.
The “power” received was shown in the gift of tongues. Joel had foretold certain powers as the results of the Spirit's outpouring in the age to come. The age to come had not arrived, but the “powers of the age to come” were given, in a measure, to the Church. Those outwardly connected with it are described as persons who “were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the age to come” (Heb. 6:4-5). Joel's prophecy was, therefore, partially fulfilled at Pentecost, and hence it is quoted as explaining the marvels noted by the multitude. This is the real force of our Lord's language also. When He had spoken of the baptism of the Spirit, the disciples, connecting it with the age named by Joel, asked if that age had yet come. Jesus replies that He cannot tell them about the commencement of that age, for it is a secret, but that they should receive the “power “of which the prophecy had spoken. This, then, is one of the things which we see accomplished in the next chapter.
Another thing foretold was that they were to be fitted by the Spirit to act as witnesses for Christ, and here again the Lord's words were remarkably fulfilled. The testimony borne by the disciples on that day when the Holy Ghost descended upon them was owned to an extent without parallel in any other age. It was “in demonstration of the Spirit and of power,” so that three thousand persons were pricked to the heart, and bowed down to own the authority of the crucified Jesus, and to be baptized in His name. This qualification to bear witness to Jesus, though in a manner derived from their own converse with Him, was always connected with the sending of the Spirit, as Jesus had said — “When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth which proceedeth from the Father, He shall testify of Me, and ye also shall bear witness, because ye have been with Me from the beginning” (John 15:26-27).
Here, then, are two results of this sending of the Spirit; the one, in partial fulfillment of Joel's prophecy, conferring miraculous gifts, “the powers of the age to come,” upon the disciples; the other, in fulfillment of our Lord's words, qualifying the disciples to be witnesses for Him in the world. But these are accompaniments of the baptism of the Spirit, not the baptism itself. There are only two events thus described. The one, the complete fulfillment of Joel's prophecy, is what happens with “blood, and fire, and vapor of smoke,” before “that great and notable day of the Lord come” — an outpouring, not of grace only, but of judgment — a baptism, not merely of the Holy Ghost, but of fire. The other, a partial fulfillment of Joel's prophecy, though widely different in character and consequences, is what took place on the day of Pentecost, and is related in the passage above cited. Since, then, this is the only baptism of the Spirit which has yet been, or which will be while the Church is on earth, it is important that we should rightly appreciate its character.
The Church, as already shown, was not founded when Christ first spoke of it to His disciples, nor is any trace of it seen before His death, or after His resurrection, until this time. In the first chapter of Acts, the disciples are assembled, but merely as a number of individual believers. Nothing as yet indicates that they were gathered in any corporate character. At the close of the next chapter, however, which describes the baptism of the Holy Ghost, we read that the Church, till then spoken of only as a future thing, was already in existence, for “the Lord added to the Church daily such as should be saved” (Acts 2:47). The baptism of the Holy Ghost foretold by Joel and John the Baptist is connected with the establishment of the kingdom in power and righteousness. The baptism of the Holy Ghost at Pentecost is connected with the establishment of the Church. As the kingdom in its mysterious form is a partial fulfillment of the prophetic kingdom, so the baptism of the Spirit at Pentecost is a partial fulfillment of the baptism of the Spirit foretold by the prophets.
The effect, then, of the baptism of the Holy Ghost was to gather into one body or assembly those who, before this event, were nothing more than individual believers. Up to this time they had been, like the Old Testament saints, “just men,” each having life, each quickened by the Spirit, each the object of God's favor and grace. Now, by the baptism of the Holy Ghost, they are formed into God's assembly or Church. Nor is this merely an inference from the fact that the Church is first named immediately after this baptism had taken place. The Apostle Paul, speaking of the Church as the body of Christ, expressly says that “by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free, and have been all made to drink into one Spirit” (1 Cor. 12:13). Whatever, then, the other ways in which the Spirit acts, the effect of the “baptism” of the Holy Ghost, promised by our Lord just before His ascension, and fulfilled on the day of Pentecost, was to form into one assembly the isolated, and even antagonistic, elements composing the Church; so that, instead of merely being a number of individual believers, they become, in Scripture language, members of the same body, as closely connected with each other and with Christ, as limb with limb, or as all the limbs with the head.
This, then, is the real character and effect of the “baptism” of the Holy Ghost. To apply the name to a great work in the way of conversions is simply a mistake. No doubt the two things happened together at Pentecost, and no doubt the conversions then wrought were the result of that testimony which the coming of the Spirit fitted the disciples to bear. But the coming of the Holy Ghost promised in John's Gospel, and the baptism of the Holy Ghost promised in the first chapter of Acts, are quite different in character and object, though both form parts of the same great transaction, the descent of the Spirit to abide on earth as the representative of Christ during His absence. The coming of the Spirit gave power for testimony; the baptism of the Spirit formed the disciples into one body or assembly. The two things were quite distinct-simultaneous, but not synonymous.
Not only is it a mistake, therefore, to ask for a “baptism of the Spirit,” which confounds the baptism with the coming; but it is equally a mistake to pray for a descent, an outpouring, or a coming of the Spirit. The Spirit has come, has descended, and is already here. All the three results of the Spirit's descent at Pentecost were results attained once for all. The powers were conferred once for all, the fitness to bear testimony was bestowed once for all, the assembly was formed once for all. It is true, of course, that persons individually receive the Spirit, and individually become members of the assembly, as they themselves believe in Jesus. Thus when Peter went to Cornelius, “the Holy Ghost fell on all them which heard the word “(Acts 10:44). This, however, is not the result of another sending or baptism of the Holy Ghost, but of the individual being brought into the sphere of the Spirit's operations. A company may to-day be exercising the powers conferred by a charter granted more than a couple of centuries ago. It is not necessary to the validity of their acts that the charter should be renewed with each generation of those who exercise the authority it bestows. So the baptism of the Spirit, forming and indwelling the Church, is an act performed once for all; and every person who, by grace, believes on Jesus as his Savior, is as much baptized by that one act, as completely incorporated in the body of Christ, as though he had been one of the hundred and twenty on whom the Spirit sat, like cloven tongues of fire, on the day of Pentecost.
By the baptism of the Spirit, then, the Church has been formed into a body, consisting of many members, but yet one, “for as the body is one, and hath many members, and all the members of that one body, being many, are one body, so also is Christ” (1 Cor. 12:12). This is, perhaps, the most striking, and certainly the most frequent, figure used in Scripture to describe the Church. In the passage just cited, the length to which the metaphor is carried is very remarkable. Not merely is the body said to be united with Christ, but to be Christ Himself — “so also is Christ.” The limbs, so to speak, are regarded as being merely attached to the Head, which gives motion, life, and character to the whole, so that it is all spoken of under the name of the Head. It is not, perhaps, easy to grasp the full force of this remarkable language, which appears so to lose the Church in Christ, that He alone is seen, and it is regarded merely as a part of Him. But though our minds may fail to mount to the full height of blessing revealed in the figure, it is at least manifest that a closeness and completeness of union is here made known which may well fill the soul of the believer with wonder and adoration.
In the Epistle to the Romans, which is not a Church epistle, the same metaphor is used, not as a doctrinal exposition of the nature of the Church, but as enforcing the obligation of every believer to act according to the gift bestowed upon him. This makes its use the more striking, because it shows how familiar the idea was to the early converts, even before the full unfolding which it received in the later Epistles to the Ephesians and Colossians. The apostle says to the Romans, “For as we have many members in one body, and all members have not the same office; so we, being many, are one body in Christ, and every one members one of another” (Rom. 12:4,5). In these passages it must be noted that the members are individual believers, not different local assemblies, much less different voluntary associations, self-styled “Churches,” divided from each other on points of doctrine, discipline, and order. The idea of different sects being the different members, and forming the one body, is not found in these passages, and can only have originated in a culpable negligence as to their real import. Whether this division into sects and denominations is in harmony or in conflict with Scripture, is honoring or grieving to the Spirit of God, we shall inquire hereafter, but the slightest attention to the passages quoted will show that, at all events, it is not the state of things to which allusion is there made. These passages, on the contrary, teach that there is but one body; that this is the body of Christ, or even, in the words written to the Corinthians, Christ Himself; that each individual believer is a member of that single body; and that all believers, being thus united, are members one of another.
In the Epistle to the Colossians the same figure is frequently used. Speaking of Christ, the apostle writes — “And He is the Head of the body, the Church; who is the beginning, the first-born from the dead, that in all things He might have the preeminence” (Col. 1:18). In the very first shadowing forth of the Church, Jesus associates it with Himself as the “Son of the living God,” and as the One who should die and rise again. This is in beautiful harmony with the text just quoted. The passage from which that text is taken unfolds the varied glories of Christ as at once “the image of the invisible God,” and” the first-born of every creature.” But besides being the only “creature” who ever was, or could be, “the image of the invisible God,” He is also “the Head of the body, the Church,” and, in association with this glory, He is further entitled “the beginning, the first-born from among the dead.” Thus we again find His headship of the Church brought out in connection with His Divine nature on the one hand, and His death and resurrection on the other.
Another passage in the same chapter presents the truth of the believer's union with Christ in a touching manner. The apostle speaks of himself as filling “up that which is behind of the afflictions of Christ in my flesh for His body's sake, which is the Church” (Col. 1:24). The first lesson which Saul of Tarsus, the bitter persecutor, had been taught by Christ was in these words — “I am Jesus, whom thou persecutest” (Acts 9:5). The Lord was going afterward to “show him how great things he must suffer for My name's sake” (ver. 16). Both these lessons Paul had learned. If “the excellency of the power” of God was to be manifested in him, lie must have the treasure in an earthen vessel; he must be always “bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest” in his body. The working of the flesh needed to be kept down by these sufferings. But how does Paul speak of them? He speaks of them, even as Jesus had spoken to him, as “the sufferings of Christ.” He had learned on the way to Damascus how Christ, the Head, suffers with the feeblest of His members, and now, when called to suffer for Christ's sake, He delights to recall that scene, and to remember how He on whose behalf these afflictions were borne, felt them as though each pang were inflicted upon Himself. No language could more beautifully show the living union between the believer and Christ.
Nor is it merely that Christ feels with the members, but that the members are nourished by Christ. Thus the Colossians are warned against the seductions of those who are “not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God” (Col. 2:19). The teaching of this passage will come before us presently. I would only just notice, in passing, the variety of forms in which the same figure is used, and the variety of purposes to which it is applied. It is again employed in exhortation: “Let the peace of Christ [not God] rule in your hearts, to the which also ye are called in one body” (Col. 3:15). Why are the Colossian saints here reminded of this truth? To give point to the preceding exhortations, in which they are entreated to put on “bowels of mercies, kindness, humbleness of mind, meekness, long-suffering,” to forgive like Christ Himself, to show “love, which is the bond of perfectness,” and to “let the peace of Christ rule” in their hearts. This oneness of the body was no theoretical creed, received as a doctrine, but rejected as a fact; no visionary abstraction, to be realized in heaven, but unsuited for earth. It was a practical thing, for the maintenance and display of which believers were made responsible down here, a living truth to be recognized and acted upon in daily life. The Christian's conduct is to be conformed to his relationships. Why, then, is he to show kindness, forbearance, and love, to his fellow-believer? Because they are called into one body. So real was the oneness in and with Christ to the hearts of the early disciples!
In the Epistle to the Ephesians the figure again appears. Speaking of the condition of the Gentiles, who had formerly been “aliens from the commonwealth of Israel, and strangers from the covenants of promise,” he says — “But now, in Christ Jesus, ye who sometimes were far off, are made nigh by the blood of Christ. For He is our peace, who hath made both one, and hath broken down the middle wall of partition, having abolished in His flesh the enmity, even the law of commandments contained in ordinances, for to make in Himself, of twain, one new man” (Eph. 2:12-15). What is this “new man?” It is not a literal man, of course, for how could a literal man be composed of two men, Jew and Gentile? Besides, this “one new man,” made out of twain, is formed “in Himself,” that is, in Christ. It can, then, be none other than that “new man,” or that “one body,” spoken of in Corinthians as Christ, or the body of Christ. It is the Church, in which all earthly distinctions, even those instituted by God Himself, disappear. Here the Church and Christ are again regarded as forming “one new man,” a mystical unity which blends together the most discordant materials, Jew and Gentile being made one in Him with whom they were both joined and in whom they were both accepted.
Hence the exhortation is afterward addressed to them, that they should endeavor “to keep the unity of the Spirit in the bond of peace,” for, adds the apostle, “there is one body, and one Spirit, even as ye are called in one hope of your calling, one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all”
(Eph. 4:3-6). Here, again, we find the truth practically applied in a way which shows that this oneness of the body was not regarded as an invisible, impalpable thing, never intended to be discerned on earth save by the eye of God, but as the normal condition of the Church, for the outward preservation of which believers were responsible. The Holy Ghost teaches that there is but one body, and that for this reason we are to endeavor “to keep the unity of the Spirit in the bond of peace.” How is this to be done? By breaking the one body, as to its outward manifestation, into fifty or a hundred different and rival bodies? If not, then Christendom has failed, and this divided condition of the Church is in direct contradiction to the express teaching of the Word of God.
But the dignity and glory of this one body are further unfolded in a striking manner in this epistle. It is said of Christ that God “hath put all things under His feet, and gave Him to be the Head over all things to the Church, which is His body, the fullness of Him that filleth all in all” (Eph. 1:22, 23). Here, it will be observed, we have two headships of a very different character. That He is the Head of the Church is obvious, because the Church is spoken of as His body. But, besides this, He is presented to the Church as “Head over all,” that is, as the One whom God, having already exalted and set in the highest place at His own right hand, will make Heir of all things, the acknowledged and undisputed Head of the whole universe, reigning “till He hath put all enemies under His feet.” In this character, as Head over all things, He has associated with Him, not as part of the realm over which He reigns, but as part, so to speak, of Himself, “the Church, which is His body, the fullness of Him that filleth all in all.”
And this carries the mind forward to another figure used to illustrate the same relationship, a figure closely connected, and indeed inseparably intertwined, with the one we have just been looking at. Among the practical exhortations at the close of the epistle, the writer says- “Husbands, love your wives, even as Christ also loved the Church, and gave Himself for it; that He might sanctify and cleanse it with the washing of water by the word, that He might present it to Himself a glorious Church, not having spot, or wrinkle, or any such thing, but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord the Church; for we are members of His body, of His flesh, and of His bones” (Eph. 5:25-30). What a wondrous unfolding of the tender love of Christ to the Church! What a blessed revelation of the nearness and sacredness of the union subsisting between them! Here we see enacted in the last Adam that which is so beautifully typified in the first. The first Adam was head of creation, but he was alone, with no help meet for him. “And the Lord God said, It is not good that the man should be alone; I will make him an help meet for him.... And the Lord God caused a deep sleep to fall upon Adam, and he slept; and He took one of his ribs, and closed up the flesh instead thereof; and the rib, which the Lord God had taken from man, made He a woman, and brought her unto the man. And Adam said, This is now bone of my bones, and flesh of my flesh; she shall be called woman (Isha), because she was taken out of man (Ish). Therefore shall a man leave his father and his mother, and shall cleave unto his wife; and they shall be one flesh” (Gen. 2:18-24).
The last Adam has gone through all that is here divinely prefigured. He, too, was alone; the Head, by God's anointing, of everything; but as long as He lived, He abode alone. The deep, deep sleep of death has passed by God's ordinance upon Him; and now, having fallen into the ground and died, He can bring forth much fruit. But what is the first-fruit of this deep sleep? God has formed out of His very self, bone of His bones and flesh of His flesh, the bride, the object to which His heart can cleave, which He can take to be one with Himself. Can He hate it? Surely not, it is “His own flesh,” and as such He “nourisheth and cherisheth it.” Truly He is the Head, but does He class His bride with the subjects over whom He reigns by God's anointing? Was Eve in the same relationship with Adam as the creation over which he ruled? No more is the Church in the same relationship with Christ as the other subjects of His dominion. He is Head to the Church, and Head over al], things. But to the Church He is Head as the husband is head of the wife; to all things else He is Head as a king is head over his subjects. Adam was head to Eve, but Eve was the partner of Adam in his headship over creation. In like manner Christ is Head to the Church, but the Church is the partner of Christ in His headship over all things.
And this shows us the difference between millennial and Church blessings. The millennial saints will enjoy every advantage that a redeemed earth can yield under Christ's government. The saint now is set in a groaning creation, in a world lying in the wicked one, and is called to be a partaker of Christ's sufferings. But the millennial saint will only know Christ as a benign and gracious sovereign, as the Anointed of God carrying out His thoughts of blessing to the earth. The saint now knows Christ as His companion—he is at present the sharer of His sufferings, and when He comes in His glory, he will be the sharer of His throne. Such is the faithful word. “If we suffer, we shall also reign with Him” (2 Tim. 2:12). “To him that overcometh will I grant to sit with Me in My throne, even as I also overcame and am set down with My Father in His throne” (Rev. 3:21). Where is anything like this said of the millennial saints? Take the most favored people during that blessed epoch, and mark what is said about them. “He shall reign over the house of Jacob forever” (Luke 1:33). Christ reigns, then, over Israel as a king. The Church, on the other hand, reigns with Christ. He is never called king of the Church, but of Israel. Reigning with Him, on the contrary, is never ascribed to Israel, but to the Church.
The assembly of God, then, the body and the bride of Christ, occupies a higher place than either the Old Testament or the millennial saints. The “just men made perfect,” however blessed their lot, are not brought into that nearness of relationship which is accorded to the “Church of the first-born,” the first-fruits of His redemption toil. The millennial saint, too, surrounded with all that ministers to delight here below, with the law written in his heart, and rejoicing in all the blessings of the new covenant, will never be in the same blessed intimacy, the same hallowed oneness, with Christ, into which the feeblest member of His body is now brought. In heavenly glory we see the bride, the Lamb's wife, in all the perfect beauty she will possess when Christ shall “present it to Himself a glorious Church, not having spot, or wrinkle, or any such thing,” but “holy and without blemish.” “And to her was granted that she should be arrayed in fine linen, clean, and white, for the fine linen is the righteousnesses of saints” (Rev. 19:8).
There will then be no need of cleansing, but now while still in the world, liable to contract defilement, or to be led away into false paths by the subtle craft of Satan, she needs the constant, tender watchfulness of her risen Head, to cleanse and to guard her. And how does He meet this daily need? Should she contract defilement by the way, He comes in to sanctify and cleanse with the “washing of water by the word..” Should she be in danger of wandering through the false suggestions of Satan, He sends His faithful apostle to lift up the voice of earnest and affectionate expostulation, recalling her to her blessed place of privilege, and warning her against the snares of the deceiver. “For I am jealous over you,” says he, “with godly jealousy; for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. But I fear lest, by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ” (2 Cor. 11:2,3). How exquisitely tender the love of Christ for His bride as brought out in these passages! Not less beautiful is the figure in which Scripture describes His mode of nourishing and cherishing her, exhorting believers to “grow up into Him in all things, which is the Head, even Christ, from whom the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love” (Eph. 4:15,16). Love is what builds it up, love flowing from the Head, and causing it to grow up “into Him.”
Such, then, is the Church, as seen and known of God. Man was left responsible for preserving it according to God's thoughts, and in this, as in all else, he has mournfully failed. But man's failure, though it may shroud the true glory of the Church here, can never veil it from “the principalities and powers in heavenly places,” or sink it to a lower level in the purposes of God and the affections of Christ. It still stands forth, and will to all eternity endure, the brightest display of God's wisdom 'and grace, the first and most glorious trophy of redeeming love. In a world that has both seen and hated both Christ and the Father, it remains to witness for Him in the scene of Satan's power, and to await His return to take it to the Father's house. Called, not with an earthly, but with a heavenly, calling; built upon Christ, not in His earthly, but in His heavenly, character; associated with Him, not in His earthly, but in His heavenly, acceptance; blessed in Him with all spiritual blessings, not in earthly, but in. heavenly, places; made meet, as seen in Him, not for an earthly, but for a heavenly, inheritance; and expecting His advent to bring it, not into earthly, but into heavenly, delights; it is altogether heavenly in its character, associations, and destiny, and the earth is to it only the place of its wilderness pilgrimage. It is formed by a heavenly Person, united with a heavenly Head, animated by a heavenly hope, and called upon for a heavenly walk. Fellow-believers, “what manner of persons ought we to be in all holy conversation and godliness I”
And deeply conscious as we are, and must be, of our own and the Church's failure, is it not most blessed, in the scene of ruin and shipwreck around us, to call to mind that God's love can never weary and God's purposes can never change—that where our eye can detect nothing but chaos, His can still find Divine order? Is it not most profitable, too, to turn away our gaze from the tangled web of man's scheming to the clear and wondrous designs of God; and to seek, amidst the bewildering jungle which has overgrown God's divinely-appointed road, for His guidance still to trace the path that He would have us to follow? Certain we may be of this, that neither the failure of the professing Church, nor the intrusion of a godless world, nor the devices of a subtle enemy, can altogether obliterate—however sadly they may obscure—the highway which God's truth has traced for His children to walk in. And certain we may be, also, that the more difficult the way is to trace, the more need we have of diligent search in order that we may find it, and the richer will be the blessing and reward of walking faithfully in it. With the living Word of God as our rule, with the Spirit of God to unfold its wisdom to our hearts, and with a single eye to walk in obedience to His Divine guidance, the path through all this tangled labyrinth may still be found. We have long since exhausted our own resources; but we have not, and we never shall have, exhausted God's.