Chapter VI: Part IV (1)

There is a very interesting allusion to "the valley of Achor" in Hos. ii., at which we may just glance in passing, though it does not connect itself with the special line of truth which we have had before us in this series of papers.

Jehovah, in speaking of Israel, by His prophet says: "Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her. And I will give her her vineyards from thence, and _the valley of Achor for a door of hope; and she shall sing there_, as in the days of her youth, and as in the day when she came up out of the land of Egypt" (vers. 14, 15).

What touching grace shines in these words! "The valley of Achor"--the place of "trouble"--the place of deep sorrow and shame--the place of humiliation and judgment--the place where the fire of Jehovah's righteous wrath consumed the sin of His people--_there_ shall be "a door of hope" for Israel by and by; there, too, she shall sing as in the days of her youth. How wonderful to hear of songs of praise in the valley of Achor! What glorious triumphs of grace! What a bright and blessed future for Israel!

"It shall be at _that day_, saith the Lord, that thou shalt call me Ishi (my husband), and shalt call me no more Baali (my lord). For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name.... _And I will betroth thee unto Me for ever_; yea, I will betroth thee unto Me in righteousness, and in judgment, and in loving-kindness, and in mercies: I will even betroth thee unto Me in faithfulness: and thou shalt know the Lord."

From this digression to "the valley of Achor" in the future, we now return to our special theme; and in so doing we shall ask the reader to turn with us, for a few moments, to the opening chapters of the Acts. Here we find the same grand results of the presence of God in the midst of His people as we have seen in the opening of the book of Joshua; only in a much more glorious manner, as we might expect.

On the day of Pentecost, God the Holy Ghost came down to form the Assembly, and take up His abode therein. This great and glorious fact was grounded on the accomplishment of the work of atonement, as attested by the resurrection of our Lord Jesus Christ, and His glorification at the right hand of God.

We cannot attempt to unfold this truth in all its bearings in this brief article; we merely call the reader's attention to the two practical points which have been before us--namely, the privilege and responsibility connected with the Lord's presence in the midst of His people. If He was there to _bless_,--as He most surely was,--He was also, and quite as surely, there to _judge_. The two things go together, and we must not attempt to separate them.

And first, then, we see the effect and blessings of the divine Presence in the Assembly: "And all that believed were together, and had all things common; and sold their possessions and goods, and parted them to all, as every man had need." The blessed effect of the realized presence of the Holy Ghost was to bind their hearts together in a holy and loving fellowship; to cause them to let go earthly things, and to lead them to merge their personal interests in the common good.

Precious fruits! Would that we saw more of them! No doubt times are changed; but God is not changed, and the effect of His realized presence is not changed. True, we are not in Acts ii. Pentecostal times are passed away; Christendom has lapsed in complete failure; the professing Church has hopelessly fallen. All this is sadly true; but Christ our Head abides, in all His living power and unchangeable grace. "The foundation of God standeth sure"--as sure, as safe and as solid to-day as it was on the day of Pentecost. No change here, blessed be God; hence we may say, with all possible confidence, that where His presence is realized, even though it be only by "two or three" gathered to the name of Jesus, there the same lovely fruits will be found. Hearts will be knit together; earthly things will be surrendered; personal interests will be merged. It is not a question of throwing our goods into a common heap, but of the grace which once took that special form, and which at all times would lead us, not merely to surrender our possessions, but ourselves, for the good of others.

It is a very grave mistake indeed for any one to say, or to think, that because we are not in Pentecostal times we cannot count on the presence of God with us in the path of holy obedience to His will. Such a thought should be judged as sheer unbelief. We are certainly shorn of many of the Pentecostal gifts, but we are not bereft of the Giver. The blessed Comforter abides with us; and it is our happy privilege to be in a position in which we can enjoy His presence and ministry.

The thing is _to be_ in that position; not merely to _say_ we are in it, to boast of being in it, but _really_ to be in it. We may well apply here the pointed question of the blessed apostle, "What doth it profit, my brethren, though a man _say_" he is on divine ground, if he be not really there? Assuredly it profits nothing.

But let us not forget that although we are not in Acts ii., but in the second epistle to Timothy; although we are not in the refreshing scenes of Pentecost, but in the "perilous times" of "the last days," yet the Lord is with those "who call on Him out of a pure heart," and His presence is all we want. Let us only trust Him, use Him, lean upon Him. Let us see to it that we are in a position in which we can count on His presence--a position of entire separation from all that He judges to be "iniquity"--from the "dishonorable vessels" in "the great house," and from all those who, having a form of godliness, deny the power thereof.

These, we may rest assured, are the absolutely essential conditions on which the divine Presence can be realized by any company of Christians. We may come together, and form ourselves into an assembly; we may profess to be on divine ground; we may call ourselves the assembly of God; we may appropriate to ourselves all those passages of Scripture which only apply to those who are really gathered by the Holy Ghost in the name of Jesus; but if the essential conditions are not there; if we are not "calling on the Lord out of a pure heart"; if we are mixed up with "iniquity"; if we are associated with "dishonorable vessels"; if we are walking hand in hand with lifeless professors who deny in practice the power of godliness--what then? Can we expect to realize the Lord's presence? As well might Israel have expected it with Achan in the camp. It cannot be. In order to reach divine results, there must be divine conditions. To look for the former without the latter is vanity, folly, and wicked presumption.

Let not the reader mistake our meaning. We are not now treating, or even touching, the great question of the soul's salvation. This, precious and important as it is to all whom it may concern, is not at all our subject in this series of papers on "Jericho and Achor." We are dealing with the solemn and weighty question of the privilege and responsibility of those who profess to be the Lord's people, gathered to His name; and we are specially anxious to impress upon the mind of the reader that, notwithstanding the hopeless ruin of the professing Church, its utter failure in its responsibility to Christ as His witness and light-bearer in the world, yet it is the happy privilege of "two or three" to be gathered in His name, apart from all the evil and error around, owning our common sin and failure, feeling our weakness, and looking to Him to be with us and bless us according to the unchangeable love of His heart.

Now, to those thus gathered, there is no limit whatever to the measure of blessing which our ever gracious and faithful Lord can bestow. "He has the seven spirits of God, and the seven stars"--the fulness of spiritual power, ministerial gift and authority for His Church. Such is His style and title in addressing the church at Sardis, which, we believe, prophetically sets before us the history of Protestantism.

It is not said, as in the address to Ephesus, that He "holds the seven stars in His right hand." There is a grave difference as to this; and it is our bounden duty to recognize both the difference and the cause. When the Church began, on the day of Pentecost, and during the days of the apostles, Christ, the Head, not only _possessed_ all spiritual gift, power and authority for His Church, but was owned as _the actual administrator_ thereof. He held the stars in His right hand. There was no such thing known or thought of as human authority in the assembly of God. Christ was owned as Head and Lord. He had received the gifts, and He dispensed them according to His sovereign will.

Thus it should ever be. But, alas, man has intruded upon the hallowed sphere of Christ's authority. He presumes to meddle in the appointment of ministry in the Church of God. Without so much as a single atom of divine authority, without any ability whatsoever to impart the necessary gift for ministry, he nevertheless takes upon himself the solemn responsibility of calling, appointing, or ordaining to the ministry in the Church of God. As well might the writer of these lines undertake to appoint a man as an admiral in Her Majesty's fleet, or a general in her army, as for any man, or body of men, to appoint a man to minister in the Church of God. It is a daring usurpation of divine authority. None can impart ministerial gift, and none can appoint to any branch of the ministry but Christ, the Church's Head and Lord; and all who undertake to do so will have to account to Him for so doing.

It may be that many who thus act, and many more who sanction or are identified with such acting, are not aware of what they are doing; and our God is gracious and merciful in bearing with our feebleness and ignorance. All this is blessedly true; but as to the principle of human authority in the Church of God, it is utterly false, and should be rejected with holy decision by every one who loves, reverences and adores the great Head of the Church and Lord of the Assembly, who, blessed be His name, still _has_ the seven Spirits of God and the seven stars. He has them now just as positively as in apostolic times; and all who take their true place, the place of self-judgment and humiliation; all who truly own our common sin and failure, our departure from first love, first principles; all who really, in true humility of mind, look to Christ alone for all they want; all who, in real earnestness of heart and godly sincerity, bow to His word and confess His name--all such will assuredly prove the reality of His presence; they will find Him amply sufficient for all their need. They can count on Him for the supply of all ministerial gift, and for the maintenance of all godly order in their public reunions.

True, they will feel--must feel--that they are not in the days of Acts ii., but in the days of 2 Timothy. Yet Christ is sufficient for these, as He was for those. The difficulties are great, but His resources are infinite. It were folly to deny that there are difficulties; but it is sinful unbelief to question the all-sufficiency of our ever-gracious and faithful Lord. He has promised to be with His people right on to the end. But He cannot sanction hollow pretension, or proud assumption. He looks for reality, for truth in the inward parts. He will have us in our right place, owning our true condition. There He can meet us according to His infinite fulness, and according to the eternal stability of that grace which reigns through righteousness unto eternal life.

But oh, let us never forget that our God delights in uprightness of heart and integrity of purpose. He will never fail a trusting heart; but He must be trusted really. It will not do to speak of trusting Him while in reality we are leaning on our own appliances and arrangements. Here is precisely where we so sadly fail. We do not leave room for Him to act in our midst. We do not leave the platform clear for Him. Thus we are robbed, and that to an extent of which we have little idea, of the blessed manifestation of His presence and grace in our assemblies. His Spirit is quenched and hindered, and we are left to feel our barrenness and poverty, when we might be rejoicing in the fulness of His love and in the power of His ministry. It is utterly impossible that He can ever fail those who, owning the truth of the condition, earnestly look to Him. He cannot deny Himself; and He can never say to His people that they have reckoned too largely on Him.

It is not that we are to look for any special display of power in our midst, anything that might attract public attention, or make a noise in the world. There are no tongues, no gifts of healing, no miracles, no extraordinary manifestations of angelic action on our behalf. Neither are we to look for anything similar to the case of Ananias and Sapphira--the sudden and awful execution of divine judgment, striking terror into the hearts of all, both inside and outside the assembly.

Such things are not to be looked for now. They would not comport with the present condition of things in the Church of God. No doubt our Lord Christ has all power in heaven and on earth, and He could display that power now just as He did in Pentecostal times, if it so pleased Him. But He does not so act, and we can readily understand the reason. It is our place to walk softly, humbly, tenderly. We have sinned, and failed, and departed from the holy authority of the word of God. We must ever bear this in mind, and be content with a very low and retired place. It would ill become us to seek a name or a position in the earth. We cannot possibly be too little in our own eyes.

But at the same time we can, if in our right place, and in a right spirit, fully count on the presence of Jesus with us; and we may rest assured that where He is--where His most gracious presence is felt--there we may look for the most precious results, both in the way of binding our hearts together in true brotherly love, in causing us to sit loose to all earthly possessions and earthly ties, in leading us forth in grace and kindness toward all men, and also in putting away from among us all who would defile the assembly by unsound doctrine or unholy morals.

* * * * *

P. S.--It is of the utmost importance for the Christian reader to bear in mind that, whatever be the condition of the professing Church, it is his privilege to enjoy as high communion and to tread as high a path of individual devotedness as ever was known in the very brightest days of the Church's history. We must never draw a plea from the condition of things around us for lowering the standard of individual holiness and devotedness. _There is no excuse for continuing a single hour in connection with anything that will not stand the test of Holy Scripture._

True, we feel the condition of things--cannot but feel it: would we felt it more! But it is one thing to feel it, and go through it with Christ, and another thing to sink under it and go on with the evil, or give up in despair.

May the Lord, in His infinite grace, produce in the hearts of all His people a more profound and influential sense of their privileges and responsibilities, both individually and collectively, that thus there may be a truer and brighter testimony for His name, and a devoted band of worshipers, workers and witnesses, gathered out to wait for His coming!

* * * * *

What raised the wondrous thought?
Or who did it suggest?
"That we, the Church, to glory brought,
Should WITH the Son be blest."

O God, the thought was Thine!
(Thine only it could be,)
Fruit of the wisdom, love divine,
Peculiar unto Thee.

For, sure, no other mind,
For thoughts so bold, so free,
Greatness or strength, could ever find;
Thine only it could be.

The motives, too, Thine own,
The plan, the counsel, Thine!--
Made for Thy Son, bone of His bone
In glory bright to shine.

O God, with great delight
Thy wondrous thought we see,
Upon _His_ throne, in glory bright,
The bride of Christ shall be.

Sealed with the Holy Ghost,
We triumph in that love,
Thy wondrous thought has made our boast,
"Glory WITH Christ above."

THE THREE APPEARINGS.

(Heb. ix. 24-28.)

"For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, _now to appear_ in the presence of God for us: nor yet that He should offer Himself often, as the high priest entereth into the holy place every year with blood of others; for then must He often have suffered since the foundation of the world: but now once in the end of the ages _hath He appeared_ to put away sin by the sacrifice of Himself. And as it is appointed unto men once to die, but after this the judgment: so Christ was once offered to bear the sins of many; and unto them that look for Him _shall He appear_ the second time apart from sin unto salvation."[2]

[2] The English reader should be informed that the three words which
are rendered in the above passage, "appear," are not the same in the
original Greek; but our object is to deal with the facts set forth,
rather than with the words employed.

The foregoing passage sets before us three great facts in the life of our Lord Jesus Christ. It speaks of what we may venture to call three distinct appearings, namely, an appearing in the past; an appearing in the present; and an appearing in the future. He _hath_ appeared in this world to do a certain work; He _doth_ appear in heaven to carry on a certain ministry; and He _shall_ appear in glory. The first is Atonement; the second is Advocacy; the third is the Advent. And first, then, let us dwell for a few moments on

THE ATONEMENT,

which is here presented in its two grand aspects, first, Godward; and secondly, usward. The apostle declares that Christ hath appeared "to put away _sin_;" and also "to bear the sins of many." This is a distinction of the utmost importance, and one not sufficiently understood or attended to, Christ has put away sin by the sacrifice of Himself. He has glorified God in reference to the question of sin in its very broadest aspect. This He has done altogether irrespective of the question of persons or the forgiveness of the _sins_ of individuals. Even though every soul, from the days of Adam down to the very last generation, were to reject the proffered mercy of God, yet would it hold good that the atoning death of Christ had put away sin--had destroyed the power of Satan--had perfectly glorified God, and laid the deep and solid foundation on which all the divine counsels and purposes can rest for ever.

It is to this fact that the Baptist refers in these memorable words, "Behold the Lamb of God, which taketh away the _sin_ of the world" (John i. 29). The Lamb of God has wrought a work in virtue of which every trace of sin shall be obliterated from the creation of God. He has perfectly vindicated God in the very midst of a scene in which He had been so grossly dishonored, in which His character had been traduced and His majesty insulted. He came to do this at all cost, even at the sacrifice of Himself. He sacrificed Himself in order to maintain, in view of heaven, earth and hell, the glory of God. He has wrought a work by the which God is infinitely more glorified than if sin had not entered at all. God shall reap a richer harvest by far in the fields of redemption than ever He could have reaped in the fields of an unfallen creation.

It is well that the reader should deeply ponder this glorious aspect of the atoning death of Christ. We are apt to think that the very highest view we can take of the cross is that which involves the question of our forgiveness and salvation. This is a grave mistake. That question is divinely settled, as we shall seek to show; for the less is always included in the greater. But let us remember that our side of the atonement is the less, God's side of it the greater. It was infinitely more important that God should be glorified than that we should be saved. Both ends have been gained, blessed be God, and gained by one and the same work, the precious atonement of Christ; but we must never forget that the glory of God is of far greater moment than the salvation of men; and further, that we never can have so clear a sense of the latter as when we see it flowing from the former. It is when we see that God has been perfectly and for ever glorified in the death of Christ, that we can really enter into the divine perfectness of our salvation. In point of fact, both are so intimately bound up together that they cannot be separated; but still God's part in the Cross of Christ must ever get its own proper preeminence. The glory of God was ever uppermost in the devoted heart of the Lord Jesus Christ. For this He lived, for this He died. He came into this world for the express purpose of glorifying God, and from this great and holy object He never swerved a moment from the manger to the cross. True it is--blessedly true--that in carrying out this object He has perfectly met our case; but the divine glory ruled Him in life and in death.

Now it is on the ground of atonement, looked at in this its higher aspect, that God has been dealing with the world in patient grace, mercy and forbearance for well nigh six thousand years. He sends His rain and His sunbeams upon the evil and upon the good, upon the just and the unjust. It is in virtue of the atonement of Christ--though despised and rejected--that the infidel and the atheist live, and enjoy God's daily mercies; yea, the very breath that they spend in opposing the revelation and denying the existence of God they owe to Him in whom they live, move and have their being. We speak not here, by any means, of the forgiveness of _sins_, or of the soul's salvation. This is another question altogether, and to it we shall refer presently. But, looking at man in reference to his life in this world, and looking at the world in which he lives, it is the Cross which forms the basis of God's merciful dealing with both the one and the other.

Furthermore, it is on the ground of the atonement of Christ, in this same aspect of it, that the evangelist can go forth "into _all the world_, and preach glad tidings to _every creature_." He can declare the blessed truth that God has been glorified as to sin--His claims satisfied--His majesty vindicated--His law magnified--His attributes harmonized. He can proclaim the precious message that God can now be just and yet the justifier of any poor ungodly sinner that believes in Jesus. There is no hindrance, no barrier of any kind whatsoever. The preacher of the gospel is not to be cramped by any dogmas of theology. He has to do with the large, loving heart of God, which, in virtue of atonement, can flow forth to every creature beneath the canopy of heaven. He can say to each and to all--and say it without reserve--"COME!" Nay, more, he is bound to "_beseech_" them to come. "We _pray_ you in Christ's stead, be ye reconciled to God." Such is the proper language of the evangelist, the herald of the cross, the ambassador of Christ. He knows no less a range than the wide, wide world; and he is called to drop his message into the ear of every creature under heaven.

And why? Because "Christ hath put away sin by the sacrifice of Himself." He has, by His most precious death, changed completely the ground of God's dealings with man and with the world, so that, instead of having to deal with them on the ground of sin, He can deal on the ground of atonement.

Finally, it is in virtue of the atonement, in this broad and lofty aspect, that every vestige of sin, and every trace of the serpent shall be obliterated from the wide universe of God. Then shall be seen the full force of that passage above referred to, "The Lamb of God, which taketh away the sin of the world."

Thus much as to what we may call the primary aspect of the atoning death of Christ--an aspect which cannot be too thoughtfully studied. A clear understanding of this weighty point would tend to remove a great deal of difficulty and misunderstanding in reference to the full and free preaching of the gospel. Many of the Lord's honored servants find themselves hindered in the presentation of the glad tidings of salvation, simply because they do not see this wide aspect of the atonement. They confine the death of Christ merely to its bearing upon the sins of God's elect; and they therefore deem it wrong to preach the gospel to all, or to invite, yea to beseech and entreat, all to come.

Now, that Christ did die for the elect, Scripture distinctly teaches in manifold places. He died for the elect nation of Israel, and for the elect Church of God--the bride of Christ. But Scripture teaches more than this. It declares that "He died for _all_" (2 Cor. v. 14); that "He tasted death for _every man_" (Heb. ii. 9). There is no need whatever for seeking to avoid the plain force and meaning of these and kindred statements of inspiration. And further, we believe it to be quite wrong to add our own words to God's words in order to reconcile them with any particular system of doctrine. When Scripture affirms that Christ died for all, we have no right to add the words, "the elect." And when Scripture states that Christ "tasted death for every man," we have no right to say, "every elect man." It is our place to take God's word as it stands, and reverently bow to its authoritative teaching in all things. We can no more systematize God's word than we can systematize God Himself. His word, His heart and His nature, are quite too deep and comprehensive to be included within the limits of the very broadest and best constructed human system of theology that was ever framed. We shall, ever and anon, be discovering passages of Scripture which will not fall in with our system. We must remember that God is love, and this love will tell itself out to all without limit. True, God has His counsels, His purposes and His decrees; but it is not these He presents to the poor lost sinner. He will instruct and interest His saints about such things; but to the guilty, heavy-laden sinner, He presents His love, His grace, His mercy, His readiness to save, to pardon and to bless.

And let it be well remembered that the sinner's responsibility flows out of what is _revealed_, and not out of what is _secret_. God's decrees are secret; His nature, His character, Himself is revealed. The sinner will not be judged for rejecting what he had no means of knowing. "This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil" (John iii. 19).

We are not writing a theological treatise; but we do feel it to be a matter of the gravest moment to press upon the reader that his responsibility, as a sinner, is based upon the fact that the aspect of the salvation of God, and of the atonement of Christ, is most distinctly and decidedly "unto all," and not merely to a certain number of the human family. The glorious message is sent forth into all the world. Every one who hears it is invited to come. This is grounded upon the fact that Christ has put away sin--that the blood of atonement has been carried into the presence of God--that the barrier which sin presented has been flung down and abolished, and now the mighty tide of divine love can flow freely forth to the very vilest of the sons of men.

Such is the message; and when any one through grace believes it he can be further told that not only has Christ put away _sin_, but that also He has borne his _sins_--the actual sins of all His people--of all who believe in His name. The evangelist can stand up in the midst of assembled thousands, and declare that Christ has put away sin--that God is satisfied--that the way is open for all; and he can whisper the same in the ear of each and every sinner under heaven. Then, when any one has bowed down to this testimony--when the repentant, broken-hearted, self-judged sinner receives the blessed record--he can be further taught that his _sins_ were all laid on Jesus, all borne and for ever put away by Him when He died on the cross.

This is the plain doctrine of Hebrews ix. 26, 28; and we have a striking type of it in the two goats of Leviticus xvi. If the reader will just turn to the passage he will find there, first, the _slain_ goat; and secondly, the _scape_-goat. The blood of the slain goat was brought into the sanctuary and sprinkled there. This was a type of Christ putting away _sin_. Then the high priest, on behalf of the congregation, confessed all their _sins_ upon the head of the scape-goat, and they were borne away into a land not inhabited. This was a type of Christ bearing the sins of His people. The two goats, taken together, give us a full view of the atonement of Christ, which, like the righteousness of God in Romans iii., is "unto all, and upon all them that believe."

All this is most simple. It removes many difficulties out of the way of the earnest seeker after peace. These difficulties arise in many cases from the conflicting dogmas of theological systems, and have no foundation whatever in Holy Scripture. There, all is as plain and as clear as God can make it. Each one who hears the message of God's free love is bound, not to say invited, to receive it; and judgment will, most assuredly, fall upon each and all who refuse or neglect the proffered mercy. It is utterly impossible for any one who has ever heard the gospel, or ever had the New Testament in his hand, to get rid of the awful responsibility that rests upon him to accept God's salvation. Not a single soul will have to say, I could not believe, because I was not one of the elect, and did not get power to believe. No one will ever dare to say or even to think this. If any could take such ground, then where were the force or the meaning of the following burning words?--"The Lord Jesus shall be revealed from heaven with the angels of His power, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ" (2 Thess. i. 7, 8). Will any one ever be punished for not obeying the gospel if he is not responsible to yield that obedience? Most assuredly not. "Shall not the Judge of all the earth do right?"

But does God send His gospel to people merely to place them under responsibility and increase their guilt? Far be the monstrous thought! He sends His gospel to the lost sinner in order that he may be _saved_, for God is not willing that any should perish, but that all should come to repentance. All, therefore, who perish shall have none but themselves to blame.

It is of the very last importance that the reader should be established in the knowledge and practical sense of what the atonement of Christ has accomplished for all who simply trust in Him. It is, we need hardly say, the only basis of peace. He has put away sin by the sacrifice of Himself; and He has borne our sins in His own body on the tree. It is, therefore, impossible that any question as to sin or guilt can ever arise. All has been "once and for ever" settled by the atoning death of the Lamb of God. True it is--alas, how true!--we all have sin in us; and we have, daily and hourly, to judge ourselves and judge our ways. It will ever hold good of us, so long as we are in a body of sin and death, that "in me (that is, in my flesh) dwelleth no good thing." But then nothing can ever touch the question of our soul's perfect and eternal acceptance. The conscience of the believer is as completely purged from every soil and stain as will be the whole creation by-and-by. If it were not so, Christ could not be where He now is. He has entered into the presence of God, there to appear for us. This leads us in the second place to consider.

THE ADVOCACY.

Very many souls are apt to confound two things which, though inseparably connected, are perfectly distinct, namely, advocacy and atonement. Not seeing the divine completeness of the atonement, they are in a certain way looking to the advocacy to do for them what the atonement has done. We must remember that though as to our standing we are not in the flesh but in the Spirit, yet as to the actual fact of our condition we are in the body. We are in spirit and by faith seated in heavenly places in Christ; but yet we are actually in the wilderness, subject to all sorts of infirmities, liable to fail and err in a thousand ways.

Now it is to meet our present actual state and wants that the advocacy, or priesthood, of Christ is designed. God be praised for the blessed provision! As those who are in the body passing through the wilderness, we need a great High Priest to maintain the link of communion, or to restore it when broken. Such a One we have, ever living to make intercession for us; nor could we get on for a single moment without Him. The work of atonement is never repeated; the work of the Advocate is never interrupted. When once the blood of Christ is applied to the soul by the power of the Holy Ghost, the application is never repeated. To think of a repetition is to deny its efficacy and to reduce it to the level of the blood of bulls and goats. No doubt people do not see this, and most assuredly they do not mean it; but such is the real tendency of the thought of a fresh application of the blood of sprinkling. It may be that persons who speak in this way really mean to put honor upon the blood of Christ, and to give expression to their own felt unworthiness; but, in truth, the best way to put honor upon the blood of Christ is to rejoice in what it has done for our souls; and the best way to set forth our own unworthiness is to feel and remember that we were so vile that nothing but the death of Christ could avail to meet our case. So vile were we that nothing but His blood could cleanse us. So precious is His blood that not a trace of our guilt remains. "The blood of Jesus Christ, God's Son, cleanseth us from all sin."

Thus it stands in reference to the very feeblest child of God whose eye scans these lines. "All sins forgiven." Not a trace of guilt remains. Jesus is in the presence of God for us. He is there as a High Priest before God--as an Advocate with the Father. He has by His atoning death rent the veil--put away sin--brought us nigh to God in all the credit and virtue of His sacrifice, and now He lives to maintain us by His advocacy in the enjoyment of the place and privileges into which His blood has introduced us.

Hence the apostle says, "If any man sin, we have"--what? The blood? Nay, but "an Advocate with the Father, Jesus Christ the righteous." The blood has done its work, and is ever before God according to its full value in His sight. Its efficacy is ever the same. But we have sinned; it may be only in thought; but even that thought is quite enough to interrupt our communion. Here is where advocacy comes in. If it were not that Jesus Christ is ever acting for us in the sanctuary above, our faith would most assuredly fail in moments in the which we have in any measure yielded to the voice of our sinful nature. Thus it was with Peter in that terrible hour of his temptation and fall: "Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not: and when thou art converted (or restored), strengthen thy brethren" (Luke xxii. 21, 32).

Let the reader note this. "I have prayed for thee, that"--What? Was it that he might not fail? Nay, but that, having failed, his faith might not give way. Had Christ not prayed for his poor, feeble servant, he would have gone from bad to worse, and from worse to worst. But the intercession of Christ procured for Peter the grace of true repentance, self-judgment and bitter sorrow for his sin, and finally complete restoration of his heart and conscience, so that the current of his communion--interrupted by sin, but restored by advocacy--might flow on as before.

Thus it is with us when, through lack of that holy vigilance which we should ever exercise, we commit sin: Jesus goes to the Father for us. He prays for us; and it is through the efficacy of His priestly intercession that we are convicted and brought to self-judgment, confession, and restoration. All is founded on the advocacy, and the advocacy is founded on the atonement.

And here it may be well to assert, in the clearest and strongest manner possible, that it is the sweet privilege of every believer not to commit sin. There is no necessity whatever why he should. "My little children," says the apostle, "these things write I unto you, that ye sin not." This is a most precious truth for every lover of holiness. _We need not sin._ Let us remember this. "Whosoever is born of God doth not commit [or, _practice_] sin; for His seed remaineth in him: and he cannot sin, because he is born of God" (1 John iii. 9).

This is the divine idea of a Christian. Alas, we do not always realize it! but that does not, and cannot, touch the precious truth. The divine nature, the new man, the life of Christ in the believer, cannot possibly sin, and it is the privilege of every believer so to walk as that nothing but the life of Christ may be seen. The Holy Ghost dwells in the believer on the ground of redemption, in order to give effect to the desires of the new nature, so that the flesh may be as though it did not exist, and nothing but Christ be seen in the believer's life.

It is of the utmost importance that this divine idea of Christian life should be seized and maintained. People sometimes ask the question, Is it possible for a Christian to live without committing sin? We reply in the language of the inspired apostle, "My little children, these things write I unto you, that ye sin not" (1 John ii. 1). And again, quoting the language of another inspired apostle, "How shall we, that are dead to sin, _live_ any longer therein?" (Rom. vi. 2.) The Christian is viewed by God as "dead to sin"; and hence, if he yields to it he is practically denying his standing in a risen Christ. Alas, alas, we do sin, and hence the apostle adds, "If any man sin, we have an Advocate with the Father, Jesus Christ the righteous: and He is the propitiation for our sins: and not for ours only, but also for the whole world."

This gives wonderful completeness to the work on which our souls repose. Such is the perfect efficacy of the atonement of Christ that we have one Advocate with us in order that we may not sin, and another Advocate with the Father if we do sin. The word rendered "Comforter" in John xiv. 16 is rendered "advocate" in 1 John iii. 1. We have one divine Person caring for us here, and we have another divine Person caring for us in heaven, and all this on the ground of the atoning death of Christ.

Will it be said that in writing thus we furnish a license for committing sin? God forbid! We have already declared, and would insist upon, the blessed possibility of living in such unbroken communion with God--of walking so in the Spirit--of being so filled and occupied with Christ--as that the flesh, or the old nature, may not appear. This we know is not always the case. "In many things we all offend," as James tells us. But no right-minded person, no lover of holiness, no spiritual Christian, could have any sympathy with those who say we _must_ commit sin. Thank God, it is not so. But what a mercy it is, beloved Christian reader, to know that when we do fail there is One at the right hand of God to restore the broken link of communion! This He does by producing in our souls, by His Spirit who dwells in us--that "other Advocate"--the sense of failure, and leading us into self-judgment and true confession of the wrong, whatever it be.

We say "_true_ confession," for it must be this if it be the fruit of the Spirit's work in the heart. It is not lightly and flippantly saying we have sinned, and then as lightly and flippantly sinning again. This is most sorrowful and most dangerous. We know nothing more hardening and demoralizing than this sort of thing. It is sure to lead to the most disastrous consequences. We have known cases of persons living in sin and satisfying themselves by a mere lip confession of their sin, and then going and committing the sin again and again; and this has gone on for months and years, until God in His faithfulness caused the whole thing to come out openly before others.

All this is most dreadful. It is Satan's way of hardening and deceiving the heart. Oh that we may watch against it, and ever keep a tender conscience! We may rest assured that when a true-hearted child of God is betrayed into sin the Holy Ghost will produce in him such a sense of it--will lead him into such intense self-loathing, such an abhorrence of the evil, such thorough self-judgment in the presence of God--as that he cannot lightly go and commit the sin again. This we may learn from the words of the apostle when he says, "If we confess our sins, he is faithful and just to forgive us our sins, and"--mark this weighty clause--"_to cleanse us from all unrighteousness_." Here we have the precious fruit of the double advocacy. It is all presented in its fulness in this part of the first epistle of John. If any man sin, the blessed Paraclete on high intercedes with the Father, pleads the full merits of His atoning work, prays for the erring one on the ground of His having borne the judgment of that very sin. Then the other Paraclete acts in the conscience, produces repentance and confession, and brings the soul back into the light in the sweet sense that the sin is forgiven, the unrighteousness cleansed, and the communion perfectly restored. "He restoreth my soul: _He leadeth me in the paths of righteousness_ for His name's sake" (Ps. xxiii. 3).

We trust the reader will be enabled to understand this great fundamental truth. Many, we are aware, find it difficult to reconcile the idea of intercession with the truth of a perfect atonement. If, say they, the atonement is perfect, what need is there of intercession? If the believer is made as white as snow by the blood of Christ--so white that the Spirit of God can dwell in his heart--then what does he want of a priest? If by one offering Christ has perfected for ever all them that are sanctified, then what need have these perfected and sanctified ones of an advocate? Surely we must either admit the thought of an imperfect atonement or deny the need of advocacy?

Such is the reasoning of the human mind, but such is not the faith of Christians. Scripture does most surely teach us that the believer is washed as white as snow; that he is accepted in the Beloved--complete in Christ--perfectly forgiven and perfectly justified through the death and resurrection of Christ; that he can never come into judgment, but is passed from death unto life; that he is not in the flesh, but in the Spirit--not in the old creation, but in the new--not a member of the first Adam, but of the last; that he is dead to sin, dead to the world, dead to the law, because Christ has died, and the believer has died in Him. All this is largely unfolded and constantly insisted upon by the inspired writers. Scores of passages might easily be quoted in proof, were it needful.

But then there is another aspect of the Christian which must be taken into account. He is not in the flesh as to the ground of his standing, but he is in the body as to the fact of his condition. He is in Christ as to his standing, but he is also in the world as to the fact of his existence. He is surrounded by all sorts of temptations and difficulties, and he is in himself a poor feeble creature full of infirmities, not sufficient even to think anything as of himself. Nor is this all. Each true Christian is ever ready to acknowledge that in him, that is, in his flesh, there dwelleth no good thing. He is saved, thank God, and all is eternally settled; but then he has, _as a saved one_, to get through the wilderness; he has to labor to enter into God's rest, and here it is that priesthood comes in. The object of priesthood is not to complete the work of atonement, inasmuch as that work is as perfect as the One who accomplished it. But we have to be carried through the wilderness and brought into the rest that remains for the people of God, and for this end we have a great High Priest who is passed into the heavens, Jesus the Son of God. His sympathy and succor are ours, and we could not get on for one moment without them. He ever liveth to make intercession for us, and by His ministry in the heavenly sanctuary He sustains us day by day in the full credit and value of His atoning work. He lifts us up when we fall, restores us when we wander, repairs the link of communion when snapped by our carelessness. In a word, He appears in the presence of God for us, and there carries on an uninterrupted service on our behalf, in virtue of which we are maintained in the integrity of the relationship into which His atoning death has introduced us.

Thus much as to the atonement and advocacy. It only remains for us to treat of the advent. We wish specially to remind the reader that in treating of the death of Christ we have left wholly untouched one grand point therein, namely, our death in Him.[3] This we may, if God permit, go into on another occasion. It is immensely important as the power of deliverance from indwelling sin as well as from this present evil world and from the law. There are many who merely look to the death of Christ for pardon and justification, but they do not see the precious and emancipating truth of their having died in Him and their deliverance in consequence from the power of sin in them. This latter is the secret of victory over self and the world, and of deliverance from every form of legality and mere fleshly pietism.

[3] This has been touched upon in "Sin in the flesh, and sin on the
conscience"--a short paper in Miscel. Writings, Vol. ii. [Ed.]

Thus we have glanced at two of the weighty subjects presented to us in the closing verses of Heb. ix., namely, first, the precious atoning death of our Lord Jesus Christ in its two aspects; and secondly, His all-prevailing advocacy at God's right hand for us. It only remains for us to consider in the third place

HIS ADVENT,

which is here presented to us in immediate connection with those great foundation truths which have already engaged our attention, and which, moreover, are held and prized by all true Christians. Is it true that Christ hath appeared in this world to put away _sin_ by the sacrifice of Himself? and to bear the _sins_ of the many who through grace put their trust in Him? Is it true that He has passed into the heavens and taken His seat on the throne of God, there to appear for us? Yes, blessed be God, these are grand, vital and fundamental verities of the Christian faith. Well, then, it is equally true that He shall appear again, apart from the question of sin, unto salvation. "As it is appointed unto men once to die, but after this the judgment: so Christ was once offered to bear the sins of many; and unto them that look for Him shall He appear the second time apart from sin unto salvation."

Here, then, we have the matter most definitely stated. _As_ truly as Christ hath appeared on this earth--as truly as He lay in the manger of Bethlehem--was baptized in the waters of Jordan--was anointed with the Holy Ghost--was tempted of the devil in the wilderness--went about doing good, and healing all that were oppressed of the devil--groaned, and wept, and prayed in Gethsemane--hung upon Calvary's accursed tree, and died, the Just for the unjust--was laid in the dark, silent tomb--rose victorious on the third day--ascended into the heavens, there to appear in the presence of God for His people--_so_ truly shall He appear ere long in the clouds of heaven to receive His people to Himself. If we refuse one we must refuse all. If we question one we must question all. If we are unsettled as to one we must be unsettled as to all, inasmuch as all rest upon precisely the same basis, namely, the Holy Scriptures. How do I know that Jesus _hath_ appeared? Because Scripture tells me so. How do I know that He _doth_ appear? Because Scripture tells me so. How do I know that He _shall_ appear? Because Scripture tells me so.

In a word, then, the doctrine of the atonement, the doctrine of the advocacy, and the doctrine of the advent all rest on one and the same irrefragible foundation, namely, the simple declaration of the word of God, so that if we receive one we must receive all.