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in faithfulness, keeping the feast in the City of the 0 Caiaphas! thy word prophetic, quickly was Great King, were the first of the dispersed among fulfilled, indeed !-it was "expedient,” truly, that the Gentiles to be brought into blessing.

that lowly One “should suffer,” not only that These spiritual children of faithful Abraham were that “nation perish not,” but that, as the exalted such as had been born again, (or, as the margin Great Shepherd of the Sheep, “He should gather reads, “born from above,”) of that Spirit whose into one all the CHILDREN of God that were SCATTERED operations are compared by our Lord to the wind that abroad.” (See John xi. 49.) bloweth where it listeth, with the nature and necessity This class of devout Jews and devout proselytes is of which spiritual renewal Nicodemus, as a taught to be noticed throughout the Acts, and wherever the Jew, ought to have been acquainted. Being born Apostles went, the word was carried to the Jews first, again, they “saw” and “entered into the kingdom not only from the principle of precedence to the of God," when the word was preached unto them. Jew, but to test them, as the fan in Christ's hand, nation under heaven,” thus formed the first in wheat might be garnered, the true sheep folded, the

” tbe , gathering of the other sheep not folded by the Good "scattered children of God gathered” into the One Shepherd before His death, but who, as given to Him Body-a prolongation of Pentecostal work. by the

ather, were on His heart, and of whom He But in this third chapter of the Acts, we see said, “ Them also I must bring, that there may be the Grace of God coming forth, and lifting the fleshly one fold and one Shepherd.” The Lord's words are Jew into blessing, he being at the time really as _"OTHER sheep I HAVE." These words, I suggest, helpless and hopeless, spiritually, as the Gentile. must refer to spiritual sheep then in existence as Those of the people of the Jews who were not such,—not to such as were, at that present time, in already spiritually renewed, were as really as the their sins, and consequently (as Gentiles) " children Gentiles, by nature and from birth, lame from the of wrath, and as fleshly Jews, "of their father the womb, like this cripple; “ born in sin and shapen in Devil.” To these latter, the Lord Jesus Christ says iniquity.” The Jew was also dispensationally reemphatically, “YE ARE NOT OF MY SHEEP.” This duced to beggary, and blessed were they who were passage is no reference to any "doctrine” of election, led to ask alms of the Lord Jesus Christ through his as some have supposed, but to their then present servants. spiritual condition.*

From a human point of view, by their rejection of Although very many of the unspiritual of the Jewish the Messiah they had lost all; from the divine point people were converted to the faith after Pentecost, I of view, Christ had “ become the end of the Law for believe that these gathered in on the day of Pentecost righteousness to every one that believeth." The were from among the “Sheep”—“Israelites indeed,"Temple was still standing, with all its arraugements; belonging to the Father and given to His Perfect the morning and evening lamb were still sacrificed ; Servant. Continuing to follow that other shepherd, but in reality it had all come to an end. The Moses, they were not then, when the Lord was shadows were valueless because the substance had speaking, of 'that' fold. They had not heard His arrived. Jerusalem had ceased to be the place only voice, and could not follow.

where men ought to worship. The place of worship “ Ye believe not because ye are not of my sheep, as I said had then been transferred to the heavens, and to unto you. My, sheep (true spiritual Israelites];hear my voice that higher and holier place there was but one door (having been born again through the Written Word, they of entrance-a Beautiful Gate, in truth-The LORD necessarily received the Incarnate Word;] and I know them, Jesus CHRIST, the Door, the Rent Veil, than through and they follow me : and I give unto them eternal life, and Whom no man cometh unto the Father. Oh, the they shall never perish, neither shall any pluck them out of my hand. My Father which gave them me is greater than all." delight of entering the Father's House through that (John 1. 26—29.)

Beautiful Gate ! As born again from above (John iii.), of the

Very near to God, even close to the Beautiful Gate, Father's will, through the Word of truth (James i.) (wide open to receive them,) were the people

of the and the operation of the Spirit, they were the Jews at this time ; but, little as they thought it, they Father's; "Thine they were, and Thou gavest them

were really outside, lame, and dispossessed of all Me." "All Mine are Thine, and Thine are Mine." earthly rights and pre-eminence, at least for the time. As “DEVOUT MEN," these foreign Jews were the

[It is not a little remarkable, that, in the beginning Father's, and as given to Jesus, and known by Him, of Paul's ministry, as well as Peter's, the taking He thus, at Pentecost, converts, or turns them to up of the Gentile by Grace should have been shown right notions of Himself-(this was the repentance of the cripple at Lystra, a man "impotent in his feet,

forth in much the same way. I refer to the healing that He, Prince and Saviour, was exalted to give),and gathers them into the One Body.

who never had walked.” Both cases show the despe

rate condition of Jew and Gentile, alike : utterly • I am not urging that the Members of the Body gathered beyond creature help.] from among the Gentiles were not in the Lord's mind when He But what did Grace give the Jew? Not restoraspoke of the “other sheep.” We are indeed His sheep, inas- tion to the earthly national preferential position over much as the very highest relationship of the Church must the Gentile which they had possessed by birth and include all lower and lesser ties. What I see is, that Shepherd is a Jewish, prophetic term, and had a primary reference promise. The return of their rejected King could to God's earthly people.

alone bring that; the place of special blessing, as a



And this is the Father's will which hath

place, must ever be where He visibly is. Hence the ing of the Five Thousand, where Man as man is thought of there being a visible kingdom of God now brought under the preaching of the Gospel, is a on earth, into which the children of believers can Human number, Man being a fire-sensed creature ; be baptized, (!) is, I judge, unscriptural, and there agreeing with this, the number added to the Church fore baseless. Take the simple term; a kingdom on the second occasion was Five Thousand. can only consist in the visible presence ofboth king and subjects. The subjects alone cannot constitute a kingdom, nor the king alone. When Jesus of Naza- Does not our Lord, in the following passages, reth, the king of the Jews, was on the earth He indicate the same two classes of Israelites-true could say, "The kingdom of God is within (or among] | sheep gathering to Himself, lost sheep after whom you.” The king was there, and his subjects were He goes ?--the first, born from above (John ii.), and there, and consequently the kingdom. The conven- the second, receiving life direct from Himself. In tional calling of Jesus “Our Lord” cannot make these Scriptures, and the interpretation above preprofessing Christendom into His kingdom. The un- sented, I simply see the previous Divine action on regenerate are in the kingdom of Satan. A special the human soul (under the Law, Psalms, and prophets) feature of the “ kingdom” is that the angels will be interweaving with the first introduction of Grace and sent to gather out the tares first; (Matt.xiii) the special Truth. But let the reader prove this for himself. feature of this dispensation is the Lord's coming to

« My Fathor worketh hitherto and I work. gather out the Church first. Two kingdoms cannot For as the Father raiseth up the dead, and quickeneth; co-exist at the same time in the same place. Believers even so the Son quickeneth whom He will .. That all should being “not of the world,” but “risen with Christ," honour the Son even as they honour the Father. Verily, and" made sit together in Him” kmw Him as ruling verily, I say unto you, He that heareth my word and believeth

on Him that sent Me, hath everlasting life, and shall not come in their hearts, and the present characteristics of the

into condemnation, but is passed from death unto life. As the kingdom of God—"righteousness, peace, and joy in Father hath life in Himself, so hath He given to the Son to the Holy Ghost.” (Rom. xiv. 17.) I judge, there have life in Himself.” (John v.) fore, there is no kingdom now, as a visible thing: “All that the Father giveth me shall come to me; and him

The Jews ought to have welcomed their king, but that cometh unto me I will in no wise cast out; for I came as they persisted that they would “not have this down from heaven, not to do mine own will

, but the will of man to reign over them," He took His departure him that sent me.

sent me, that of all which he hath given me I should lose into a far country to receive for Himself a kingdom, nothing, but should raise it up at the last day. And this is and to return, and establish it. Until He returns, the will of him who sent me, that every one which seeth the personally, in power and great glory, the earthly Son, and believeth on him, may have everlasting life: and I hopes and promises pertaining to the kingdom are set will raise him up at the last day.” (John vi. 37–40) aside. Grace did not then restore the kingdom to Israel.

“No man can come to me, except the Father which hath

sent me draw himn : and I will raise him up at the last day. It is Hence Peter says, “Silver and gold have I none.”

written in the prophets, And they shall be all taught of God. In Abraham they had possessed both ; by Joshua Every man therefore that hath heard, and hath learned of the they had received the land flowing with milk and Father, cometh unto me.” (John vi. 44, 45.) honey; by David deliverance, and by Solomon glory. But the Lord Jesus Christ sends not to his subjects on earth the lost earthly thing, but remission of sins and eternal salvation. Though the Holy Ghost speaks of Jesus as raised up and sent to bless them, it was "by turning every one of you from your iniqui- Cir. EASE-ALL.-It seems to me, Christian Activeties," and giving with this, entrance by faith into the Faith, that you are over zealous. Every man to his holyplace not made with hands, eternal in the heavens, own calling. I have my responsibilities in my whithor Jesus, their forerunner, had gone, to appear business and in my family, and I think matters would in the presence of God for them. This was presented go queerly with me if I gave much time to what you in the recently lame man entering with Peter and call “ labours of love." John into the Temple, walking, and leaping, and

CHR. ACTIVE-FAITI.—That is to say-you have praising God. Thus did Grace give to believing got your own purposes to serve-you consider you Jews joy in God, entrance to the place of worship have a right to do the best you can for yourself and and blessing, removing entirely inheritud hindrances family-you desire to obtain as much ease and comand disabilities through sin.

fort for yourself as you possibly can, and finally, This interpretation—that God is dealing in these when this world cannot be indulged in any longer, two chapters, first with the spiritual Jew, and you expect to go to heaven. then with the Jew as he was by nature, is confirmed CHR. EASE-ALL.-I confess the way you sum up my by a general comparison of the discourses delivered feelings seems rather harsh. Yet, in the main, I to them. And, secondly, by the numbers respectively suppose what you say is pretty near the truth. It brought in. Three is generally regarded as a Divine is but natural to care for one's own, and then as to number, the Godhead comprising Three persons; so the final result, you know that attainment to heaven we see the number of those gathered in on Pentecost, does not depend upon our doings, but upon faith in who were already on Divine ground, was Three Jesus Christ. Thousand. Five, as we saw in considering the feed- CHR. AÇTIVE-FAITH.-I am glad to find you are






clear as to the way of Salvation. It is pleasant to quently we also, are unable to overcome that princihear you mention the name of the only Saviour of ple of evil in us? sinners. Yet I am constrained to tell you, that you CHR. ACTIVE-FAITH.—No. At the end of the are an enemy of the Cross of Christ.

chapter deliverance is found in Jesus Christ. The CHR. EASE-ALL.—That is not true—for I really do whole passage shows that, while the man, who has believe in the Lord Jesus Christ.

spiritual desires, is contending with his fleshly or CHR. ACTIVE-FAITH.—I do not doubt your belief. carnal nature, in his own strength; he experiences But for all that, I tell you, you are an enemy of the constant failure, and cries out,“O wretched man Cross of Christ.

" that I am who shall deliver me from the body of CHR. EASE-ALL.—Why, what do you mean? How " this death ?” As soon however, as he reverts to can a man who is saved through faith in the Lord his standing in Christ Jesus, he finds instant deliverJesus Christ, be yet an enemy to his Cross.

ance, and gives thanks to God. CHR. ACTIVE-FAITH.-It does seem marvellous in- Chr. EASEALL.--Still, such an one is evidently deed yet such is the fact. Turn to the Epistle of liable to incessant warfare. And therefore it seems the Philippians, (iii. 18, 19.)


walk, to me we must after all be content to go on as " of whom I have told you often, and now tell you, morally as we can, attending to our religious duties, "even weeping, that they are the enemies of the and hope for the best. "Cross of Christ; whose end, destruction, whose god CHR. ACTIVE-Faith.-The answer to that, from “is their belly, and who glory in their shame, who Scripture is, “Ye are not your own, for ye are bought "mind earthly things."

“with a price. Therefore glorify God in your body, CHR. EASE-ALL. -Surely you do not mean to apply " and your spirit,


God's." that Scripture to me. I have always understood the (1 Cor. vi. 19-20.) To live a life of “Do the Apostle to be speaking of unbelievers.

best you can for yourself," is a constant appropriation CHR. ACTIVE-FAITH.–Nay, it is of precisely the of that which is not your own. It is, in fact, to rob class of Christians of whom you confess yourself one. God. The Apostle did not weep when UNBELIEVERS made a C. E.-That is plain speaking-And I give you god of their belly, nor because the mind of such was credit for putting your thoughts in an unmistakablo taken up with earthly things. Nothing better can be way. expected of the unconverted.

O. A.-I speak the truth in love. And the subject CHR. EASEALL.—But it says, “ Their end is is too solemnly important to admit of my being less destruction.” Now I have heard you insist, in the emphatic. In the language of the Apostle. 1 tell language of Scripture that, “He that believeth hath you of these things, “even weeping." " everlasting life, and shall not come into condemna- C. E.-Well, I must yet think the passage you “tion, but is passed from death unto life.”

referred to in “ Philippians," is for the unconverted. CAR, ACTIVE-FAITH.—That is true indeed; and C. A.—But I can show you by another Scripture the passage I have quoted from "Philippians," is you are mistaken. In epistle to Titus I read as follows, true also. While we are yet in these mortal bodies, One of themselves, a prophet of their own, said, there is still capability of feeling the power of "The Cretans are alway liars, evil beasts, slow belli . destruction. Thus the saints at Corinth were com- “This witness is true. Wherefore rebuke them sharply, manded with respect to the incestuous fornicator that they may be sound in the faith.(Chap. i. 12-13. found in their midst" To deliver such an one unto C. E.-That certainly seems conclusive as to thé “Satan for the destruction of the flesh, that the Spirit possibility of believers exposing themselves to simi. may be saved in the day of the Lord Jesus." Iar severe language to that before quoted. But (1 Cor. v. 5.)

now I should like to understand more clearly the CHR. EASEALL.-I do not understand that.

force of those words, “Whose end is destruction." CAR. ACTIVE-FAITH.—You would understand it if I cannot comprehend how the end of a christian can you were spiritually-minded.

be destruction, and yet that his soul shall be saved. CHR. EASEALL-What is the meaning of The C. A.--I will endeavour to explain it to you. Now destruction of the flesh ?

that you believe in the Lord Jesus Christ, you have a CHR. ACTIVE-FAITH.—The flesh is a principle in twofold nature. You have a new nature, after the us, of the corrupt Adam Nature, which is always Spirit of Christ, which desires holiness and conformity

In the 8th chap. of the Epistle to the to the will of God. You have also the old fleshly Romans, it is called “ The carnal mind, enmity against nature, or Carnal Mind, which is “enmity against God."

God; for it is not subject to the law of God, neither CAR. EASEALL.--It seems to me that there also the " indeed can be.(Rom. viii. 7.) Apostle speaks of those who are not in the faith. C. E.-What, then, am I to do with this intract

Chr. ACTIVE FAITH.-Indeed you make a great able spirit of evil ? mistake. Paul, one of the most devoted seryants of C. A.-Mortify it. That is just the reverse of our Lord, recognises this principle as existent in pampering it. You are called upon continually to himself. “I know that in me (that is, in my flesh) say, “No” to the desires of the Carnal Mind. The dwelleth no good thing. (Rom. vii. 18.)

flesh pleads for you, " Do let me take it easy." But in CHR. EASEALL.-And does not the rest of the the energy of the Spirit of Christ, you have to say passage show, that the writer thereof, and conse- "No."

prone to evil.



C. E.—Well, I feel that on this point you are Lastly, I invite you to consider Our Lord's address right. But I wish you to return to the question of to the Church of the Laodiceans and weigh especially destruction.

the following C. A.-That which I have just stated, pertains to “I know thy works, that thou art neither cold nor hot: I the subject. The Carnal or fleshly nature has to be would that thou wert cold or hot. So then because thou art destroyed. As far as retributive justice is concerned, lukewarm, and neither cold nor hot, I will spue thee out of my it is judged and destroyed already. Therefore the mouth. As many as I love, I rebuke and chasten : be zealous,

“Our old man [the fleshly nature] is if any man hear my voice, and open the door, I will come in to Scripture says

therefore, and repent. Behold, I stand at the door, and knock: crucified with Christ that the body of sin might be him, and will sup with him, and he with me." (Rev. üi. destroyed, [i.e., that sin in us might be destroyed 15-20.) bodily] that henceforth we should not serve sin. For he that is dead is freed from sin." (Rom. vi. 6-7.) Thus, God has wrought deliverance for us. Therefore we are called upon to appropriate, by faith, the Beloved, — We have nothing special to remark as power of it. So it is added, “Likewise reckon ye to the few sentences which follow the “Creed," exI also yourselves to be dead indeed unto sin.” (Rom. cept the prayer, “Take not thy Holy Spirit from us." vi. 11.)

To you that believe in the Lord Jesus Christ, God C. E.-I can understand and agree to it if the has already given you assurance that you are "sealed subject be active sin.

with that Holy Spirit of promise, which is the earnest 0. A.-And if the Carnal Mind, which is enmity of our inheritance until the redemption of the puragainst God, is permitted to be in activity, what is chased possession.". (Eph. i. 13, 14.) The Lord that but sin

Jesus has purchased you

with his own precious blood, C. E. That seems so, indeed.

and God has put the seal of His Holy Spirit upon C. A.-Now, unless you conform yourself to the the purchase until the purchaser shail visibly take condition in which God has placed you through the possession. Thus your prayer is one of supererogadeath of Jesus Christ, unless you mortify your fleshly tion. will and desires, and so follow up in detail the great But how can the unbelievers, with whom you are victory of the cross, you will have to learn in another associated, pray with you ? Can the Holy Spirit of way what destruction is.

God abide with them? He is the Holy Ghost, and Č. E.-That is the alternative I want to be enlight- they hate holiness! “What fellowship hath rightened about.

eousness with unrighteousness,”' &c. (See 2 Cor. vi. C. A.-I can only indicate this in a spiritual way. 14—18.) We are not under law ; therefore the Word of God We have little to say about the Collect for Peace," does not now apportion his dealings after the legal except that if the priest who utters it be an unbespirit, which accorded acertain penalty in proportion to liever, as is often the case, it is an awful thing for the transgression.--I shall quote two or three Scrip- him to say, “We, surely trusting in thy defence," tures and leave you to ponder them. “If ye live &c. "after the flesh ye shall die: butif ye through the Spirit We pass over the third collect, and the prayers on be“ do mortify the deeds of the body ye shall live.” half of Royalty. It is right to pray for the Sovereign (Rom. viii. 13.)

and all in authority ;!(see 1 Tim. ii. 2.) Yet we caniC. E.—Is it not the believer and the unconverted not help questioning the value of the forms provided, in contrast here?

seeing that in former times they have been used with C. A.–No. It is the portion of Christian experience reference to the most profane and licentious, equally in the body, down here; either practical life, or prac with the devout and virtuous. tical death. I pray you to study the context carefully, As to the prayer for the clergy and people beyond Next I refer you to that word which, let_me remind the fact that it concludes with a petition for God's you, is addressed to Christians only. “Every man's blessing, we think it would be impossible to define * work shall be made manifest; for the day shall de- what desire is intended to be expressed by it. “ clare it, because it shall be revealed by fire; and The next form, called “a prayer of St. Chrysos" the fire shall try every man's work of what sort it is. tom,"contains a mis-statement of most serious conse“If any man's work abide which he hath built thereon, quence. God has not promised “that when two or “he shall receive a reward. If any man's work shall three are gathered together in his name, he will grant “ be burned, he shall suffer loss : but he himself shall their requests." What our Lord Jesus Christ has “ be saved; yet so as by fire. (1 Cor. iii. 13-15.) said to his followers is

C. E.-I thought this referred only to the work of “I say unto you (speaking to disciples only] that if two of the ministry.

you shall agree on earth as touching anything that they shall O. A.-I am convinced it takes up the whole ask, it shall be done for them of my Father which is in hesren. Christian life from the time you realised faith in the For where two or three are gathered together in my name (the Lord Jesus. Let me add to the foregoing, the solemn xviii. 19, 20.)

name of Jesus Christ) there am I in the midst of them.” (Matt. Word in the 11th chap. of the same epistle

All depends upon the two or three being gathered “ If we would judge ouxselves, we should not be judged. But in faith, in the naine of Jesus, and in the assurance when we are judged, we are chastened of the Lord, that we of His presence. To make the passage apply in any should not be condemned with the world,” (1 Cor, xi. 31-32.) way to a miscellaneous congregation of unconverted

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as well as converted persons, and to drag it in at the does not present himself to us for worship anywhere end of "

common supplications,is a flagrant perver- in the New Testament. According to the rich grace sion of truth.

of God, He has given his Holy Spirit to INDWELL beThen as to the quotation which follows (from 2 lievers, during this dispensation. Wonderful to say, Cor. xiii.)-How can the

of our Lord Jesus He is with us IN FELLOWSHIP.

He teaches us to Christ, and the love of God, and the fellowship know God as our Father, and Jesus Christ, the Son of the Holy Ghost, be evermore," with the unbeliev- of God, as our Lord. “No man calleth Jesus Christ ing? The words in Scripture are addressed to be- Lord but by the Holy Ghost.” By the leading of the lievers only.

Holy Ghost, christians become worshippers of the This constantly-manifested effort to sweep away Father and the Son. Of course, it is a profoundly the broad distinction, made by God, between the solemn truth, that we christians have thus God with children of wrath, and those who are his own dear us always. But we ought to apprehend it and rejoice children through faith in Jesus Christ, is the awful in it. We are they "which worship God in the Spirit, sin common to Anglicism and Popery.

and rejoice in Christ Jesus, and have no confidence in We turn now to the "Creed of St. Athanasius," the flesh.”

the flesh." (Phil. iii. 3.) repeated on special occasions as part of the Morning Those who are unregenerate shrink from these Service. It is headed, “Quicunque Vult”-being thoughts, and, as far as they can, they drag you, bethe first phrase of the composition, expressed in loved brethren, down to their lovel.

Satan enLatin. Let us look at this a little in detail.

deavours to blind you to the fact that God

has made you a living temple. The Father “Whosoever will be saved, before all things it is necessary

Which faith, except every

of Lies would have you worship according to the one do keep whole and undefiled, without doubt he shaủ incorrect notions of Athanasius, or any mistaken perish everlastingly. And the Catholic faith is this: That teacher, rather than according to the leading of we worship one God in Trinity, and Trinity in Unity; the Holy Ghost, who has made the will of God “ neither, confounding the persons, nor dividing the sub-known in the Scriptures, and now indwells the fol"stance.”

lowers of Jesus, that in that blessed name they may Beloved, -Who was Saint Athanasius that you cry, Abba, Father.(Rom. viii. 15.) We do not should permit his "great swelling words of vanity" (2 raise any question as to whether Athanasius were Pet. ii. 18) to be imposed upon you ? There is no such a believer or no. We think he was; but when he thing as a catholic faith. How can you keep a catho- put together that string of sentences which you have lic faith whole and undefiled? Where is the possi- been content to repeat after him, he was following bility of defiling faith? The true faith of a christian his own imagination, and not the truth of God. has brought him into everlasting life. He can neither You ought not to wonder at this. Paul distinctly defile it nor perish everlastingly. But this spurious warned the elders of Ephesus— catholic faith, is defined as, “We worship one God

“Of your own selves shall men arise speaking perverse in Trinity.”

Faith is not worship. True faith things, to draw away disciples after them.” (Acts xx. 30.) leads to worship; but it is not the same thing. Though many may have the true faith, there may be in this creed tells you that each of the three persons

What ought you to think, beloved, of the man who but very little true worship:

of the Godhead is INCOMPREHENSIBLE, and then The Scriptures say nothing about "worshipping one God in Trinity, and Trinity in Unity." The proceeds

to give a definition of what they are ?-And

then he brings you to this sapient conclusion, that, prayer of the Lord Jesus in the 17th of John's Gospel, gives the correct thought about Christian “There is one Father, not three Fathers, one Son, not three worship

“ Sons, one Holy Ghost, not three Holy Ghosts." "Jesus lifted up his eyes to heaven, and said, Father, the Are you any the wiser for the intervention of

Athanasius? Can you get a true understandhour is come; glorify thy Son that thy Son also may glorify thee : as thou hast given him power over all flesh, that he ing about God in any way but from his own should give eternal life to as many as thou hast given him word ? The first part of this “Quicunque Vult," And this is life eternal, that they might know thee the only concludes with true God, and Jesus Christ whom thou has sent." (1-3.)

“He therefore that will be saved, must thus think of the The word of Truth teaches all who believe in Jesus “Trinity," to know Him as God, and by knowing Him to Is that true? Are men to be saved by thinking of apprehend not only the Son but the Father also. the Trinity according to the mind of St. Athanasius ? “If ye bad known me, ye should have known my Father

Compare the words of Jesus, also; and from henceforth ye know him, and have seen

“ The Father judgeth no man, but hath committed all judg

ment unto the Son : that all should honour the Son, oven as "Philip said unto him, Lord, show us the Father, and it they honour the Father. He that honoureth not the Son sufficeth us.

honoureth not the Father which hath sent him. "Jesus said unto him, Have I been so long with you, and yet

“Verily, verily, I say unto you, He that heareth my word, hast thou not known me, Philip? He that hath seen me hath

and believeth on him that sent me, hath everlasting life, and seen the Father, and how sayest thou then, Show us the

shall not come into condemnation; but is passed from death Father?” (John xiv. 7-9.)

unto life." (John vi. 22—24.) It is thus we are to apprehend God, as the object of This is the Gospel of Salvation. our worship. The Holy Ghost, though indeed very God,

(To be continued, D.V.)


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