his power was lost when he exerted it against Christ; and that having once had dominion over Him, he can have none permanently over those who are His. The death of any individual saint is blessing to him, for he "departs to be with Christ, which is far better." But it is the resurrection of the sleeping saints, and the change of the living ones when the Lord cometh, which will declare Him before all to be the triumphant victor over Death, Satan, Hades, and the grave. "Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. Then shall be brought to pass the saying that is written, Death is swallowed up in victory. death where is thy sting? O grave [hades] where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, who giveth us the victory through our Lord Jesus Christ" (1 Cor. xv).

Thus do we arrive at the full manifestation of the glory of Christ in His Church; in their rising because He rose, and their entering into glory because He has entered in. Thus do we see the result of the work which He has performed, and in which He was satisfied: "He shall see of the travail of his soul, and shall be satisfied" (Isa. liii.); the manifestation of all the saints before the throne being that which will shew in result the value of the blood of the Lamb.

That blood is not to be regarded as having so done its work, as no longer intimately to concern us: for as it is now our title to forgiveness, so eternally it it will be our title to glory. It is as thus being the ground on which we shall be gathered then, that we well may contemplate it as the gathering point of saints

even now.

In glory there will be nothing looked to as entitling the gathered multitude to their place before the throne, but their having "washed their robes and made them white in the blood of the Lamb." This one plea suffices for them with God; and as they not only are thus gathered to Him, but also to one another, so do we see a principle of great practical value as to the union of saints.

Now we wish to press upon all the children of God, that the basis of our union in glory is quite sufficient for our union on earth; and even as we shall then be manifested on that ground, so ought we now to stand manifestly joined together on that alone.

Why should it not suffice? If that blood has power in bringing man to God, can it not unite to one another the individuals who have been so reconciled? No human distinction can possibly equal the separation which there was between us and God; and if He has broken down the latter, it suffices to annihilate the former. The greatest human distinction which ever existed in the world, was that of Jew and Gentile; we find no mention of any such distinctions in the glory, but there they are all blended into one company, gathered out of all nations; and as all such distinctions cease before the throne, so in the Church does the word speak of them as ceasing now. Thus the Apostle speaks of our being brought near by the blood of Christ, and thus being united to one another: "Ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world; 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 [Jewish and Gentile believers] one, and hath broken down the middle wall of partition between us;.........that he might reconcile both unto God in one body by the cross, having slain the enmity thereby; and came and preached peace to you which were afar off, and to them that were nigh. For through him we both have access by one Spirit unto the Father" (Eph. ii).

We

Let us take what distinctions we will, which could be supposed still to separate those who are alike reconciled to God, through the blood of Christ, and we shall find them but insignificant when compared with the separation of Jew and Gentile. must not forget that this was a distinction which had been set up by God Himself: a distinction which still exists with regard to those who are not in Christ (for we read of "the Jews, the Gentiles, and the Church of God," 1 Cor. x. 32), and yet this divinely sanctioned separation, has no place in keeping asunder those who are equally brought near to God by the blood of Christ.

Why then is it that Christians are gathered upon many and different grounds?

Why is it that they allow human distinctions to prevent their manifested union on earth? Just because other things besides "the blood of the Lamb" have been allowed to interpose terms of communion; because something more has been made requisite for union than that which unites to Christ; because varying judgments have been looked on as sufficient to keep apart those who are one in Christ, and are dwelt in by one Spirit; because choice, convenience, and inclination have weighed more with Christians than the testimony of the Holy Ghost and the prayer of Christ (John xvii).

Let us look at these added principles of communion, and see whether they have any real value in the sight of God. We can very well understand that many may judge that something more than that which unites to Christ is needful to bind together the saints while here on earth; but we believe that any such judgment would, if well examined, be found to resolve itself into unbelief.

We may state, without hesitation, that the New Testament gives no sanction to these added terms of communion; and this alone ought to make a Christian hesitate before he judged any such addition to be needful. And further, the directions are express, that we should not set up anything as necessary to our receiving one another except the fact that each has been received of Christ: "Now the God of patience and consolation grant you to be like minded one toward another, according to Christ Jesus; that ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. Wherefore receive ye one another, as Christ also received us, to the glory of God" (Rom. xv. 5-7). This passage answers many of the questions which might arise: for it is as Christ has received us that we are to receive one another. It was not because of any desert in us, or anything of fitness on our part, that Christ received us; and this is the principle on which we are to act with regard to one another. Varying judgments melt into nothing when brought to this principle. It was not because of any union in judgment, but simply in grace that we were met; and our consenting to the judgment of God concerning the blood of His Son, has been wrought in us not by any acting of our own will, but by the quickening operation of His Spirit. And as this has been the work of God, so does it behove us not to allow variance of judgment to separate brethren. If Christ has received any, we have to do the same; while we may ever seek that, being taught by the Spirit, we may arrive at oneness of judgment. Of course, in the communion of saints, it must be judged that inclination and convenience would only be the actings of self-will, if they were permitted to have any place; and therefore they should never be allowed (as they so often are) to rend the children of God asunder. And further, as it was 66 to the glory of God" that Christ received us, this one consideration ought to shew, that no lower motive than this should influence us in receiving our brethren. If the glory of God fills our thoughts, there will be no room for the many little hindrances, which are found in practice to be so powerful. This high and holy principle led our blessed Lord through all His path of suffering for us; and so should we be led in service to Him to act upon the same towards those whom He has thus received.

It is just according as we ourselves apprehend the preciousness of the blood of Christ that we shall know the power which it has in uniting those whom it has cleansed. If we would apprehend the motives which are set before us in the exhortation that we should "receive one another, as Christ received us, to the glory of God," we ought to take the work of Christ in all its fulness. Look at the love shewn us in it in all its vastness, and then say whether any thing which we can imagine, is sufficient to outweigh this motive for union.

We know well that unbelief will argue concerning the danger of not being sufficiently on our guard, and much more of similar objection. But what are we to guard? If we were to look at the communion of saints as a thing of human devising, then it might be for us to set up the safeguards which our wisdom might approve. But the communion of saints is of God; it is ordained by Him; it is the fellowship of those in whom the Holy Ghost dwelleth, and therefore it has the character of opposition to God for us to dream of any safeguards, except those which He has appointed.

And wide as the extent is to which our receiving is to be extended, God Himself has given us His safeguard. It is those whom Christ has received that we are to

receive, and no others; it is, in fact, the application on earth of the principle on which the redeemed, and they alone, shall be gathered together in heaven.

This is not merely an abstract truth, but an important practical principle; and we desire to press upon all our brethren in the Lord, that we are all responsible for carrying out the truth of God into action; it is not dealing honestly for us to admit any thing to be truly the requirement of God, and then to question whether it be practicable to act upon it. It is really questioning the wisdom of God for any to ask what is the use of doing what He has commanded. God did not wait till we should see the use, before He gave His Son; and if God calls us to present fellowship on a simple principle, our place is to consent to the wisdom of God by simple obedi

ence.

Unbelief questions every step of the way; it is Unbelief which hinders sinners from finding peace with God through the work of His Son. It is Unbelief in a Christian to question whether, as trusting in the blood of Christ, he will assuredly enter into glory with Him. And just so it is Unbelief for any to seek other grounds of union than those which God has appointed. It is Unbelief, for it is practically questioning whether God's way is the best way; in other words, whether the wisdom of God is really to be preferred to the judgment of man. Faith questions none of these things, for, resting upon the testimony of the Holy Ghost, it knows the satisfaction of the Father in the blood of Christ, and it sees that blood connected with all these things. Faith knows the entire putting away of sin, because it sees the blood of the Lamb as fully commensurate to meet the infinite demand. Faith questions not the entering into glory of all who have trusted in the blood of the Lamb, because it sees the blood accepted in the Father's presence, and speaking peace there. And just so, Faith seeks no other term of union than that which is presented to its view in that blood through which the ransomed will meet in glory. If practical difficulties be suggested, Faith does not reject the command, well knowing, that however discordant the elements to be brought together may be, the blood of the Lamb has united them to God in the relation of children, although they were far more contrary to Him than they can be to one another. Faith, taking God's estimate, enters into His thoughts, and argues not upon any principle of human expediency, but upon the truth of God, which it values for His sake.

Unbelief, looking at the saints with the eyes of man, magnifies the difficulties which are in the way of their union; whilst Faith, seeing how great the love is with which they have been loved, sees in that love a common principle of responsive love in the hearts of all who through the Spirit have learned it, as shown in the gift of the Son of God.

Faith looks at Gethsemane, at the cross, and at the glory, and learns in them how mighty is the love of God, how precious is the blood of the Lamb; and thus argues upon that blood and that love as supplying the most potent bond of union. Faith sees the difficulties which were in the way of man's union with God as utterly removed in Christ, and thus knows that nothing need separate from one another those who are one in Him.

All the children of God are brethren; we are all born of God; cleansed from our sins in the blood of Christ; all of us loved by God, even as He loves Jesus. Manifested union is what He now asks from us. He has made us one in Christ, He has given us the Holy Ghost, and are we to refuse to obey his voice? Can it be that we have so little love towards God and towards those for whom God has so much, as to refuse this? The Scripture has said, "he that loveth Him that begat, loveth him also that is begotten of Him." Shall we, then, in Christian fellowship shew this love, or shall we allow unbelief or self-will to hinder us?

Our Lord has thus prayed for all His disciples :-" I pray for them..... ...that they may all be ONE; as thou, Father, art in me, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them, that they may be one, even as we are one; I in them, and thou in me, that they may be made perfect in one, and that the world may know that thou hast sent me, and hast loved them EVEN AS THOU HAST LOVED ME (John xvii.). Is there no joy to the hearts of the children of God, in knowing that the Lord before he suffered prayed thus for them? Then let our thoughts rest upon His words, the glory is given for a specific object, that we should show our oneness now" that the world may know," "that the world may believe."

The glory has thus been given; and faith knows it as our actual possession: although we are not yet in it, we have the Spirit as the earnest of it; and thus let us seek to contemplate it aright, seeing that it is for a practical purpose that it has been bestowed. The glory connects us necessarily in thought with all those who will be sharers with us in it; it is not given to one individual Christian or another, but to "them (i. e. to all), that they may be one." So that the very thought of the glory ought to connect us with the whole of the household of God. And every thought of glory ought to lead our hearts to think of this union, which was so dear to the soul of our Lord. There is no selfishness in this; but, on the contrary, there is the recognition of the common love which rests upon us all, and which glows towards us all in the heart of our loving Father. "Thou hast loved them even as thou hast loved me!"

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It is after treating of the entire forgiveness of our sins, that the Apostle exhorts, Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which He hath consecrated for us through the vail, that is to say, His flesh; and having an high priest over the house of God, let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Let us hold fast the profession of our faith without wavering (for He is faithful that promised); and let us consider one another to provoke unto love and to good works; not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another, and so much the more as ye see the day approaching" (Heb. x.).

Here we have connected together our present confidence and privilege in entering into the holiest by the blood of Jesus, and the manifestation, by the assembling of ourselves (i.e. believers because they are such) together, of who we are, that through the grace of God are thus privileged. We are on earth as to our persons, but above in spirit, because Jesus is there; and there we have access through His blood, and it is in our assembling ourselves together, that we are to exhibit to the eyes, even of the world, that we read the glory aright which we see above.

But our Lord, in the prayer to which we have before referred, not only spoke of the glory as being now bestowed on us, that we may be one, but also of our actual introduction into it. Father, I will [desire], that they also whom thou hast given me may be with me where I am, that they may behold my glory." This is our future portion; this is that at which we have been looking in anticipation, when considering the great company gathered before the throne, and before the Lamb. In that day the prayer of Christ will be met, however much unbelief and self-will on our part hinder it now. The saints will be manifested as being one, however they now keep themselves asunder. But, it may be asked, Why is not this sufficient? Why need we care for manifested union now, since in glory we are sure to come to this? Because it is the desire of our Lord; and this one answer ought to suffice. But, further, no one who knows the love of God, would question that communion with Him is now to be sought, although there are many hindrances; and it is certain, that every saint will have this in full enjoyment when in His presence. Just so it is as to the communion of saints. Because we shall fully enjoy it at last, so ought we to seek it now. If, when in rest, it will be our blessing, how much is it to be prized during the trials of the way.

We have not even glanced at the details of the separate grounds of communion which are set up amongst the saints on earth. This is not at all our present purpose, for it is simply as rejoicing in the blood of the Lamb, and in the glory into which it will bring us, that we have thus spoken of it as a principle of union in present fellowship for the children of God. We know that the sheep of Christ, who are to be one flock, are now widely scattered. We desire that they may see, in the blood shed for them, a principle of holy and blessed fellowship, commencing in gathering together on earth those who are washed therein, and in glory being still their point of manifested union.

We know not how soon the blessed day which we have in prospect may arrive (the Lord grant it to be speedily!); but this we know, and are assured of, that in seeking thus to gather the children of God, we are labouring for that day, when we shall all join in the new song in glory.

If we had earthly objects in view, we might meet with disappointment; but in this we cannot finally, however many may be the hindrances in the way; for if

every saint on earth were to refuse to be united to us Now on the ground of the blood of the Lamb, THEY ALL MUST MEET US UPON THAT ONE GROUND in glory.

Let our brethren in Christ object now if they will, it may give us present grief; but we know that their objections will, when in glory, utterly melt away, and then no term of communion will remain, save that on which we shall all infallibly meet, "The blood of the Lamb."

With this we close these remarks, earnestly desiring for all our brethren that they may, through the teaching of the Holy Ghost, so learn the preciousness of the blood of the Lamb, as to know, in present anticipation, the joy of that day, when all the children of God, gathered in white robes before the throne, shall join unitedly in that song (which it is now our common privilege to sing), "Worthy is THE LAMB that was slain !" Then we shall know even as we are known, and shall rejoice in reading the counsels of God, as declared to us in "the blood of the Lamb."

REV. F. GOODE AND THE CHURCH MISSIONARY SOCIETY. Ir would appear, from the Christian Observer for October, that for the Anniversary of the Church Missionary Society, of the last year, the Rev. F. Goode was selected as the preacher; that this gentleman expects the personal reign of Christ, and that, in consequence, he expressed himself, in his sermon, not with that ardour of hope in the ultimate triumph of Missionary exertions, observable in those who entertain different views of the millennial era. This has elicited the following letter

from a correspondent of the Christian Observer :

"I think it a question worth considering, how much of the defalcation in the Church Missionary Society's income, for the past year, was caused by the injudicious sayings of the advocates of a personal reign of the Saviour. I did not feel myself at liberty to lend Mr. Goode's sermon, preached at the Anniversary, in 1838, as he asserted that he did not expect those great results to be the consequence of Missionary endeavours, which have been foretold by the prophets, and the contemplation of which arouses the servants of the Lord to increased efforts. I have further felt anxious to draw your attention to this subject, from the remarks made at the formation of a Branch, in aid of this valuable society, in my own neighbourhood; when one clergyman declared to a large audience, most of whom were ignorant of the Missionary work, that he did not look for a very extensive spread of religion under 'this dispensation ;' his sentiments were responded to by the Secretary deputed from the parent society, though they both admitted it was an open question, and that those who agreed with them, and those who expected more than they did, were alike called to the aid of the Lord against the mighty. What I feel is, that the majority of almost any assembly, after hearing such remarks, would think,-If the world is to be evangelised by a miracle, why spend so much money and time now for the purpose ?"

On this, the Editor gives some extracts from Mr. Goode's sermon.

"I am aware that there are those who look for the universal establishment of the gospel in the earth, the promised enlargement and triumph of the church in the latter day, as the result of efforts, such as this and other societies are making, for the diffusion of the light of life. By this they trust that the present twilight of Christian principle will gradually and imperceptibly increase into the brightness of that day of glory and universal blessedness, of which all prophecy is full. My brethren, I should be extremely sorry on this interesting occasion, unnecessarily to do violence to the prejudices of any; but it is due to truth to confess that I have no such expectations. I am deeply convinced that they are grounded on entirely mistaken views of the character of the present Gentile dispensation. The times of the Gentiles (Luke xxi. 24), which are now fast running out, are times (as I conceive) in which God, according to that remarkable, but little-heeded testimony of St. James, is visiting the Gentiles, to take out of them a people for his name. They are times, therefore, of an election, and of an election only, so long as they last. "Such has been our experience hitherto, and such, I believe, it will be,' till the times of the Gentiles be fulfilled.' Then, and not before, the present dispensa