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C. P., East Moulsby.—Your letters intorost us deeply, and we hopo to profit by them; but fool quite unable to do thom justice in the few remarks -wo offer here in reply. Wo should need a dozen of those sheets to examine all the momentous questions you raise. It is, as you say, very important that we believe in the presence of "Christ in the midst" without any qualification. We must, indeed, bo careful to hold our thoughts, and speak them, seripturally. Yet, if ono proposes to be conformed to the Holy Spirit and the Word, that, of necessity, involves conformity to the mind of Christ. You rightly fear tnat where so many have failed, including Mr D. and the Brethren, others will bo liable to failure. Well, we must be content to be very foolish, and when we make mistakes, retrace our steps—go back to the Master, and loarn our lesson afresh. Wo need both meekness and humility, do we not':—We were certainly wrong in saying that the Brethren gave themselves that name; but you agree with us that they have practically adopted it. Respecting the requirement of baptism before receiving to full fellowship—Practically, there U no difficulty about it. Where those who oxercise ministry are faithful in pressing the word of truth on the subject, either subjection follows, or such a spirit of wilfulness becomes manifest as to show that there would not be truo fellowship were the applicant admitted. On the subject of Pastors, Elders, and|Angels

we hope to offer a few thoughts separately.

S. C. H., Hiohoatk, whose lettor was published in our last number; tho only point requiring a reply is, that respecting Baptism. We believe there is but one baptism by water divinely given to beliovers; namely, that ordained by the Lord himself, "in the name of the Father, and of tho Son, and of the Holy Ghost." Tho reason why in " The Acta of the Apostles" the namo of Jesus only is given in connection with immersion, is (it appears evidont to us) to show how God delights to exalt that name. Men had despised Jesus, and said, "Is not this the carpenter's son V but now, God had " highly exalted him, and given him a name which is above every name." Moreover, the believer is to be immersed according to the command of Jesus, and the thing signified has been accomplished in the power of his name. We are baptized into his death— *' buried with him in baptism." The whole work of Salvation, and the baptism which commemorates it, is in personal association with the Son of God. Hence the force of the record, "they wero baptised in the name of the Lord Jesus." By the outward act of immersion we testify that we are by faith baptized to, or into, Him. The solemn act is, however, celebrated in the namo of the Father, Son, and Holy Ghost; for through faith in the Son of God we are brought into fellowship not only with himself, but also with the Father and the Holy Spirit. It is a great mystery, but faith can grasp it.

J. L., Hill Street, Peckham.—Wo thank you for your communication, and return it at your request. (Call at 335, Strand.) Your arguments against water baptism are ably put: but, wc trust, you will find them fully answered in the article on •' Baptism," now in course of publication in this paper.

A Weak Disciple, Earl, Bristol.—We deeply pity you. But why continue to sow that which produces such a sorrowful harvest P You aro evidently opposing the mind of your Master. In what way we cannot exactly tell, for you only give us a half confidence. The remedy is not to be found in asking the prayers of your fellow believers. If you would get rid of your pangs cf conscience it must be by a practical conformity to Matt. xi. 29, and Luke ix. 23.

W. B., Skinner Street, Clerkexwbll.—We have much pleasure in reading your very earnest letter in defence of " The Brethren." You will see we elsewhere admit their distinctive title was rather accepted than chosen. As to the rest we know what wc affirm. You have probably not had opportunities of forming tho same judgment we have. What wo all ought to desire is, to discern the mind of our Lord. May ull really seek to do this. You say " we aro of the Pauline Dispensation." Dear Brother, there is no such thing in Scripture. This is ono of the subjects taught among you, which like water baptism and church union, wants looking into in the full light of the "word of truth." Bear with us—our ono desire is to " contend earnestly for the faith once delivered to the saints," free from all taint of parties and isms. May our writings about "The

Brethren" induce all dear Christians to search out truth for themselves—to "prove alt things." Alas! it is easier ti let others search for us, and take it for granted that thoso wo love are correct in all they teach. All we havo said we can commit to Him that judgeth righteously.

E. M., Crewe.—The simple answer to your argument is this —John's baptism preceded Salvation, but the baptism of Christ follows after it. There is ns great a difference as between the value of John Baptist's ministry and that of our Lord. The wholo question of Baptism will, we trust, be fully dealt with in tho present and succeeding numbers of our paper—after which, should any difficulty remain, we shall bo happy to hoar from you again.

A. (i., Birmingham.—We thank you sincorely for your assistance in circulating Precious Truth. Your remonstrance is received with the greatest respect, but we havo fully answered similar remarks in previous numbers. Our desire is to be faithful to tho Lord; wo dare not spare whore rebuke is needed.

J. S. J., Crewe.—Be assured of our full sympathy in your disappointment respecting Scripture Meetings. Do not give up. "In due time we shall reap if we faint not." We think you would do well to go to the meetings hold by T. S. Look to the Lord to use you, if needs be, to counteract any "peculiar viewo'' if unseriptural. For our own part, we are free to go to any reading meeting where there is liberty to look into the Scriptures, and speak out what wc are able to understand therefrom. Never mind though there be but very, very few. The true object of such meetings is better attained where there is but little room for personal display. Surely you can invite some dear Christians to your own house. This need not interfere with the other meeting.—Respecting baptism, we simply present the truth, as it is plainly written in the "Word of God." What the result will be, it is not for us to inquire. If our dear brethren in the Lord reject the testimony, there will be at least a verification of that Scripture, " The time will come when they will not endure sound doctrine." You say, "To advocate believer's baptism will make us Baptists, if not close communionists.'' Dear brother, the remedy for all that kind of thing is to look right away from men to Christ in tho glory. Aro we to be men pleasera, or are wo to conform to the plain commands of our Lord? You add, "Very many dear children of God believe in and practise tho baptism of infants." It is one of a thousand ways in which Many Dear Children Of God thoroughly dishonour the Lord Jesus Christ. That infant sprinkling is held as a superstition by thousands who trust in Jesus for their own soul's salvation, wo are very well awaro. There is no end to men's superstitions. We met a dear brother a short time since who believes in the influence of the planets! This is a ministering brother, one who on most points m.'uiifests much spiritual intelligence. What are we to do in tho midst of such miserable failure'( The answer is simple. Read the 2nd epistle to Timothy, written in contemplation of these times—and act out individually, as in the presence of Christ, what wo are there taught.—Further remarks in our next. [Other Notices to Correspondence unavoidably postponed.]

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Beloved.—If you are permitted to serve our Lord Jesua Christ, it is one of tlio most blessed privileges conferred upon you by him. Are you a servant? You are a child of God, by adoption, through faith in Jesus Christ. But it by no means follows of necessity that you are his servant. There is much misapprehension on this subject. Tho unrogonerate are fond of thinking they can become servants of God, and afterwards, through the acceptability of their works or service, receive Salvation as a reward! Now We know, through the grace of God, that salvation is a. free gift; which you and I, as well as all who believe in the Lord Jesus, have received without any deserving on our part; nay, in spite of our utter unworthiness—for, we "were by nature the children of wrath even as others. But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ—by grace we Are saved.''

Now, the next consideration is—we are re-created (made partakers of the divine nature) that we ma)' be workers of good. Are you, beloved, fulfilling the purposes of God in this respect ?" For we are God's ■workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." These good works, then, are not to be of your own invention, nor contrived by men. But God hath ordained them. You must therefore learn In His Word what He calls good works.

"What folly to attempt works as servants of God without a knowledge of His will about them! Think of that solemn declaration made by Jesus (Luke. xvi. 13-15). u Ye cannot serve Ood and Mammon. And the Pharisees [religious, self-righteous men] who were covetous, heard all these things: and they derided him! And he said unto them, Ye are they which justify yourselves before men; hit God knotveth your liearts: For That Which Is Highly Esteemed Among Men Is Abomination In The Sight Of God."

See to it, beloved. The Master has made known his will, Fully, in His word. Are you doing what he has said, or, "that which is highly esteemed among men''?

Christians accept tosks at the hands of others, and think their performances will bo esteemed by Christ. They talk about working for Jesus. Dear Brother, dear Sister, you cannot work fir Him. Yet if you keep yourself in sanctification (i. e. having no fellowship or connection with things contrary to the mind of God, though of course liable to incidental failure and sin,) you may indeed work with

him. It is He who "worketh in you to will and to do of His good pleasure." "Without me," said the Lord, "ye can do nothing." "H ye abide in me, and My Words abide in you, ye shall ask what ye will, and it shall be done unto you. Herein is my Father glorified, that ye bear much fruit."

The majority of Christians act as though they consider there is uncertainty respecting the word of the Lord, as touching what he would have them do. This, beloved, is quite a mistake. Oil, that believers would Search the Scriptures prayerfully !—that they would trust the Holy Ghost the Comforter to guide them into all truth! They would then speedily abandon many works which are "highly esteemed among men."

And this leads me to the point I wish to urge upon you. Do you know what it is, my brother, my sister, to meet from time to time, with two or three true-hearted believers, in tho name of Jesus? Do you know what it is thus to have fellowship with Christians, together taking the word of God for your study, and accepting the Holy Ghost as your teacher? If not, you have missed much strength and joy which the Lord has provided for you.

Fonder this, dear Christian. Pray about it. The time is short. If you would be a servant, you must know your Lord's mind. To know his mind you must Search the Scriptures. Doubtless you read your Bible alone from time to time—perhaps every day. But I would put the question to myself as well as to you, "Understandest thou what thou readest?" "If any man think he knoweth anything, he knoweth nothing yet as he ought to know."

Oh! the riches contained in that collection of books called the Bible! The store is inexhaustible. Well, God be praised for all we obtain from it in secret. But what one can get in that way, is I believe but as a drop compared to the outflowing from tho well of truth, which comes when the members of Christ meet together in His name, to commune over His word, under the guidance of the Holy Spirit.

Remember, too, that it is scarcely possible for a Christian in these days to be untainted by party prejudices. The word of truth is generally looked at obliquely. Tradition has been so thoroughly indoctrinated that it is difficult to know whether we are free from it until our thoughts are subjected to the scrutiny of fellow believers, in the presence of God. Then, again, there may be times when it is needful for the living word to be felt by us as "a discerner of the thoughts and intents of the heart," as "sharper than any two-edged sword." Perhaps you or I would shrink from thus applying needful portions to oiir own souls; but the word of truth uttered by others may pierce home, convict us of error, and send us to the throne of grace for peace. ■ I might dwell at great length upon this subject;— , but must conclude by assuring you that the advantage' of followship-study of the Scriptures is incalculable. Depend not upon that which man's wisdom teacheth, but uj>on "that which the Holy Ghost teacheth, comparing spiritual tilings witli spiritual." Meet then, beloved, over the word of God ; open your cottage or barn, your parlour or your kitchen ; and any souls you know to be followers of the Good Shepherd, or enquirers after the way of life, invite them in freely, whatever party-name they bear; and pray God to teach you. Never mind the frowns of your neighbours. Disregard the scorn, not only of the world, but of Pharisees also. Nay, rather count it as cause for rejoicing, if in any measure you are called to suffer shame for the name of Christ." In this way, then, you may bo a true servant, for "the word" will sanctify you, if you are really truehearted; and you will be "a vessel meet for the Master's use, prepared unto every good work." That it may be thus with you is the fervent prayer of Yours in the love of Christ Jesus our Lord, The Editor of

and am a witness to facts of striking interest in the way of the conversion of persons who have been present at them as observers. J. F. E."

"Precious Truth.'


The following is copied from an account of a Christian's travels in the Scilly Isles, and elsewhere, as reported in The Revival, October 12. It shows a happy return of at least a part of the household of faith, to the simplicity of the first days of Christianity.

"It was observable that in the isles, Bryher andTresco, where there is no chapel and no resident minister, the believers were in the most quickened state of any in all the islands. We heard, on our visit to Tresco and Bryher, much about Christ and nothing of sect or party; Christ was all! They meet in each other's houses at Bryher, bringing their chairs with them, coming

together thus to pray and exhort one another

"It has been my privilege in various places to meet groups of believers of a primitive stamp, true Bible Christians, i.e., desiring to be taught from God's own book all that they should learn and practise. Many of these are unsectarian and unattached, representing, as it appears to me, such as are recorded in Malachi iii. 16, and such as would seem to be indicated in Jude 20. These companies or simple gatherings are sometimes met with in the houses of the wealthy, others in the cottages of the poor; sometimes in hamlets and villages, sometimes in more populous places. My impression is that they are far more numerous than we think, and, if one may express his opinion, they betoken a healthy Christian condition. Those I allude to do not set up themselves to be better than others, but only claim to obey God's word in its simplicity, judging no man or set of men, but seeking to worship the Father, 'in spirit and in truth.' They read His word. For myself I can say, I have been much edified at such meetings,

(To u> Editor of Precious Truth.)

Dear Brothkr In The Lord Jesus,

I last night received three numbers of Precious Truth from a dear brother in the faith in Edinburgh j and to-day my heart is so full of joy, to see such a treasure published for the sake of truth, that I cannot remain silent. May the Lord bless you abundantly, and make you a blessing to many a disciple of the Lamb.

I thank God, whoso I am through the redemption that is in the blood of Jesus, that many are beginning to hear the cry—" Behold, the Bridegroom cometh : go ye out to meet him." Some twelve years ago my mind was enlightened on this "blessed hope." I stood alone in that hope for years, but the Lord was pleased to give me zeal with the light, and I began to talk on the subject. My friends and neighbours began to entertain serious fears about my mind, and thought I was going fast astray into error. However, one truth opened the way for others. I got great good from reading and studying the " Book of Daniel," and " the Revelation." By and bye, some began to search the Scriptures! The victory was won. The ice being broken, they began to see I was right after all. Now there are a good many christians hereabout that are waiting for the gloriou sappearing of the Lord Jesus.

About two years ago Christ's ordinance of baptism was the next truth examined, and seeing that to be a believer's duty, I (when in London) sought an interview with Mr Spurgeon and was baptized. Before that, I was a member of the Church of Scotland. I ceased to have connection with that church about this time twelve months.

A few baptized disciples of the Lord Jesus have now hired a room, and we meet every Lord's Day for the worship of God and breaking of bread. And, oh, how precious we have found this to be! Since ceasing to have connection with the state church we daily experience the presence of the Lord. We see it to be right to meet only as Christians, about a dozen of us in all. Each brother takes part in worship, as the Holy Spirit enables. Another brother or myself gives a word of exhortation. Pray for us.

I trust you will excuse this letter from the " North'' from a brother. I pray for you. My main motive is to say, Go on in the work of the Lord. I will be exceedingly obliged if you will send me a supply of Precious Truth regularly to give away around me. I enclose you 2s. in stamps, and will thank you to send me back numbers, from the first, to that amount, and I will remit you again for twelve months.

May the Lord bless your labour of love in his service; may He add daily to the church such as shall be saved, so that at his coming there may be a great multitude ready to meet Him in the air.

I am your loving Brother,

Waiting for our Lord's appearing,

«, , Wigtonshire. 30th August, 186-5.


We resume our examination of the pamphlet entitled "Professor, beware." Let us further test it by the word of God, and may poor doubting ones be convinced thereby, that the Gospel of the Lord Jesus is really what it purports to be—A message of free salvation to all who trust in Him. He commanded it to be proclaimed in all the world, to every creature.

Mr Parks, at page 6 in his tract, gives a glossary of the Epistle to the Romans. The following is his commentary on chapter x. of that scripture. "The election obtains salvation in virtue of sovereign grace, and when a man can call upon the Lord with his heart, he has good evidence of being an elect vessel of mercy prepared for glory."

Now, compare this teaching with the simple word of God. "The righteousness which is of faith

speaketh on this wise, The word is nigh

thee, in thy mouth, and in thy heart: That is, the word of faith which we preach: That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved, for withtho heart man believeth unto righteousness; and with the mouth confession is made tin to salvation. For the scripture saith Whosoever believeth on Him shall not be ashamed. For there is no difference between the Jew and the Greek (or Gentile): for the same Lord over all, is rich unto all that call upon Him. For whosoever shall call upon the name of the Lord shall be saved." Rom. x. G—13.

This is not a bit like the forced construction of Mr Parks. On the contrary, it is here expressly stated that there is now no difference between the Jew, who stood on election ground, and the Gentile who was (before the coming of Christ) considered by them beyond the reach of God's favour. God had in times past been pleased to have a chosen people, the descendants of faithful Abraham; but these as a nation had rejected the Son of God. That favoured people was therefore set aside. Now there is no difference, but Whosoever believeth in the worldrejected Christ, receives forgiveness of sins and the gift of overlasting life. Let it not be supposed that we seek to evade one single word taught in the scriptures about God's electing mercy. Rightly understood, it is a most glorious and joyful theme. But the doctrine of election as given of God is not that which is taught by Mr Parks.

In the 9th chapter of the Epistle to the Romans, and in other scriptures, God claims an absolute right to do what he will with his creatures. Accordingly, in the manifestation of his sovereign will, he chooses from time to time to interpose specially and exceptionally with divine power, as a deliverer. Such was his dealing with Paul. In the exercise of this supreme right he declares, that notwithstanding the apostacy of his people Israel, in the latter days, he will put forth his mighty power and save a remnant of them.

In the meantime, the Lord chooses to dispense undeserved mercy to all who trust in Jesus. There

fore during the present dispensation, salvation is made to depend upon preaching and believing. For this reason it was, the Apostle Paul laboured so earnestly in pressing the truth upon his countrymen. As he says in the very epistle under consideration,— "If by any means I may provoke to emulation them which are my flesh (the Jews), and might save some of them." Rom. xi. 14.

Such language as this would be sheer nonsense if, according to certain teaching, they could not believe without having faith plantod in them by direct intervention of the Holy Ghost.

We now come to a passage of the tract which should sadden all who know Jesus as the One who came to seek and to save the lost. At p. 9, Mr Parks says—" I grant that Christ has the power to save; for all power in heaven and earth is given into His hand, and I am certain that if he exerts that power in any sinner's behalf, that sinner must bo saved, otherwise His power would not be"' all power': but suppose He has not the will? What then?"

This may seem to be forcible logic—Alas! it is a denial of the truth. What saith the scripture ?" For this [supplication for all men) is good and acceptable in the sight of God our Saviour; Who Desires All Men To Be Saved, and to come unto the knowledge of the truth." 1 Tim. ii. 3, 4. The authorised version gives the words "who will have all men to be saved"; but the other is a better translation. In either rendering, the Will of the Lord Jesus is express and unmistakable.

now grievous to find a professed minister of tho gospel in direct antagonism to the mind of his Master: In fact, opposing the gospel he undertakes to preach!

(To be continued, D. V.)


When man was created, the world of animal life was made subject to him; but that the spirit of subjection might bo exercised in him, a tree was appointed of which ho was forbidden to eat. But man failed, for, instead of remaining subject to Him who created him, he listened to one who was given to be a "help meet" for him, i.e. tho woman. As a part of her punishment, God said — " Thy desire shall be to thy husband, and he shall rule over thee." Unhappily, women often deny and despise this law, claiming equal right of rule, if not aspiring to sonicthing higher, the result being grief and mischief.

The law of subjection is observable in the New Creation from the following points of view:—

1. Christians are to be subject to the powers that be." Let every soul be subject to the higher powers."

2. Christians as brethren are to be subject to one another; "Submit yourselves one to another, in the fear of the Lord." "Yea, all of you be subject one to another; and be clothed with humility."

3. Christians are to be subject to those whom the Lord raises up among them, "rightly dividing the !word of truth," and who visit and admonish and care for them. Thus, in the last chapter of the Hebrews, the Holy Spirit by Paul refers to this duty: "Obey them that have tho rule over you, [or your guides, see the margin], and submit yourselves; for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief; for that is unprofitable for you." (neb. xiii.) It is evident this submissiveness is not to be exacted by those who take the oversight of the flock, but is to be voluntarily rendered, in love and gratitude for spiritual good received through them, the church recognising the will of Christ in making them undershepherds. Nevertheless, this subjection in love gives no claim to authority of an official nature For—

4. While the exercise of authority is the proper and natural sign and proof of greatness in tho world, among believers it is to be tho very reverse. "Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your minister; and whosoever will be great among you, let him be your servant; even as the Son of Man came not to be ministered unto, but to minister, and to give his life a ransom for many." The authority of an Office or an Order is incompatible with the nature of servitude, and must partake of the nature of mastership; it is therefore contrary to the mind of Christ.

5. In the Christian Wife. "Wives, submit yourselves unto your own husbands, as unto the Lord."

6. In Women in the church or assembly for worship. "Let the women learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence."

7. The Man in the assembly is to be subject to the Lord, (a) Because He is present; (J) because He is the Head and believers are members in particular; (c) because the faith which commits the conduct of the meeting to the Lord, who works in all subject ones by his Spirit, is the most honouring to him who is worthy—worthy of all honour.

8. The Angels made subject to Christ by God. —"Hesaith, Let all the angels of God worship him."

9. Ciihist was subject to God, and will be so again after the consummation of all things. "My Father is greater than I." "Then conieth the end, when he shall have delivered up the kingdom to God, even the Father, . . . then shall the Son also himself be subject unto Him that put all things under Him, that God may be all in all"

To the natural man it seems noble not to be of a subject spirit—submissiveness is regarded by him as only appropriate in children. Let it be so: the Lord sa}-s of children—" Of such is the kingdom of heaven," and that is enough. Oh, that we may all have more of this mind, "which was also in Christ Jesus." Let the worldly-minded and apostate church in Rev. xviii. say—" I sit a queen," glorying in her own rights and her increased goods; but let true assemblies dehght increasingly in lowliness and patience and contentment with the assured presence of the Lord Jesus.



(Written expressly for this publication.)


Verses 43, 44, 45.—•'Theday following Jesus would go forth into Galilee, ami findeth Philip, and saith unto him, Follow me. Now Philip was of Bethsaida, the City of Andrew and Peter. Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph."

It is interesting to notice the interpretation of the names of the four men grouped around the Lord Jesus in the latter part of the chapter.

Andrew, signifies Strong or Stout.

Simon, signifies Hearing, Obeying. Peter or Cepltas (the name given by our Lord to Simon,) means a Stone or Rock.

Philip, signifies Warlike.

These three belonged to Bethsaida, the meaning of which is, a House of Fishing or of Fruits, and all became apostles.

.Vathnwel signifies, "the Gift of God."

The Strong or Stout (Andrew) was the first to follow Jesus, but he remained in company with the Lord only a brief part of the day, from the tenth hour. He however went forth to seek his brother, the Hearing and Obeying one (Simon). In this name is indicated the character which specially pleases the Lord ; and he accordingly gives Simon another name, "the Stone or Rock," (Cephas or Peter,) for Jesus will build his church of hearing and obeying ones. It is especially noticeable that on the occasion here spoken of, Simon was silent (an unusual circumstance with him, we may say), and the Saviour was thus left to deal with him according to the indication of the name he bore.

Next comes the Warlike One (Philip). As in the case of the other two, he was of the House of Fishing or of Fruits. Thus, however warlike in name, he was to be occupied peacefully; for he was called to follow the "Prince of Peace."

Look at the bearing of the incidents another way. Andrew the Strong or Stout, hears the cry, "Behold the Lamb of God," and he follows Jesus. Then he goes forth and finds his brother Simon, the Hearing and Obeying one, and he brings him to Jesus. After that, Jesus himself goes forth as the seeker. He finds Philip, the Warlike, and saith unto him, Follow me. This follower findeth Nathanael, and invites him to come to Jesus! It is sad to see how this first called one of the Lord, fails as to his statement of fact. "We have found him" said Philip. But he had not found the Lord; Jesus had sought and found h im!

Nathanael questions whether any good can come out of Nazareth ; but he accepts the invitation "Come and see."

46.—" And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him— Come and see."

A complete answer for all questioners about Christ and his ways—" Come and see."

47.—"Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!"

Nathanael, "the Gift of God," must needs come to Jesus, notwithstanding his doubts—according to that word of the Lord—" All that the Father hath given me shall come to me." Nathanael was a faithful and a true hearted one, "an Israelite indeed in whom was no guile." He could pour out his soul to God under the fig tree—but he needed the same Saviour as the vilest sinner. He must hear of the despised Nazarene, and must "come and see." Nathanael was a sinner. It was not any inherent holiness in him

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