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THE BEARING OF THESE THINGS ON THE GOSPEL OF OUR SALVATION

NOW, we made it evident to start with, that this glorious purpose was announced in the gospel preached by Jesus and his apostles; it was proclaimed for belief. "Go," said Jesus, "into all the world, and preach the gospel to every creature. He that believeth and is baptised shall be saved." Thus belief was made the first condition of salvation, that is, belief in the things set forth in the proclamation to which the commission had reference. These things comprised the doctrine of the kingdom. Hence, no man believes the gospel who is ignorant of the prophetic disclosures concerning the kingdom of God. Be it observed, Paul preached the kingdom of God out of the prophets. PROOF :--

"He expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and OUT OF THE PROPHETS" (Acts xxviii, 23).

"I continue unto this day, witnessing both to small and great, saying none other things than those which THE PROPHETS AND Moses did say should come" (Acts xxvi, 22).

"So worship I (Paul) the God of my fathers, believing all things which are written in the law AND IN THE PROPHETS" (Acts xxiv, 14).

"Paul, as his manner was, went in unto them, and three Sabbath days reasoned with them out of THE SCRIPTURES" (Acts xvii, 2). (There were no other Scriptures at the time than the Old Testament.)

Previous to the death of Christ, the crucifixion formed no part of the Gospel. Subsequently, however, it came to be preached as a supplement to the things concerning the kingdom of God. This appears from the distinction observed in the phrases by which the preaching of the apostles is designated at these two different periods. In the gospel narratives, the proclamation is described as simply relating to "the kingdom of God "; whereas, in the Acts of the Apostles, the phrase runs, "the things concerning the kingdom of God, AND the name of Jesus Christ." Now, the things concerning the name of Christ comprehend the doctrinal teaching as to how the sons of Adam may put on that "one name which is given under heaven, whereby men may be saved." This involved the teaching concerning Christ's sacrifice; for had he not died for our sins, and "risen again for our justification," it would have been impossible for us to have "put on his name," since his name would not otherwise have been provided. This element of "the mystery of godliness," then, was super-added to the things concerning the kingdom of God, in order to make them of practical value. The glad tidings of the kingdom would have been no gospel to us unless a way had been opened up for our personal participation in the glory to be revealed.

This way was opened in the death and resurrection of Christ; and the announcement of this fact, with explanation as to the manner in which we might enter this "way," naturally became a constituent part of the glad tidings. One part was incomplete without the other. The only difference between the gospel preached by Christ before his death, and that proclaimed after his ascension, was that the latter comprehended the teaching concerning the name of Christ, in addition to the subject matter of the other. There was no alteration; there was simply addition. The kingdom was presented for belief and hope; the sacrifice, for faith with a view to the hope. Both went. together. They were never disjointed. United, they constituted the one gospel preached to the world by the apostles of Christ, as the means of human salvation. Disjoined, each is inefficacious to enlighten any man unto salvation.

Now, it is a remarkable fact that, in this century of boasted Christian knowledge, we hear nothing. at all, in pulpit preaching, about the first and main element of the gospel--the kingdom of God. If it is spoken about at all, it is with a significance totally different from that which it possesses in the Scriptures. As used by the commonalty of religious people, it means different things in different mouths, but never refers to that glorious manifestation of divine power on earth, which is destined shortly to upset the whole system of human misgovernment, and establish a glorious kingdom in the earth, in which God will be honoured and man happy. Furthermore, with whatever meaning the phrase may be used, the kingdom of God is never spoken of to the people or preached about as in any way forming a part of the good message from heaven, which men must believe unto salvation.

Thus there has been a great departure from the original example. As the Jews of ancient times would only receive the doctrine of the kingdom, and that in a carnal and corrupted form, so the Gentiles of modern times, full of boast and confidence, will only hear of a suffering Messiah, whom they contemplate with perverted gaze. Thus we have two extremes--equally far from the truth. The Bible lies between them: and before any of them can be in a safe position they must meet in the blending of "the things concerning the kingdom of God, AND the name of Jesus Christ. At present there is a great and vital lack in popular preaching. The people are led to hope for translation to heaven at death as the great object of a religious life, and as the great burden of the promises of God, when, indeed, such a hope is utterly delusive, having no place at all in the Scriptures; while, on the other hand, the glorious gospel of the blessed God is hid from their eyes.

If we look into the practical teaching of the New Testament, we shall find that it is thoroughly interlaced with the doctrine of the kingdom of God. We begin with the exhortation of the great Master himself-- "Seek ye first THE KINGDOM OF GOD and his righteousness" (Matt. vi, 33). Here are plain words. We hear nothing like them in the religious teaching of this age; no such counsel ever falls from the lips of clergy or ministers. With all their zeal for the dissemination of the truth of Christ in the world, they actually neglect the inculcation of its first principle as expressed in the words before us. They never tell men to "seek first the kingdom of God "; they don't even tell them that such a thing is coming. The fact is, they are ignorant on the subject themselves; for surely, otherwise, they would speak of it. They exhort their hearers to seek "mansions in the skies," to "prepare for death," to "fit themselves for heaven," and save their immortal souls from the torments of hell; thus proclaiming fictitious doctrine, while in all their preachings they make no mention of the great central prospective truth relating to the kingdom of God. They thus disprove themselves to be the ministers of truth and light.

Christ not only warned men to "seek first the kingdom of God," but he taught his disciples to pray for its coming, saying, "THY KINGDOM COME; thy will be done in earth as it is done in heaven." No prayer like this ascends from the pulpits of our churches and chapels. It is true that in the churches the "Lord's Prayer" is repeated as a form of devotional exercise; but when the occupants of the pulpit are left to frame their own petitions, they breathe no requests that the kingdom of God may come. True, they pray for "the extension of the Redeemer's kingdom "; but by this they mean "the propagation of the visible church," which is a very different thing from the establishment of the Almighty's (not now existing) divine kingdom on earth, for the glorification of His own great name, and the blessing of humanity. Such a prayer is, in fact, a tacit declaration of unbelief in the coming kingdom of God's revealed purpose, because it assumes that kingdom to be already in existence; and, ignoring His future plans, asserts a system to be the kingdom of God, which is only the ecclesiastical embodiment of error and opposition to His truth.

Christ has said, "Whosoever shall not receive the Kingdom of God as a little child, shall in no wise enter therein." (Luke xviii, 17). This is a solemn statement, deserving, nay, demanding, most attentive consideration. It is a certain decree of exclusion against all who do not humbly and joyfully believe in the glad tidings concerning' the kingdom of God. It is fatal to the sceptic, whatever be his excellence of character. It shuts out the man who is so engrossed in the business and pleasures of this life, as to be indifferent about the future, blindly trusting that all will be right if he pays twenty shillings in the pound. It debars the pseudo-liberal man of the world, who, in the supreme wisdom of a scientific cramming, talks contemptuously about "theology."

But it is equally fatal to another class, who think they have nothing to fear. What do professing orthodox Christians say to it? How does the Churchman, the Independent, the Baptist, the Methodist, stand related to this principle? What say they to the kingdom of God? Do they receive it as a little child? Let them be told about the purpose of God to send Jesus

Christ to earth again. (Acts iii, 20), to raise again the tabernacle of David that is fallen down, and to build it as in the days of old (Amos ix, 11); to pull down the mighty from their seats, and exalt them of low degree (Luke i, 52); to humble all kings of the earth, and compel the homage of their peoples (Isa. xxiv, 21; Psalm lxxii, 8-11; Dan, vii, 14; Psalm ii, 9); to establish Him in the city of Jerusalem, as universal king on earth (Isaiah xxiv, 23; Jeremiah iii, 17; Micah iv, 2-7); to give power to His accepted people, as royal co-rulers with Him of the nations of the earth (Rev. ii, 26, 27; v, 9, 10; Psalm cxlix, 5, 9; Dan. vii, 27).inLet them be told of the mission of Jesus Christ to raise up the tribes of Jacob, and to restore the preserved of Israel (Isaiah xlix, 6); to gather again the children of Israel from all nations among whom they are scattered, and to bring them to the land of their fathers, now waste and desolate (Ezek. xxxvii, 21, 22); and there to constitute them a glorious nation, served and honoured by all, even as they are now oppressed and despised (Zeph. iii, 19, 20; Isa. lxi, 5, 7; lx, 10, 14).

Let them be told of all these things, which are plainly written in the word of truth, and what will they say? What do they say? Do they receive them as a little child? Do they not rather reject them with scorn, and throw all the ridicule which their mouths can frame upon those who direct their attention to these things? Let them beware lest they come into condemnation, and realise the words addressed by Jesus to the Pharisees: "Ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God; and you then yourselves thrust out shall come from the east and the west, and from the north and the south, and shall sit down in the kingdom of God." Wiser far will it be to receive the kingdom of God with the meekness and gratitude of a little child, that at the end of the days, they may hear the words of welcome addressed to them, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world."

We read in Acts i, 3, that Jesus was seen of his disciples forty days after his passion, speaking unto them THE THINGS PERTAINING TO THE KINGDOM OF GOD. Here is an example for our religious teachers. The Great Master considered the things of the kingdom of so much importance, that he devoted his last days on earth to their exposition. How much then does it behoove those who profess to be his ministers to instruct the people therein.

In Matthew vii, 21, we find the following words: "Not every one that saith, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my father which is in heaven." (Note--The Kingdom of heaven and the kingdom of God are the same thing; because God who sets it up is the God of heaven, and the kingdom when established will be a kingdom that will have come from heaven to earth.) Wordy profession will not avail anything in securing an entrance into the kingdom of God. A mere assent to Christian doctrine--an intellectual recognition of gospel truth--will not qualify a man for that high honour. Belief must be accompanied by a hearty performance of the will of God, as made known in the preceptive department of the truth; and this is what few men are equal to. The moral courage that is not frightened at singularity is a scarce thing, especially in matters of principle. Men will rather wink at tricks in trade, and conform to dishonourable practices without end, than boldly avow conscientious conviction, and be considered "soft." Fashion, reputation, and other influences at work in society, briefly summarised by the apostle John, as "the lust of the flesh, the lust of the eyes, and the pride of life," are too powerful with the common run of mortals, to allow of many entering the kingdom of God. "The unrighteous shall not inherit the kingdom of God" (I Cor. vi, 9). "Strait is the gate and narrow is the way, and few there be that find it." Again, in Mark x, 24, we read, "How hard. is it for them that trust in riches to enter into the kingdom of God."

James presents the other side of the picture in chapter ii, 5: "Hearken, my beloved brethren, hath not God chosen the poor of this world, rich in faith, and heirs of the kingdom which He hath promised to them that love him "? Riches come not alone to a man. They surround him with circumstances which are unfavourable to spiritual perception. For this reason, a rich man has very little chance of ever becoming an heir of the kingdom of God; not from the simple circumstance of his happening to have riches, but because he becomes subject through them, to many influences of an unfavourable character. It is different with the poor. They may take comfort. To them pre-eminently the gospel is preached; and to them it cannot fail to present many more attractions than to the rich man, because in this life they have little to comfort them. Their days are spent in labour. They manage with difficulty to "provide things honest in the sight of all men," and are strangers to the elegances and luxuries by which the rich sweeten their lives. They are held in small reputation, have few friends and few pleasures. To them the gospel is glad tidings indeed: it promises them deliverance from all the imperfections and drawbacks of the present life, and possession of riches and honour in the kingdom of God--far greater and more enduring, and certainly not less real than those which are now inherited by the great men of the earth; and in the affectionate belief of this promise, and the moral elevation and spiritual improvement which the contemplation thereof induces, he is blessed with the peace of God that passeth all understanding--a peace that the world knoweth not of--a peace that the world cannot give and cannot take away.

From what has been advanced it will be manifest that the gospel of Jesus Christ, as made known in the New Testament, is not preached in our churches and chapels. To account for such a state of things, it would be necessary to say more than the limits of this lecture will allow; but there is a certain prediction of Paul's which may throw some light on the subject. It will be found in II Tim. iv, 3, 4 :--

"The time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, (they) having itching ears; AND THEY SHALL TURN AWAY THEIR EARS FROM THE TRUTH, AND SHALL BE TURNED UNTO FABLES."

This prediction requires no comment. We observe its fulfilment in the present state of Christendom, and the warning voice to every earnest mind is, in the words of Peter, "Save yourselves from this untoward generation." Like the Christians of old, "Gladly receive the word and be baptised." Steadfastly continue in the apostles' doctrine and fellowship, in the breaking of bread and in prayers; and when the time appointed arrives, "an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ" (II Peter i, 11).

continued next page-Lecture 9 The Promises