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conformed to the hope we have of soon seeing him is another. It was Christ in heaven whom Paul knew to be there, and whom he loved, that gave rise to the strong wishes and desires he had to be with Him. To be with Christ. Waiting there for the glory was far better than remaining here. Paul is our model pilgrim in this respect. What says he? How lovely the description of the strait” he was in. Says the Apostle, “I am in a strait betwixt two, having a desire to depart, and to be with Christ, which is far better." Now, there would have been no “strait" had he been clinging to this world, or there would have been no strait had he seen nothing worth living for here. “I am in a strait,” he says, betwixt two;" for here I am anchored, yet my canvas is unfurled! and the storms have come from off the land, loosening me from this world, and bidding me to set sail for the glory; moreover, the waves of earth roll out in sorrow by the side of my anchorage, and I long to draw anchor. To depart is far better. And then he turns to the other picture; for he well knew what Christ was here, what the work was here, what the love of saints was here, what it was to spend and to be spent here, what it was to be getting a weightier and weightier crown down here, to cast at Jesus' feet

up there. And, looking at both pictures, he says, “ I am

, in a strait betwixt two.” Ah! Paul was no morbid sentimentalist. He was not like some who appear to see everything through one of those deceptive mirrors, which, whilst they magnify one part, diminish another. Such either magnify the world and live for it, and would grieve to leave it, or are all for departure and see nothing to anchor them here. Ah! you can never convert a soul in heaven. You never add one such gem to the priceless crown of Jesus when inside the heavenly portals.

66 We would not live always;" yet who of us would like to be here if we could never add another act whereby Jesus could be

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glorified ? A poor life to have lived with some of us were it to end now ! A poor prospect of a crown with some of us were we to depart now ! Ah ! how little any

of us do for Him! How little do we glorify Him! Then apply the mirror of the Word itself, and, when you see Jesus, give way to your longing to be with Him, or when you see it would be for the glory of Jesus for you to remain, say with Paul, “Nevertheless, to abide in the flesh is more needful.” In the mean while

“ We'll stem the storm, it won't last long,

We'll anchor by-and-by,
In the haven of eternal rest,

With Jesus ever nigh." And now, O sinner, a word to you. Of all doctrines, the Abel doctrine is the foundation one; without the offering and the sacrifice—without an atonement for our sins, an expiation for our guilt—without a Saviour slain for us, we have no redemption ; but we have redemption in His blood.Oh, if you feel your sins, and are weary of the load, come with me and see the blood of Jesus; look and live.

" That blood can make the foulest clean."

God accepted Abel and his offering. God has accepted Christ as Saviour, on the ground of His offering; and all who look to that offering are accepted in Him. Nay, have died together with Him; and are risen together with Him, and shall one day, not far from hence, come with Him. So wondrous is this union with Jesus, that He will not be in the glory, and leave you behind. Oh, keep your eyes on Jesus. For one look at your poor, wretched self, take twenty at Him; it would cure you of that one look if you only knew Him as He is—your Jesus—your all in all. Count self to be dead,Mutterly dead,—and Christ to be your life. Not self, but Christ; not you, but Jesus.

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ADDRESS XVI.

THE BODY OF CHRIST.

“And hath put all things under his feet, and gave him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all.” – EPHESIANS, i, 22, 23.

The body of Christ we understand to be His Church, as the apostle says, “ The Church which is His body."

The body is not composed of Jews simply, as was the dispensation of old, nor of Gentiles merely, as the nations will be as distinct from Israel in the day of the Lord.

There will then, doubtless, be one glory of Israel, another glory of the nations, and another glory of the Church, which is His body. There will be those who

, will form the kingdom, and those who over the kingdom will reign together with Christ in the glory.

These several glories of the day of the Lord more or less find their separate roots now. For example: Israel, as among the nations, though not yet gathered, is a distinct people, a race not to pass away or to lose its distinct existence as such by any merging of itself with the nations. And there are the nations that now know not God, out of which God is calling both Jew and Gentile into one body. This latter, doubtless, is “the mystery” of Eph. iii. 3-6, where Paul says, “ How that by revelation God made known unto me the mystery ...

.. which in other ages was not made known unto the sons of men, as it is now revealed unto His holy apostles and prophets by the Spirit; that the

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Gentiles (or those of the nations) should be fellowheirs, and of the same body" (or form one body). He speaks of it (Eph. iii. 9) as the mystery which from the beginning of the world hath been hid in God.

I would suggest here, that it is the body, rather than the bride, which is the mystery hid. Those who love dispensational truth may search and see, bearing in mind that the bride is no where spoken of in all the writings of that apostle, who by emphasis is the apostle of the mystery; and that the body, as now revealed, is no where spoken of with any distinctness, if at all, by the prophets. The truth about the bride is evidently no mystery. The prophet who sings in the 45th Psalm is full of the bride, which bride in that Psalm is evidently Jewish. Isaiah lxii. relates to the bride, and is Jewish. The Song of Solomon, who for Israel was the kingly king, the king of glory, is full of the bride, which also is evidently Jewish. The prophets, too,

, elsewhere tell of the bride, grandly descanting upon it as upon a well-loved theme, and not as on any hidden thing or mystery, but as a glorious object of faith to be revealed in the latter days.

The body, with our own light in the word as revealed to Paul, can be discerned as having been hid in mystery; for example, as in Eve, who, respecting Adam, was a member of his body, of his flesh, and of his bones; also in Ps. cxxxix., where the Lord is seen as saying, “In thy book all my members were written, which in continuance were fashioned" (or, as in the margin, “ what days this should be fashioned"). So that they were not then being fashioned, but were simply future. In accordance with which, when the due time was about to arrive, the Lord said, (referring to Peter's confession that He was the Christ, Matt. xvi. †7,) “On this rock”-not I have been building, but“ upon this rock I will build my Church.” It was, doubtless, in anticipation of this mystery that the Lord in prophecy had said, “ How precious also are thy thoughts unto me, O God ! how great is the sum

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of them! If I should count them, they are more in number than the sand: when I awake, I am still with thee.”

Ephesians and Colossians are full of this “mystery.” The apostle speaks of it as His gospel. It came to him from and by the Lord Himself. Hence he is our apostle—the apostle of these times of the Gentilestimes in which, regarding the Church, which is His body, it is neither Jew nor Gentile as such; but a new thing-“ a new creation—times in which, Christ being head, “ He hath made both one ..., that He might form both Jew and Gentile in Himself into one new man.

Assuming, then, that the body is the mystery, and its manifestation to us, who believe Paul's own special ministry, we see in Gal. i. how he came into possession of it. Other apostles got their ministry from the Lord while as yet He was here, or not yet ascended; but Paul, direct from the Lord after His ascension, and that by revelation ; as he says,

66 I neither received it of man, neither was I taught it; but by the revelation of Jesus Christ.” “ It pleased God," he says, “ to reveal His Son in me.

After which he did not confer with flesh and blood—did not go to any of the apostles—not even to Jerusalem, where the saints might have instructed him; but went to Arabia, thence to Damascus, “then, three years after," he says, “I went up to Jerusalem to see Peter, and abode with him fifteen days.”

“Then, fourteen years after," he says, chap. ii. 1, 2, “I went up to Jerusalem with Barnabas, aud took Titus with me also. And I went up by revelation, and communicated unto them that Gospel which I preach among the Gentiles."

But not only did the apostle communicate orally concerning his Gospel, and the mystery of the Church with which by revelation he was favoured; his writings become filled with the same. His letters to the Ephesians and Colossians are full of it. He speaks of it also in Corinthians. In Ephesians the apostle is most explicit. In chapter i. he fully establishes the

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