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mity with other passages of Holy Scripture, as implying that there shall be a difference of order and time between the judg. ment of the ungodly and that of the righteous. For, as we have the express warrant of Scripture for the assurance that “there shall be a resurrection of the dead, both of the just and of the unjust”; so have we also distinct intimations given to us, that there shall be an interval of time between the two. St. Paul enunciates the order of the resurrection thus: “Christ the first fruits, afterward (ÉTELTA) they that are Christ's at His coming. Then (eita) cometh the end." (1 Cor. xv. 23, 24.) And in like manner he expresses his own earnest desire "if by any means he might attain unto the resurrection of the dead," i.e., as the words, literally rendered, are, "the resurrection, viz., that from out of, or from amongst, the dead(inv & EaváoTaOW TIV &K verpôv), Phil. ii. 11.* This interpretation is confirmed by the second clause of the verse, where, as Dr. De Burgh has well observed, “ according to the rule of parallelism, 'the congregation of the righteous' is an equivalent expression to the judgment' in the former line, and explanatory of it: denoting the gathering together' of His saints unto the Lord, at the same glorious period spoken of in Psalm 1. 5, and by the Apostle, 2 Thess. ii. 1; that goodly congregation (typified by the congregation of Israel of old) :the first assembled of the children of men in which all shall be righteous, all holy; wheat without tares; the pure grain, without the least admixture of chaff.”+

Another example is found in Psa. ix. 17, 18. “ The wicked shall be turned into hell (sheol), and all the nations that forget God. For the needy shall not alway be forgotten : the expectation of the poor shall not perish for ever.”

When we consider the subject and scope of this Psalm, of which Rabbi Solomon Jarchi says that “ it belongs to the time to come, the days of the Messiah, and the future redemption by Him,” it seems impossible to limit the retributive judgments denounced against the wicked, or the “expectation" of the righteous, to any temporary dispensation of rewards and punishments. The Psalmist here foretells the final discomfiture of the confederation of the wicked, headed by the wicked one, the enemy (singular, vv. 5, 6), at the time when the Messiah shall“ judge the world in righteousness," and “minister judgment to the people in uprightness.” To those who desire to trace the accordance of these predictions with those of the New Testament, respecting the destruction of “the wicked one” by “the brightness of the Lord's coming," we

* For further confirmation of this distinction of time between the resurrection of the just and that of the unjust, see 1 Thess. iv. 16, and Rev. xx. 4–6.

+ Commentary on the Book of Psalms, i. p. 39.

desier judgment "udge the ; 5, 69, ed

commend the careful perusal of Dr. De Burgh's exposition of the whole of this Psalm.

Our third and last example of promises not “transitory," but enduring, as contained in the Psalter, shall be that which occurs in the concluding portion of the 73rd Psalın. This Psalm deals with the great problem of God's moral government. “It has been said,” Mr. Perowne observes, in his interesting remarks on this Psalm, “ that the Book of Job and the 73rd Psalm 'crush free thought. It would have been truer to say that they teach us that there are heights and depths which the intellect of man cannot fathom; that God's ways are past finding out; that difficulties, perplexities, sorrows, are best healed and forgotten in the Light which streams from His throne, in the Love which by His Spirit is shed abroad in the heart.”

In the opening verses of this Psalm, the writer describes the conflict waged within his breast, when he observed the prosperity of the wicked in this world, and the adversity of the righteous. He proceeds to confess the sinfulness of the doubts which he had been tempted to entertain concerning the equity of the Divine administration, and he records the circumstances under which he had been enabled to overcome them. The result of his resolution to enter into the Sanctuary, and there, like Hezekiah, to spread his case before the Lord, shall be told in his own words-words (like those in which the doubts of St. Thomas were resolved) left on perpetual record for the confirmation of the faith of all who, in each succeeding generation, might be assailed by the like temptations. • " As a dream when one awaketh; so, O Lord, when Thou awakest, Thou shalt despise their image. Thus my heart was grieved, and I was pricked in my reins. So foolish was I, and ignorant: I was as a beast before Thee. Nevertheless I am continually with thee: Thou hast holden me by my right hand. Thou shalt guide me with Thy counsel, and afterward receive me to glory. Whom have I in heaven but Thee ? and there is none upon earth that I desire beside Thee. My flesh and my heart faileth : but God is the strength of my heart, and my portion for ever.” (ver. 20—26.)

It seems to us as though argument on the scope of these words were out of place. “There is a pathos," as Bishop Horne writes, “in the words themselves, which, though the Christian feels, the commentator cannot express.” The question does not turn upon the interpretation of a single word, or of a doubtful expression. The Psalmist, like the great Apostle in after times, here institutes a calm and serious comparison between those light and transient afflictions which, when weighed in the balance of the Sanctuary, he feels to be “but for a moment,” and that "fulness of joy," and those “pleasures for evermore,” which the eye of faith reveals to him as laid up in store at God's right hand for ever. And the issue of this comparison is that the conclusion of the Apostle is anticipated by the Psalmist, and, not as the result of misguided impalse, but of calm and deliberate conviction, that conclusion is that “the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.” “As if the Psalmist had said," writes the pious Prelate last quoted, “Hear, therefore, the conclusion of the whole matter. Let others, dazzled by the blaze of worldly prosperity, forsake God, to obtain a share of it; or murmur against Him because they cannot attain it. I am persuaded it now is, and finally will be, 'good' delightful, profitable, and honourable 'for me to draw near,' and join myself to Him'; which, in this life, I can do no otherwise than by believing and hoping in His holy name: 'I will put my trust in the Lord God, and excite others to do the same, by ' declaring His works and dispensations, that all may perceive what an amazing difference will one day be made, between him who hunteth after the creature, and him who loveth the Creator."

(To be continued.)

LIFE AND WRITINGS OF CÆSAR MALAN. Life, Labours, and Writings of Cæsar Malan, Minister of the "Gospel in the Church of Geneva, Doctor of Divinity, and Pastor of L'Eglise du Témoignage. By one of his Sons. London : Nisbet and Co., Berners Street. 1869.

(Concluded from page 599.) MALAN had now ceased to be a member of the National Church of Geneva. It was the Church, however, which had cast off Malan, not Malan the Church. Having abdicated her own proper function, to preach Christ's Gospel in its purity, she insisted on a like unfaithfulness on the part of her clergy, who were consequently reduced to the painful alternative, either of separating from the visible Church to which they had hitherto belonged, or abandoning their duty to Him who is the head of all Churches, and consenting to the suppression of His truth. Gladly would such men keep both ; but if this cannot be, and because of their contrariety, one or the other—the truth of God, or the Church of their fathers-must be surrendered, then there can be no hesitation; at whatever cost, the Lord's truth must be retained.

It is considered by many at the present day, that the character of its testimony is not an essential element of a Church; and that a Church may be apostolic, although it has ceased to be apostolic in doctrine. The Church of Rome has long ceased from apostolical doctrine and teaching. Not only does she not teach the Gospel, but she anathematizes such as do. Yet she assumes to be the Church exclusively, and numbers there are who admit her pretensions. With weak minds there is nothing so convincing and irresistible as assumption; and the more arrogant the claim, the more readily it is conceded. Our forefathers were not thus weak-minded. They steadfastly resisted the pretensions of the Church of Rome. Whatever else she might claim to have, this they knew she had not—the truth of God; and whatever else she had, or assumed to have, in the absence of that, was, in their estimation, valueless. They no more regarded her as a true Church, than they would have thought of regarding a tomb, because of its splendid exterior, as an habitation of living men.

When a Church ceases to testify for Christ, and sets its seal to this contumacy by persecuting such of her members, whether clerical or lay, as desire to be faithful in this great duty, then separation from her becomes unavoidable. She may repent of her unfaithfulness, and, by returning to her allegiance, afford an opportunity of recommunion to those who, in the discharge of their Christian duty, and in vindication of their Christian liberty, had left her; but meanwhile, as followers of the Saviour, they must, as they have opportunity, testify for Christ, and if they be not permitted to do this within the Church to which they have hitherto belonged, they must, like Malan, go without, that they may be free to do it. For, otherwise, if they acquiesce in the restriction, how is the Gospel to be preached? If all the witnesses submit themselves to a voluntary imprisonment, how shall they go forth to testify ? Then indeed might Rome sing her Jubilate, and raise her splendid structures as memorials of her victory over truth. But no! this can never be; God's people may for a time be silenced by coercion, but never by consent or tame submission. The witnesses may be slain, but they shall rise again.

This must be done-in whatever way, or by whatever means —the Gospel must be preached ; if regularly, and through the channel of settled institutions, well; but if they be unavailable, then by whatever means. If the conduit be obstructed or broken down, then by any other appliances, however unusual, let the supplies be conveyed. The waters must be brought down, for they are essential to life.

Everywhere, throughout the earth, until the salvation of God comes to his relief, man is in great need, “ foolish, disVol. 69.-No. 382.

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price, deze urgentotis: 'What the knowledge me

obedient, deceived,” victimized by sin. There is one remedy, one of God's providing, conceived by Him, wrought out by Him at a costly price, designed for universal use, and which, as the necessities of man are urgent, He has commanded to be made known widely and promptly. “He that withholdeth corn, the people shall curse him." What then shall befall those who withhold from perishing sinners the knowledge of Him who says, “I am the bread of life: he that cometh to me shall never hunger : and he that believeth on me shall never thirst.” What shall be said of organisations, which, under the name and semblance of Churches, do, in fact, obstruct the Lord's truth? Must we do their bidding and be silent? Every Christian man has a mission — in his sphere, and according to the measure of his opportunities to give to the world that truth which, in his own case, he has proved to be the great restorative. Especially is this true of those who have been ordained: they are under a vow and pledge to preach Christ publicly, and that vow they must fulfil. Loyalty to their Master, compassion for their fellow men, summons them to the fulfilment of this great duty.

Malan, then, was amply justified in the decision to which he came.

When, in December, 1819, Malan, having applied to the Town Council for permission to use one of the town churches, was refused, he resolved to build a chapel in his garden. This was, indeed, an arduous undertaking, for, when he commenced the work, he knew not how it was to be completed; he was without means :

“At the first blows of the pick-axe, Felix Noeff, (who, at that time a soldier in the garrison, used to employ his leisure days in working for private families,) turned over in the soil a small piece of copper, which he carried to my father. It was a medal, with an effigy of a sower on one side, and the inscription · Ejactura lucrum.' As he looked at the device, my father could not help recalling the words of the Psalmist, in which an abundant harvest is promised to him who goes forth weeping, bearing precious seed.' He remembered, too, the coin which Franke had found when he was laying the foundation of his orphanage.

"Indeed he had good need to look for the help of God upon his work. When I began,' he said, 'I had only £10 to count upon, a subscription given me by a brother in Ireland. The day that the medal was found I received unexpectedly, through the post, £24, which the brethren at Würtemberg had forwarded to help me 'in rebuilding the walls of Jerusalem. This was, however, the only funds that he possessed for a long time, till, in the month of June, when, after my mother had tried in vain to persuade him to appropriate her property, he determined to sell his house for the benefit of the new chapel. As he was about to carry out his intention,

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