THE REFUGE FROM THE STORM; OR,

HIS subject follows the others

TH

in natural sequence; it overtops and comes after all the topics that have been discussed. It is, in fact, the result produced, in every healthy mind, by the discussion of these topics; it is the great solicitude created by a contemplation of the truth of God, as therein unfolded. If it be shown that we are mortal in constitution, and that immortality and the undefiled inheritance of the future ages are conditionally attainable, the mind conceives a strong anxiety to learn the nature of those conditions on which So much depends, with a sincere desire to fulfil them.

"WHAT MUST WE DO TO BE SAVED?" What are the conditions which we are required to fulfil, in order to a participation in the great salvation to be revealed at the coming of the Lord? Let it be premised, that such a question presupposes a disposition on the part of the questioner, to gladly receive any conditions which the great Lawgiver may think fit to impose. It indicates a conviction that the boon to be bestowed is at the absolute disposal of the Giver. It is an admission that the petitioner has no natural claim upon it, and that the Bestower has the right to say upon what conditions it will be granted. In fact, when sincerely put, it shows the questioner to be in that childlike frame of mind which Jesus refers to when he says, "Whosoever shall not receive the kingdom of God as a little child, shall in no wise enter therein "

66 WHAT MUST I DO TO BE SAVED?"

(Luke xviii. 17). This is not the mental condition of moralists, who think that goodness of character entitles a man to future reward; nor is it the condition of those who decry the belief of the Gospel, which God has appointed as the initial " 'power unto salvation," to everyone believing (Rom. i. 16).

Both these forms of opposition have their origin in the doctrine of the immortality of the soul. This may not seem to be the case at first sight, but thorough reflection I will show it. The immortal soul doctrine has this effect: It causes the believer thereof to look upon every human being as the inevitable subject of positive eternal destiny; and as their theology recognises only two places and two classes as related to that eternal destiny, viz., heaven and hell, and the inhabitants thereof respectively, he necessarily assigns all mankind, in every age and country—of every state, stature, and condition-to one or other of those places. Now, it is not conceivable to the ordinary orthodox believer that God should predicate entrance into heaven upon conditions which would have the effect of shutting out from it the great majority of mankind, or that` he should in any case consign to hell those myriads of good people, who, though ignorant of the gospel, are not only harmless, but in some cases, positively admirable in the characters they develop. Hence the belief forces itself upon the mind, that general goodness and moral worth will be sure of acceptance,

Some

without reference to the understanding and belief of the gospel. even go the length of believing that all mankind will ultimately be saved. All this comes in logical consequence from the belief of a doctrine which (imputing to man an immortal nature) makes it inevitable that every class of mankind should be in a state of either eternal happiness or eternal misery. But take away_immortal soulism, and what do we find? We behold all mankind perishing under a process of dissolution, from which they are unable to deliver themselves.

"Death hath passed upon all men, for that all have sinned" (Rom. v. 12). It has constituted them a race of mortals, incapable, in the absence of some divine pre-arrangement, of elevating themselves (by any act of their own) above the condition in which they are involved. Hence, morality cannot save. To know what can save, we must listen to the apostles. Jesus Christ was sent for the purpose of opening a way of salvation; and having opened the way, he sent his apostles to tell mankind how it might be entered.

The object in sending this message to the nations was not to convert them en masse, and bring about the millennium, as many erroneously suppose. Jehovah never proposed such a result from the preaching of the gospel. Had he done so, we should have found a different state of things existing in this late period of the world's history. It is now more than eighteen hundred years since the gospel was introduced into the world, and, instead of the world being converted through its influence, "the whole world lieth in wickedness now as much as ever it did, though the wickedness may have changed form and hue somewhat. Men will greedily run after any kind of foolishness that will tickle the fancy and pander to the fleshly mind; but when the gospel is "reasoned out of the Scriptures" for the commendation of their judgment, and the obedience of a thereby enlightened conscience, they pronounce the matter "dry,"

and turn listlessly away, as from a thing of no interest.

Accepting Peter as a competent authority in the case, we find him reported by James to have said that the object which Jehovah had in view, in visiting the Gentiles, was "to TAKE OUT OF THEM a people for His name (Acts xv. 14). This is all, then, that is proposed in the preaching of the Gospel-the gathering "out of every kindred, tongue, and nation," of all generations, a people who shall constitute that great manifested name in the earth, when "there shall be one Lord in all the earth, and His name (in which all who bear it will be included) ONE." The gospel is, in fact, an invitation to all who accept it, to form part of that name, by putting it on in the appointed way; but the class who effectually comply is very small. "Many are called, but FEW ARE CHOSEN. "Many shall strive to enter in, and shall not be able." Jesus gave his commission to his disciples in the following words

"

Cornelius was instructed by an angel to "send men to Joppa, and call for Simon, whose surname is Peter, who shall tell thee the words WHEREBY thou and all thy house shall be saved" (Acts xi. 13, 14). And the Philippian jailor was told by Paul, in answer to his enquiry, 46 What shall I do to be saved?""Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house" (ch. xvi. 30, 31). Believing on the Lord Jesus, and believing the gospel, are exactly the same thing; for the gospel is made up of glad tidings concerning the Lord Jesus Christ and if a man believe the gospel, he believes on the Lord Jesus Christ. If he is ignorant of the gospel, he cannot believe on the Lord Jesus Christ, for "the Lord Jesus Christ" is not the mere name of the Saviour as a personage, but a grand doctrinal symbol, which can only be understood by those who are acquainted with the gospel in its amplitude.

The first thing a man has to do, then, in order to salvation, is to believe the gospel. To do this he must know the gospel, for as Paul says, "How shall they believe on him of whom they have not heard ?" (Rom. x. 14). Knowledge must always precede belief; for a man cannot believe that of which he has not previously been informed. Hence, the first enquiry on the part of man

or woman anxious to be saved will be, What is the gospel? Until they know this, they cannot go on to the second stage of believing unto salvation. The gospel is styled "the one faith," because it is made up of things which require faith to receive them-the act of the mind by which these are apprehended being metonymically put up for the things themselves. It is laid down as a principle "Without faith IT IS IMPOSSIBLE TO PLEASE GOD" (Heb. xi. 6), and it is affirmed of believers, "Ye are saved through faith" (Eph. ii. 8), and "the just shall live by faith" (Heb. x. 38). Now this faith, in scriptural usage, is not a mere abstract reliance on the

omnipotence of Jehovah, but the belief of specific promise. It is said that "faith was reckoned to Abraham for righteousness" (Rom. iv. 9). Now let us note the character of this righteousness-acquiring faith

"He staggered not at THE PROMISE OF GOD through unbelief, but was strong in faith, giving glory to God: and being fully persuaded that WHAT HE HAD PROMISED, he was also able to perform" (Rom. iv. 20, 21).

Hence, it is said that faithful Abraham was constituted the father of all them that BELIEVE, by which it is evident that scriptural faith is belief in the promises of God; and thus by the consideration of terms of a more general nature, we arrive at the conclusion to which we were guided in a former lecture by specific testimony, viz. :-that the Gospel which must be believed in order to

salvation, is made up of unfulfilled promises as its chief element.

What is the Gospel which is so composed? As summarised by Luke, in Acts viii. 12, where he describes the preaching of Philip to the Samaritans, it is "THE THINGS CONCERNING THE KINGDOM OF GOD AND THE NAME Of Jesus ChriST." It thus appears to be a compound of two elements-the one relating to the kingdom of God, and the other to the doctrinal import of "THE NAME" of Jesus, as affecting our individual salvation. Both of these must be known; and each must be understood before saving faith is possible. Of the first, we have already treated in Lectures VIII., and X., and indirectly, in Lectures IX., XI., XII., XIII., and XIV. To these collectively, the reader is referred for an exposition of "the things concerning the kingdom of God.

As for the things concerning "the Name," we are introduced to them in Acts iv. 12: "There is none other NAME under heaven given among men, whereby we must be saved,"which is equivalent to saying, that there is only one name so given, and that is, the name of Jesus the Christ. How this name has been "given" is illustrated in the events recorded in

well pleased. In his crucifixion, flesh and blood were sacrificially slain, and God's righteousness, in his dealings with Adamic nature, declared. In resurrection, the slain sacrifice was accepted, and Jesus lives, to die no more—a name which men may take upon themselves, and stand before God, accepted in him. The way by which believers may take this name upon them exists in the ordinance of baptism, which, according to the divinely appointed formula, introduces "into the name of the Father, the Son, and the Holy Spirit." Says the Apostle,

"As

many of you as have been baptised INTO Christ, have PUT ON Christ" (Gal. iii. 27). Having put on Christ, they have put on the name of the Father, and the Son, and the Holy Spirit, inasmuch as Jesus is a manifestation of the Father, in the Son, by means of the Holy Spirit. Those who are thus invested no longer stand in the nakedness of the natural

the case where the knowledge in question is associated with the doctrine of the immortality of the soul; for it then ceases to have any scriptural significance or efficacy whatever. This will be seen if we realise that Christ died to purchase life. "He brought life and immortality to light,' by the sacrifice which he submitted to. By the grace of God, he tasted death for every man (Heb. ii. 9). But if we regard immortality as the essential attribute of human nature, we displace the sacrifice of Christ from its Scriptural position. We destroy its character as a means of securing life, and are compelled to transform it into that anomalous doctrine of pulpitology which regards it as substitutionary suffering of divine wrath, in order to save immortal souls from the eternal tortures of hell !—a suffering, which, after all, according to orthodox teaching, is awfully inadequate; for countless myriads of immortal souls, according to that system of teaching, still continue unreconciled, and are fated to spend an eternity of exist ence in raging, blaspheming torture! The doctrine of the immortality of the soul must be removed from the mind before gospel truth can obtain a proper entrance; for it nullifies the whole system, by obliterating its foundation doctrine, that "by' one man came death," and destroys its efficacy by entirely diverting attention from the salvation which if offers, and directing it to a reward which God has never promised. In fact, its effect is to pervert, vitiate, poison nullify, and destroy everything pertaining to God's truth. It sends its jarring vibrations through the entire system of revelation, introducing confusion and absurdity where otherwise reign peace, order, harmony, and beauty. Theologically, it is an unclean spirit of which a man must be exorcised, before he can become clothed and in his right mind in relation to divine truth. Previously to this, his mind is filled truth-neutralising doctrine, which effectually prevents the

with