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upon human belief of His truth; why such stress is laid on faith in the Scripture: God intends to make us His sons, the sons of the resurrection; and then we can die no more ; just as in His case, Who is our Leader, Who says, “I am He that liveth and was dead, and, behold, I am alive for evermore."

It just comes to this. We are asked to believe in the Son because we have sinned, and stumbled, and fallen, and are unable to escape from the mire and pollution into which we have fallen; we have dishonoured our Creator, and He graciously wishes to remedy the evil by a new creation. Our strength is weakness; our boasted deathlessness is the old lie of the devil, who said to our first parents, “ Ye shall not surely die." Our only immortality is in Christ; may God in His infinite grace grant that we may all meet by-and-bye at the right hand of the Life-giver, when the Church shall be glorified at His second coming, and then there will be an end of all evil! Amen.


“ The kingdom of God is within you.”—Luke xvii. 21. To

my paper on this subject Mr. F. Moore offers three principal First.-—" The non-necessity for founding such a paper on Luke xvii. 21.” In reply, I observe (1) that Mr. Moore is not opposed to “my definition of the nature of the kingdom.” (2) He admits it is a subject “very generally misunderstood.” (3) He says there is a

very prevalent but untenable belief that it' is simply a spiritual” kingdom. (4) He must also admit that this passage in Luke is very often urged as proof that it is “simply a spiritual kingdom.”

Under these circumstances, I confess my inability to understand on what grounds Mr. Moore is “impressed with the non-necessity" of my paper.

Is there no necessity for trying to correct a "very general misunderstanding" of such an important subject as the "kingdom of God?" or for calling attention to what is a “very prevalent but untenable belief” concerning it? And in our humble endeavours to help our fellow-men to a better understanding, is it not wise to take those Scriptures which are relied on, and endeavour to show that they give no support to the position sought to be proved ?

Not long ago, I heard Luke xvii. 21 and Romans xiv. 17 referred to as proof of its spiritual nature, and this is far from being an exceptional case. How then is there “no scope for treating upon the nature of the • kingdom of God’ to be found in this passage ?

A second objection is, " The text has been isolated.

The few words at the head of my paper are undoubtedly isolated there; but is there any ground for implying that they are used in an “isolated position ? It has long been with me a matter of first importance to avoid building anything upon an isolated passage, knowing the evils of


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such a course. Mr. Moore “looks down the whole paragraph, and sees nothing but the most elaborate illustration of what our Lord intended to teach." In this we do not differ, although, it appears, we differ as to what He intended to teach. Yet, instead of looking at an “isolated text," I have surpassed Mr. Moore in breadth of survey ; for both what goes before, and what follows, as well as the “whole paragraph,” together with time, place, circumstances, what gave rise to the words, the evident design of His questioners, the warning given to His disciples, and His teaching that followed, were all duly taken account of, and all seemed to agree in illustrating and supporting the view I have taken. If I have failed to get at the meaning of the words notwithstanding, it certainly has not been by isolating them from their surroundings.

Third.—Mr. Moore objects to the “Exposition,” and thinks it an “attempt to bring out of the passage a meaning which is not contained in it." Well, infallibility is not claimed ; and, although we may differ as to the meaning, I cordially concur in the “desire that every portion of Scripture should be expounded so as to convey the intended sense,” and have no desire or wish for more. But an honest effort to bring out the sense of a passage is not to be despised, although the meaning should be missed or mistaken. And although not "set apart for the ministry,” there is no reason why we should not “aim at examining a text as deeply " and thoroughly as we can. “Examining a text” is not a privilege belonging exclusively to those " set apart for the ministry," and a suitable paper finds a place in the RAINBOW irrespective of the writer's position in society.

Trusting, then, to the reader's acquaintance with text and context, let as again look at our Lord's reply to the Pharisees. " The kingdom of God cometh not with observation.” This is His first statement. What can it mean? For, although it is illustrated by what follows, it nevertheless seems to have a meaning and significance of its own. It “cometh not with observation.” This I take to signify that in some sense the kingdom will not be observed or seen coming. And the next clause, “ Neither shall they say, Lo here ! or Lo there! serves to show it what sense it " cometh not with observation.” It cannot mean that it will come absolutely concealed from view. But it may mean, and I think it does, that it will not come in such a manner as to afford an opportunity for any one to tell others of its approach. A vessel homeward bound, and looked for, may be seen at a great distance, and the observer may raise a cry, See, there it is !” or in the case of a friend, his approach may be announced, “ See here!” he is at the gate ; or, there!” he cometh on the road. Such announcement, however, can only be appropriate when the vessel or the visitor first comes under “observation," or within view; for, “See here! or see there!” necessarily supposes a discovery of what is not known to the others, and the moment the latter become cognisant of it, the “ See here ! or See there !" is needless. The vessel arrived, visible to all, or the visitor in midst of his friends, would make the cry of “See here ! or See there ! " wholly out of place; the vessel and visitor being “among,” or in the midst of them. Or, if their arrival should take place “ unobserved,” when approaching, then, in that case, there would be no room for the “See here ! or see there !" at all.

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Now the Pharisees were watching any movement on the part of Jesus to “restore the kingdom to Israel," and reign as King, that they might disclose His designs; and hence to their demand, “When the kingdom should come,” His reply is appropriate, and at the same time it was a warning to the disciples not to be deceived with reports about the coming of the kingdom.

Mr. Moore understands the reply thus : “They shall not be able to say the kingdom of God is among you, for it cometh without observation.” It will be seen, however, that this is neither our Lord's saying, nor a legitimate deduction from it. And it is just here where our friend, I think, fails to catch the meaning of what is said. He has not only deranged the passage, by transposing the words, placing those last which, in the reply, are first, but he has also failed to observe a distinction, where, I think, there is a most important difference, which has led to confusion in the use of terms. “ Behold, the kingdom of God is among you,” he takes to be a saying attributed to the “ delusive teachers,” and evidently understands it to be merely a variation in the expression, but to signify precisely the same thing as “ Lo here ! or Lo there !" whereas these sayings, instead of being used as synonymous, appear to me to be used with a significance placing them in direct contrast, as opposite as light and darkness. Elsewhere our Lord gives similar warning, and tells the disciples that “ false Christs and false prophets shall arise," and show great "signs” and wonders ; “insomuch that if it were possible they shall deceive the very elect.” And, " Then,” He says, “ if any man shall say unto you, Lo, here is Christ, or there ; believe it not." “ Behold, He is in the desert, go not forth ; behold, He is in the secret chambers, believe it not." And He again assures them that His coming shall be as the lightning that cometh out of the east and shineth even to the west (Matt. xxiv. 23-27). Now, what purpose are all these repeated warnings intended to serve ? Are they not meant to prevent a belief in these “ false prophets" and their reports, that, in some secret or secluded place Christ might be found making preliminary arrangements for the overthrow of existing governments, and for the establishment of His kingdom ? One thing, at all events, is certain. If we are deceived by such reports, it will not be because we have not been sufficiently warned. For, knowing that all the skill and craft available would be employed to “deceive, if possible, the very elect,” Jesus, by these repeated warnings, seeks to make it impossible in the case of all who give heed to His words. And when He says, “Behold, I have told you before," or perhaps better, " Behold, I have foretold you” (Matt. xxiv. 25), He gives us to understand that we are wholly without excuse.

It would perhaps be unfair to conclude these remarks without pointing out what seem to me serious defects in Mr. Moore's exposition ** They shall not be able to say the kingdom of God is among you, for it comes without observation." But this meaning seems to be repudiated in the last paragraph, where we are told that “ Christ is forewarning His hearers that there would arise delusive teachers, with the cry, 'See here, see there, behold the kingdom of God is among you.'" Now, the same words cannot surely mean that they shall say, “ See here I see there ! ” and also that they shall not say, " See here I see there !” Indeed, the terms employed in the reply by Jesus are so differently applied, and so

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transposed in the exposition, that it seems impossible to accept our Lord's reply and the exposition as expressing the same thoughts. Just make a trial by placing them side by side, thus—“They shall not be able to say the kingdom of God is among you.” Why ? “for it comes without observation,” says Mr. Moore. “They shall not say, Lo here ! or Lo there !” Why? "for, behold, the kingdom of God is among you," says Jesus. Can we conceive of two statements more unlike ? Not only as to what they are not to say, but the reason assigned why they are not to say it, seem to me as unlike as possible. We may rest assured, I think, that the “ delusive teachers are never credited with using such a statement as, "Behold, the kingdom is among you." The very saying would be fatal to their success in deception. It is a statement calling attention to what may be seen, heard, or apprehended in some way, clearly manifested where you are, instead of requiring you to go "here, “there," to " the desert,” “the secret chamber," only to be deceived ” “

" ” and fooled in seeking what can be seen nowhere. The statement seems to me to be the very antithesis of their cry, " Lo here!” Honesty and truth can alone stand forth with the open challenge,

see for yourBelves! “Behold, it is among you !” Imposition and deception shun the light of day, and can only escape detection by seeking concealment in the secret places of the earth. “ Behold the man,” said Pilate, when Jesus, wearing the crown of thorns and the purple robe, came forth from the judgment hall, but how inappropriate the words if spoken while Jesus remained within. Men might have speculated as to His whereabouts then, but none could do so when He was present "among them," before their eyes. And as certainly there will be no more saying, "Lo here ! or Lo there!” when once it can with truth be said, Behold, the kingdom of God is among you!” That will settle once and for ever all such sayings.

That these sayings cannot be used interchangeably without destroying the sense of the passage, can easily be made apparent by using what is given as the meaning in the one part, and the actual words of the passage in their proper order untransposed, in the other ; thus, “ They will not be able to say the Kingdom of God is among you ;” for “behold, the Kingdom of God is among you," i.e., they shall not be able to say it, because it is a reality! Or try the reverse false saying and change them as we may, we only get the same unsatisfactory result.

Neither can the fact that “the kingdom cometh not with observation," of itself account for the false saying ceasing to be used ; for it is just as clearly stated that they shall use it, as that they shall not use it; yet all the while that it is being used, it is certainly true that the “ Kingdom cometh not with observation !” How, in accordance with his exposition, Mr. Moore may account for this, I do not know, but according to the view submitted in my paper, nothing is more simple or natural. For, if there is to be such a change as that from the using of “See here ! ” to not using it, so must there also be a change in the time and circumstances to account for that change. The question then is, When shall they say, “ See here, or there ?" and we have an answer in the very heart of the context. To the disciples Jesus said, “ The days will come, when yo shall desire to see one of the days of the Son of Man, and ye shall not see it. And they shall say to you, See here," &c. (Luke xvii. 22). And

in Matthew xxiv. 21-23, “ Then shall be great tribulation."

“ Then if any man sball say, Lo here, &c., believe it not.” It can thus only be between the time when the “Son of Man goeth into a far country to receive for Himself a kingdom," and the time of “ His appearing and His kingdom," that this deception can be practised. For, it is " after that tribulation ” that He comes; and when He comes to claim His kingdom, He will not be found emerging from “desert" solitudes, or “ secret chamber" to seize upon it by stealth ; but openly, visibly, and direct will He come to claim the kingdom as His own, and with power sufficient to establish His claim. It should be observed also that on both occasions our Lord uses the similitude of the lightning to illustrate His meaning ; and what could be chosen better fitted than the lightning, ", which cometh out of the east and shineth even to the west," which can neither be concealed in desert nor in secret chamber, which admits of no opportunity for saying, “ See here ! or see there !”“ for, behold, it is among you," seen by all, and its coming heralded by none. So comes the King in His kingdom. This same Jesus shall so come in like manner as ye have seen Him go into heaven.” “ Behold, He cometh with clouds, and every eye shall see Him." Capar.


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No. III. Reasons for the Incarnation Considered. Connection between the First

and Second Advents. N

forth to conquer and to reign. His breath, which destroys His foes, revives His friends from their graves, and the hosts of attendant angels are swelled by an army of His glorified saints. Sudden as fire fell upon the cities of the plain, and tongues of flame descended at Pentecost; sudden as a multitude of the heavenly host appeared with the herald angel to the Shepherds ; sudden as the Wayfarer disappeared at Emmaus, and as He noiselessly returned to the breathless newshearers in the upper room, the bruit of the archangel's trump calls up the reverberating horrors and transcendant glories of the scene, amid which the simple children of faith live securely as the lightnings themselves.

It is a world like ours of to-day, upon which the thunderbolt falls from out a midsummer sky. A world mottled by extremes of civilisation and of barbarism. Uneasy under its load of scientific knowledge, but defiant through the number of its resources, and blasphemously incredulous of law, value or obedience in any other sphere than that world of sense and matter into which it has withdrawn itself as an oyster to its shell.

It is a world of nations, peoples, and tongues, with heathen ready to be given as the inheritance of the conqueror, and with warfare going on upon a scale such as the universe never saw before, the very highest civilisation being employed to augment the power of its engines, and to


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