[8] In Abraham we see how paternal control and exercise of authority over his household is coupled with the Lord's promise and blessing: "And the Lord said, Shall I hide from Abraham that thing which I do?... For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord ... that the Lord may bring upon Abraham that which He hath spoken of him" (Gen. 18: 17-19). Ed.
[9] For further remarks on the deeply important subject of domestic government, the reader is referred to a small pamphlet entitled, "Thou and Thy House; or, The Christian at Home."
Also an excellent little paper, "The Training of Children," by a Mother. Price of the first is 10 cts; the last is 4 cts.
[10] Notes of an Address delivered in London.
[11] The "sword" is the ensign of divine government; the cherubim are the invariable companions thereof. Both symbols are frequently used throughout the word of God.
[12] In order fully to understand this last clause, we must distinguish between John's personal character and walk, and his dispensational and official position. If we look at him, in his person and walk, few, even in the kingdom, could bear comparison with him, in separation and devotedness. But when we look at him, in his dispensational position, i. e., in the place assigned him in the divine economy, the very weakest and least in the kingdom occupies a better and higher place. The same remark holds good with respect to the saints of Old Testament times. If we take Abraham, for example, and compare him with the best of the children of God of this dispensation, the "father of the faithful" might stand higher, as regards personal faith and devotedness; the feeblest member of the Church of God occupies, dispensationally, in the divine economy, a place which Abraham never thought of, because it was not revealed. Very many pious and godly people are prevented from seeing the dignities and privileges of the saints of this dispensation, by comparing themselves personally with Old Testament believers. But we must remember it is not a question of what we are in ourselves, but of the place which God, in the arrangement of His kingdom and household, has thought proper to assign us; and if He has been pleased to give us a higher place than that occupied by His people in Old Testament times, it is not true humility on our part to refuse it; yea, rather let us seek grace to occupy it aright, and to walk worthy of it.
[13] A pamphlet "The Ministries of Peter, of Paul and of John" sets forth beautifully the special lines of these various ministries. (Price, 15cts.)
[14] The phrase "from faith to faith" is quite unintelligible. We have given in the text the literal rendering of the Greek words εκ πιστεως εις πιστιν. They set forth the ground, or principle, on which righteousness is to be obtained. It is not on the ground of works, but of faith; and it is revealed to faith. Our apostle repeatedly contrasts εκ πιστεως with εξ εργων—the principle of faith, with the principle of works. Blessed contrast!
[15] I would offer a few words here on the subject of united prayer among Christians, an exercise which seems so sadly neglected by us at a time when it is so specially needed. It will be generally found that collective life and energy, service and testimony, will be in proportion to the measure of collective waiting upon God. Where there are not public prayer-meetings, there is sure to be a lack of service and testimony; the interests of the Church of God are not realized, and, as a consequence, the things of earth occupy a place of undue prominence in the minds of Christians. If we felt our collective weakness, there would be a collective utterance of that weakness, and, moreover, a renewal of our collective strength. Now I think it will be found that all important movements among the people of God have been the result of united heartfelt prayer. And surely we may say it is natural that it should be so. We are not to expect that God will pour forth His reviving grace on those who rest satisfied with their deadness and coldness. The word is, "Open thy mouth wide, and I will fill it." If we will not open our mouths, how can they be filled? If we are satisfied with what we have, how can we expect to get more? Let it be, therefore, the aim of the Christian reader to stir up his fellow-Christians around him to seek the Lord in united prayer, and, he may be assured of it, the happy results will speedily be seen.
[16] I may just add a word here on the subject of self-vindication. It is truly sorrowful when the servant of God is obliged to vindicate himself; it shows there must be something wrong either in himself or in those who have rendered it needful for him thus to act. When, however, such a course becomes necessary, there is one grand object to be kept clearly before the mind, namely, the glory of Christ, and the purity of the truth committed to his trust. It too frequently happens that when any charge is brought either against our ministry or our personal character, the pride of our hearts is drawn out, and we are quick to stand up in self defense. Now, we should remember that, apart from our connection with Christ and His saints, we are but vile atoms of the dust, utterly unworthy of a thought or word; it should therefore be far from our thoughts to seek the establishment of our own reputation. We have been constituted the depositaries, to a certain extent, of the reputation of Christ; and provided we preserve that unsullied, we need not be careful about self.