sion of Jesus, in which He appeared to an unpardoned person. This may be considered a remarkable fact when viewed in the light of modern teaching and practise. How many prayers have been offered appealing to Jesus to "come down now," and this, too, when Paul, the only one to whom the ascended Savior ever appeared before he was pardoned, speaking by apostolic authority on this subject, expressly forbids such petitions, and assigns the reason for this prohibition. He says: "Say not in thy heart who shall ascend into heaven (that is to bring Christ down), or who shall descend into the deep (that is to bring Christ up again from the dead). But what saith it. The word is nigh thee, even in thy mouth and in thy heart; that is, the word of faith which we preach. That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thy heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness and with the mouth confession is made unto salvation." a It would seem from this that Paul anticipated "that in the latter time some shall depart from the faith," and that they would even call upon ,"band Christ to leave His mediatorial throne. Hence he warns them not to conceive such an idea in their heart, but presents the all-sufficiency of "the word of faith, which we preach," and declares the divine confession of this faith that is, the gospel-which he has delivered unto them to be "the power of God unto salvation." c

a Rom. x. 6-10.

b

I Tim. iv. I.

c Rom. i. 16.

If we are forbidden the thought of calling "Christ down from above," why then did He appear to Saul? The reason is ample. The Lord said, “I have appeared unto thee for this purpose, to make thee a minister and a witness." He appeared for the purpose of making him an apostle. Not only so, but to make him an apostle to the Gentiles. He could not have been a witness nor have filled the apostolic office without the Lord appearing to him. That he understood it thus is evident from the fact that he referred to it as a proof of his apostleship when he says, "Am I not an apostle? Have I not seen Jesus Christ our Lord?" a The primary object of the appearance of Jesus to Saul was to make him an apostle, and not to convert him. No one therefore has a right to expect the Lord to appear unto him unless he expects to be made an apostle as Saul was. If Jesus had an apostle to call now, no doubt He would appear personally and call him. But as Paul completed the apostolic list no one has been called since. The record of nineteen hundred years may be searched in vain for a like example.

The next important consideration in this case is that the Lord did not pardon Saul as He had pardoned others before His death. Nor did He even tell him what he should do in order to be pardoned, but said to him to go into Damascus and "there it shall be told thee of all things which are appointed for thee to do." This gives us the important information that there were "things appointed for Saul to do." Now, were these things appointed especially for Saul, or

a I Cor. ix. I.

were they things required alike of all who would obtain the forgiveness of sins? Was Saul, who was called to be an apostle, required to do more, or permitted to do less, than any other sinner who sought pardon through the crucified Savior? Let the sequel answer. After Saul had arrived in Damascus, we are next informed that the Lord appeared to Ananias in a vision and said: "Arise, and go into the street that is called Straight, and inquire in the house of Judas for one called Saul of Tarsus, for, behold, he prayeth." Visions and voices, angels and the Holy Spirit directed Peter, Philip and others, but the Lord Himself called Saul and directed Ananias to go to him. When Ananias came he said to Saul: "The Lord Jesus that appeared unto thee in the way as thou comest has sent me that thou mightest receive thy sight and be filled with the Holy Spirit." It will be observed here that the Holy Spirit was not imparted to Paul by Jesus, for after Ananias came to him and told him "thou shalt be his witness unto all men of what thou hast seen and heard," he had not yet received his sight nor the Holy Spirit, but was still unpardoned, and, like the "man of Ethiopia," he had to comply with the last act appointed for him to do before "he could go on his rejoicing" or "receive meat and be strengthened." Hence, Ananias said to him, "Arise and be baptized and wash away thy sins, calling on the name of the Lord." a

a Acts xxii. 16.

way

CHAPTER XVII

WORK OF THE APOSTLE PAUL

Saul and His Pardon. An Estimate of His Wondrous Life.

THIS brings us to the final inquiry, Did Saul comply with the law of pardon heretofore established? Did he believe, repent, and be baptized before he was pardoned? That he believed is evident from the fact that he asked the Lord, "What wilt thou have me to do?" That he repented is evident from his submission to the voice of the Lord and his humble attitude in continuous prayer. Now, if faith, repentance, and prayer complete the terms of pardon, as preached and practised by many in modern times, why was not Saul pardoned on these terms? Had he not faith? Did he not repent and pray to God earnestly? Certainly. No one could give stronger evidence of true faith and sincere repentance than the believing, sorrowing, praying Saul. Why did not Ananias say to him, as many would now say, "Pray on, brother Saul; the Lord will hear and bless you." "Only believe on the Lord, give up thy sins." "O Lord, come and speak peace to his soul." "Come down, Lord, come just now"? Not a word do we hear of all this, but Ananias said to the believing, penitent, praying Saul, "Why tarriest thou? Arise and be baptized and wash away thy

sins, calling on the name of the Lord." So far as the record shows Saul complied with the terms enjoined upon all; that is, with the law of pardon as given by Jesus just before He ascended, as enjoined by Peter on the day of Pentecost at the opening of the gospel age, and as preached by Philip at Samaria. This law, originated by Jesus and expressed by His ambassadors, was perfect, easily comprehended by the ignorant, and equally adapted to the wise. It was competent alike to forgive the murderers and betrayers of Christ, to pardon a persecutor like Saul, and to save a pious person like Cornelius.

Finally, in summing up the history of the pardon of Saul, we will observe that, before any one can justly claim to be pardoned as Saul was, it is essential for the Lord to appear to him; that he should see a light at midday above the brightness of the sun; that others should also see it and fall to the ground with him; that he should be stricken with blindness; that he should be directed by the Lord to go to a place where it should be told him things appointed for him to do; that in going he should be led by the hand of others; that after arriving the Lord should appear in a vision to a minister giving directions where to find him; that he should have fasted three days and be praying; that the minister, on arriving, should work a miracle, restore his sight, and give him instructions about things appointed for him to do, and all this, too, before he is pardoned. And that, finally, he should have to "arise and be baptized and wash away his sins, calling on the name of the Lord."