(Second Edit.) No. 4.] Plain Papers on Prophetic [April 1853. and other Subjects. THE DOOM OF CHRISTENDOM: OR, WHY ARE THE JUDGMENTS COMING? A solemn question this, and one that had need bring into solemn, prayerful exercise, the conscience of each one who considers it. The Lord grant us to discern the answers he has so plainly written in his holy word. First, it is not because judgment is his delight. Let God be true, but every man a liar. "Say unto them, As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye, from your evil ways; for why will ye die, O house of Israel?" If God expostulated thus with Israel of old, we may be sure he is no more willing to execute judgment now on christendom and on the nations. Nay, where he foretells those judgments in the most solemn terms, he speaks of rising, "that he may do his work, his strange work, and bring to pass his act, his strange act." As to this very period which is passing over our heads, and in which he delays to strike the long threatened blow, it is thus he accounts for the delay; "The Lord is not slack concerning his promise, as some men count slackness; but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance." No, it is not that God has any pleasure in the destruction of any; but that men despise, alas! the riches of his goodness, and forbearance, and long-suffering; after the hardness of their impenitent hearts treasuring up unto themselves wrath against the day of wrath, and revelation of the righteous judgment of God. Reader, is this the case with thee? If it be, O that the question may rouse thee from thy slumbers, to consider what thou canst do in the day that God shall deal with thee! E But are there not various spheres of judgment pointed out in prophecy, and may not the judgments be executed in those several spheres on various and distinct grounds? Assuredly, my readers, this diversity does exist. There will be judgments on Israel-judgments on the nations-judgments on christendom. It is in this last, however, that we are most immediately interested; and it is wise on every account to begin with ourselves. The Lord grant to us an honest desire to know the whole truth, and give us to humble ourselves under his mighty hand. The apostle Paul brings the subject before us in a most impressive way in the following passage: "Behold, therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise, thou also shalt be cut off." Rom. xi, 22. Let us attentively weigh these solemn words. "Toward thee, goodness, if thou continue in his goodness: otherwise, thou also shalt be cut off." Who is it that is here addressed? It must be either an individual professor, or some body of men, personified by the apostle, and addressed as an individual. The context shews that it is not the former; that it is the latter. The grand subject of the chapter is the partial, temporary setting aside of Israel, and the bringing in of the present nominal professing body, mainly Gentile, to take the place and sustain the responsibilities of God's people on the earth. God dwelling within the veil of the Jewish sanctuary, and governing the Jewish nation by the law given on Sinai, was the God of the Jews. God, who raised up his Son Jesus from the dead, and placed him at his own right hand in heaven, sending down the Holy Ghost to proclaim good tidings to lost sinners, is God of the Gentiles also. So the apostle shews at the close of ch. iii. "Is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also; seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith." To the mass of the Jewish nation this was a stone of stumbling and a rock of offence. They rejected mercy, and were in consequence themselves rejected. But what is it that has taken their place? The nominal, professing body,-christendom: and this is the body here addressed. But if so, why say on them which fell, severity?" Why not speak of Israel, too, as an individual? Ah, here is the divine beauty of the passage. Israel, as a whole, had not fallen, was not set aside. There was a remnant from among them according to the election 66 of grace, and this remnant was incorporated with those Gentiles who formed, and have till now formed, the bulk of nominal christendom. Accordingly, using the figure of an olive tree, we read of some of the branches being broken off, and of a wild olive being graffed in. And it is to that which is represented by this wild olive, that the apostle here addresses himself. "Thou wilt say then, The branches were broken off, that I (christendom, the professing body) might be graffed in. Well; because of unbelief they (the natural branches, the unbelieving Jews were broken off; and thou (christendom) standest by faith. Be not highminded, but fear. For if God spared not the natural branches (unbelieving Jews) take heed lest he also spare not thee (christendom.) Behold therefore the goodness and severity of God: on them which fell, the Jews who did not believe) severity; but toward thee (christendom) goodness, if thou continue in his goodness: otherwise thou also shalt be cut off." Can we fail to see here the detailed comparison between the bulk of the Jewish nation, set aside and broken off for their unbelief, and christendom, which by the goodness of God has been set in the place which they filled as God's people on the earth, and put under the responsibilities inseparable from such a place? Three points demand consideration. First, What would it have been for christendom to have continued in God's goodness. Secondly, Has it done this? Thirdly, If not, the inevitable doom pronounced upon it, "otherwise, thou also shalt be cut off." In ascertaining what it would have been for christendom to have continued in God's goodness, we need not bring in view the special calling of the church, or any of its highest privileges and dignities. True, that where these are known, the guilt of the fallen church is seen to be by them greatly enhanced. But the apostle's entire argument in this chapter is on lower ground than this; and enough is known by professing christians generally, at least by those who are likely to read this paper, of the distinctive character of christianity, to lay a ground-work for conviction as to what it would have been to have continued in God's goodness, and as to whether we have done so or not. What is christianity? It is the result of the activity of God's love in a world of sinners, towards those who are hopelessly lost and ruined in themselves. The whole world was subject to the just judgment of God, ere the day of Pentecost dawned with its new wonders of But are there not various spheres of judgment pointed out in prophecy, and may not the judgments be executed in those several spheres on various and distinct grounds? Assuredly, my readers, this diversity does exist. There will be judgments on Israel-judgments on the nations-judgments on christendom. It is in this last, however, that we are most immediately interested; and it is wise on every account to begin with ourselves. The Lord grant to us an honest desire to know the whole truth, and give us to humble ourselves under his mighty hand. The apostle Paul brings the subject before us in a most impressive way in the following passage: "Behold, therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise, thou also shalt be cut off.” Rom. xi, 22. Let us attentively weigh these solemn words. "Toward thee, goodness, if thou continue in his goodness otherwise, thou also shalt be cut off." Who is it that is here addressed? It must be either an individual professor, or some body of men, personified by the apostle, and addressed as an individual. The context shews that it is not the former; that it is the latter. The grand subject of the chapter is the partial, temporary setting aside of Israel, and the bringing in of the present nominal professing body, mainly Gentile, to take the place and sustain the responsibilities of God's people on the earth. God dwelling within the veil of the Jewish sanctuary, and governing the Jewish nation by the law given on Sinai, was the God of the Jews. God, who raised up his Son Jesus from the dead, and placed him at his own right hand in heaven, sending down the Holy Ghost to proclaim good tidings to lost sinners, is God of the Gentiles also. So the apostle shews at the close of ch. iii. "Is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also; seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith." To the mass of the Jewish nation this was a stone of stumbling and a rock of offence. They rejected mercy, and were in consequence themselves rejected. But what is it that has taken their place? The nominal, professing body,-christendom: and this is the body here addressed. But if so, why say on them which fell, severity?" Why not speak of Israel, too, as an individual? Ah, here is the divine beauty of the passage. Israel, as a whole, had not fallen, was not set aside. There was a remnant from among them according to the election 66 of grace, and this remnant was incorporated with those Gentiles who formed, and have till now formed, the bulk of nominal christendom. Accordingly, using the figure of an olive tree, we read of some of the branches being broken off, and of a wild olive being graffed in. And it is to that which is represented by this wild olive, that the apostle here addresses himself. "Thou wilt say then, The branches were broken off, that I (christendom, the professing body) might be graffed in. Well; because of unbelief they (the natural branches, the unbelieving Jews were broken off; and thou (christendom) standest by faith. Be not highminded, but fear. For if God spared not the natural branches (unbelieving Jews) take heed lest he also spare not thee (christendom.) Behold therefore the goodness and severity of God: on them which fell, the Jews who did not believe) severity; but toward thee (christendom) goodness, if thou continue in his goodness: otherwise thou also shalt be cut off." Can we fail to see here the detailed comparison between the bulk of the Jewish nation, set aside and broken off for their unbelief, and christendom, which by the goodness of God has been set in the place which they filled as God's people on the earth, and put under the responsibilities inseparable from such a place? Three points demand consideration. First, What would it have been for christendom to have continued in God's goodness. Secondly, Has it done this? Thirdly, If not, the inevitable doom pronounced upon it, "otherwise, thou also shalt be cut off." In ascertaining what it would have been for christendom to have continued in God's goodness, we need not bring in view the special calling of the church, or any of its highest privileges and dignities. True, that where these are known, the guilt of the fallen church is seen to be by them greatly enhanced. But the apostle's entire argument. in this chapter is on lower ground than this; and enough is known by professing christians generally, at least by those who are likely to read this paper, of the distinctive character of christianity, to lay a ground-work for conviction as to what it would have been to have continued in God's goodness, and as to whether we have done so or not. What is christianity? It is the result of the activity of God's love in a world of sinners, towards those who are hopelessly lost and ruined in themselves. The whole world was subject to the just judgment of God, ere the day of Pentecost dawned with its new wonders of |