CHURCH GOING. A Vital Duty and Privilege.
there Am I in the midst," Matt. 18:20. Who missed the blessing: " But Thomas^ . . . was not with them when Jesus * came," Jno. 20:24. ' i A PERSONAL WORD ON PERSONAL WORK. $ I. What to do: 1. Save yourself Ac. 2:40 2!. Save your brother Jno. 1:41 3. Save your husband I Cor. 7:16 4. Save your wife .....I Cor. 7:16 5. Save your children Gen. 18:19 6. Save your friend..... Jno. 1:45 7. Save your neighbor ,u...L..Jno. 4:28 8. Save the stranger Ac. 8:29,35 XI. How to do it: 1. Attract them I Pet. 3:1; Mt. 5:16 ; 2. Invite them Luke 14:17 / 3. Urge them Luke 14:23 * 4. Preach Christ to them Ac. 8:35 , 5. Give personal experience Gal. 2:20 fjjl 6. Press a decision Heb. 4:7 7. Pray for them ...........Ac. 8:15* 8. Don't let go ..--. Jude 23 are not pessimistic who urge these facts in the interests of evangelism; while, they f still hold with trustful peace to the fact that God reigns, and Christ comes speedily bringing salvation. What does Paul mean by " The Gentiles which have not the l a w" (Rom. 2:14), that no people were obligated to keep the ten commandments but the J ews ?" So far as supernatural revelation was con- cerned, yes. That he referred to the ten 1 commandments is not only shown by' the context (Rom. 7:7), where he quotes the tenth commandment, "Thou shalt not covet," but by the necessary inference from his doctrine of salvation by grace alone which excludes all law (Rom. 3:20). He also says, "Until the l aw" (Rom. 5: 13), which did not exist from Adam to Moses. The ten commandments begin, " I am the Lord thy God which brought thee up out of Egypt and from the house of bondage," of no other people but Israel could this be said. But the Gentiles had a law, namely, the law of conscience (Rom. 3:15), a law "written (by nature) on their hearts," so that they were " a law unto themselves.'' The conscience is capa- ble of enlightenment and every ray of J p o i n t s .
God's Ancient Ordinance: Six days shall work be done: but the seventh is a Sabbath of rest, an holy convocation." Lev. 23:3. God's Present Ordinance: "Forsake not the assembling., of yourselves to- gether," Heb. 10:25. Our Iiord's Practice: "And as His cus- tom was He went into the synagogue on the Sabbath d a y ," Luke 4:16. The Apostle's Custom: " And he rea- soned in the Synagogue every Sabbath," Act. 18:4. The Church's Manner: "And the first day of the week when the disciples were come together," Act. 20:7. How the saints felt about it: " I was glad when it was said unto me, Come let up go up to the house of the Lord," Psa. 95:6. How they admired it: "Behold how good and how pleaseant it is for brethren to dwell together in unity," Psa. 133:3. Christ's promise about it: "Where two or three are gathered together in my name Pessimism and optimism are philosoph- ical terms. The first belongs to the the- ory which, strictly speaking, holds that this is the worst possible world, at least that it is evil and only evil and that con- tinually. The second stands for the view that this is the best possible world for attaining the best possible result. The first is also used of the disposition to look on the dark ,side of things. It is clear that no Christian can be a pessimist in either sense of the word. But to call a Christian a pessimist because he sees and deplores the present evil, and refuses to believe that the world is mov- ing bravely and swiftly on to Paradise, is unjust, and shows both an ignorance of Scripture, of history, and of fallen human nature; and proves either that the critic is a superficial observer, or insensible to what is right and good, in spirit and in truth, in the eye of God. That the mass of man- kind are in a " s t a te of sin and misery," and, insensible to it, rushing on through merchandising and selfish pleasure to a hopeless death; and that myriads in all na- tions are in material wretchedness, physi- cal pain, and social sorrows, is evident to unblinded and compassionate men. They
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