The Government of God. The universe, both intelligent and material, is under the government of Him whose handiwork is seen in the heavens above us and the earth beneath. He is "Possessor of heaven and earth," and is therefore rightful Lord and Master of it all. For Christians there is a sweet added thought, that He who is Creator and Preserver of all, is also our Redeemer, for by Him were the worlds made, and He upholds all things by the word of His power (Heb. 1). But it is good to recognize the supreme authority of Him who is Governor of it all. In the material creation this government is immediate and absolute; were this not the case all would be chaos, for there are no "abstract laws" apart from the Law-giver-"By Him all things consist."

It is therefore in a modified sense that we speak of material creation "obeying" the laws of God. There is no volition, and all the control is external to itself. But typically it gives us a beautiful picture of the harmony of all things when subject to their Maker. This may be the suggestion in the words of Divine pathos, "Hear, O heavens, and give ear, O earth; for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against Me" (Isa. 1:2). It is as though Jehovah called to the heavens which declare His glory, obedient to His laws, each in its appointed orbit, and all grouped together in harmonious, perpetual circuits, as though He invited this obedient universe-the earth and all its parts and products-to consider the disobedience of those upon whom He has lavished His care, and whom He has endowed with spiritual, moral natures, with powers of volition to obey or to make the contrary choice.

It is in the realm of intelligent moral creatures that we see the true sphere of the government of God. Merely referring to the awful rebellion against this government- -by the chief of God's creatures, Satan and his hosts; and those "ministers of his who do his commandments, hearkening unto the voice of his word"-we come to man, and especially to the children of God. It is of this sphere of government that we speak particularly. Fallen man, until renewed by grace, is a rebel against the government of God.

The Lord's people, of all His creatures, should rejoice in His government, and delight to obey His will."For He is good," and all His ways are just and right. Not only does righteousness characterize His government, but "His tender mercies are over all His works." It is the wise, kind and holy governing of a Father, who deals with His children; the Hand that was pierced for their sins, which would lead us in paths of righteousness, for His name's sake. It is useless to attempt to escape this blessed government; we would not if we might. And yet we must recognize that tendency still in us, to turn from His gracious sway, and seek our own will. All believers are under the Lord's government. It is the greatest mistake to confound grace with lawlessness. If an outward redemption put Israel under the sway of their Redeemer-God, much more does that which is in Christ Jesus our Lord.

The Government of the Family. How beautiful is a well-ordered house. It is in fact the only one where true happiness reigns. Disobedient, lawless, over-indulged children are themselves unhappy and mar the peace of others. Why do parents, worthy of the name, chasten and correct their children? For their welfare, that they may grow up to be useful men and women. As we look about us, we see evidences of the encroaching lawlessness in the family, and extending to the social and commercial body. The State also feels it, and weakness marks all the relationships of life.
Self-government. This is what children should be brought up to. They cannot always be under parental care. It is not the will of the parent that is the final source of authority, but the will of God. Children therefore must learn, and the earlier in life the better, their responsibility to God. But this responsibility is met through subjection of one's own will to Him. Therefore self-government is absolutely necessary. "If we would judge ourselves, we should not be judged." A man who does not govern himself is like a ship without a rudder, driven by fierce winds of passion, the sport of Satan's wile and of every lustful influence. The secret of self-government is a conscience exercised toward God. When this is the case the powers of the mind are the willing servants of good; the affections are fixed on worthy objects; the body is the instrument of what is good and true and noble-the whole man answers to the purpose for which he was created. The reverse is seen where there is no self-government. Why are men libertines, drunkards, victims of every unholy lust? Because of the lack of self-government. Even with the child of God, in whatever measure this is lacking, there will be found disfiguring blemishes in his character. How many an otherwise beautiful character is marred, for instance, by an uncontrolled temper, by some form of selfishness, some element of worldliness. May the Lord give us all in a fuller measure the grace of self-government.

The Government of the Assembly. In closest connection with His own supreme place as Head and Lord of the Church, our Lord has committed to that Church the responsibility for the order and government of His saints upon earth. Peter, speaking as a representative believer, confessed, "Thou art the Christ, the Son of the living God;" and our Lord committed to him, and to those who make the same confession, "the keys of the kingdom of heaven." "Whatsoever thou shalt bind on earth shall be bound in heaven" (Matt. 16:13-20). It is surely needless to say that this authority for binding and loosing is itself derived from and dependent upon divine authority. Nothing contrary to the word of God could be binding upon the conscience. "As the Church is subject to Christ!" (Eph. 5:24). Any assembly therefore does not present its authority but the Lord's. Anything else would be monstrous. But within this divine limitation, what a sphere of responsibility is within the assembly of God. She is the agent of His will, His spokesman. As she carries out His holy will, it is binding upon all who name the name of the Lord. It is not a question of men's choice, they dare not refuse, if they are to answer to the will of Him whose we are and whom we serve. "Ye are not your own, ye are bought with a price."

This government of the assembly extends to the walk, the doctrine, and the association of everyone in it. Nor is this a tyranny. Where real, the government of the assembly has the character of Him who loved the Church and gave Himself for it. In imitation of her blessed Lord the assembly will desire to lay down her life for the brethren; she will "nourish and cherish." All this will obviate the presence of human will. The whole atmosphere of the assembly will be fragrant with the holiness and love of Christ. There will be the combination of gentleness and firmness which marks our blessed Lord.

But the government will be real. Saints will not be loose and careless in their walk and conversation. A spirit of cheerful obedience to the Lord and humble service to one another will mark them. There will be a recognition of the responsibility of the elder brethren, because of their age, piety and experience (1 Pet. 5:5). Gifts will have their appointed place and recognition, but no gift however manifest will attempt to usurp a superior place. It is the failure to see this which has brought in the disastrous distinction between clergy and laity, well-nigh universal now.
A well ordered assembly! How beautiful it is! A spectacle to angels as well as men. A vehicle for the affections of Christ and His care to go out to the lambs and sheep for whom He died.

Very much more might be said as to the government of the assembly. Volumes have been written upon it. It must suffice us here to point out its importance, and to seek to enlist our prayers for the order and government of the whole Church of God, and for every gathering of His saints, no matter how few and feeble.

Over-government and Under-government. We have probably all seen-possibly have all shared-in these two extremes. Exactly opposite, they are closely connected, and spring largely from the same source-a failure to recognize the blessed Lord alone, His word, His Spirit, His love, as the true Ruler. There are no extremes in Him, no unevenness in His blessed sway. He has compassion on the weak and the young, yearning love for those who are out of the way, faithfulness toward all.

We are all prone to one-sidedness. Some are amiable at the expense of truth. Others are legal in their conception of truth and over-bearing in their exactions. As we think of our perfect Lord, and then look at those whom He has entrusted to our care, we may well say, "Who is sufficient for these things?"

Indeed, self-distrust, much prayerfulness and willingness to hearken to counsel are the great preventives of both extremes. How sad it is to see an assembly marked by utter indifference to the claims of divine holiness, to the walk or association of the saints. Such a gathering is like the garden of the sluggard-the walls broken down, and briars and nettles everywhere. On the other hand, it is equally sad to see a company of saints marked by pride, legal exactness, and arbitrary insistence upon details. As we have said, these two conditions easily interchange. Too loose government may be followed by a rigidity which breaks instead of heals. Too severe government may react into carelessness. May the Lord preserve us from both. S. R.