Table of Contents

The Church of God

Table of Contents

Rev. 1 — 3

Acts 17: 1-7

The Lord's Host

The Ways of God: Government, Grace, and Glory

Lessons for the Wilderness

A Chosen Vessel

Scripture Notes and Queries

Paul's Doctrine

The Walk of Saints according to the Spirit

Practical Value of Paul's Doctrine

Col. 1; 2 Tim. 3.

F. G. P.

Some Works

The Church which is His Body

The Corporate Actions of the Holy Spirit

Remnant Testimony

Endeavouring to Keep The Unity of the Spirit

Scripture Note

The Doctrine of the Church

Evil Thoughts

Some Works of F G Patterson

Some Works of F G Patterson

The Church of God

Table of Contents

Rev. 1 — 3

Acts 17: 1-7

The Lord's Host

The Ways of God: Government, Grace, and Glory

Lessons for the Wilderness

A Chosen Vessel

Scripture Notes and Queries

Paul's Doctrine

The Walk of Saints according to the Spirit

Practical Value of Paul's Doctrine

Col. 1; 2 Tim. 3.

F. G. P.

The Church which is His Body

The Corporate Actions of the Holy Spirit

Remnant Testimony

Endeavouring to Keep The Unity of the Spirit

Scripture Note

The Doctrine of the Church

Evil Thoughts

F. G. Patterson - Some Works

F G Patterson

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You are welcome to freely access and use this material for personal study or sending to other Bible students, compiling extracts for notes etc, but please do not republish without permission.

With the prayerful desire that the Lord Jesus Christ will use this God-given ministry in this form for His glory and the blessing of many in these last days before His coming. © Les Hodgett (contact@stempublishing.com) (2011)

The Church of God

The Church of God etc.

Blackrock Lectures

Second edition – Revised

F. G. Patterson.

Preface to the First Edition

The lectures in the reader’s hands were delivered in the course of ordinary service in the ministry of the word. Some who heard them thought that they might be useful to others, and the notes of them where given to the writer, and form the basis of these papers.

That they may be a blessing to His people, is the earnest desire of the writer, and if so, they will bring glory to the name of the Lord. Blackrock, September, 1870.

Note: The name “Blackrock Lectures” was the suggestion of a brother in communion, for the sake of distinction from others.

Table of Contents

Lecture 1: Christ “Head over All the Assembly, which is His Body”;

a. Christ, “Head over all things”;

b. “Head . . . to the assembly.”;

c. “Which is His Body.”

Lecture 2: “The House of God, which is the Assembly of the Living God.”

Lecture 3: Christ Amongst the Candlesticks Revelation 1 — 3, Part 1

Lecture 4: “Him that Overcometh”, Part 2

Lecture 5: Our Present Condition and Our Hope

Lecture 6: The Church in the Glory; and the Father’s House

Lecture 1:

Christ “Head over All the Assembly, which is His Body”

This evening, in the Lord’s mercy, I desire to bring before you, beloved friends, the great subject of the church of God, which, next to Christ Himself, is the centre of all God’s counsels for His glory. It is very sweet, when we are in the consciousness of our relationship as sons — children of God our Father — to be assured of, and instructed in our relationship to Christ as “members of his body, of his flesh, and of his bones.” He is never said to be “bone of our bone”; but we are said to be “of his flesh, and of his bones,” when He has gone on high, after His work on the cross by which we are saved.

The church is that wonderful structure in which God will display in all the ages, and throughout eternity, the “exceeding riches of his grace.” How rich He is and how far His grace could go, will be seen in “his kindness towards us in Christ Jesus.”

The Bible is the history of two men — the “first Adam,” the responsible, or created man; and the “last Adam,” the man of God’s purpose and counsel. The responsible man’s history closed in the cross. The “second Man” — the “last Adam” — came in, and, in blessed and holy love, took willingly the cup of wrath, and died, that God might be free, in righteousness, to let out the floodgates of His love. The stream took its rise in His heart, but needed a righteous channel in which to flow. It was pent up in the heart of Christ, little as we could have conceived it, when He said, “How am I straitened, till it be accomplished” (Luke 12). He poured out His soul unto death and the stream flowed on! God’s heart was thus set free to flow out to sinners — the vilest — the most abject; bearing them back by redemption on its mighty stream, to place them on high — “seated in heavenly places in Christ.”

You do not find God’s purposes and counsels unfolded in scripture till the cross is past. It stands morally at the end of the world’s history. In God’s dealings previous to the cross, you have the responsible man tested and exposed. The Lord Jesus came down and brought out the fact that man was irrecoverably lost. If the world had received Him, it would have proved that there was some latent good in man’s heart which only needed this fresh culture to unfold. But no! Man had no heart for Jesus then, as now. We know this when we think how we desire naturally to live without Jesus. Men will talk of anything but Him. In religion he can clothe himself, and pride himself, because it gives him some importance in his own eyes; but the presentation of the Lord Jesus tests the heart which can thus deceive itself, when He has no place there.

On this side of the cross, historically, you have the purposed Man in glory — the veil rent, and the grace of God preached “unto all,” and no further dealings of God, until His long-suffering is exhausted, when the judgment of the living closes the scene, and introduces the millennial age. We have to do with Him either in grace or in judgment. To know Him in grace, we have passed from death to life; to know Him in judgment is eternal woe!

When the cross is thus passed, all God’s counsels which were before the foundation of the world, unfold themselves to us in the word, and that for the first time. It is exceedingly interesting to trace from scripture what does come out then — when the Lord Jesus, the second Man, is in the glory of God.

I will draw your attention shortly to some of them. In Heb. 9: 26 you read, “Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.” This was accomplished by the suffering and death of the cross. I am going to point out all the “nows” of scripture as to these things.

1. In Romans 3: 21-26. “But now the righteousness of God without the law is manifested”; again, “To declare at this time [now] his righteousness,” etc. The judgment that was needed to establish God’s righteousness against sin was poured out upon the head of Jesus; and God took Him up as Man, who had glorified Him by bearing all to His glory, and set Him on His own throne — thus displaying His righteousness, His consistency with Himself in doing so. Thus the gospel is the revelation of God’s righteousness, because it is His own consistency with Himself in ministering His grace on the ground of the sacrifice of Christ. We are “justified freely by his grace through the redemption that is in Christ Jesus,” and God is just and the justifier of him that believeth in Jesus.” Instead of the demand for righteousness from man, there is the administration of it to him, and that of God’s righteousness instead of man’s, from the glory where Christ is. The saints of the Old Testament stood on the ground of the “forbearance” of God. We as Christians, stand on His righteousness, (cp. Rom. 3: 25 with v. 26). There was “the passing over,” [see margin — not “remission”] of sins that are past, i.e., of past ages. Forgiveness was promised (Jer. 32), but not preached or proclaimed (Acts 13: 38). Suppose the case of a man who owed a debt, and whose creditor forbore with him because some rich man had gone security for his liability. The debt was there, but the creditor forbore to press his claim. But if this rich man came in later and discharged the whole amount, the debtor was free! So with us, in contrast with the saints of old with whom God forbore — the cross now proves His righteousness in doing so — we stand on the ground of God’s righteousness being now gloriously manifested, because Christ is in heaven! (John 13: 31, 32, John 16: 10, John 17: 4, 5). We who believe possess a purged conscience which no saint of Old Testament times ever could, though he knew God in blessed confidence, and found Him a God of grace. The cross is now the proof of how righteous this forbearance of God was with them.

2. In 2 Timothy 1: 9, 10. “Who hath saved us and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began. But now is made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and incorruptibility (aphtharsia) to light through the gospel,” etc. (See also Titus 1: 1-3.)

3. Then in Ephesians 3: 10, “To the intent that now unto the principalities and powers in heavenly places might be known by means of the church the manifold wisdom of God.” (See also Rom. 16: 25, 26, etc.)

Thus we find the closing up of the first man’s history in responsibility in the cross, which stood morally at “the end of the world.” In the cross man consummated his guilt, and there the blessed Son of God drank willingly the cup of wrath, and not only put away our sins, but the man that sinned by enduring the judgment of God that lay upon him. Then God took the man who so glorified Him, and put Him in glory in the display of righteousness. The promise of eternal life before the world was revealed, on the close of man’s history in the death of Christ, he who had the power of death being also annulled; and the eternal purpose of God in the church is made known.

Thus you get all these “nows” of scripture when the cross is past, and Christ is in the glory of God, having accomplished redemption. Sin is put away for the believer; righteousness manifested; eternal life bestowed. There was one more thing that God’s manifold wisdom might be known; namely, the church of God.

Let me remark as to the word “church.” It has done more mischief, and created more misapprehension as to the divine purposes, than almost any other expression. Let us be clear at once as to it, that the word is not in scripture! No doubt you have it in our excellent (for the most part) Authorized Version. But it is not a true representation of the original. In all cases it should be translated “assembly.” If we were to speak of the assembly of England, of Scotland, of Ireland, we would not understand what it meant. When we use the word church, it is a conventional word, conveying a human thought about a human institution.

For instance, take the well known passage in Matt. 18, “Tell it to the church”; read it, “Tell it to the assembly,” and the thought of many of its being the teaching or priestly body, or other organization, is gone.

Now, the interval during which Christ is hidden in the heavens, and the Holy Ghost is dwelling on earth, in contradistinction to His working in other ages, has no computation in scripture. “Times and seasons” belong to the Jew and the earth. The present interval is not “time,” properly speaking, at all. Time is counted when God has to do with earth and earthly things.

What then, is the “assembly of God,” looked upon in the truth of the expression? It is the body of a Head, who has gone on high; formed by the Holy Ghost sent down from heaven, to be the vessel for the expression of Christ, while He is hidden from the world, and before He is revealed in glory. As we have in Eph. 1: 22, 23: “And gave him to be head over all things to the assembly which is his body, the fulness of him that filleth all in all.”

In order to facilitate the unfolding of my subject, I have divided it into three heads.

a.) Christ, “Head over all things.”

The universal dominion over all the works of God is bestowed upon the man of God’s counsel, as we find in Ps. 8. So the first Adam, the created man, was given a universal lordship over this scene, as it came from its Creator’s hands. This he forfeited when he fell by sin. We read, “Let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth” (Gen. 1: 26). Then, in Ps. 8, this is bestowed on the “Son of man” the man of God’s counsel: “Thou madest him to have dominion over the works of thy hand: thou hast put all things under his feet, all sheep and oxen, yea, and the beasts of the field; the fowl of the air, and the fish of the sea; and whatsoever passeth through the paths of the sea.”

I come now to examine how He takes possession of it all. He does so under four titles; namely, as God, Creator of them; as Son, and appointed Heir of them; as Son of man, according to Ps. 8, the Man of God’s counsel; and as redeemer of His inheritance, which had fallen under Satan’s power through the lusts of man when he fell.

In Colossians 1: 15, 16. “Who is the image of the invisible God, the first-born of every creature: for by him were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him and for him.” This refers to all the works of His hands, for the creation of all things is always in scripture attributed to the Son of God.* When the persons of the Godhead are distinguished as to creation, He is always the actor. If we look at John 1: 3 we find the strongest expression of this. Nothing came into being which ever did come into being, except by Him. “All things were made by him, and without him was not any thing made that was made.” All things were made by Him and for Him, as we see by Col. 1.

{*No doubt it is written, “In the beginning God created,” etc., but there the expression is general; it does not give details as to the activity of the persons of the Godhead. The New Testament brings out definitely the unity of the Godhead in the Trinity of the persons; and there we get details.

Strange that in the creed, called the “Apostles’,” creation is attributed to the Father. Scripture uniformly attributes it to the Son, when it distinguishes the Persons in the Godhead. “I believe in God the Father Almighty, maker of heaven and earth, and in Jesus Christ, His only Son,” etc.}

Then He is called the first-born or Chief of all, not as to the point of time of His taking a place in creation; but because of the dignity of His person. If the Creator stoops to take a place in that which displayed His handiwork, He must necessarily be first and chief in it, even if He appeared last of all on the scene.

Now, if you turn to the first chapter of Hebrews and second verse, you will find the same truth, with another added, “God hath in the last of these days spoken unto us by his Son, whom he hath appointed heir of all things, by whom he made the worlds.” Here again, creation is attributed to Him who is appointed Heir of all.

But there is a third point, which you will find in Ps. 8, “O Jehovah, our Adon, how excellent is thy name in all the earth, who hast set thy glory above the heavens . . . What is man, that thou art mindful of him? or, the Son of man, that thou visitest him? For thou hast made him a little lower than the angels, and hast crowned him with glory and honour Thou madest him to have dominion over the works of thy hands: thou hast put all things under his feet,” etc.

Now, with regard to the question which you find in The fourth verse of this Psalm, “What is man?” You will find it asked three times in the Old Testament. In the seventh chapter of Job and seventeenth verse, “What is man that thou shouldest magnify him, and that thou shouldest visit him every morning, and try him every moment.” The question in this chapter arises in this way. Job, like many, is struggling under the discipline of God’s hand. God is holding Job under His hand for it! And Job is writhing under His dealings, imploring God to let him alone “till he swallow down his spittle!” He speaks in the anguish of his spirit, and asks, in the bitterness of his soul, “What is man, that thou shouldest magnify him? and that thou shouldest set thine heart upon him? and that thou shouldest visit him every morning, and try him every moment?” He pours out his plaint to God, desiring to know how it was that the mighty God should set His heart on such a poor worm as man, “whose foundation is in the dust,” and “who is crushed before the moth.”

In Psalm 144 you have the same inquiry, “What is man?” Here it is the cry to Jehovah of the godly remnant of Israel in the last days, pleading the insignificance of man — their foes — as a ground for the speedy judgments of His hand and their deliverance from their oppressors, who are prospering around them. They cry to Him, “What is man?” Why spare them; why not execute judgment, and thus deliver the people of thy hand?

But when we come to Psalm 8, you find that it is the Spirit of Christ in the Psalmist, which asks the question “What is man?” etc. Put to shame and rejected of men — and of Israel — His plaint goes up to Jehovah, and He asks, from His lowly place of rejection, “What is man?” And we get grace’s answer to it all, in man in Christ, according to the counsels of God; and we therefore have what God is as well, because we have God in grace revealed in Him — going down into death, by the grace of God, to connect the creature with his Creator.

Christ was this Son of man — set over all the works of God’s hand — as Adam, the created man, had been at the first, in the dominion of this scene which he lost, when he was drawn aside of Satan, and fell. Thus we find in this question asked three times, though in very different connection, in the Old Testament; and the answer to the question in Ps. 8 is brought out in wonderful development, displacing the first man by the second, the first Adam by the last, three times in the New. (See Heb. 2; Eph. 1; 1 Cor. 15.)

In Hebrews 2: 6 you find the words of the Psalm quoted, as far as they are fulfilled — the end of the Psalm has actually yet to come. It is touching, too, how the inspired writer of Hebrews will not say, David “in a certain place testified,” etc. How well he knew that a greater than David was there! He writes, “One in a certain place testified, saying, What is man, that thou art mindful of him; or the Son of man, that thou visitest him. Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hand: thou hast put all things in subjection under his feet.” Then he explains, “For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. But we see Jesus [this “Son of man”], who was made a little lower than the angels, for the suffering of death, crowned with glory and honour; that he, by the grace of God, should taste death for everything.” This is the word; not merely “every man.”

He has tasted death in all its bitterness, not only for the glory of God, which required it; and to destroy the power of Satan, who had gotten the power of death over man; and for the sins of His people, if He was to bring many souls to glory — but also for the whole inheritance as His title to bless it. Every blade of grass, every leaf of the trees, He has died for! He takes His inheritance, with all its load of guilt, and dies to redeem it all — tasting death for it, “by the grace of God.” This is a far wider thought than the saints merely, though they are included in it.

The beautiful world, beautiful wherever man’s hand has not marred it, or his foot has not trodden it down; that which came out of the hand of its Creator in all its variety of living beauty, displaying His handiwork in all its lights and shadows — it has been purchased by the blood of Christ. Already redeemed by blood from the hands of the enemy, it has yet to be redeemed by power. The eye of faith turns on high and sees Him on the throne of God, the title to all things in His hand, as God their Creator, as Son and Heir of them, and as Man! Yet more, as the One who has “tasted death” for it! He took the curse that was on the scene; and the day is coming when not a vestige of that curse will remain. The thorns and thistles of Adam (Gen. 3: 18), and the want of fruitfulness of Cain (Gen. 4: 12), will give place to the earth yielding her increase (Ps. 67: 6), and the thorn and thistle giving place to the myrtle and the fir tree (Isa. 55: 13). He will inherit it as its Redeemer-Heir. He tastes death and then goes on high, where God has “crowned him with glory and honour”

Thus He is there, “Head over all things” in a fourfold title Creator, Son and Heir, Son of man, and Redeemer. There He awaits the joint-heirs (His bride for that day of glory), and when all are gathered, He will put forth His great power, and binding Satan, will possess all, and we shall be joint-heirs of it with Him. That interval is marked by the presence of the Holy Ghost dwelling here below.

b.) “Head . . . to the Assembly.”

The second point I desire to bring before you is, that Christ, as man in glory, is thus “Head over all things”; is Head, not over, but “to the assembly.” You will mark strongly that He is never said to be Head over the church, but to it. We will look at it in its other aspect as “His body,” again.

Now I may surprise some (who have grasped the truth of the church being the body of Christ, formed by the Holy Ghost sent down from heaven at Pentecost), by saying that the thought of the “assembly” was well known in the Old Testament scriptures, and familiar to the order of things in Israel. Thus we find the word where it has perplexed some, in learning that the church, as we know it now from scripture, began its existence after the ascension of Christ and descent of the Holy Ghost. I refer to the passage in Acts 7, “The church [assembly] in the wilderness,” referring to Israel in their Journey from Egypt to Canaan. The whole congregation of Israel as they came out of Egypt, in its corporate unity, as well as its gathering together, is treated as the assembly. In Ex. 22 we read of “the whole assembly of the congregation.” In the expression “the tabernacle of the congregation,” it is another word in the original, and should be rendered “tabernacle [or “tent”] of meeting,” and signifies the place where they met Jehovah. I need hardly say that, comparatively, there were but few true saints of God amongst that great congregation.

But in its corporate unity as a nation come out of Egypt, and the assemblage of the people it was termed and treated as the “assembly” of Jehovah. You know how they defiled His dwelling-place; for He had brought them out of Egypt that He “might dwell among them” (Ex. 29: 45, 46), so that finally He removed His glory or presence from their midst (Ezek. 8 - 11).

Let us carry the thought with us that Israel, as a nation, was the “assembly” of Jehovah. They corrupt themselves wholly in this position, and God has two great controversies with them in His dealings by-and-by, when He takes them up again.

Isaiah 40 - 48 gives His first great controversy with them (especially Israel) for idolatry, ending with the words, “There is no peace, saith Jehovah, unto the wicked.” The second is more specially with the Jews, than with Israel as a nation. It is from Isa. 49 to 57, and ends with the somewhat similar words, “There is no peace, saith my God, to the wicked.” This is for the yet deeper guilt of the rejection of Jehovah-Messiah, come into their midst in grace. The general testimony of Isaiah, as of the other prophets, is that a remnant only would be spared and saved, when God would turn His hand to deal with them once more.

I may here mention, what has been noted, that the book of Isaiah, exclusive of the historic interlude in chapters 35-38, is divided into two great portions, chaps. 1 — 34 giving their external history in the midst of, and with relation to, the nations with whom they have to do (outside of those embraced in the Gentile empires, to whom the throne of the world was given, when God removed the glory from the earth; these we find in the book of Daniel). Then, after their external history (Isa. 1 — 34), and the historic interlude of parabolic significance (Isa. 35 — 39), we get their internal or moral history discussed (Isa. 40 — 56).

If we examine Isa. 8: 12-18, we find only a remnant attached to Christ, who becomes a stone of stumbling and a rock of offence to both the houses of Israel. In Isa. 5 Jehovah looks back on the nation as to how they answered to the culture bestowed upon them; they “brought forth wild grapes.” In Isa. 6 He looks forward, and they are proved to be unfit for the glory of the Lord of Hosts: they are “undone”; Isaiah here representing the people before Jehovah.

What is now to be the remedy? Jehovah of Hosts will become a man! This was now the resource. The virgin would bear a Son (Isa. 7: 14) and Jehovah of Sabaoth becomes Emmanuel — God with us! In Isa. 8: 12-18, He becomes a stumbling-stone and rock of offence to both the houses of Israel, and historically He was in the Gospels, (cp. Matt. 21: 42-44, etc.), but a sanctuary to the remnant who attach themselves to Him. “He shall be for a sanctuary; but for a stone of stumbling, and for a rock of offence, to both the houses of Israel: for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him” (vv. 14-17).

Thus, we find that Christ became a stumbling stone to Israel, but a small remnant of the people attached themselves to Him — who were “for signs and wonders “in Israel (cp. Heb. 2: 13).

I will now trace shortly the history of this remnant, while Jehovah hides His face from Israel. You find it distinctly in Matthew’s gospel. In Matt. 4 He goes out in Galilee, and calls around Him Peter and Andrew his brother; then James and John, and so the company of His disciples. Mark what Isa. 8: 16 says, “Bind up the testimony, and seal the law amongst my disciples.” He began to do that in the Sermon on the Mount; but when we go on to Matt. 16 Peter confesses Him “Son of the living God,” and Jesus says, “On this rock I will build my assembly.” Israel having nationally failed as the assembly of the Lord, He now unfolds that He would replace it by an assembly which He was about to build; which still was a future thing.

Now turn with me to Ps. 22 and you will find definitely the position in which this remnant is placed by redemption. You have there the great question of good and evil solved by Christ on the cross. All the evil that is in man’s heart brought out; all the cup of divine and righteous wrath against sin poured out upon the devoted head of Jesus! The cross of Christ surpasses in moral glory all that this universe will ever behold! It is a necessity, because of a holy and righteous God, that sin must be judged. But what necessity was there that the holy, spotless Son of God should be treated as sin, and left to endure the judgment of God due to it? None, but that of His own sovereign grace “He who knew no sin was made sin for us.” This the cross reveals. God whose holy nature cannot allow sin to remain unjudged, to spare the sinner, and give expression to all that was in His heart, did not spare His Son. He was left to be forsaken of God, as we learn from that solemn cry bursting forth from His heart at that surpassing “hour,” “My God, my God, why hast thou forsaken me?” There the great question of good and evil has found its eternal solution. Where man was, in evil at its culminating point and sin receives its righteous judgment, there all that God was in goodness has found its infinite revelation in Him who devoted Himself for this to His glory at all cost to Himself. The turning point is reached in v. 21, “Yea, thou hast heard me from the horns of the unicorns.” Then His first thought is, “I will declare thy name unto my brethren, in the midst of the assembly [cp. Heb. 2: 12] will I praise thee.”

Israel, as we saw, was originally the assembly of Jehovah. The whole thing fails, on the one hand sinking back into idolatry; on the other, rejecting Jehovah-Messiah, come in lowly grace. The remnant, which was to form the nucleus of the new assembly, is delivered and attached to Christ, and instructed by Him. It did not get the name “assembly” until His resurrection, save in the announcement of His yet future purpose to Peter; but when the Lord had passed through the judgment of the cross, as described in Psalm 22. and He is heard from the horns of the unicorns — a figure of the transpiercing judgment of God — His first thought is to declare the name of His deliverer — God to His brethren, now owned thus for the first time; for divine love was free now, so to speak, to act according to its own dictates.

Historically this was fulfilled in John 20. The judgment of the cross was passed in John 19; and in chapter 20. He is standing forth in resurrection: the whole question of sin has been gone into and settled – not a shadow of it left on our souls, who believe. The first man’s history is closed under God’s judgment fully executed. I thank God, every Christian here can say, and should without hesitation be able to say, there is not the weight of the smallest cloud on my soul, that Christ has not removed. The second Man is able to associate us with Himself in all the place He enters into as risen from the dead.

He turns to Mary (John 20: 17) saying, “Touch me not, for I am not yet ascended to my Father; but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and unto my God, and your God.” That is, the Son of God places the disciples on the same platform as Himself by redemption: He is not ashamed to call them “brethren.” The finest message that ever passed through mortal lips is sent to them through a woman, who, ignorant if you please, could break her heart for Christ! The Son of God is not ashamed to call them “brethren” — now named such for the first time — because they stand in all His own acceptance before the Father! His Father is their Father; His God is their God! He thus declares His name, and pronounces “peace” twice; and breathes on them “life more abundantly,” as the last Adam — a “quickening spirit.” “The disciples were glad when they saw the Lord.” In life He had declared His Father to them: in resurrection He presents them to His Father as sons!

Thus, you have the “assembly,” now definitely in its place for the first time composed — of the same remnant of Israel, and Christ in their midst — proclaiming peace and declaring His Father’s name.

Now mark, all this is on earth, and Christ is still there. Ps. 22 goes no further than resurrection. So that as yet we have no Holy Ghost come down from heaven, and consequently the “body of Christ” not yet formed.

Now, if we turn to Acts 1, another truth comes out. They were to remain in Jerusalem until they should be baptized with the Holy Ghost, “not many days hence.” His earthly work of the cross was over; all its fruits will be accomplished in due time. His heavenly work of baptizing with the Holy Ghost — so frequently spoken of in the Gospels — was yet to come. He says, “For John truly baptized with water, but ye shall be baptized with the Holy Ghost not many days hence.” That of “fire” is omitted, because it is yet to come. The fire of judgment will yet cleanse His kingdom of every stumbling-block and them which do iniquity. It has nothing to do with the Holy Ghost’s appearance in tongues of fire on the day of Pentecost.

This baptism was to change the relationship of this “assembly” into one not yet revealed or accomplished. They are the “assembly,” but not yet “his body.” I wish to keep these two thoughts distinct in your mind, before they become interchangeable by the subsequent descent of the Holy Ghost, as in Eph. 1: 22, 23.

In v. 9 the Lord ascends to heaven, and a cloud receives Him out of their sight. In ch. 2 the Holy Ghost personally*2 descends from heaven, and they were all baptized of Him. He sat upon each of them, and filled all the house — dwelling thus “in them,” personally, and “with them,” collectively. This assembly is now God’s habitation through the Spirit. The one hundred and twenty disciples — thus baptized — are technically named the “assembly” from that moment (Acts 2: 47). ** The Holy Ghost now dwells on earth for the first time, and consequent on redemption. He had wrought before He came to dwell, as in Old Testament days.

{*The reader will do well to consult John 14 — 16 as to the personal presence of the Holy Ghost upon earth, consequent on the work and departure of Christ. “The Holy Ghost was not yet given, because Jesus was not yet glorified” (John 7: 39). John 14: 16, “I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever”; not for a few years, as He who was then about to leave them. The world would not receive Him, but He would not be only “with them” as Jesus, but “in them.” Read the last clause of v. 17 thus, “For he shall dwell with you, and shall be in you.” Not only is this rendering correct, but the context proves it to be the thought. Then v. 26, the Father would send Him in the Son’s name; and in John 15: 26, the Lord would (as gone on high) send Him from the Father.

John 16 shows the Comforter’s presence on earth, and what He would be when Christ was gone. It was expedient that He should go (v. 7); until then the Holy Ghost would not come; “If I depart I will send him unto you.” Vv. 8-15 show what He would be, and how He would act when come, with regard to the world and the disciples. He would glorify Jesus on earth (v. 14), as Jesus had glorified the Father on earth (John 17: 4).

It is the unfolding of the actions of a divine Person on earth in company with the disciples.

In 1 Peter 1: 11-13 we find three steps of much moment, marking the presence of the Holy Ghost, sent down from heaven as the special truth of Christianity. The Spirit of Christ in the prophets, prophesied of things not yet come, but to be ministered to us (v. 11). The glad tidings of the accomplishment of these things – Christ having suffered and gone on high — were preached to us by the Holy Ghost, sent down from heaven, a mediate thing between the sufferings and the glories that were to come (v. 12); and then these things were to be brought in at the revelation of Jesus Christ, now hidden in the heavens.

**If the word “assembly” in v. 47 be questioned, we find that a separate and distinct company was formed and recognized (see Acts 4: 20); and they are termed the “assembly” in Acts 5: 11, before the breaking up of the whole thing externally in Acts 8.}

The “temple” in Jerusalem was an empty house, and Israel an “untoward generation.” The “assembly” was now the “city of refuge” for the “slayer of blood,” where those who bowed to the guilt of their Messiah’s blood could flee.*

{*The “assembly of God” is ever since, the “city of refuge” for the poor Jew — guilty of His Messiah’s blood; and, fleeing to it, he is safe from the avenger of blood. When the death of the high priest, anointed with the holy oil, takes place; that is, in the antitype — when the Lord Jesus finishes His present intercessional Priesthood on high; the poor Jew may then, and only then, return to the land of his inheritance (see Num. 35).}

It was an analogous state of things, as in 2 Sam. 5, 6, when the ark was in delivering grace on mount Zion with David; and the tabernacle at Gibeon, with no ark or presence of Jehovah. Analogous, too, to the pitching of the tent outside the camp by Moses, (Ex. 33) and every one that sought the Lord went out to it.

Now, to this “assembly” the Lord added such as were being saved from the destructions about to fall on the nation of Israel. This is the force of Acts 2: 47. It does not raise the question of their ultimate salvation; nor is it a description of their state as “saved ones,” but is rather the characteristic or technical name for a class of persons (the three thousand, for instance, on that day) which were being saved from the judgments about to fall on the nation. They were all Jews. See also Luke 13: 22, 23.

In Acts 3* Peter proposes that Christ would return and bring in all the blessings of the kingdom, as spoken of by the prophets, and thus all the kindreds of the earth — the Gentiles — would be blessed.

{*This is an interesting point. In Acts 3 you have nothing at all about the “assembly.” Peter goes back to the fathers of Israel, and proposes — by the Holy Ghost come down, and in answer to the intercession of Jesus on the cross, “Father, forgive them, for they know not what they do” — that if they would bow and repent He would return, and the times of restitution, and all that the prophets had spoken, would ensue. Thus God was bringing in the responsibility of Israel; while Has purpose was working under all for the “assembly.” The two principles of responsibility and purpose are worked out in the wisdom of God, as from the beginning.}

In Acts 4 you get the answer of Israel to the proposal. It was wholly refused! They put the two apostles, Peter and John, in prison; and in Acts 5 the whole twelve: then Stephen (Acts 6, 7) sums up their whole history in responsibility, from Abraham’s call till that moment. Despised promises; a broken law; slain prophets; a murdered Christ; and a resisted Spirit, is the terrible tale! (vv. 51-53). Stephen seals his testimony with his blood, and commits his spirit to the Lord, and all is over.

The “assembly” is scattered to the four winds; and Saul of Tarsus, the most determined of opponents, “made havoc of the assembly, entering into every house, and haling men and women, committed them to prison.” The whole external thing is dispersed, and Saul heads the persecution that brings it about.

The blessing goes down to Samaria in Acts 8. But in Acts 9 the man who was the most terrible opponent and leader in wasting the assembly, is converted. Called out by the mighty power of God — apart from all earthly intervention, apart from the twelve apostles — a heavenly light appears to him, “above the brightness of the sun”; and the first sentence spoken to him by the Lord of glory conveys the truth of the union of these scattered saints with Him in glory, as not now merely His “brethren,” but “me!” “Saul, Saul, why persecutest thou me?” They are united by one Spirit to Christ in glory, and He owns it!

This bitter foe is taken up of God, and made the minister of the gospel to every creature which is under heaven, and of the “assembly” which he had wasted — to fill up the word of God! (See, for the double character of Paul’s ministry, Eph. 3: 8, 9; and Col. 1: 23-26.)

This leads us now to the third point which I desire to bring before you, that is, The body of Christ.

c.) “Which is His Body ”

We have seen that the “assembly” in its external manifestation in Jerusalem was scattered abroad at the death of Stephen. Then the blessing flowed down to Samaria, and Saul of Tarsus, in the midst of his terrible career of sin and rebellion against a glorified Christ is called out to be the minister of that grace which called him, and of the assembly which he had persecuted, and of the faith which once he had destroyed! He is converted to the recognition of the union of those scattered saints with an ascended Christ. “I am Jesus whom thou persecutest.” This wonderful truth he ministers in Eph. 1, 2: 1-10, both as it was in the counsels of God, and action to make it good. Everything in this scripture is looked upon as from God’s side — even faith (Eph. 2: 8) is the gift of God. He first shows the choice of the persons, before the foundation of the world; and as predestined to certain privileges. Individual relationship as men in Christ with God, and sons before the Father, first, fully settled. It is the highest of all our relationships; higher even than our being members of Christ’s body. To the praise of the glory of His grace they are accepted in the Beloved. Thus they have been brought by redemption, as we have seen, into the same place with Christ as man (Eph. 1: 3-7). Then each has been sealed with the Holy Spirit of promise, having believed the Gospel of his salvation the seal of God marking us as His, as looking back at the perfection of the redemption which is past; as looking forward, an earnest of the inheritance that is before us, as joint-heirs with Christ in His headship over all things which is to come (Eph. 1: 13, 14). The inheritance we have not yet actually received, nor could we till He receives it; the earnest of it we have, in the dwelling of the Holy Ghost.

The salvation, the glad tidings of which we have heard, is the deliverance or transfer of the person out of the old state and place in which we were in Adam into an entirely new place and relationship with God in Christ.

Then Christ is seen raised up as Man and gone on high, set at God’s right hand, Head over all things to the church which is His body, which is formed of Jew and Gentile, dead in sins, children of wrath, quickened together with Christ, raised up together, and seated, [not yet with, but] “in” Him in the heavenlies. Such is the revealed place of the assembly, “His body,” according to the counsels of God, and the work of God by which He effectuates them, during the interval while Christ is hidden in the heavens, and rejected by the world; and before He is de facto “Head over all things.” When all things are put under His feet in the age to — come the “assembly,” in purpose and result is “his body,” the fulness of Him that dwelleth in all.”

Thus we have seen Christ — “Head over all things,” in three characters: God — Creator of them; Son — and appointed Heir of them; and as Man, according to Ps. 8, the Man of God’s counsel and purpose. He takes it all by redemption, as by personal right. But an interval comes, while He is hidden in the heavens, and the Holy Ghost dwells on earth; during which He is seated on His Father’s throne (Rev. 3: 21), before He sits on His own — as Son of man. “We see not yet all things put under him.” Meanwhile, the “assembly” — “his body” — is formed; its members co-quickened with Him, co-raised, one with the other, and co-seated in the heavenlies in Christ.

Now if we had no more than this about the body of Christ, in scripture, we should have to accept what many, alas! have held from very early days in the history of the church, that this body is invisible, and only a thing of counsel and purpose in God’s mind. This thought came from confounding the visible, external body, or house, with the true body of Christ. The not seeing what the body of Christ was, and the distinction between it and the visible assembly around, forced those who could not accept the visible corrupt thing as His body, to invent the terms “visible” and “invisible church.”

But when we turn to the first epistle to the Corinthians, we find (1 Cor. 12: 12-26) another thought than that in Eph. 1. There we have the body of Christ seen in God’s purpose and counsel, as it will yet be manifested in glory, and those who compose it — seated in heavenly places in Christ; that, which, when He is in possession of all His glory, as Son of man, in the coming age, is “his body.” In 1 Cor. 12 we see the body of Christ as actually existing upon earth, maintained in unity by the power of the Holy Ghost. So much is the truth of its being here on earth before the mind of the apostle, that he says, in v. 26, “And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.” Here all its members are seen on earth; this is plain, for the saints who have fallen asleep do not “suffer.” It is those who are on earth at any given time, during the sojourn of the church on earth, who enter into the thought of this scripture; they are maintained in unity by the presence and power of the Holy Ghost, who baptized them into “one body.”

Here let me say, that an individual is not said to be baptized with the Holy Ghost in scripture. Not even our Lord Himself. Of the descent of the Holy Ghost on Him, as Man, in bodily shape as a dove, when He was about to enter upon His public ministry, He says Himself, “For him hath God the Father sealed” (John 6: 27).

The baptism of the Holy Ghost is a corporate thing, forming the relationship of a body of people, as of the assembly on the day of Pentecost. The one hundred and twenty were corporately baptized of the Holy Ghost, and thus constituted “one body,” not at that time, of course, for the truth of it was not revealed, for the faith of its members, but truly so before God. Afterwards, Gentiles were incorporated into this body, as in Acts 10, 11 (see especially Acts 11: 15-17). Now, this baptism of the Holy Ghost having formed all those in whom He dwelt into “one body” at Pentecost, there was no need to repeat it from that time. Individual saints, members of the body of Christ, have died, and their spirits are with the Lord; their bodies — the temples of the Holy Ghost (1 Cor. 6: 19) dissolved in dust, and perhaps scattered to the four winds. They are of that body, and will be found in its unity in eternity, but have ceased to enter into account as of it here, as at present seen on earth, where it is maintained in its unity by the Spirit of God. Those who have ever since believed the glad tidings of their salvation have come into this body by the individual sealing of the Spirit of God; and thus it is true of believers now on earth, that “by one Spirit we are all baptized into one body,” because we have, by the sealing of the Spirit of God, come into that which was then formed by the baptism of the Holy Ghost.

How important, beloved friends, is it to see that this body of Christ is here upon earth now, as truly as on the day of Pentecost. Why? Because the Holy Ghost is here on earth, where, as to personal place, He maintains the body of Christ. All those who have died and passed away are of the body of Christ, as seen in Eph. 1; but it is only those alive, at this, or any given moment, on earth, who are seen and treated as the body of Christ, according to this chapter before us. So that here, at the close of nineteen centuries, the body of Christ is maintained in its unity as truly and perfectly as when it was at first constituted at the day of Pentecost. The external manifestation, alas, is gone; but the Holy Ghost, who came down and constituted it first, is here still; and the body of Christ is maintained, as then, by His presence and power.

Now, when we come to 1 Cor. 12: 27, we find that Paul applies this truth to the assembly at Corinth: “Now ye are the body of Christ, and members in particular.” That is, in principle, as gathered together at Corinth, they were the body of Christ in Corinth: not, of course, separating them from the whole body here below, but as part of it, and according to the principle of their constitution; and so true of the whole complement of the saints in any other given place.

When we read the closing verses (1 Cor. 12: 28-31), another and important thought comes in. He changes the language now from “body” to “assembly.” In Eph. 1 we remember that “assembly” and “body” are used as interchangeable terms. Because the thing is there seen in its result, and according to the purpose of God. In 1 Corinthians he speaks of the “assembly,” and speaks of the “body”; treating one practically and in principle as the other, because the truth of the “body” was to be worked out and expressed in the “assembly,” but he does not use the words interchangeably. This is very striking, and shows the wisdom of God’s Spirit in the choice of His words.

It draws forth the adoration of the heart of the renewed man, those wondrous touches of wisdom in the word of God. In what is only a stumbling-block at times to unbelief, faith finds a mine of divine wisdom and beauty. The Lord be praised for the opened eye to behold and profit by His words!

It is in this epistle that we find the responsibility of man coming in, and warnings to those who have Christ’s name on them, as well as to those who were builders after the apostles (see 1 Cor. 3). Of this we shall speak in full on another occasion, as the Lord may direct. In these closing verses, then, of 1 Cor. 12, we find, after He has unfolded the body, as seen on earth, and spoken of the assembly in Corinth as being in principle the body, he then shows various members of the body of Christ, gifts and the like, set in the assembly: members of the body, set in the assembly — of course, looking at the latter, as the whole corporate profession of Christianity on earth. But while the “body” is spoken of, and the “assembly” is spoken of, one is not said to be the other (Eph. 1: 22, 23), although treated as practically identified here below. It was the ruin of the assembly, when this ceased to be so.

This gives room for the working out in full result of the grace and work of God, in the truth and fact of the church as built by Him; while leaving room for man’s responsibility to come in, and warnings to be given as needed here below, as to the responsible church built by man.

In 1 Cor. 10: 16, 17, we have the Lord’s table given us to be the symbol of the unity of this body of Christ upon earth, in partaking of the “one loaf.” “For we being many, are one loaf, one body; for we are all partakers of that one loaf.”

We have seen then, I trust, dear friends, the body of Christ in its two -fold presentation, that is, first, as formed of saints seated in the heavenlies in Christ according to the purpose of God in eternity and His work in time, which gives it a wholly heavenly character. Secondly, upon earth maintained in unity by the power of the Holy Ghost, in the present interval, the faith of which is expressed in partaking of the “one loaf” in the Lord’s supper. I turn now to another aspect of the church, as the “House or habitation of God” here below. This will come out as a separate subject.

Meanwhile, may the Lord bless His people fully. May each one’s eye be single, that the whole body may be full of light, and that the truths we have sought to bring before them in some little measure, may, with all their sanctifying power, form our souls that He may be glorified, and that we may grow up to Him in all things, for His name’s sake. Amen.

Note. It is of the deepest importance to apprehend that the body of Christ, as seen on earth, during the interval while Christ is hidden in the heavens, is only composed of those saints who at this moment are alive on earth. There is one scripture (Eph. 1: 22) which looks at it in purpose and result as the entire gathering out of the saints from Pentecost till the Lord’s coming for the saints. The others treat it as the complement of saints here, where, as to personal place, the Holy Ghost is, who constitutes, by His presence in the members, “one body.”

In Rom. 12 it is seen in the activities of its members on earth.

In 1 Cor. 12 it is so fully seen on earth that “If one member suffers, all the members suffer with it.” Those here are only those who are in the place of suffering; and gifts are not in heaven.

In Eph. 4 the ascended Christ has given gifts to His body, for the perfecting of the saints, and gathering and edification of the body as also seen on earth: for such ministry and edification is not in heaven but here; where it is said of it, “From which the whole body fitly joined together and compacted by that which every joint supplieth,” etc.

The apostles saw that before their eyes on earth which was the body. They never contemplated the church remaining here for long, but looked for the coming of the Lord. He did tarry, in long-suffering love. Still the thing which is here before our eyes is the body, as before theirs. Just as the British army is the British army now, that is, the effective fighting men; and it was the British army at Waterloo also; and probably not a soldier remains in it that was in it then. They have, like the saints who have died, passed out into the reserve, or freedom from service, as Paul and the saints since then; and while all of it, do not enter into the count of the body as seen of God on earth today. They will be eventually, according to Eph. 1 the body when Christ is de facto Head over all things, and meanwhile, I am sure, suffer loss of no privileges whatever which they enjoyed when here.

Lecture 2:

“The House of God, which is the Assembly of the Living God.”

I come now, dear friends, to another side of the subject altogether — that of the “house of God.” After we pass Eph. 1, we leave that portion of the Epistle which is occupied strictly with the purposes and counsels of God. — “The purpose of him who worketh all things after the counsel of his own will.” This sentence characterizes Eph. 1. Eph. 2 gives us generally His work in time to accomplish them; and from v. 11 we pass to the actually formed subsisting assembly on earth.

First he describes the condition of the Gentiles — “aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: but now, in Christ Jesus, ye who were sometimes far off are made nigh by the blood of Christ. For He is our peace who hath made both one, and hath broken down the middle wall of partition between us; having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace.”

Here Paul thinks of Gentiles and Jews — both brought nigh to God, “in Christ,” by His blood. This could not be even during His lifetime, for none could be “in Christ” then. He sheds His blood — lays down His life — rises, and ascends on high, “our peace,” having borne the wrath, and reconciled both to God in one body by His cross, having slain the enmity thereby: preaching peace to those “afar off” — the technical expression as to a Gentile — and to the Jew, who was dispensationally “nigh.” Thus “we have access through Jesus (not “in Christ” as before) by one Spirit to the Father.” You notice that the language here is essentially different to the early part of Eph. Here are two sets of people brought in one body — on one platform — having access by one Spirit — through Jesus (di autou) to the Father (not en Cristo Iesou, for here comes in mediation). Then we come to v. 19; “Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone, in whom all the building, (pasa he oikodome) fitly framed together, groweth unto an holy temple in the Lord.

You will recall that in Matthew 16, the Lord said to Peter, when He had confessed Him to be “the Christ, the Son of the living God,” that the Father had revealed to Peter this truth as to the person of the Lord; and how the Lord tells Peter something about His assembly, and then about himself. “And I also say unto thee, that thou art Peter, and upon this rock I will build my assembly, and the gates of hell shall not prevail against it.” He does not here tell what this assembly would be; but marks its still further construction and the foundation upon which it would stand. This foundation was the person of Christ as risen — Son of the living God as confessed by Peter’s faith, just what we have in Eph. 2: 20). 6 The apostles and prophets doctrinally, were laid as the foundation and Jesus Christ personally, the chief corner stone. “The gates of hades” was the power of death wielded by Satan by the judgment of God; Christ had entered His dark domain, and broken asunder its bars, leading captivity captive, and had been proved Son of God in power, by resurrection of the dead (Rom. 1: 4). Death had prevailed over man once innocent, now fallen. Christ had annulled its power, and risen above it, “Son of the living God.” This would be the foundation of the assembly which He was about to build.

{*The confession “Son of the living God” is so plainly the foundation of the church, as to need but few words. “Hades gates” is put in contrast to “Son of the living God,” who had gone down into the stronghold of death — wielded by Satan’s power by the judgment of God (Heb. 2: 14). He came up from that dark domain, bursting the bars of death, triumphing over it. Death had triumphed over an innocent Adam, and a fallen one. It “reigned from Adam to Moses.” It had triumphed over Israel under law. Now Jesus comes, and goes down into it, and conquers it, not by intercepting, but by defeating it. “Hades gates” could not prevail against what He would now build on that imperishable foundation, Himself in risen power — “Son of the living God.” “Declared Son of God in power by resurrection of the dead” (Rom. 1: 4). How well did Peter know its meaning when he said, “To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as living stones, are built up a spiritual house,” etc. (1 Peter 2). He had no thought here of the assembly being built on himself!}

This evening I wish to distinguish, in some measure, two things which are distinguished very clearly in scripture, that is, the “assembly” which Christ builds by the Holy Ghost come down, according to Matt. 16, and into which no false material can enter; and the assembly in which man has his responsible place as builder, into which “wood, hay, and stubble” enter* — in other words, the house of God, where the Holy Ghost dwells.

{*Men have confused the two wholly; attributing to the external church in which man builds immunity from the power of evil and judgment, which was only promised to the true church which Christ builds. “The gates of hades shall not prevail against it” is the promise to the church which Christ builds; not to that which man builds (1 Cor. 3).}

When Christ builds, He does not commit it to man at all, and no responsibility of man comes in. He dies and rises again, and that which He builds on the imperishable foundation of faith in His person in resurrection is secured for ever! This building is brought before us in Eph. 2: 20, 21 — that which Christ builds, and which “fitly framed together” — mark those words strongly — “groweth unto an holy temple in the Lord.” This temple was begun when the Holy Ghost descended from heaven, and “groweth” till all is in glory, to the very end of the church’s earthly sojourn, it is not yet complete. Now you will not find those words, “fitly framed together,” when that which man builds comes before us.

But mark the difference between the temple of v. 21, and what you find in the last verse; “In whom ye also are built together, for an habitation of God through the Spirit.” First he looks in v. 21, on the progressive work — the whole temple, according to the mind and purpose of God to be His sanctuary, the home of the brightest manifestation of His glory for ever; and secondly (v. 22), he looks at the present aspect of the assembly, at this moment, an habitation, or dwelling-place of God by the Spirit, on earth — in other words, the “house of God.”

Now in this last verse we see that while he gives us the normal thought of the house or habitation of God, on earth in its existence here during the present interval, he does not say who is the builder. So that while this last verse gives you the normal thought of the house of God, as at Pentecost, or ever since, at any given moment, he leaves room for the bringing in of man’s responsibility, and does not name the builder, as we shall see.

Let us now turn to the first epistle to the Corinthians, where we find that, speaking generally, the order of the house of God is the thought in the mind of the Spirit.

Let me say here, that God coming down and dwelling in something on earth is a very different thought from that which we saw in the early part of Ephesians. There it was God quickening members, and raising them up and uniting them to Christ in glory. In that thought we saw Christ, as Head of His body, seated in heavenly places, and His body united to Him in the same sphere. But in this truth of a “habitation of God,” there is no thought of head, or body, or union at all. Of your body you say, it is myself — as the Lord to Saul, “Why persecuted thou me?” Of my house I say, I dwell in it; but its walls are not united to me. This makes the two thoughts as distinct as possible; and you find in scripture the word “assembly” is sometimes used for the true body of Christ in purpose and result, as we have seen; and also, for the professing body, or house where the Holy Ghost dwells.

When the house or habitation of God was first constituted, at the day of Pentecost, by the descent of the Holy Ghost, all those of which it was composed were true believers. The Holy Ghost “sat upon each of them,” and “filled all the house,” thus fulfilling the Lord’s promise in John 14: 17 (which read, “He shall dwell with you, and shall be in you”). The Holy Ghost was now in them, and with them; and collectively they were God’s house on earth.

Man then began to carry on this work, and Peter receives by baptism* into this house the three thousand Jews, etc., and so the house of God went on. They came in to partake of the privileges of that sphere, to which God had now confined His ordinary operations on earth. Soon those came in who were merely taking up the profession of Christianity (Simon the sorcerer, and the like), and the house began to enlarge its proportions beyond the limits of those who were really Christ’s. Still the Holy Ghost was there, and He remains still, though the house has been so enlarged as to embrace a great baptized Christendom.

{*That baptism was the mode of admission or reception to it is clear from the fact that those who were constituted the house by the descent of the Holy Ghost, that is, the twelve apostles, and the company of disciples who were with them, were never baptized at all (I speak now not of John’s baptism, but of Christian baptism). There was no one to baptize or receive them. They were already the house, by the descent of the Holy Ghost, and could not be brought in. Then, those who were received after Peter had addressed them had to pass into this new ground, and all the privileges belonging thereto, through baptism (Acts 2: 37-47). They came into the house of God in order to receive, or “for (eis) remission of sins”; and besides, “Ye shall receive the gift of the Holy Ghost.” They had neither yet; and baptism of water was the door of entrance for those who were being received. I may here remark that baptism is the sign of what one is about to receive: not of what one has received already. The baptism of the Holy Ghost, on the other hand, constitutes the body of Christ.}

But to return to 1 Corinthians 1: 1, 2. In these verses you get the most comprehensive of all the addresses of the Epistles in the New Testament. No one can escape the breadth of the thought and persons embraced there. It addresses the assembly of God at Corinth, and is so framed that at no time can any one professing the Lord’s name evade its responsibility. There is this remarkable difference between it and that to the Ephesians. In the Ephesians he calls them “saints and faithful”; or, as the word would convey, “believers” (pistois): “To the saints which are in Ephesus, and to the faithful in Christ Jesus.” In Corinthians he says, “Unto the assembly of God which is at Corinth, to them which are sanctified in Christ Jesus, called saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours.” Nothing could be more comprehensive. But what says v. 9? “God is faithful!” that is the point here, for there are responsibility and warnings and the like. In Ephesians he calls them “saints” and “ faithful”; in Corinthians he calls them “saints,” but does not add the word faithful, but says God is so.

We have, therefore, before us a most comprehensive thought; and let me remark that, in itself, “calling upon the name of the Lord” in scripture, is merely profession. To be valid, of course, there must be life in our souls; but it is no more than this. A man might call on the Lord’s name to dishonour it. See the people who did many wonderful works in Matt. 7: 21-23, and said, “Lord, Lord”; He says of them, “I never knew you.” This is very solemn.

When we turn to the third chapter of this Epistle we find instruction before us, founded on the responsibility of those professing Christ’s name, and that of those who build the house ministerially, here below. “For we are labourers together with God: ye are God’s husbandry, ye are God’s building. According to the grace of God, which is given unto me, as a wise master builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall he made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. If any man a work abide which he hath built thereupon, he shall receive a reward. If any man’s work shall be burnt, he shall suffer loss: but he himself shall be saved; yet so as by fire. Know ye not that ye are the temple of God,* and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.” (1 Cor. 3: 9-17).

{*In Eph. 2: 21, it is said to be a temple in process of building. Here, in 1 Cor. 3, it is said to be a temple already, as built of man, but ostensibly before the world, and responsibly “God’s building. “Ye are the temple of God”; that is, the saints collectively. Unlike 1 Cor. 6: 19, where it is your body which is said to be the temple of the Holy Ghost, as dwelling in the individual. It is in view of “God’s building” being His temple, that the defilement of it becomes so serious, as in v. 17. Hence the added thought of the temple.}

In this scripture, dear friends, we have the other thought of the “house,” or “temple of God.” In Ephesians it was that building which is “fitly framed together.” Here you will get no such words. You have Paul, the wise master builder, commencing the building — laying the foundation in his doctrines and ministry. Then others follow. It is the question of ministerial labour and its results; “work,” not works. Some have confounded this with the “works” of Christians; but it is “work,” that for which those who have carried it on will have to answer to God. The teaching brought in souls according to its character, into the responsible house “God’s building,” responsibly before the world. It has been remarked that here we find three characters of builders engaged in the work. The good builder, who himself is saved, and whose work will stand (v. 14). Then the man who builds badly, himself saved, it is true, but his work burned up (v. 15). Thirdly, a bad builder — a heretic — whose work is not only burnt up, but he himself is also lost. That is the house, or temple of God, carried on by man’s responsibility. Christ carries on His work all through, into which no responsibility of man enters, but there is that which is committed to the responsibility of man’s hands, and which is thus spoken of.

Like all that has ever been committed to man, alas what a ruin it has become. This pressed upon the spirit of Paul, as he tells us “the mystery of lawlessness” was already at work, and the man of sin would arise (2 Thess. 2). It raised the warning voice of John, that the Antichrist would come, and even then there were many antichrists, “whereby we know that it is the last time” (1 John 2: 18). Jude, too, and Peter add their evidence of the state of things that would be developed till judgment cleared the scene.

I will turn now to a word in the ninth chapter of this same epistle for a moment, before passing on to the remarkable warnings of 1 Cor. 10. I allude to that in the last verse — “castaway.” Many have shrunk from this word in its full force, as utterly “reprobate,” finding the apostle Paul using it of himself; and who so conscious of the fulness of redemption — who so certain that the Paradise he had tasted of (2 Cor. 12) was to be his home for ever? He says,

“But I keep under my body, and bring it into subjection, lest that by any means, when I have preached to others, I myself should be a castaway” (adokimos) 1 Cor. 9: 27.

He looks at himself as running in a race, responsibly here below, and, although he runs in no uncertainty of the final issue, he feels conscious that it is no imaginary foe with which he has to contend. He did not fight as “one who beat the air,” that is, as if a fancied enemy was before him. But with all the energy of one who knew the terrible foe which he bore about in himself — the “flesh” for which the Son of God had to endure the judgment of God in infinite suffering — he kept under his body and led it captive, lest preaching to others, he himself might be a castaway. First a good Christian, then a good preacher! It does not suppose a child of God, yet to become a castaway. It does. suppose the possibility, of a preacher being lost!

He is putting a case of the most solemn character, needed because of the prominence given at Corinth to gift in which power was displayed, and he transfers it to himself for the sake of others; as he had said in an earlier part of the epistle, “These things have I transferred to myself and Apollos for your sakes” (1 Cor. 4).

We find the word here translated “castaway” used eight times in the New Testament, and each time in the fullest force of the word as lost! In the passage we have touched upon. In Rom. 1: 28, as to the heathen; “God gave them over to a reprobate (adokimos) mind.” In 2 Cor. 13: 5, 6, 7; three times translated as “reprobates.” In Titus 1: 16; the unbeliever is “unto every good work reprobate.” In 2 Tim. 3: 8, the Jannes and Jambres resisters of the truth are “men of corrupt minds, reprobate concerning the faith.” And in Heb. 6: 6, “that which beareth thorns and briars is rejected, and nigh unto cursing; whose end is to be burned.” No one could have a second thought as to these passages; and, besides, Paul never was disapproved or castaway in his ministry; never was his ministry so wondrously blessed, or used of God, as when from the prison in Rome came forth many of the scriptures of God.

Now when we come, to 1 Corinthians 10, we find he applies this principle of ch. 9 to others who might enjoy privileges such as those of the house of God, and rest in carnal security in its ordinances, without having part in the divine nature. Under the figure of “the things which happened” to Israel in the desert, using those incidents as types, and as “written for our admonition, upon whom the end of the ages are come,” he warns against resting in a mere outward profession such as was to be found in the responsible house as the result of man’s failure in building.

Persons might enjoy an ordinancial relationship with Christ (that is, by baptism and the Lord’s supper) as constituting the external church built by man, and after all be lost! They were to be warned by what happened to Israel, with many of whom God was not well pleased, and who were overthrown in the wilderness. The order in which he puts together these incidents in their wilderness history is truly worthy of our notice. How often it may~have appeared to us as a number of incidents strung together, without apparent connection or order, except the fact of their being striking moments in the wanderings of this stiff-necked people.

For* (gar) brethren, I would not that ye should be ignorant, how that all our fathers were; under the cloud and all passed through the sea; and were all baptized to Moses in the cloud and in the sea; and did all eat the same spiritual meat, and did all drink the same spiritual drink; for they drank of that spiritual Rock that followed them, and that Rock was Christ. But with many of them God was not well pleased, for they were overthrown in the wilderness. Now these things were our ensamples, to the intent we should not lust after evil things, as they also lusted (1 Cor. 10: 1-6).

{*This is the correct reading. It connects the chapter with the closing verses of ch. 9. The dividing of the chapters has broken the order of the subjects in them.}

Here, we are shown that, although they all partook in common of these privileges as associated under the leadership of Moses, their privileged position did not secure them. In the passage the historical incidents are given us symbolically, and put together in a moral order, quite away from the historic order, in which they occurred; and in them we find set forth in principle what the history of the professing church has been, and will be until her end.

In 1 Corinthians 10: 6 he begins by what happened some two years after they left Egypt. If we examine Num. 11 we find that at that solemn juncture in their history, they loathed the pure manna with which the Lord had fed them from day-to-day; “There is nothing but this manna before our eyes”: and lusted for the flesh-pots of Egypt again. This was, in the antitype, the first sign of departure of the church from Christ. And, oh, what a solemn moment it is for the soul when Christ is not found to be enough for it when the heart cries out for something more than His blessed person! How it turns to some vanity, or some folly or sin, some idol of its own device, to fill up the void in the heart that desires something more; something to satisfy the cravings of the flesh! What was this but the history of the, departure of the church from her first love to Christ! “Thou hast left thy first love,” is the sad and solemn plaint of His heart (Rev. 2: 4), and no activity could make up for this.

Now the apostle turns to another marked occasion (1 Cor. 10: 7) which happened before they left Mount Sinai. When Moses was in the mount, receiving the law from Jehovah, Aaron and the children of Israel made the golden calf, and danced round the idol. Their forefather Abraham, as they themselves also, had been called out of a world of idolatry to be the witness of the one true God against all the gods of the nations. The first thing they do is to fall back into that out of which they had been called. They must have something for the eye to rest upon; for Moses had gone up the mountain of Sinai, they had lost sight of him; and Aaron made them this golden calf, and coupled the name of Jehovah with “a calf that eateth hay.” “These be thy gods, O Israel”: “To-morrow is a feast to Jehovah.”

So with the church. She was called out of the world to walk in the Spirit, and the first thing she does is to sink back to walk in the flesh once more. Instead of walking by faith, and waiting for an absent Lord, she desires something her eye can rest upon, something more tangible than a glorified but unseen Christ, known by the Holy Ghost come down from heaven; and, the moment she does so, fornication with the world follows.

This comes out in the next verse (1 Cor: 10: 8). There we get an incident which happened about the close of the fortieth year (Num. 25). “Neither let us commit fornication, as some of them also committed, and fell in one day three and twenty thousand.” Illicit intercourse with the world follows. This is what is so strikingly mentioned in the message to Pergamos in Rev. 2: 13, when the church had shaken hands with the world, so to speak. “I know thy works, and where thou dwellest, even where Satan’s throne is.” The church “espoused as a chaste virgin to Christ” (2 Cor. 11: 2), had given herself to another. The result is, Christ is tempted. “Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents” (1 Cor. 10: 9). This is told of Israel in Num. 21.

Then comes the final one, “Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer” (1 Cor. 10: 10). This we find in Num. 14. The solemn moment came when “All the children of Israel murmured against Moses and against Aaron.” “And they said one to another, Let us make a captain, and let us return into Egypt.” Here was the complete giving up of the Lord and His servants, and that at the moment when those faithful men “men of another spirit” were exhorting them to go up and possess the land. They despised the pleasant land, and propose to make a captain and return into the land of slavery once more; and they “were destroyed of the destroyer.”

Thus, from what seems merely a number of incidents in their history, put together without any apparent order, we find the most comprehensive moral picture of the history of the professing church. It begins with finding an unseen Christ insufficient, and the craving for something which would satisfy sight and sense (1 Cor. 10: 6). Then idolatry follows, with what is set up to fill the eye of those who could not walk by faith, and wait for this absent one (1 Cor. 10: 7). The world can now walk with the church, for she has left the ground of faith, and has gone back to that which the eye can see, and fornication between the world and the church is the result (1 Cor. 10: 8). This is “provoking the Lord to jealousy” — “tempting Christ” (1 Cor. 10: 9). And it ends in the giving up of the heavenly hope, and proposing to make a captain, and return to man and man’s estate once more!

In other words, it began with a calf — that is, something, no matter what, set up, which the senses can rest upon, when Christ is not enough; and ends with a captain, that is, man is put in the place of Christ. The departure from first love gave place to the working of the “mystery of iniquity”; that is, flesh in man getting a place in the things of God. The story ends with an Antichrist, when the profession of Christianity is abandoned, and thus the “falling away” or apostasy comes, (2 Thess. 2) and the Antichrist or man of sin!

How solemn is this history, beloved friends! How wise, how merciful is our God, to warn us and tell us what is coming, we know not how soon! How needful to see to it that we are not resting in privileges merely, but that our souls have had to do with the living God, who of His own will has begotten us by the word of truth!

Now, all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will, with. the temptation, also make a way to escape, that ye may be able to bear it” (1 Cor. 10: 11-13.)

Now I turn to a few other passages of the New Testament, still to bring before you this thought of the house of God.

In Philippians you will find that Paul recognizes how things had gone astray. At the first moment of the church’s history, the body of Christ and the house of God were co-extensive, that is, they were composed of the same individuals (Acts 2). But when men began to build, the house enlarged its proportions disproportionately to the body. There was a mass of material not introduced by the Lord; but the Holy Ghost did not leave the house. On the other hand, the Holy Ghost constituted and maintained in its true unity the body of Christ; uniting the members to Christ in glory. The two thoughts are quite distinct: the house, and the body. In the thought of the house you lose individuality, but you do not get either head, body, or union. The body is united to its head in glory. It is the double relationship of the church; to God as His dwelling place, to Christ as His body.

In Phil. 2: 21 we find how things were failing, and those who professed Christianity were “carnal,” and walking “as men.” “For all seek their own, and not the things of Jesus Christ.” Again, look at the third chapter. “Let us, therefore, as many as be perfect, be thus minded: and if in anything ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same rule; let us mind the same thing. Brethren, be followers together of me, and mark then. which walk so as ye have us for an ensample. For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ; whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things” (Phil. 3: 15-19).

You will note here how the apostle’s wisdom detects three distinct states of soul in the professing church:

1. Those “perfect,” or full grown, that is, having the full sense of a Christian’s place as dead and risen with Christ, and running on like Paul, towards the glory, and likeness to a glorified Christ.

2. Those who had not fully attained in the soul’s consciousness to this true normal condition of the Christian, as apprehended for the glory by Christ; but who were to walk up to what they had, and God would give them more; and,

3. Those who, under the name of Christ, were glorying in their shame, in that flesh for which Christ had been put to shame on the cross (the cross on earth answering to heavenly glory on high). These were mere professors, whose end would be utter destruction.

And here I would draw attention to the strikingly analogous state of things, in this threefold state, to that of Israel when we come to the close of the Book of Joshua. There Joshua dies; and in Philippians Paul is in prison at Rome, and the church of God has lost the devoted services of the great apostle. Joshua had put two and a half tribes in possession of their portion in the land of promise, namely, Judah (Joshua 15: 1, etc.), Ephraim (Joshua 16: 5, etc.), and half Manasseh (Joshua 17: 1, etc.). Two and a half tribes would not go in and possess the land that he divided. They did not go back to Egypt, nor would they go into the land, but took an intermediate place outside the borders of the Lord’s possession (namely, Reuben, Gad, and half Manasseh; see Joshua 1: 12, etc.; 13: 15, etc.). And lastly, seven tribes were in the land, but were not put in possession of their inheritance. (See Joshua 18: 2, 3.) Thus the land was conquered, but not possessed. They were thus left to “work out their own salvation,” so to say, from the enemy; but, alas! “all sought their own, and they sank to the condition seen in the book of Judges after Joshua’s death.

Those “perfect,” answer in the analogy to the two and a half tribes in possession.

Those who had “not attained,” to the seven tribes in the land who had not yet possessed; and,

The, two and a half tribes to those who, under the profession of Christianity, were enemies to the cross of Christ. They did not abandon Christianity, as those did not give up their title to be termed “of Israel”; but refused their true, calling, gloried in their shame, minding earthly things, and so were the first to fall into the hands of the enemy, and give him an entrance to the professing church.

I have no doubt that these three states are thus found till the end in the professing church.

If we pass on now to 1 Timothy, Paul writes to Timothy as to how one ought to behave oneself “in the house of God, which is the assembly of the living God, the pillar and ground of the truth” (1 Tim. 3: 15).

The church is looked upon as the depository of the truth; and so responsible to hold it up as the pillar and support of it. “The truth” is Christ Himself. If He were here He would not want a pillar and ground of the truth. But He is absent and “the mystery of godliness” is committed to her. “The mystery of iniquity” is in contrast to this, and is Satan’s effort through the flesh in man to frustrate the testimony of Christianity, which is founded on the end of the first man, and a last Adam, before God. Then you have (1 Tim. 3: 16) the whole course of Christ from the glory; God come down and “manifested in flesh”; presenting all He ever did as man, in the power of the Holy Ghost, even as He was declared Son of God in power by resurrection according to the Spirit of holiness, thus “justified by the Spirit.” “Seen of angels,” most blessed of creatures, sustained of God unfallen, they beheld their God for the first time when He became a babe, and they burst open the heavens, and in unselfish praises sang of God’s good pleasure in men (Luke 2). “Preached unto the Gentiles”; this was the new thing in Christianity, there was no preaching in the Old Testament: Judaism was not characterized by preaching. “Believed on in the world”; an object of faith in it and not merely among Jews: and then “received up in glory.” Thus you get the whole testimony of Christ which was committed to the church; God come down in love, passing through His course here; and finally, man received up in glory.

Hence, in 1 Timothy, we get external order before men, as the great subject in hand, in the house of God here below.

So in 2 Timothy,* things had got into deeper disorder than ever; and, once ruined, there was no repairing the ruin. It is not God’s way to restore a fallen state, but to bring in a better when His purposes allow of it; and meanwhile, the faithful have their path clearly defined through a ruined state of things.

{*It has been remarked that 1 Timothy contains the ordering of things when the house of God was in order; and 2 Timothy, the path of the saint when all was in disorder.}

“Nevertheless [that is, although evil had come in as a flood] the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, let every one that nameth the name of the Lord depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work” (2 Tim. 2: 19-21).

Here we discover what things had come to in man’s hands. He does not call it The great house, but “A great house.” It is an analogous thought; for responsibly it is still the house of God, where the Holy Ghost dwells (1 Cor. 3). God’s foundation had not changed, and there was a seal, having on one side an inscription, which showed the privileges of all who were His — the Lord knew them; and on the other, that which marked their responsibility — “Let every one that nameth the name of the Lord depart from iniquity.” One cannot leave the house while God lingers in it in long-suffering grace, but let him clear himself from all that was false and untrue. There were in it vessels to dishonour,* as well as of honour.

{*This word does not refer to degrees of honour, as some have supposed. It may be rendered “disgrace,” “ignominy,” “infamy,” etc.; anything false or untrue.}

Now, if we compare the opening verses of 2 Tim. 3 with the closing verses of Rom. 1, we find how that, under the name of Christ, all the horrible wickedness of the heathen world has been revived. The words used by Paul to describe the heathen are almost word for word the same as those used to describe the professors of Christianity in this chapter. How deeply solemn; and worse too, because done under the name of Christ (cp. Rom. 1: 29-32 with 2 Tim. 3: 2-5).

Now we come to the Epistle to the Hebrews. It is very true that in it we do not find that the writer is teaching or treating of the church of God, as such. He has another subject in hand. Still, underlying his teaching is the thought of the house of God, where the Holy Ghost dwells. Those who have professed Christianity, and have taken on them the name of Christ, are seen in their responsible place, travelling through the wilderness. I am about to examine two passages, both of which have troubled godly souls, who have not yet enjoyed thorough, perfect peace with God. One can speak for another in this. I allude to the sixth and tenth chapters.

In the former we read, “For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God, and put him to an open shame” (Heb. 6: 4-6).

I will examine each sentence in these verses separately; and I may remark, in passing, that the essential difference between these verses and those in Heb. 10 is, that in ch. 6 we have at length, the privileges to be enjoyed by all who profess Christianity consequent on the exaltation of Messiah to the right hand of God, after having accomplished the work of redemption, and the consequent presence of the Holy Ghost on earth; while in Heb. 10 we find rather the excellency of a sacrifice, so perfect that it left nothing to be added to it. It was so absolute in its value that it left no room for another. In ch. 6, the Holy Ghost is prominent; in ch. 10, the sacrifice of Christ.

“It is impossible for those who were once enlightened.” If we turn to John 1: 9 we find the words, “That was the true light, which lighteth every man that cometh into the world.” Christ was this true light. Just as the sun shining at noon-day; if a man does not open his eyes to see the sun, it is of very little use to him as light. Now you find that the same word is in each sentence. In Heb. 6, “enlightened” is rendered “lighteth” in John 1 (phorizo). It means the external enlightenment of the truth of Christianity shining on the heart and conscience. Souls might thus be “shined upon,” or enlightened, without having life at all. Far different is the thought of Paul when he speaks of God having shined into his heart, “for the shining forth of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor. 4: 4). That was a real work in his soul. “Enlightened” means, then, the external presentation of the truths of revelation to the soul, with the light they bring. John 1: 9 makes this clear from the use of the same word. For although Christ came into the world shining as a light for every man, every man did not use the light. To use it were to be saved.

Again, “And have tasted of the heavenly gift.” Here we have what was in contrast to the law and even that spoken by the Messiah on earth. He now spoke from heaven (Heb. 12: 24); and the gift (for it was a gift that was now presented to men, instead of a demand being made upon them as under the law) was now fully from that source, even as announced here below. How many, during the ministry of the Lord on earth, had tasted of the blessedness of His gracious words, and with hearts moved to say, as they heard Him, “Never man spake like this man!” and who turned back and walked no more with Him, as the character of the path in which He has to be followed began to dawn upon them. Tasting of the heavenly gift (it now came from heaven) is not eating His flesh, and drinking His blood, and so vitally receiving it in the heart.

“And were made partakers of the Holy Ghost.” All who profess the name of Christ partake of the Holy Ghost in the sense spoken here. The word is used for external participation in privilege, without necessarily the possession of it. The Holy Ghost having come down from heaven, charged with this heavenly gift, to dwell in the house of God, all who have been received into that house have a common interest in His presence; quite another thing if they used the blessing. It is not at all the same thought as being born of the Spirit of God, or being possessors of the Holy Ghost, who has been given us as a seal, and who dwells in our bodies as believers.*

{*The word used to express this external partakership in privilege (metokos) is found (with the verb, etc.) in the New Testament in Hebrews and 1 Corinthians; and in one other passage which serves as a key to its usage. I refer to Luke 5: 7-10. Nothing can explain this more simply to any soul than the use of it by Luke in describing the fishing scene in this chapter.

Simon had launched his ship out into the deep at the Lord’s command. The Lord had wrought the miracle, and they had enclosed the great multitude of fishes; and beckoning to (tois metokois) their partners, . . . which were in the other ship; they came and filled both the ships, so that they “began to sink.” The fishermen in the other ship had a common right and privilege with Peter and the others, as fishers in the lake of Gennesaret. “Partners” is here expressed by metokoi. But when we come to v. 10, we find, “So was also James and John, the sons of Zebedee, which were partners with Simon” in the same ship. Here we find a different word used (koinonoi) to express real partnership in the same boat, in contrast to common rights with all the other fishermen in the lake.

To put a case. Suppose a guild of merchants, all of whom have a common interest in the privileges of the guild. Some two or three are partners in, and own, a flourishing concern. All who are of the guild have these common interests, and would be metokoi but the partners in the special concern would be koinonoi.}

Thus all who are in the house of God, confessing and hearing the name of Christ, are partakers (metokoi) of the Holy Ghost, who dwells there. All have an opportunity of participating in the blessing which He imparts, and may even have been made vessels of His power — a totally different thing from communion in the divine nature and His indwelling as the power of the realization of it.

Perhaps, too, they have “tasted the good word of God” thus, and remained the same people, unchanged. How often do we see this! Souls to all appearance seeming to receive the glad tidings with joy and brightness, and have no root in themselves, and [en]dure for a time, but when temptation arises, because of the word they are offended. Now, I believe that when a soul does really receive the word in his conscience, he never does receive it with joy at the first. It makes a soul serious rather than joyful, though it leads to everlasting joy.

And the powers of the “world to come,” or “coming age.” This will be the millennial age, which is characterized by Satan being bound, and men’s diseases cured. The testimony to that age were the miracles which the Lord Himself performed, as well as His bestowing power on His disciples to perform them. How many — nay, how few of those thus wrought upon had real life in their souls? We learn from 1 Cor. 13 the vast difference between any amount of power, and the possession of the divine nature which is love.

Thus you see, dear friends, that heaven had expended all its treasures of grace and blessing, consequent on the exaltation of Christ after His atoning work; giving the presence of the Holy Ghost, and all these privileges, as characteristic of the new position as we have seen. If souls turned away thus from the Holy Ghost, as some have, done, and the whole profession of Christianity is rapidly doing the same, what could be done? They endorsed the sin of their nation (those Hebrews) and crucified for themselves the Son of God.* The nation had done so, and said, “His blood be on us.” Some had escaped to the city of refuge — the church was such to the blood-guilty Jew — but there was the danger of abandoning it, and thus the avenger of blood would overtake them, and they would not escape. While in one closing verse as he turns to the reality that was manifested to be among them (v. 9) we learn that all these things of vv. 4, 5, might be there, without the possession of salvation.

{*The word “afresh” in the English Bible is not needed, and should not be there.}

I see a striking parallel between the law of the cities of refuge (Num. 35) and this, chapter (Heb. 6) which I do not think had been before noticed. Like the church, the city of refuge was for the Israelite, and the stranger and sojourner amongst them. There were two characters of guilt mentioned and dealt with; namely, that of the premeditated murderer, and that of him who slew another suddenly without enmity in time past. These two were differently dealt with. The murderer was to be given up — his sin would find him out, even in the city of refuge. The unpremeditated slayer of blood was safe. He was to flee there, and remain there, till the death of the high priest who had been anointed with the holy oil: then he might return to the land of his inheritance.

Now, when we examine Heb. 6, we find a solemn and beautiful analogy. The church had become the city of refuge for the poor blood-guilty Jew. Peter invites them, at Pentecost, to judge themselves for the deed, and flee; saving themselves from the “untoward generation” (Acts 2). All would go on thus till scrutiny took place according to God (cp. Matt. 22: 1-14). Then, no amount of privileges would avail where there was no life in the soul, and at the same time the strongest “consolation” to those who had “fled for refuge to lay hold upon the hope set before” them (Heb. 6: 18), confirmed by the promise, and the oath of God!

This little sentence, “fled for refuge,” so links the thought of the type with the antitype, as now known to faith — this, too, in an epistle where the High Priesthood of Christ is so much the subject, and in its present exercise, within the holiest. As Christians, we have to do with Him as a priest gone in! — “the forerunner for us,” making the sanctuary of God the present refuge of our hearts; the Jew will have to do with Him as a priest come out! This He never does in Hebrews; there is only a hope that He will do so (Heb. 9: 28, etc.). Accordingly, when He leaves the present exercise of His priesthood as intercessional, and comes forth to exercise it after its true order — royal, or Melchisedechial – the history of the church as in her sojourn here will be past; and Israel as a nation (that is, the true remnant of them in that day) will return to the land of their possession. In the type, it was at the death of the High Priest; in the antitype, it is Christ ceasing to carry on His priesthood after the present character of its exercise on high, and entering upon its character as Melchisedec.

You find in this chapter, as has been remarked, the highest character of Christian privilege short of life, and, what is so touching, in the close of it, — the feeblest expression of true faith found in the New Testament — that of a man pressed for his life, and “fleeing for refuge to lay hold!” God thus acknowledges the faintest expression of faith, and encourages it with the “strong consolation” of the word and oath of God, at the same time giving the most solemn warnings as to profession and participation in privileges, where there was no life. Life, where it existed, was expressing itself by works and labour of love — could be known by its fruit as ever.

Now, I turn, beloved friends, in the close of this subject, to the 2 Thess. 2, where you find, in v. 3, the apostasy, or giving up of the profession of Christianity in toto, and the revelation of the “man of sin.”

He shows that while the mystery of lawlessness works, God was still restraining the manifestation of the “lawless one.” The apostasy, or “falling away,” will not be, as long as true Christians are in the scene, and as long as the Holy Ghost dwells here to maintain the body of Christ. Then, when the hindrance is removed, the abandonment of Christianity comes. An Antichrist, or man of sin, is then revealed, who would sit in the temple of God. Antichrist “denies the Father and the Son” (1 John 2: 22), that is, the revelation of the Father by the Son, known to our souls by the Holy Ghost; or, in other words, the revelation of Christianity. This is at the time of the apostasy. I could not say there is the apostasy now, (or as long as true saints are in the scene, and the Holy Ghost here, although the principle’s of it may be at work, and many may be apostates. But the whole professing church has not yet reached the apostasy.

I have endeavoured to lay before you seven points in these two lectures.

1. First of all, the assembly, which is the body of Christ, as seen in heavenly places, in the counsels of God, and in result, when Christ is de facto “Head over all things,” according to Eph. 1: 18-22; and composed of all saints from the day of Pentecost until the taking of it to glory.

2. The body of Christ as maintained in unity on earth by the power of the Holy Ghost, and composed only of those who are alive upon earth at any given moment where as to personal place, the Holy Ghost is, and having for the symbol of its external unity the partaking of “one loaf,” as in 1 Cor. 10 — 12, by the members set in the assembly.

3. A holy temple in the Lord, growing under His hand — “fitly framed together” — silently and without flaw, until the last stone is placed on it in the glory (Matt. 16; Eph. 2: 21). No responsibility of man enters here.

4. The house as a habitation of God by the Spirit on earth, in its normal condition (Eph. 2: 22). Here it does not state who builds it. But it connects with —

5. The house or temple, that is, all who profess His name on earth, where the responsibility of men enters as of builders, and those built; wood, hay, and stubble, may he found there (1 Cor. 3; 10; 2 Cor. 6) — what is commonly called “Christendom.”

6. What it comes to in such a case, having in it vessels to honour and to dishonour: this Paul likens to “a great house” (2 Tim. 2). And, lastly,

7. The apostasy, and the man of sin. But this is the abandonment of the profession of Christianity (2 Thess. 2), the true saints having been removed from the scene at the Lord’s coming.

On another occasion I hope to present, in some measure, a sketch of the aspect Christ assumes towards the external church, as given by John in the first three chapters of the Apocalypse; and, ultimately, the path of an “overcomer” in the midst of it all.

Meanwhile, may He keep the feet of His saints, and bless the truths of His own word. As the darkness of the scene deepens, may the light shine more brightly from Him, lighting up the pathway to those who seek to do His blessed will, and walk to His glory. Amen.

Lecture 3:

Christ Amongst the Candlesticks

Rev. 1 — 3

Part 1

On previous occasions, beloved brethren, I have sought to bring before you the two great aspects of the church of God as presented in scripture.

First of all, the true thing in its relation to Christ as His body — that which is united to Christ by the Holy Ghost sent down from heaven; “the assembly which is his body” — and, on the other hand, in its relation to God as His dwelling place on earth, the assembly, or house of God. Of this last, two aspects come out very distinctly in scripture: that which Christ builds, and that which man builds.

They word “church,” or properly “assembly” is used of both the body of Christ and the house of God. That is, if you look into heaven you find Christ gone up there, and the assembly is His body, as seen in Eph.1. If you look below here on earth, the house, that is, those who profess Christianity, is “the assembly of the living God” (2 Tim. 3). They are two distinct thoughts, and never confused.

Most of the confusion of Christendom at the present time has come in by the mixing up of these two things.

There is also, as we saw, the body of Christ as in 1 Cor. 12; seen on earth, composed of those who are here, and these only, maintained in power and unity by the Holy Ghost on earth. And Christians on earth were treated practically, as gathered together in any place, as “the body of Christ” in that place: as Paul to the Corinthians (1 Cor. 12: 27), “Now ye are the body of Christ, and members in particular.”

We saw too, how man’s responsibility was owned in. carrying out God’s work here below, tracing the house or temple in which man might build and fail in the character of his work, until the complete abandonment of Christianity and the Antichrist.

Now tonight I am about to trace some thoughts from a scripture which is happily more or less familiar to many of us; I mean the first three chapters of Revelation.

I am about to examine it in three ways:

First of all, the attitude in which Christ is seen in the midst of the churches in Revelation, as presented by John.

Then, secondly, what His testimony is to these assemblies: His thoughts as revealed as to the “things that are.”

And lastly, I hope to unfold in some measure what it is to be an “overcomer” in the midst of such a solemn scene.

You will easily accept what I am about to say to you, namely, that Paul could not be the vessel to reveal this aspect of Christ amongst those assemblies. Paul unfolds the Son of God a heavenly Christ, gone up on high, whether as head of His body the assembly, or High Priest. John, on the contrary, speaks of God come down; a Christ walking upon earth, whether manifested there in grace, as in his Gospel; or His judicial dealings as in the Revelation, by which He substantiates His claims here on earth. Paul is “heavenly” in his testimony; with him it is man gone up on high; John is “divine,” and with him it is more God come down, manifestation on earth. This thought is familiar to many.

Hence, in consonance with his other testimony, John is the instrument taken up to show us Christ in this intensely judicial attitude towards the external body which bears His name. We must carefully distinguish Him as Head of His body, ministering nourishment by joints and bands to His “own flesh;” and His judging and scrutinizing, and threatening the external church with excision in result, in her place as a corporate witness on earth.

John is here watching over the fortunes, as it were, of that which Paul had set up; and telling us what Christ will do with it: He is “about to spue” it out of his mouth (Rev. 3: 16).

He is in the Island of Patmos for the word of God and testimony of Jesus. Sent there into exile by the Roman Emperor, he was, nevertheless, in the full enjoyment of his Christian privilege, “in the Spirit, on the Lord s day.” From this and other passages of the word, I gather that there is a special action of the Holy Ghost on that day (see John 20: 1, 19, 26; Acts 20: 7; l Cor. 16: 1, etc.).

You will bear in mind the book of the Revelation has specially Christ’s claims upon the earth in view, to be made good when God will bring the First-begotten into the world. But before the visions which point to this end, John is recalled by a voice behind him (his face is with the mind of the Spirit towards the introduction of the kingdom), and he turns about to see the vision; and sees the Lord in this character, and learns what He was about to do with the responsible body here below, which was not emitting the light, to be the responsible vessel of which He had set it up.

“I turned to see the voice that spake with me; and being turned I saw seven golden candlesticks.” They are described as of gold, because set up from a divine source at the first. “And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; and his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars; and out of his mouth went a sharp two-edged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first, and the last: I am he that liveth, and was dead; and behold, I am alive for evermore, Amen; and having the keys of death and of hades.” (Rev.1: 12-18).

Here you find Christ’s aspect toward the assemblies as John presents Him. His personal and judicial character, as Son of man, and yet Ancient of Days; judging and discriminating amongst the candlesticks. You do not find His relative characters, such as High Priest, or head of His body the assembly; that is more the Pauline way of presenting Him.

As “Son of man,” He is judge of all — and as such you find Him here. “He hath given him authority to execute judgment also; because he is the Son of man” (John 5: 21). He is “clothed with a garment down to the foot”; not “laid aside” as for His gracious service of love and washing His people’s feet (John 13); and “girt about the paps with a golden girdle.” His heart and affections are not seen flowing out to His church — His bride, but girded up with a zone of righteousness — not grace.

In Daniel 7, the “Ancient of days” is described as Christ is here; so the Son of man is the Ancient of days as we know even from that prophecy (cp. Dan.7: 9, 13, 14, and 22). “His eyes as a flame of fire”; this intense personal scrutiny which reached the soul. I dare say some of us may remember (and some may feel it now), when they were uneasy, and conscience was not at rest in the midst of ecclesiastical things around. The effort to explain and excuse matters, under plea that they could not get perfection here, failed to reassure the conscience. They were unable perhaps to account for the sense of disquiet they felt; practices in religious things irreconcilable with scripture, troubled their souls: efforts to be happy and mend matters, and seek personal freedom when in the midst of corporate corruption, were unsuccessful.

What was it that caused this exercise of conscience? Simply this — Christ’s eye was turned upon them; and though they might not have known it, they felt it, and felt too they could not be happy in such connection any more; they could not stand His gaze. How solemn and sad, when you know of those who were once exercised about the evil in which they walked, settling down into it, and the exercises of soul passing away, and conscience acting no more! Christ’s eye has been removed from them, as it were. They did not accept the light, and bowed not when the heart was sensitive to the evil, and now they are left where they desired! How solemn.

He holds all subordinate power — the stars, in His right hand of power; His voice is heard in majesty, and He judges by the word of God the sharp two-edged sword; while His countenance was as the sun shineth in its strength, the symbol of supreme authority.

I pass over the details, desiring only to present the general thought as to the aspect in which He is here seen.

When John saw Him he “fell at his feet as dead.” It was the same disciple whom Jesus loved, and who leaned on His breast at supper in his own familiar place, accepted in the grace of the Lord. Converted by the apprehension of the person of the Lamb of God, and attracted to Him from that moment; here all is changed. This terrible aspect of Jesus as judge, causes him to fall at His feet as dead. He is reassured by “Fear not” — He was the living One who had died, and held in His own hand the keys of death and of hades; He had never given them up. “Hades gates” could not prevail against the Son of the living God; Christ had the keys of all! He had never given them to Peter, nor to any. He gave “the keys of the kingdom of the heavens” to Peter — never the keys of death and hades.

Now He sends seven messages to seven assemblies in Asia through John. There were many others in those provinces, but these are chosen as presenting, in their then state, what will serve the Spirit of God to give us, as in a lengthened out picture, the history of the profession of Christ s name on earth and its responsibility, with His thoughts and judgment of it from the start to the finish.

They may be looked upon in three distinct ways:

1st. As seven existing assemblies whose condition needed the words spoken to each, at the moment.

2nd. As messages containing words to him that hath an ear to hear what the Spirit saith, at all times: and,

3rd. As affording in completeness a prophetic delineation of the history of the whole church in responsibility from immediately after the apostolic times, until its final excision, as a false witness for Christ: “I am about to spue thee out of my mouth” (Rev. 3: 16).

Seven [churches] are chosen as the number of spiritual completeness, here conveying the completeness of God’s thoughts as to the subject of which He is treating.

This manner of presentation of what has become history is wise and beautiful, as everything of God must be. For if so many successive and varied phases of the church’s history on earth had been presented as such prophetically foretold, what would have become of the hope of the Lord s coming, given to the saints to be their constant expectation from the time He went away? How be looking for Him if there had been the express revelation that all these things had to take place in the church’s state before He came? The answer is, that in the wisdom of the Spirit of God, the moment they were uttered, all the features were there, and no delay was needed to unfold and develop them; so that He might have come at the moment the messages were penned. And at the same time they would afford a word of encouragement and warning to him that had an ear to hear at all periods; while they would convey, as the “long-suffering of our God waited,” to those who were called, near the close of the period, the most important instruction as to what had passed in successive phases of the church s history, accounting for its state at the end and marking out the path of God in it for any who had an opened ear.

We will take a rapid glance at them, as I do not mean to go into details; this has been ably done by others.

Ephesus presents the state of the church immediately after the first planting of it in apostolic days. Active enough, but her first love for Christ had waned. No activity could compensate for this. He seeks to recall her; “Remember therefore from whence thou art fallen, and repent, and do the first works, or else I will come unto thee quickly and will remove thy candlestick out of his place except thou repent.” She had allowed the light to flicker and grow dim, and there is no more said as to a candlestick in the messages; for from the moment of failure of heart for Christ it was treated as such a departure of the general body, that it ceased to be a true collective and corporate testimony to Christ on earth, though having the place of the candlestick in responsibility till the close.

In the second assembly, “Smyrna,” which answers to the early persecutions of the church which followed, from Nero to Diocletian, you find the Lord turning to account times of tribulation to restore if possible the church’s heart to its normal condition; and Satan the instrument of it. How often it is thus with individual souls. When there is a decline of soul and the danger is of its slipping away from Christ in practice, then comes trial in mercy; the sorrow and tribulation are for good, even to drive back the soul to Christ, from whom it had departed. So with the saints here; though there was poverty in the eyes of the world, Christ could say “Thou art rich”; far different from Laodicea in the end, boasting of herself that she is rich; to her the Lord shows she is poor and miserable and blind and naked.

Now mark in Pergamos how Satan changes his tactics. If he cannot succeed by persecution (which only made Smyrna brighter in testimony, as nearer to Christ), he will try seduction. If he cannot be a lion, he will be a serpent. Here she has settled down to dwell where Satan has his “throne.” It answers to the time of Constantine, when the empire took up the profession of Christianity and patronized the church. Thus, instead of being a thing persecuted and despised by the world, the friendship and patronage of the world became hers and her ruin. In the midst of all an “Antipas” (which means “against everyone”), can be recalled, a faithful witness for Christ, who had suffered death in the place where an unfaithful church was content to dwell. The world which her Lord and Master had refused from Satan’s hands had attracted and overcome her (Matt. 4). She should have trodden in His lowly footsteps. More difficult, therefore, for the faithful ones to stem the torrent of corruption now setting in; yet those that did would be fed by the hidden manna — a humbled Christ — in their lowly path. The doctrine of Balaam was tolerated, and that of the Nicolaitanes — the abuse of grace once hated (v. 6). Grace was so full that they said in principle, you may live as you like, it will only enhance the grace.

In Ephesus you find they hated the doctrine of the Nicolaitanes; in Pergamos “Thou hast them that hold” it. Alas, how the atmosphere into which the church had slipped had darkened her perception of what was due and suited to Christ! We feel the slightest soil when the heart is with Him. Let the heart start aside like the bow that is broken, and things we would have shuddered at are allowed, and conscience grows dull. Balaam’s seductions were getting a place; indeed they had one already; and yet in the midst of all, “Antipas” — strangely significant his name! — was slain for his faithful testimony of Christ. It was a great thing to be an “overcomer” in such a state of things. An overcomer was one who was stemming the tide and swimming against the stream. Such an one would know what it was to feed upon the “hidden manna,” and to have the “white stone” from Christ. He could understand the path of a humbled Christ, who had refused the seductions of the, world, as the church should have done. None knew the value of the secret approval of Christ, but the one who deserved it and got it.

When Thyatira comes you get another thing. It is the complete corruption of the Popery of the middle ages. You find that instead of being seduced into corruption as Pergamos, the church was now the originator and propagator of it. It took its origin in her. Children were born of the corruption (Rev. 2: 23). Still Christ owns even increasing devotedness of faithful ones in the midst of such a scene, but evil was allowed. “I know thy works, and love, and faith, and service, and thy patience, and thy last works to be more than the first. Notwithstanding, I have against thee, that thou sufferest that woman Jezebel, which calleth herself a prophetess; and she teaches and seduces my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication, and she repented not” [as the passage must be read] (Rev. 2: 19-21). Up to this message we find the Lord seeking to recall the church to her original condition; now, there was no hope of this, “She repented not,” or more correctly “her will was not to repent.” The corruption had come in and finding a lodgement there, fresh corruption took its rise in that which bore His name on earth: hope, therefore, of recovery is past.

Now, we find two things for the first time mentioned. First, a remnant in the midst of the scene of corruption, owned of the Lord; and secondly, the Lord's coming as the only resource for the faithful, and instead of any recovery of the church, the kingdom, and the morning star, are presented in hope.

Here I would venture to use a figure, to illustrate the varied states of the professing church. A rainbow is seen to present a number of colours, of which one special colour is prominent at a given moment. If you watch it, you will remark that the prominent colour softens, and another stands out, and so on. So with these churches: some characteristic which stands out prominently at a given moment is before us, then comes another. All the colours are there at the same time, but a prominent one stands in relief amongst the rest. So all these various features may be found at one and the same moment in the professing church; but at certain moments one stands out markedly from the whole.

Thyatira here is complete corruption and the authoress of it, and no hope of return. The faithful have to hold fast till the Lord comes again. She, was assuming “power over the nations” – the Papacy in the middle ages did this; the faithful would have this, when He came back to whom of right it belongs, but not as in the scene of His rejection, where the corrupt church was usurping it. The “morning star” given them meanwhile would speak of Christ known in heavenly glory, and of the heavenly side of His coming before He appears to take the kingdom, the harbinger of that bright day of earthly glory in which they would be associated with Him in all that He received from His Father.

Read Rev. 2: 24 thus, “But to you I say, the rest [or remnant] who are in Thyatira.” “That which ye have hold fast till I come,” is the word that would test them. It would be time enough to have the kingdom when Christ gets it instead of “reigning as kings” with the church unfaithful to its absent Lord.

When we come to Sardis, which gives us Protestantism since the Reformation, we find that they had “received and heard” much. What use did they make of it? God had wrought, and out of the effect produced in man’s hand came this Sardis state, of which death was the chief feature. Sardis had a name to live, and was really dead before God. The church in Protestantism had not assumed power like Thyatira, but had appealed to the world, and was of the world, and would be treated as the world when He came upon it as a thief.” Their works might look well before men, but they were not perfect before God. If of Thyatira He says, “I will put her into great tribulation”; of Sardis He says, I will treat her as the world, because she is the world and nothing else. This is what is before Protestantism, with a decent outward profession, but wanting in all that would give it reality before God. The Lord’s coming, you will note, is mentioned here, as to the character in which He would come on Sardis. “Till” that event was the thought prominent in Thyatira: “As a thief” in Sardis. See 1 Thess. 5: 2-5 for the solemn force of it.

To Philadelphia it is more the Person who comes that is before the soul; and He comes quickly. This is the calling of God in the closing scenes of the church’s sad history; the prominent colour, so to speak: the power of Christ resting upon them in weakness. “A little strength,” is her character, but she uses it, and keeps His “word,” and does not deny His “name.” Beautiful and blessed testimony of His heart to the feeble ones! Philadelphia (“brotherly love”) is not a perfect state of things, but it is God s state of things;* and this is what we want.

{*It would be this at any time, and wherever found; but specially characterizing those who go on with Christ, a true remnant at the close; as Laodicea characterizes those who sink into the worldly religion with much boasting around us. These two branch out of the state of things that made Sardis. All four states, Thyatira, Sardis, Philadelphia and Laodicea, are contemporary and run on to the end, while commencing after each other in point of time. All are in existence now, for who can deny that Laodicea is manifested?}

Silently and quietly she walked in what was suited to His name — the Holy and the True. She could not say, Jehu-like, “Come and see my zeal for the Lord: ” which, after all, was characterized at bottom by ambition and cruelty. Nor could she, like Laodicea, boast that she was rich and increased with goods, and had need of nothing.

Thyatira may go into great tribulation — Sardis be found as the world, and treated as the world — Laodicea be ready to be spued out of His mouth: in the midst of all, Philadelphia waits for the Lord, she observes His word and walks in what is suited to His name, and He will keep her out of the hour of temptation (Isa. 24), which comes upon all the world, to try them that dwell upon the earth (Rev. 3: 10).

Christ presents Himself to her as one outside the whole scene — not in an ecclesiastical way as walking amid the candlesticks, but morally according to that which He is in Himself, and as one who disposes of all. Both positively and negatively she is faithful to Christ; yet to others has no apparent strength. She had but little, and she used it for Christ! This was power. People are attracted by power. But how do they look for it? In some great display with brilliant effects, and manifestations of it. Did they ever think of power being manifested in patience? Patience is a sign of power when the church is in ruins. It is to produce this in His people that God puts forth all the resources of His power. “Strengthened with all might according to the power of his glory” (Col. 1: 11). To what end? you say; “to patience and long-suffering with joy.” What a descent in man s estimation, expecting some brilliant result to draw the attention of all! But patience was the first sign of apostolic power even (2 Cor. 6: 4), and is of more account with God than the most striking manifestation of power.

In Laodicea you find what Satan can do with flesh in man in a religious way. Of her He says, “Thou art neither cold nor hot” and He is about to spue her out of His mouth! The church was called to walk in the Spirit, outside of man and his sphere of things. Here she has completely gone back to walk in the flesh, and is a false witness for Christ. He stands at the door and knocks; He is outside the whole scene, shut out by what bears His name. When this phase of evil is fully manifested, He can bear with the profession no longer. And the judgment threatened in Ephesus is executed with every mark of His disgust. The corruption of the best good is the worst evil, and He treats it as such.

To return to the attitude of Christ among these candlesticks. It will be seen that He calls upon the individual who has an ear to hear what the Spirit says to the church as a whole: not the church, at least from Thyatira down,* she is corrupt; the overcomer would have his reward. The rewards are suited to the peculiar difficulties each has passed through in faithfulness to Him.

{*The call to hear hitherto addressed to the whole church is from this point (Rev. 2: 29) only sounded in the ear of the overcomer. The church as a whole is given up as even having an ear to hear.}

But it will be noted that in all this scripture there is not one single instruction to the individual but to “hear”! Some have found it a matter of much difficulty, why, in the midst of so much that is evil, no directions should be given to clean oneself from it, and to depart from such a state of things. While other scriptures, are clear enough as to the principle, here where such flagrant evil is disclosed, why are there no directions how to act?

The answer is simple. John is watching over the fortunes of that which Paul had been used administratively to set up, and we learn from these addresses what Christ will do with it. He does not unfold what I am to do, but tells me what He will do, and calls upon me to hearken and overcome. If I want to see my own pathway, and what I am to do, I must seek it elsewhere when I have heard what the Spirit says to the churches. I should more likely find my path from Paul, through whom, if he had laid the foundation of the church which had now fallen into decay, we also learn that this would be its history and have inspired directions to meet the changed state of things. To him then, I must turn; as also to other scriptures, to see what the path of an overcomer should be in an evil day. This I hope to enter upon at another occasion.

Lecture 4:

“Him That Overcometh”

Part 2

{These two parts were taken up on two occasions, and formed the subjects of two lectures. This will account for the manner of their presentation to the reader.}

Heretofore I have endeavoured to bring before you, first of all, what the church is in the truth and actuality of it, as the body of Christ in purpose and result, according to the counsels of God. That which it will be when Christ — the second Man — the last Adam — possesses manifestly all His glories; the church then “his body, the fulness of him who filleth all in all.” We also looked upon the other aspect of the church as Christ s body on earth, constituted and maintained in its unity as “one body,” by the presence and power of the Holy Ghost. Then we traced from scripture the house of God as the professing body here below; and lastly, we saw the judicial attitude in which John presents Christ as to it, “with eyes like unto a flame of fire”; an aspect in which Paul could not, I think, present Him. It is more His province to present a heavenly Christ gone up as man into the glory of God; and he does not bring Him down again. Of course, that He will be manifested in judgment, is in Paul’s writings too; quite true and needful in filling up the word of God.

It is very blessed, beloved friends, to know that we are united to Him, who is the Judge of quick and dead, by the Holy Ghost sent down. We have eternal life in Him, and we stand in complete redemption. There is not a single shadow judicially, between our souls and Christ.

But still He is going to spue the professing body that bears His name here out of His mouth, and I do not want to be identified with the state for which He will thus reject it; I want to be an overcomer. I do not say it is possible for a true Christian to be spued out of Christ s mouth; but he may, alas! be found at this moment identified with that state that is utterly nauseous to Christ.

There is much said of the blessings to the overcomer in these scriptures (Rev. 2, 3). What is the meaning of an overcomer? He is not a person who is standing fast when things are all in order. Take Adam in the Garden; had he to overcome in anything? No. Then, when overcoming becomes necessary, what is the fact? Things have got into disorder; the mass have gone right away. A flood tide brought them in; the ebb came and swept them right away. Now when things were so, the overcomer has to stand fast for Christ in the scene; and he is the very one to whom Christ’s heart is drawn out in a way that could not have been when the whole body was going on well.

It was in the dark day of Israel’s ruin that Elijah and Elisha were sustained; there were none such men in the palmy days of Solomon. The faith that carried Elijah through such days of ruin for God, was answered by his being taken to heaven in a chariot of fire!

The overcomer was one who when he found that the people of God were drifting away from a state suited to him, was stemming the stream. If you ever swam against a stream, you know what would come of your missing a single stroke and where it might land you: and it is one thing, beloved friends, to have gained a firm foothold, and another to keep it — one thing to have the intelligence of a divine place, and another altogether to maintain it in power.

On the last occasion on which I addressed you, I noticed that in the messages to the Seven Churches you get no individual directions as to what to do. You get rewards promised the overcomer, but you are not told how to overcome. Many say, Look at all the evil that is in the seven churches and the like, and the Lord does not direct His people to leave them! Shall I tell you why? For this reason: you never have in them a single direction as to what you are to do, but one. That is, you are to “hear,” the church? no; it is a judged thing but “what the Spirit says” to her; then you find the blessing promised “to him that overcometh.”

Turn with me to a few scriptures in the Old Testament, that we may see how others overcame in an evil day.

In Exodus 32 we find a fine case of this character. Israel had been called out of idolatry; Abraham first, and then the whole nation, to be the witness of the one true God. But the moment poor man gets anything committed to him he fails. Moses had gone up to receive the law from Jehovah, and the people of Israel and Aaron were below. As soon as they lost sight of Moses, they made a golden calf; they went back into idolatry; into the very thing they had been called out of.

So with the church of God. She was called to walk outside of man and flesh altogether; the first thing she does is to fall into walking in the flesh. You find murmuring over a question of the funds in Acts 6. In Acts 2 they were “all filled with the Holy Ghost”; when we come to Acts 6 they were to “choose men full of the Holy Ghost.” You see they were not all full then.

Well, here in Exodus 32 Moses had gone up into the mountain, and Aaron had made the calf of gold; coupling the name of Jehovah with the similitude of a calf that eateth hay! And they said “These be thy gods, O Israel,” etc. Now I only recall this well-known history to show how Moses and Levi overcame. God sends Moses down, and he saw the calf and the dancing. He took the tables of the law which God has given, him, and brake them beneath the mount. Why does he act thus? Through entering into God’s mind, from being with God. He does exactly the right thing at the right moment. It was the instinct of divine communion. Beautiful action of Moses! The glory of Jehovah was cared for, and the safety of the people too. The breaking of the tables met both; for if the law had come into the camp it could only have been their destruction, and where then would have been the witness of what He was in His own nature?

Mark verse 25. Moses had been given Aaron through his unbelief at the first, and of all he led him into the deepest trouble. So it is always. We bring a thorn on ourselves by our unbelief, and then the time comes when it rankles and gives us many a bitter moment. See Abraham, too, he goes down to Egypt and gets the Egyptian maid. She was a thorn gotten in that land of darkness. See how he reaped what he had sown through her.

It is always so. God says, as it were, Well, you cannot rise to me, I will come down to you. Then we find how much better had we risen up to Him, surmounting all the mountains of difficulty unbelief had conjured up.

Moses stood in the gate of the camp, and said — and oh, let it be a word for every conscience I address, may each one be bent on standing for God down here — he said, “Who is on the Lord’s side? let him come unto me;” “And all the tribe of Levi gathered themselves together unto him.”

Splendid action in faith in overcoming. They stood in faithfulness for God before men, and they earned the glorious privilege of being the priestly tribe! And this is the true character and basis of all priesthood It is one thing to be by grace a priest of God, as all Christians are, but quite another to earn our priesthood by consecration to God. It is just in the measure we have been faithful before men for God, that we can stand before God for men!

Moses says, “Who is on the Lord’s side,” and the tribe of Levi respond to the call. They separated themselves in faithfulness from their brethren who were unfaithful to God, and consecrated themselves for their priestly place to be the priestly tribe; for they had not hesitated when the moment came to choose between God and man. The Lord, so to say, never forgot it to Levi.

If I turn to Deut. 33, and examine the blessings of the tribes, I find Moses takes up two especially, Joseph and Levi. “And of Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah; who said unto his father and to his mother, I have not seen him; neither did he acknowledge his brethren, nor know his own children: for they have observed thy word, and kept thy covenant. They shall teach Jacob thy judgments, and Israel thy law: they shall put incense before thee, and whole burnt sacrifice upon thine altar.”

The lights and perfections (Thummim and Urim) of the relationships of Jehovah with His people, and of His people with Jehovah, would be his. There was intercession too with the Lord; “They shall put incense before thee,” and teach Jacob His judgments and Israel His law. This was overcoming in Levi.

In the next chapter of Ex. (33), Moses took the tent and pitched it outside the camp. There was no command from God to do this, but he acted in the intelligence he had gained from being with Him. All who sought the Lord from that guilty camp came outside to this separated spot. And the cloud or presence of Jehovah came down and talked with Moses as a man talks with his friend. Here you find another action in overcoming. The camp had utterly failed. Well, says Moses, I will not go with the evil. He sees that if the Lord was to go on with the people there must be separation from the evil to Him.

It was, the most glorious moment of that blessed servant’s career. If you turn to Num. 12 you will see how the Lord appreciated the action. “My servant Moses is not so, who is faithful in all my house,” “With him will I speak face to face.”

Now I turn to another “overcomer” in Num. 25. A moment of deep corruption had arrived, and the Levite Phinehas, with his javelin, acquired an “everlasting priesthood, because he was zealous for his God” when corruption was spreading its foul stain on His people. It mattered not if in former days Levi and Simeon were the closest allies in wickedness (Gen. 49: 5-7), now came the moment: when God was everything, and Zimri the Simeonite falls by the javelin of Phinehas the son of Eleazar, the son of Aaron the priest! This was overcoming; this was the son of a priestly tribe qualifying himself under testing for his priesthood a priest amongst the priests!

If we now turn to Judges 7, we shall find overcoming, when it was a case of natural blessing which drew others off the path. I read of Gideon’ s little band who overcame. First, we find that in this day of battle with the Midianites, the army of Israel went out thirty-two thousand strong. And the Lord said, “The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, My own hand hath saved me.” It is God’s way to work in the weakness of man, “that the excellency of the power may be of God and not of us.” Twenty-two thousand who were “fearful and afraid” returned from the host. “And there remained ten thousand. And the Lord said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I shall say unto thee, This shall not go with thee, the same shall not go.”

Fear and difficulty were the tests for the first time, and those who had stood these tests, and were neither fearful nor afraid are now tested with a natural blessing, and nine thousand seven hundred fail! Only three hundred now stood the test. How many souls have received vigour and strength by passing through a strait with Christ; but when a moment of ease comes, when nature can let itself out, and the loins are ungirded, failure and disqualification ensue. See David in the days of his rejection, what a noble path of faith was his! Yet when at ease and at home, with ungirded loins, he drops into the path of gratification of self. How deep was his fall in the matter of the wife of Urias! “The time when kings go forth to battle” had arrived; “but David tarried still.” Oh what failure; what bitterness ensued!

So here with Gideon’s army. Only three hundred stood the test. Their hearts were in God’s battles of that day. They did not in the ascetic zeal of flesh refuse the blessing as it came in their way, but they were not entangled by it. That was the point. Like Jonathan dipping his staff in the honeycomb and passing on, he was refreshed. Other interests pressed on his heart, and he passed on with enlightened eye.

The test was, “Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise everyone that boweth down upon his knees to drink.” The one snatched the blessing hastily and passed on: the other partook of it at ease. Israel wanted the first, and so did God. And God delivered Israel by the three hundred self-denying men. The victory was won. And God is delivering the many at the present hour, by means of the faithful, prayerful earnest, self-denying few; while thousands are sunk in the ease of things around, in carnal enjoyment and rest.

I turn to another “overcomer” in Jeremiah. His pathway is a very striking one. Cradled, as we may say, in the lap of the finest revival that ever took place in Judah — the bright day of Josiah, which followed the drear and evil day of Manasseh.

I may remark that there were two great revivals in the history of Judah’s kings. That under Hezekiah, and that of Josiah. The first was characterized by faith. You will remember how Hezekiah prayed and spread the letter before the Lord, and the Lord came in and destroyed the army of Sennacherib. But Josiah’s revival had another characteristic, which was attention to the Word of God. The roll of the book was found, and then came the wondrous revolution effected by this judging of all things by that perfect standard.

In analogy you have these two revivals in the history of the church. That of the Reformation was characterized by bold faith, breaking up existing things; and although the word of God was in measure. the basis of appeal, things were not judged according to its standard. Rather was it a reformation of that which seemed to be the church around. In the present day, another action has come, and God is leading souls back to scripture; and close attention to the word of God gives a character to the action of His Spirit in souls at the present time.* Everything is judged to which the veneration of centuries and the antiquity of ages lent a charm, and led souls away from scripture; and God has taken care, in His infinite, boundless mercy, that when He has commended us to scripture in these last days, we should find in it everything needed for the exigencies of every hour.

{*I do not say how far of course there has been the bowing of heart in His people to the word of God, to any great extent. Still it is to scripture God commends us. We have the truth there, and “He that is of God ‘heareth us” (that is, Apostles and apostolic writings). See the address of Paul to the elders at Ephesus Acts 20: and the close of 2 Tim. 3, 1 John 4: 5, 6, etc.}

Press the word of God on people and they give you up. They say the times are changed. It might do then, but it will not do now. It needs courage to obey it, no doubt: courage with oneself, courage with others. But he that obeys God in a world like this, is owning God in a world that disowns Him. People may say they have it. But do they keep — observe His word, and not deny His name. “Be thou strong and very courageous, that thou mayest observe to do according to all the law,” etc. It is true Christian obedience, the obedience of Christ, to have no will of our own, the new man living by, and guided by every word of God.

God is recalling His saints now to — not primitive, but original Christianity. This tells us, too, how near is the coming of the Lord.

Well, Jeremiah’s history commenced in the days of Josiah’s passover. He sang the Lamentations when that faithful king was slain. There have been men whose ministry has left a big mark, so to say, behind them; it was not so with him (unless what he has written). He was the voice of God to His poor people as long as they had an ear to hear. Look at ch. 13. What does he say? If you do not hearken to His words, I will go and weep for you before the Lord (Jer. 13: 15-17).

It was a day too when they could boast, “The temple of the Lord are these” (Jer. 7: 1-11); and yet add, “We are delivered to do all these abominations.” How like the cry of some: We cannot help the evil, and it is the best thing we can find, and the like. It was a day like the present in more ways than this. The ecclesiastical party boasted that the law should not perish from the priest, nor the counsel from the wise, nor the word from the prophet: “Come and let us smite him with the tongue, and let us not give heed to any of his words” (Jer. 18: 18, 19). The testimony of God was refused and the plea of antiquity and succession set up.

Oh how like the present hour! When there is a stand made for the testimony of God’s truth by a few simple souls, who are they who are the most hitter opponents? Those who claim to be the conservators of what is divine! Yet they alike oppose the testimony God gives, and the evidences of God’s work in others, and sink down into more complete darkness and hostility to God than before.

In Jeremiah 15 we find Jeremiah’s path; “Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of my heart: for I am called by thine name, O Lord God of hosts.” He eats the word, digesting it and making it his own. Now, what was the effect? “I sat alone!” It separates him from all, to God. Then the answer of God comes; God owns the position. Mark, too, how his own faithfulness was the ground of his being used to others; he earned the place; not of course that it was not grace that bestowed it upon him, and used him too, I grant it was, fully. Now, says the Lord, “If thou take forth the precious from the vile, thou shalt be as my mouth. Let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall; and they shall fight against thee, but they shall not prevail against thee; for I am with thee to save thee, and to deliver thee, saith the Lord.” This position of separation to the Lord, was a tower — a citadel of strength in an evil day; a position where all who loved His name could come.

If I turn to Paul in the New Testament (Eph. 4), I find that it is no vague separation to some indefinite object. I find what we have in the midst of the scene. I beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit” etc.

There is a difference between the calling (vocation) here named, and that of Hebrews (Heb. 3: 1). In the latter it is individual; in the former, connected with the corporate calling of the church — “one body “ — a “habitation of God through the Spirit.” Now he says, Do you walk worthy of it. Still I must know my calling, before I can do so. Here it is plain enough. I might as well say my salvation is of no consequence, as say that my pathway is of no consequences as a member of Christ. Both rest simply and immutably on the word of God. If I accept one I am bound to accept the other. I dare not say, Christians have failed to follow what has been given, and this exonerates me. Such reasoning would not stand before the Lord for a moment. If I say, Things are in hopeless confusion. So they are, but will this state of things, will putting the blame on others, exonerate you?

Has the Holy Ghost left the church? Has the divine fact that “There is one body and one Spirit” changed? No. He is here, and maintains the unity of Christ’s body on earth as truly as ever. The simple question is, Has He failed? But you say, It is all scattered. I am told there are thirteen hundred sects in Christendom! How can I set things to rights? Well, supposing you cannot (and it is true), you must begin with yourself, and set yourself to rights! This is the first thing. Just as Jeremiah did in his day; the word of God digested in his soul isolated him but not for long, for he was to be God’s mouth to separate the precious from the vile.

There is the intrinsic, real thing, “one body, and one Spirit” with “one hope.” Then cones the unity of profession, “One Lord, one faith (that is, one common creed, not Jew, or Pagan) and one baptism”; of course the baptism of water, which introduces into the sphere of profession. Then you get the third circle, the widest of all, and yet coming down to what is most intimate of all; “One God and Father of all; who is above all, and through all, and in you all.” He is “above all”; that is His supremacy. “Through all”; He permeates everything. Then He returns to the saints, He is “in you all”; He is in relationship with them according to the character of the name of God and Father. Just as one owns a great estate, but he dwells in the house on it, and so possesses it; so will God do in the church by-and-by. He will take possession of “His inheritance,” in and by the saints, with Christ, as He did the land of promise of old, in His people Israel.

There are thus three great circles of unity. They bear a certain analogy to those you find in John 17. There is first, the apostolic, essential unity; they were of one mind and purpose, as the Father and the Son, by the Holy Ghost (John 17: 11). Secondly, you find the unity of divine fellowship and consequent testimony to the world around in grace (John 17: 21) this was seen at the first moments of the history of the church at Pentecost. Thirdly, the perfected unity of glory, which will be by-and-by, when the world will “know” what it might have “believed” through the second if we had been faithful (John 17: 23); this will be the displayed unity of glory in the millennial day when there can be no possible failure.

To return; we find that the Holy Ghost has maintained intact this unity, no matter how men have externally broken up the church of God. Thus we find something definite to guide us; we can come together to the name of the Lord, when we have cleared ourselves from the evil and falseness and profession around us; even the feeblest few, and we find “One body and one Spirit” abides.

This “unity of ‘the Spirit” embraces all members of Christ who are not under discipline, and even Christ Himself as chief of it. It is a basis which embraces and contemplates the whole church of God, and yet in its character it must be suited to Christ. It is not merely the unity of Christians, it is comparatively easy to have this. Easy to say, Let us sink differences and be together, and then attach Christ’s name to it, and call it unity. The fashion of the day is to make a union and attach Christ to it nominally. The Spirit of God, on the contrary, attaches unity to Christ.

People reason, Are not all believers, however they walk, members of the body of Christ? I admit it most fully nay, you may say, I cannot deny it! Abstractly they are members of “one body,” and the Spirit of God maintains its unity. But when I come to practice I cannot own that all are “endeavouring to keep the unity of the Spirit.” I speak of practice, diligently seeking to realize by the power of the Spirit that unity in which we have been formed.

What God commends us to is that unity, which embraces all members of Christ, and yet allows of nothing that is unsuited to the Chief of this unity, who is Christ Himself!

There is a marked difference between being in the abstract “one body,” and the observance of this practically.*

{*If Ezra and his remnant came to Jerusalem, they found a divine centre of gathering for all Israel; they could exclude none who could show their genealogy – this was needed, for it was a return. Still if Nehemiah and his company come later, it will not do to make a fresh city and temple and call it Jerusalem, because in the abstract all were Israelites. They must follow where others had been led of God, and thank God that His grace had wrought in souls before they appeared on the scene.}

Let us examine what Paul says in 2 Tim. 2. He sees the house of God in ruin when he writes this letter to his beloved son in the faith. In his first epistle we find the orderings of things when things were in order; in the second, the path of the saint when things were in disorder.

In 2 Tim. 2: 19, he says, “Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his; and, Let everyone that nameth the name of the Lord depart from iniquity.” We cannot say, The whole thing is in ruin; we are delivered to this corruption. No. Fundamental truth has not changed, and although the ruin cannot be remedied, we are responsible for this. The Lord sees a great mass of profession and says, I know them that are mine in it. Then we have the responsibility of those who name His name, they are to “depart from iniquity.” This we have touched upon before. I need not say another word if souls have not gone this far. Then He takes up the analogy of a great house, with vessels to honour and dishonour; the man of God has to purge himself from these, that he may be a vessel unto honour, sanctified, like Jeremiah, and meet for his Master’s use. He cannot go on with what is untrue nor can he set things to rights; this then must be his path, to be an “overcomer” in the scene around. If you find what is right and what the Lord would have you do, “To him that knoweth to do good, and doeth it not, to him it is sin.

Now he goes on to say, “Flee also youthful lusts, but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.” Nothing can be clearer to any heart subject to the word of God. I have to watch my own heart, lest the enemy find an open door, to ruin a path of outward separation from evil by inward unholiness. Then I find those in v. 22 with whom I can — nay, I am bound to walk. It is not a lonely pathway, for thank God there are those “that call on the Lord out of a pure heart” to be found.

This is the action of the Spirit of God amongst the saints at the present moment, separating “the precious from the vile.” The Lord has it in His heart to awaken His sleeping saints, that they may not be ashamed before Him at His coming.

Then a person may say, Why these people are open to the same difficulties as at the first when the evil came in. How will they deal with them? Well, I find in the next chapter (2 Tim. 3), “Thou hast fully known [had perfect understanding of] my doctrine, manner life,” etc. “Continue thou in the things thou hast heard of me,” etc. Paul’s “doctrine” is the resource, and never to be surrendered; and we can endeavour to keep the unity of the Spirit in the bond of peace, and such action will have all His members in view, though they may have no intelligence of their privilege and responsibility. If walking in the truth together, the action is not merely towards each other; our action radiates towards, and has reference to every member of Christ, no matter in what association he may be found.

But it will be easily seen, that this is not standing fast as when things were in order, but overcoming and getting back to divine principles when things are in disorder.

All our path God makes so plain for us, that we need have no difficulty in an evil day. It is an evil day, but the very evil makes the path the more plain for the single eye.

The Lord gives us in full measure, then, to know what it is to overcome. We each and all have something to do; and the great thing for each is to do that for which we have been left here by Christ. We may do much and largely, and not do our first works, or that to which God has called us. See Saul; he was raised up to de liver Israel out of the hands of the Philistines (1 Sam. 9: 16). He slaughtered Ammon, “so that two of them were not left together” (1 Sam. 11: 11); yet failed in what God had set him to do. We have to seek His mind, and not argue for expediency, and what we think is right. Nothing God meets so blessedly as the single eye. When our eye is single, the whole body is full of light, having no part dark; and the heart walks peacefully with God. It is due to Christ that so it should be. Do I love Him? Than let me keep His commandments. We need personal devotedness to Him, and it is humbling that we find so little of it, in days when He is imparting such light to our souls. We need the alacrity of heart that bows to His will in the most trivial thing, and it brings its own joy from Him who has said to us, “If ye love me keep my commandments.”

Lecture 5:

Our Present Condition and Our Hope.

Acts 17: 1-7

{This paper, as will easily be seen, does not pretend to unfold in detail the various features of the Lord’s coming. Being one of a series of lectures, the subject was treated more as filling up the line of thought presented to those who heard them. This will account for the manner of its presentation to the reader.}

“Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: and Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures, opening and alleging that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ. And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few.

“But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people. And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus.”

It may seem strange that I have read this account of the ministry of the apostle Paul, during the three sabbath days in Thessalonica. But it is extremely instructive to compare the historic narratives of the Acts with the Epistles afterwards written to the saints in the same places.

I have read these verses for the sake of two special thoughts contained in them: 1st, that there was a crucified, dead, and risen Christ preached by the apostle to them; and, 2nd, that there was to be a reigning Christ by-and-by; “another king, one Jesus.” This we may gather from v. 7. Its suitability too, is apparent when we think of those whom he addressed; namely, Jews who were familiar with the hopes of a glorious reigning Messiah, and who were instructed in the scriptures which so spake.

The basis then, of the thoughts I desire to present this evening is, as to the past a suffering, dead and risen Christ; as to the present, the association of the people of God with Him in a pathway of suffering and rejection; and as to the future, His Coming again in glory, and taking to Him His great power to reign, and our association with Him in His glory.

Now there is an immense reach between the first and the last of these thoughts; He has suffered, died and risen again, and gone on high, “to receive for himself a kingdom,” and He will return to take it in power and great glory; you will find that the two Epistles to the Thessalonians fill up the great gap, if we may so term it, between the past sufferings of Christ and His future glory.

You will anticipate from this, that I am about to speak a little this evening about the coming of the Lord, as the great event which will bring about all this glory for which He waits and we wait. It is near, beloved brethren; the heart feels conscious that it is so; and the present action of the Holy Ghost marks it as very close at hand.

You will find that when redemption is accomplished, and the Holy Ghost is dwelling here, there are two thoughts brought before us very prominently in the New Testament; both very different in character, yet very closely allied; that is, the “coming” and the “appearing” of the Lord Jesus.

I may remark as to the expression, the “coming” of the Lord, that it means His presence in contrast with His absence; and it is a large and comprehensive word as so used, reaching from what is known to many of us as the “rapture” of the saints, to be “for ever with the Lord,” and continuing through the interval which follows, till His appearing with His saints in glory. The word “coming” (parousia) embraces both thoughts; while the “appearing” (epiphaneia) is the shining forth of His coming when He will be displayed in glory to the world. That word “coming” is often used for this event, the “appearing”; but this last word is never used for the “coming: His “coming” or presence in contrast to His absence, embraces many details which He will accomplish in the interval, till His open manifestation to the world, when “every eye shall see him,” coming with “ten thousands of his saints.”

Many of my brethren whom I address know, that Christ is presented in the gospel narratives in four distinct ways. In Matthew He is seen as Jehovah-Messiah, son of David, son of Abraham, presented to His people and rejected, and in consequence passing to His higher glory as “Son of man,” over all the works of God’s hands (Ps. 8), through death and resurrection; then coming back as Son of man, in judgment, with the ensigns of Jehovah power and great glory.

If you examine Matt. 24, you find the Messiah rejected by His people and cast out, then returning as Son of man in judgment, and delivering His people Israel. First dealing with Jews, in the land of Judea (Matt. 24: 15-31), and appearing for their deliverance. Then gathering the “elect” of Israel from the four winds, from amongst the nations of the earth (cp. Isa. 27: 12, 13; Zech. 2: 6).

Before that day comes, there is an immense heavenly interval, during which Christians are in relationship with Christ. We have this presented under three parables: The good and the evil servant; the wise and foolish virgins; and the faithful and the unfaithful use of the spiritual gifts {perhaps, rather, responsibilities} of Christ, as ascended and gone away for the time from Israel, until He comes and reckons judicially with His servants. And then, when the time we are passing through is past and gone, you find that after having come and delivered Israel (Matt. 24: 15-31), and dealt in the true appraisal of the work and watchfulness of His servants (Matt. 24: 44-51; 25: 1-30), He sits upon the throne of His glory, and before Him are gathered the Gentiles or nations, and His “brethren” after the flesh, the Jewish remnant of that day; and the former are judged, as to how they had received the message of His coming kingdom and glory through the latter. Believing and bowing to it, constituted them the “sheep,” as the rejection of it, the “goats.” It is the judgment of the “quick,” which introduces the millennial kingdom, the thousand years of earthly blessing. It will be seen that there are three classes of persons in this scene; the sheep, the goats, and His “brethren.”

You must quite set aside the human thought of this scene being a “general judgment” — there is nothing so foreign to scripture. God does not confound together the saved and lost in “that world,” when by the truth He has wrought to separate them here, much as man has blotted out the distinction. In the judgment of the great white throne of Rev. 20, after a thousand years there is not a living man seen; in that of this chapter not a dead man is seen! Besides all this, the ground of judgment in this solemn scene would embrace but a small proportion of the population of the world. Comparatively few will have had the testimony addressed to them, which forms the ground of judgment here, or any testimony from God: they will be judged according to their works — a totally different ground of judgment. This precludes the thought of its being a general judgment. Nothing but most careless reading, or the bias of human thought, could have so interpreted the passage. With this judgment of the living nations, the Jewish mind was most familiar; with a judgment of the dead but little. To us as Christians, the judgment of the dead is a familiar thought and the judgment of the “quick” {living} very little known.

In the Gospel of Mark, the Lord Jesus is presented as God’s servant in testimony, in His holy mission of service of love; at the close of it when ascended and in glory, it is said, even then, the Lord working with His servants whom He had left to carry on His heavenly mission here below. He is still the worker as gone up. In Mark 13 you find Him as one who has gone away, and set “every man his work, and commanded the porter to watch”: then He comes back to see if each is at His post of service and watching; whether at even, or at midnight, or at the cock crowing, or in the morning. Thus, is the Lord’s coming presented in keeping with the gospel of His service — His own work, or that of His servants. He comes back to see if each servant is at his post.

Beloved friends, here let me say to you that it is a very solemn thing for every soul to enquire, Am I filling up the little niche of service that He has given me? There are not only great gifts, but joints and bands; and the body of Christ is said to increase by the joints and bands; every joint supplying that which belongs to itself in the mutual and effectual working of the measure of each one part. It is a great thing if each has found out his own path of service for the Lord. It may be by earnest prayer in one; by the use of his temporal means in another; of the spiritual gifts in a third. In one way or another, He has given us something to do for Him, and He is coming back to ascertain how each is discharging the duty given him, and “at an hour ye think not.” Therefore, after giving to each his work, and commanding the porter to watch, He says, “What I say unto you, I say unto all, Watch.”

Now in Luke, who is the great moralizer, presenting things morally to men’s souls, and looking for a moral state in them, we find another thing. If Matthew gives us the official glory of the Messiah, and Mark the mission of service of One who “went about doing good”; Luke gives us Himself — Jesus, the Son of man — dealing morally with man. What then, will he look for, as he presents to us the Lord’s coming? A moral state of soul in those whose is such a hope. In Luke 12, “Let your loins be girded about, and your lights burning” — that is not resting here; “Arise, depart, for this is not your rest, it is polluted.” If you compare every place in scripture where you find girded loins spoken of, you will find the characteristic of the place is toiling and journeying on in a scene where your heart and affections must be braced up, they must not flow out here; it is a place of conflict and toil of some sort or other.

He speaks here of a “little flock.” Be says, I have charged myself with your circumstances, you need not be of a “doubtful mind.” Let your loins be girded, and your lights burning, and ye yourselves “like unto men that wait for their Lord.” Notice the word “like”; that the world might take knowledge of them. Nothing tests the heart like it. I say there is nothing in scripture that has such testing power with souls. If the Lord’s coming be the horizon of the soul, see how little you will care for this scene. How little laying up for the future. The world would say, Well, it is plain what the man is doing. His hope is imprinting itself on his life, and acting itself out in all his ways. Of what value is this blessed hope if it be only held as a doctrine?

What is so blessed is, that it brings a divine person before the soul, and the heart is drawn out after Christ: it cultivates intimacy with Christ as we pass through this scene. Your heart is in the very condition that will welcome His return; it enjoys and cultivates a deepening intimacy with the one for whom it waits. Nothing brings Christ so personally before the soul as the hope of His coming.

Now John presents to us the divine Word manifest in flesh; the only begotten Son of the Father, the Son of God. And instead of a coming in power and glory, or in scrutiny of service, or as expecting a moral state of soul and heart to answer His own, He says, “I go”! (John 14). I must take your heart and affections out of this place and all earthly hopes. I must lead them into the Father’s house, where there are many mansions. David’s kingdom and Messiah’s glory must now fade away in your hopes and hearts. The day will come when all that earthly glory will be consummated. But your hopes are in another sphere. I am about to enter the Father’s house as man. I have wrought out your title to be there, on the cross. I enter it myself in the title by which you will enter into it. Then “I will come again and receive you unto myself; that where I am, there ye may be also.” Thus His instruction deals with and supersedes the hopes of the Jewish hearts around Him, and, as a consequence, suits our hearts, which have had no such hopes at all.

How blessed, beloved friends, to find, the moment I am free in heart and conscience before the Father, in the knowledge of His grace, that there was an abode in His house on high for me before ever the world was! Why is it that we never find any description of the Father’s house in scripture? You have the heavenly Jerusalem described in her wondrous glory and displayed as His bride — but never the Father’s house. Because you are supposed to be familiar with the Father’s Son, the Father is revealed in Him; and then it is sufficient to know that He is there, and the heart rests content in peaceful joy in the sense that where Jesus is, it is enough! “That where I am, there ye may be also!”

There is but one other passage in John that brings you thus into heaven and the Father’s house. This is suited to him because he is occupied in unfolding God on earth in Christ — not as Paul, who rather shows us Christ as man gone on high, and our place in Him in glory. The other passage I allude to is John 17: 24.

So far as to the general truth of the Lord’s coming in the gospel narratives. He had come and presented Himself to bring in, in grace all the glories that the prophets had spoken of, but was rejected. When He comes again He will bring in, in glory, what was refused in grace. We will turn now to the two epistles of Paul to the Thessalonians. In them we shall find that the pathway entailed on the saints, and the circumstances which occur between the two great points I have before named, all come out. These epistles fill up, as it were, the gap between. So needed and suited too, to perfect that which was lacking in the faith of those saints at Thessalonica.

I might remark in passing, as to this chapter (Acts 17) that it illustrates the word of Paul, so frequently misapplied to cover worldliness, and mingling in the world. I allude to, “I am made all things to all men, that I might by all means save some” (1 Cor. 4: 22). Acts 17 explains or illustrates his statements. If he goes into a synagogue in Thessalonica to speak to instructed Jews, he takes up the scriptures they knew and profess to believe: if to Athens, amongst the wits and philosophers of that city, noted for learning and human wisdom, he takes his text from one of their altars, on which was the inscription, “To the unknown God,” and quotes from one of their own poets a sentence which judged all their idolatry, “For we are also his [God’s] offspring” (Acts 17: 28). Then, again, when He passed into the cities of Derbe and Lystra, where the grosser and more superstitious forms of idolatry prevailed, he preaches that they should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein: who in times past suffered all nations to walk in their own ways. Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness” (Acts 14: 15-17). He adapted himself to the turn of mind and religious thoughts of men — keeping his own liberty with and in Christ all through, and thus becoming all things to all that he might win the more.

Now in Thessalonica he took up in the synagogue their own scriptures, and unfolded what had happened to their Messiah as foretold there — “Opening and alleging that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ.” (Acts 17: 3). Then, when we examine what he wrote to them afterwards, he alludes to the fact that this rejected Jesus, who was their Deliverer from the wrath to come, had not saved them from a path of suffering, but that His path was theirs. “Wherefore, when we could no longer forbear, we thought it good to be left at Athens alone; and sent Timotheus, our brother, and minister of God, and our fellow-labourer in the gospel of Christ, to establish you, and to comfort you concerning your faith; that no man should be moved by these afflictions: for yourselves know that we were appointed there unto. For verily, when we were with you, we told you before that we should suffer tribulation; even as it came to pass, and ye know.” (1 Thess. 3: 1-4).

Thus the path of this suffering, dead, and risen Christ was shared with those whom His love had called to inherit with Him His future glory! How sad the mistake the Corinthians made in this. They had “reigned as kings” without Paul. “Would to God,” he says, “ye did reign”; for Christ would be reigning too (now He is “expecting”); and Paul then would “reign with you” (see 1 Cor. 4: 8).

You will remark too, how bright and beautiful was the state of these freshly converted saints. “Ye were ensamples to all that believe in Macedonia and Achaia. For from you sounded out the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak anything. For they themselves [the heathen] show of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God; and to wait for his son from heaven, even Jesus, which delivered us from the wrath to come.” (1 Thess. 1: 7- 10).

Why was it that their Christianity was so bright? Because, whenever you find Christianity so, depend upon it, it is very objective. That is, Christ, as a living person, is so thoroughly before the heart, that the saints are lifted out of themselves, and every eye and heart is filled with Him.

In the first chapter (ver. 10) we find how this suffering, dead and risen Jesus had gone on high to His Father’s house; and how these beloved saints were waiting for God’s Son from heaven. It is not as “Son of man” we have thus to do with Him but as “Son of God.” Paul was the first who preached Jesus, “the Son of God” (Acts 9: 20). The Father had raised up His Son from the dead; and He is our deliverer from the wrath to come.” “To serve” and “to wait”: “to serve the living and true God, and to wait for his Son from heaven,” was their blessed occupation here.

Now, while they were thus serving and waiting, some had fallen asleep. You do not find in the doctrinal parts of the New Testament that a saint is said to die. No; he has been laid to sleep. “Death is ours,” and Jesus had taken it out of the hands of Satan; it was no more wielded by him who had the power of death, as the “wages of sin,” over the saints of God. Some amongst them had “fallen asleep,” and those who remained were troubled. They thought those who had thus gone would lose the blessing for which they waited, and they sorrowed for their loved ones who had gone. It was needful, then, to come in and reassure their hearts, and Paul is given an express revelation to do so. Suppose one whom we loved had fallen asleep, what comfort would be given to us now-a-days? Would it be, Be comforted, God will bring them back? Rather would it not be, Ah, you will go to him? Would it not be something like that by which David comforted his soul when the child died: “But now he is dead wherefore should I fast. Can I bring him back again? I shall go to him, but he shall not return to me” (2 Sam. 12: 23).

Nay; the hope is for Jesus to come for us, and bring with Him those who have gone before. Now Paul says, at the close of 1 Thess. 4, “I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which are laid asleep through Jesus will God bring with him.” It is not “them which sleep in Jesus.” Jesus, the true David has taken Goliath’s sword. He has disarmed Satan, who wielded the power of death, by going down into his domain of death. Therefore says Paul, “Death is ours.” It is not now the wages of sin to the believer: that which leads sinful man to the judgment which lies beyond. The Lord has taken it into His hand, and if a saint who has waited for Him here below, has rather to wait with Him on high, he is “laid to sleep through Jesus and God will bring them with him.”

The terms of the last clause of 1 Thess. 4: 14 would apply, I apprehend, to the saints who have slept from Stephen and onward. Only such are before the apostle’s mind, though not of course excluding any: Christ the first-fruits, afterwards they that are Christ’s at his coming.” Because the Son of God had first to take a personal name — “Jesus.” He did so when He became a man. “Jesus” is His personal name. Then He had to die and rise again, and disarm the enemy, taking death into His own hands. It does not say, Laid to sleep by Christ, but “through Jesus.” It is His action now. He has hushed the saint to sleep, as the mother has hushed her child! The spirit of the departed one is with Him; his body in the dust. When Jesus comes they will be re-united. The power God in resurrection will glorify the saint who has been fitted for the glory by His blood.

“For this we say unto you by the word of the Lord.” (Paul is about to give a special revelation. When he does this, he marks it strongly, as, “Behold I show you a mystery,” and the like). “That we which are alive and remain unto the coming of the Lord, shall not prevent [that is, anticipate, or, go before] them which are asleep.” If there is any advantage as to time they have it. “For the Lord himself”; it is not merely “The Lord,” but “Himself shall descend”; as He had said, “I will come again, and receive you unto myself” (John 14: 3). He will leave His Father’s throne and descend from heaven “with a shout.” The shout is one of relationship with His own. His voice once called us out of darkness to Himself. The same voice gave forth the bitter cry, “My God, my God, why hast thou forsaken me,” when under the hand of God as made sin for us. It is the same voice which now speaks in the accents of divine grace from heaven in the gospel (Heb. 12: 25). This voice of the Good Shepherd which we have known in our inmost souls, but which the world discerns not, will speak once more to those who are His, by this shout of relationship. Then the “voice of the archangel” carries it on, and the “trump of God” gives its sanction to all. Then the “dead in Christ shall rise first.” If there be a moment of precedence they have the advantage of those who are “alive and remain.” You will mark that it is the “dead in Christ” for it embraces all the saints of God.* When this wondrous rapture takes place there is no distinction between the Old Testament and the Church of God. “In Christ” marks a state or condition; they have not died “in Adam,” but in Christ.” Just as you cannot speak of a person being in Jesus — that is a personal name but “in Christ.” Then we which are alive and remain shall be caught up,” [or snatched up] “together with them in the clouds, to meet the Lord in the air, and so shall we ever be with the Lord. Wherefore comfort one another with these words.”

This is only one stage. The Father’s house is more than meeting Him “in the air.” “In my Father’s house are many mansions {abodes} . . . that where I am, there ye may be also” {John 14: 2}. That is, the Father’s house. It is there He presents His saints as the fruit of the travail of His soul. This is ever the order, “First children, then heirs.” As in Eph. 1, “Predestinated to sonship through Jesus” (v. 5): then “ In whom we have obtained an inheritance.” The highest relationship we have is sonship to the Father.

Thus we have (Eph. 3: 18): “To the end that he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.”

Now you find that time apostle will unfold the evil that is to be manifested, while the saints are on high, before their shining forth in glory with Christ; before the “Lord comes with ten thousands of his saints.”

This rapture of the saints of God is a positive necessity in the completion of the grace which has taken up our cause. One feels that scripture would be incomplete without it. It is the consummation — the finish of the grace. It is power putting them into the glorious place for which His precious blood has fitted them the positive result of the meetness in which they now stand.

It has been said, but mistakenly, that it is only those who are actually waiting for Christ who will be caught up when He comes. But scripture never supposes that a saint is not waiting for Him. It always gives us the normal condition of Christians; our common level as to standing and hopes; though degrees of apprehension and joy are no doubt fully recognized. Consequently you never find in scripture that a saint is not waiting for Christ. Many, alas! have sunk into the abnormal state; many have never had the hope — never have had bridal affections awakened. Does this set aside this blessed hope? Does it change His sovereign grace? No! blessed be God, and the rapture of His saints is the fruit of sovereign grace; and waiting or not, all will be included in that wondrous army — for He must see the fruit of the travail of His soul.

Now the word for “coming” is a large and comprehensive term in scripture as we have seen. It embraces in its scope the interval from the catching up of the saints, till their shining forth in glory  — their manifestation with their Lord to every eye. The Lord will do many things during that interval. His first action will be to move from His present seat on His Father’s throne to meet them in the air. His voice is heard, “And the dead in Christ shall rise first: then we which are alive [the remaining ones] shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.” (1 Thess. 4: 16, 17).

We gather another step from 1 Thess. 3: 13. He presents them to His Father, in His Father’s house on high. “First children, then heirs,” is the divine order. We shall then taste the joys of the Father’s house, already become the home of our hearts, amid its many mansions {abodes}. In this passage we find the “coming” looks on to a moment beyond their presentation in the Father house; and this because he had introduced the thought of responsibility and holiness. Hence it runs on to the moment when they appear with Him; and all responsibility as to their path and ways of holiness has passed under the scrutiny of His eye.

When the saints are thus safely housed on high, the complete unfolding of the evil on earth takes place. These epistles go on to develop that; so you see, we are finding in these scriptures the steps between our two points in Acts 17. The world goes on saving “Peace and safety” on the eve of her “sudden destruction” out of which “they shall not escape.”

Nothing can be more solemn than the state of things at the present hour. The cry from the infidel heart of many is, The world awaits a man. You, beloved brethren, are informed of what is coming. Like “the prudent man” who “foreseeth the evil, and hideth himself,” while “ the simple” — the foolish — “pass on and are punished” (Prov. 22: 3). You are trimming your lamps, and going forth to meet your Lord. People tell you that the coming of the Lord is death. What folly! Who ever heard of death being our Lord? And His own lips have told us to be “Like men that wait for their Lord.” Jesus is this. He is our Lord and Saviour, and He looks that our hearts may indeed, with unworldly joy, wait for Him.

In 2 Thessalonians 2 he recalls their hearts, and exhorts them by their proper hope, “The coming of the Lord, and our gathering together unto him,” not to be shaken by the false letter, “as from us” (v. 2), that the “day of the Lord had come.” The open manifestation, or “day” of the Lord, would not come while they were here, and before that day, the lawless one the man of sin — would be revealed. The mystery of iniquity was then at work; the apostasy would come, and then he who would sit in God’s temple as God, would be there. The Lord would then appear in glory with those heavenly saints, who come with Him from the Father’s house on high. The day that would “burn as an oven,” when the brightness of the glory of the Sun of Righteousness would consume the wicked to ashes, and bring in healing and refreshment to the now cleansed and prepared millennial earth! This wilful king — this lawless man would meet his doom, as those too who were deceived and who wilfully followed him, not receiving the love of the truth that they might be saved.

You have often noticed the “wings” of “the Sun of Righteousness,” when reading Mal. 3. I believe they allude to the saints previously caught up, who wait for Jesus, the morning star, before the dawn; before He appears as the “Sun” of that day of glory. This is hinted too in Matt. 13: 41 43. “The Son of man” cleanses His “world kingdom” from all things that offend and them which do iniquity; and then the glorified saints shine forth as the sun — His wings — in their Father’s kingdom on high. When He does arise, to bring in that glorious day, it is with burning as an oven, which consumes to ashes the wicked, and with “healing in his wings” for others. If He consumes the lawless one with the Spirit of His mouth and destroys him with the shining forth of His coming {2 Thess. 2}, the glorified church becomes then the channel of grace to the renewed earth. Through her, and out of the throne of God and the Lamb in her midst, comes the living stream of the water of life, to a world where healing of nations is yet the service of His redeemed. (See Mal. 3 and Rev. 22: 1, 2.)

So here in Thessalonians, He comes to consume some in judgment and to be admired in those that believe in that day [2 Thess. 1], when the Lord will make good all that has been ruined by the first or responsible man. He takes His great power, and reigns for the thousand years.

Now, beloved brethren, what has been the great sin of the professing church? It has been the giving up of the constant, immediate hope of the Lord’s coming. I would beseech you, whenever you find the faintest thought introduced of something yet to he accomplished between this moment and the Lord’s coming for His people, treat it as it deserves — as the voice of the evil servant who said in his heart “My Lord delayeth his coming”! You may not be able to interpret scripture to any great extent; you may be a plain man, but one whose heart is true to Christ. I pray you hold fast what you do know — that His coming for His saints is your hope; and do not let what you do not know disturb your hope — do not allow the evil servant’s voice to find an entrance into your soul. Treat it as His voice, even if it come clothed with all the veneration of antiquity, with the opinions of centuries, the learning of divines the piety even of men who have lived and died for Christ. Treat it I say, as the evil servant’s teaching, and refuse it if you would be faithful to an absent Lord.

See what the evil servant’s teaching (Matt. 24: 45-51) produced in the ten virgins who had gone forth at the first to meet the Bridegroom (Matt. 25: 1, etc.). “Then shall the kingdom of heaven be likened unto ten virgins,” etc. At a certain moment then before the eye of Jesus when He uttered the parable, the profession of Christianity about to be set up, would assume a certain character; all who had gone forth would give up the hope, and would go in again to rest; “they all slumbered and slept.” The hope of His coming was soon treated as heresy. Then the midnight hour came, and at that solemn moment the cry was revived. His heart desires not to find His people sleeping amongst the dead. He has revived the hope which lay dormant for centuries. He has given His one awakening cry! He never repeats it! It may wax louder and louder – God grant it while He tarries. It may find a response in many a heart sunk down in dead formalism: but remember, He never repeats it. Where do we now stand in this time of the breaking up of everything? In the little interval between the midnight cry and the, dawning of the day. The exercised eye sees in the confusion of the present moment the action after the midnight hour. But mark the calm and peaceful attitude of those five wise ones. They are beautifully conscious that they have their title to go in. There is no hurry — no hesitancy as to this. Mark, too, their active state. They are trimming their lamps, and there is oil (the Holy Ghost) in their vessels. The foolish, poor things! are on the search for it. See the crowds around you at present. Some deluded into Ritualism; some into Popery, with her pretentious claims; some turning to one thing; some to another. All seeking for the oil which the wise possess. They know not where to procure it. And in their search — in the active state, too, of the wise — they are sundered. God is separating “the precious from the vile”! They had started together some time before, awakened by a cry they may not have understood. But in their search they are parted from the wise. The wise do not follow them; but the foolish have to come and seek counsel from the wise. Mark, too, when the door was shut, the despairing clamour for admittance. But the day of grace was past, and hope was gone for ever! I can conceive nothing more deeply solemn than the cry, “Lord, Lord, open unto us.” And the calm righteous answer of One whose heart is still open to welcome the lost ones in the day of grace, “Verily, I say unto you, I know you not.” Does not this convey to us the thought that a day is coming, when the careless, the procrastinator, and the professor, will awaken to the awful reality that the door is shut, never more to be open to them; and that a cry of despair and conscious ruin will echo through the length and breadth of these lands, so long favoured with the light of Christianity? Oh that sinners would be wise — would consider the solemnity of the moment we occupy in the history of things around us. How soon that door may be shut, and hope a thing of the past. How little response too, has the cry found in the hearts of His own; still, before the judgment of the professing body comes, He would warn His people, and awaken them, that their well-trimmed lamp may light Him in, and throw back the darkness which grows more dense, as the moments, precursor of the dawn, speed on their way!

May our hearts watch and wait for Him the bright and morning star. To be found watching and waiting when He comes, will repay the heart that mourns His absence, and lives here, by, with, and for, an absent Lord!

Lecture 6:

The Church in the Glory; and the Father’s House.

I have sought hitherto to present to you some of the great salient features of the church of God. What she is in His counsels and purposes; what she is as now maintained on earth by the presence and power of the holy Ghost; what man has made of it all here below, and the aspect in which Christ is seen with reference to the great profession of Christianity on earth; and lastly, what the path of the Lord’s people is, amidst the havoc and ruin around them at the present hour.

God is recovering His saints by the truth, to walk in the truth of the church of God, as gathered together in the name of the Lord Jesus Christ before He comes. There can be no ecclesiastical recovery of the whole church; to attempt it is only failure, and only makes confusion more confounded. But God never compels His children to sin. He never leaves them without a path in which they may walk worthy of Him, and where the heart and conscience may be at rest.

It is a cheer to one’s heart, too, to think that He will maintain to the end a faithful few, whose path and ways will answer to His mind and will. The last prophet of the Old Testament recognized and addressed a remnant in the midst of what was so evil at that day, and such a remnant was found when the Lord first came (see Luke 1, 2). The later epistles of the New Testament take account of a godly few, building themselves up in their most holy faith; and the heart looks that by grace there will be found those in that faithful condition, when He comes again.

On a previous occasion I spoke to you of our blessed hope as connected with our present condition that of the coming of the Lord Jesus for His own. How far, shall we ask ourselves, have we been living in that hope during the past week — the past day? How far has it been the expectation of our souls from hour to hour? Has the person of the Lord Jesus Christ been livingly before our hearts? There are two reasons why we should wish for His return: first because there is so much here below contrary to His glory; and secondly, because we love Him and long to be in His own immediate presence. And this will be enhanced as the heart seeks intimacy and deepening acquaintance with Christ who has given Himself for us.

On this occasion I wish to speak to you a little about “the bride, the Lamb’s wife,” as displayed in the millennial glory. God acts upon our souls by His truth thus: He brings the future glory before us as a present practical reality in its sanctifying power. He unfolds to us the glory prepared for us from everlasting, a boundless field of endless joy; points us to One who has gone on high, the centre of it all, One who can absorb our heart’s affections as the alone worthy object of them — Christ, whom we have known below in weakness and sorrow, the centre of that scene of light and blessedness. He has given us the Spirit to dwell in us, and to make heavenly things known to us now; to unfold those things that “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.” (1 Cor. 2: 9, 10). He takes of the things of Christ’s glory, and puts them before us now, that we may live in them — live in the Father’s love, and in the love of Christ which passeth knowledge — that while here we may be the reflection of Christ. Thus He unfolds the glory, that our hearts may he carried into it, and that it may have its own sanctifying effect upon us.

It is interesting to trace how much, and in what different lines, the practical power of the glory of God is brought before us in the Epistles. The glory is the consummation of His grace to us.

Take up the Romans, where it enters into our hope (Rom. 5: 2), we “rejoice in hope of the glory of God.” We cannot be more meet {fit} for heaven, because our meetness depends on what Christ has done; but our capacity to enjoy that glory may, nay it ought to grow. As has been beautifully said, The present sanctification has all the elements of the future glory; and the future glory contains all the qualities of the present sanctification. So it is. We are formed by what we make our object. So Paul who gives us the result of his experience of Christ: what he had “learned.” “Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord.” It was the spring of his devoted path of service and self-surrendering toil! “To me to live, is Christ”: his chief and only aim, “That Christ may be magnified in my body, whether it be by life or by death.” Yet the morel he knew Him, he longed to know Him: “that I may know him.”

Take the 2 Corinthians (2 Cor. 3: 18), “We all beholding the glory of the Lord with open [unveiled] face, are changed [transformed] into the same image from glory to glory.” “We all,” he says, it is the common joy of every Christian to gaze upon that glory shining in the face of Jesus, and thus be transformed. The first look was on a lifted-up Son of man dying on the cross for our sins. But He is not now there: He has left the cross, passed down to death and the grave, risen, and gone on high, witness that the righteousness of God has been vindicated against sin, and is now displayed. Do I seek to be like Him? What heart that knows Him does not long to be transformed into the same image? How then shall it be? By studying a humbled Christ, and seeking to walk as He walked? Nay; the power is not found there. Shall I seek conformity and likeness to Him, by occupation with myself, looking into my own heart to produce what is of Him there? No: that will never do it! How then shall I become like Him? By occupation of heart with Christ in glory: by gazing and feeding upon, and engrossing my heart with Him in the sphere of God’s unsullied light where He fills all things, and flesh and self can never come. There I find that a thousand things grow dim, which are not suited to that scene, nor to the heart of Him who is there. Flesh and self wither down to their true place of death: the beauteous lines of Christ are written upon the fleshy tables of the heart, by the ministry of the Holy Ghost, and the moral traits of His glory are reproduced in the deepening conformity of our ways to Him.

Stephen, gazing upon his Lord in glory, meets the stormy waves of a world that hated his Lord before it hated him; and their vessel, broken by the stones of the multitude, only emits the beauteous light of his glorified Lord as he tastes the fellowship of His sufferings. He is delivered to death for Jesus sake, and the life of Jesus is manifested in his mortal flesh. Here I cannot pass on without remarking one feature in which Christ excels — for in all things He must have the pre-eminence. Stephen first says, “Lord Jesus, receive my spirit”: and then kneels down and prays for Saul and those who were stoning him, thus setting his spirit free. Not so Jesus. First He says, “Father, forgive them, for they know not what they do” (Luke 23: 34), and at the close of the cross He commits His spirit to His Father. The order is reversed; Stephen was but man — though blessed martyr indeed; Jesus was the manifestation of divine goodness: Man perfect in dependence before God, He was also God perfectly revealed to man.

In Colossians too, where we are; seen passing through the deep, heart-searching circumstances of the wilderness way, the glory of God is again brought to bear on us. “Strengthened with all might,” for a scene where all is against us. What is the measure of the strength? “According to the power of his glory” (not “glorious power”). What wonderful results will be produced with such strength, you say. But, to what are we strengthened? “To all patience!” Is not that a new way of making me patient in this scene? Patient amidst its sorrows, trials, temptations, and heart-rendings. And “strengthened . . . to all long-suffering”; the long-suffering that bears without a murmur every evil work, as it can perform every good work through Christ that gives it strength. But this we have already had before us: only “with joyfulness” crowns the verse. It is not the heart assuming an attitude of submission with sorrow at the core, what is called resignation (a word unknown in scripture). But heart’s joy springing up to Him in glory, in answer to the resources of His glory that strengthen for the same path of peaceful rest in a Father’s love and will that characterized Him.

Turn to James, and again you find the glory and its principles presented as a motive and power for conduct here. “My brethren, have not the faith of glory, with respect of persons” (James 2: 1). If you have faith — the faith of glory, to which your steps are wending, do not go on with the spirit of the world, which puts the poor man in the low plane, and a rich man in the seat of honour! Let the principles of the glory form your ways, so that the spirit of the world may be broken in you.

Again; look at 1 Peter 4: 14: “If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified.” When I feel that I have been reproached for the name of the Lord, it is as if the skirts of the glory had touched me! The spirit of the glory where Christ is has, so to speak, touched him who has been slighted for His name. Take it where you will, beloved brethren, the power of the glory of God is brought to bear for present sanctifying on our hearts and ways. So that whether for hope. or conformity to Christ; for patience by the way, or to deal with the spirit of the world; or with regard to the reproach of Christ, the glory of God as revealed in Christ is pressed upon the soul as the power for the production of what is of Him in the Christian. See John 17: 19.

But to turn to my subject. I just name at once in passing, that the verses we have read (Rev. 21: 9-27; Rev. 22: 1-5), give us the description of the millennial display of the bride to the world. The saints have been taken up, and from ch. 4 are seen in heaven during the judgments which follow, preparatory to the kingdom of our Lord Jesus Christ. In Rev. 2, 3 the church is in its present condition; in Rev. 4 the saints are seen in the glory, where they remain until they appear as the armies of heaven with Christ in judgment, in Rev. 19: 14. Then Satan is bound, and in Rev. 20: 4- 6 the fact of the thousand years of the kingdom is stated; then you find the short season after the thousand years when Satan is loosed once more (Rev. 20: 7-10). The judgment of the great white throne ends the sad history of this earth, and the new heavens and new earth follow (Rev. 20: 1-8), which closes all. One thing remained to be told, and we find it then follows, and forms my subject for this evening.

The bride, the Lamb’s wife, is seen in her personal and her relative glory. And what is of such real moment and blessing to our souls is, that all the sanctifying work which Christ is now accomplishing in His saints will come out, and the result will be seen in the glory as here displayed. We read that He “loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word. That he might present it to himself a glorious church, not having spot or wrinkle or any such thing; but that it should be holy and without blemish.” What a motive, then, to yield ourselves to Him that His grace may be not hindered! He sanctifies by the action of the word; He discloses all that hinders fellowship with Himself in that bright scene; He reveals and unfolds Himself to the hearts of His saints — to wean them away from this scene, and fill their hearts with Himself. Then, He will present His church to Himself glorious, without a spot of defilement or wrinkle of old age — not a trace of the scene through which she has passed; the heavenly Eve of the last Adam for the Paradise of God!

This wonderful scene is too often looked upon as something of the future; a description, no doubt with real points of interest, yet presenting but little in present formative power to our souls. When the display of that day of glory comes, it will be too late to use the scripture in this manner.

I think it will be seem that in this display of glory, what Christ was personally, what the saint — the church was left here to be — relatively, by His grace, and what the glorified church will be absolutely, as displaying the glories of the Lamb — all these come out in this scene.

“Having the glory of God” (Rev. 21: 11). One thing must strike us forcibly; it is, how much the glory of God is interwoven with the description of the heavenly city. You have it both in literal words and in figures. You find it in the foundations of the city; in its walls; in its light within and appearance without; all is glory! It underlies, surrounds, enfolds and lights up the whole scene. The glory of God has enwrapped the saints, and they dwell in the glory of God. No doubt, it is her millennial display; still it gives character to the church, that even now is set in this world to display the moral traits of that glory to it. “The glory of God did lighten it, and the Lamb is the light [or light bearer] thereof.”

Here it is seen, in the perfection of the given glory of Christ, as answering to its full character. He, not to say we, could not be satisfied if it were not so. She is the display of the glory to the millennial earth. She does not come down to earth herself, but sheds the light of that glory upon Jerusalem below. As the heavenly Jerusalem the church still keeps her character as the display of grace; as Jerusalem below will be the centre of earthly government in that day. How sad to see a Christian who is heavenly even now (1 Cor. 15: 48) try to mingle these two principles; as for instance, a Christian acting as a magistrate, or taking part in the politics of the world. What is he doing? Seeking to mingle the government of the earth with the grace revealed from heaven. It is impossible now, but both will have their place in the millennial display of the glory of Christ. If from the heavenly Jerusalem — the vessel of grace — the leaves of the Tree of life are ministered for the healing of the nations; in the earthly Jerusalem is seen judgment returned to righteousness: “The nation and kingdom that will not serve her shall perish” (Isa. 60: 12).

In this chapter one of the seven angels comes, which had the seven vials full of the last seven plagues, and carries John in the Spirit to a great and high mountain. It is not a wilderness from which he sees her (cp. Rev. 17: 3). It is striking the different stand-points from which the seer views each vision as it passes before him in this book; each place suited to that which he beholds. Upon the “sand of the sea” (Rev. 13: 1), he stands to see the beast arise “out of the sea,” which typifies the renewed Latin Empire arising from the seething mass of the nations. The “wilderness” is a fitting place from whence to see the mystic Babylon, drunken with the blood of saints and martyrs of Jesus. A “mountain,” “great and high,” is the platform from which to behold this heavenly Jerusalem — the bride, “descending out of heaven from God”; she does not come to the earth, but is let down that the earth may see her glory, the glory of God displayed in her.

It is remarkable that what we know as members of Christ now, by the Spirit of God sent down, others will behold in that day. We read in John 14: 20, “At that day ye shall know that I am in my Father, and ye in me, and I in you.” Mark the order here; the Son is gone on high, having accomplished redemption, He is in the Father; the Holy Ghost has been sent down and gives the consciousness of being one in nature and life with Him who is there: we are in Him there, and if so, He is in us here. This is the consciousness which the Spirit of God gives us now.

Now if we turn to a verse in John 17, we find that the order of John 14: 20 is reversed. He says there, “The glory which thou hast given me I have given them; that they may be one, even as we are one. I in them, and thou in me”; — here it is not Christ in the Father and we in Him; but the order is exactly reversed. It is Christ in them as perfectly displayed, as the Father was in Him. The Lord Jesus turns to the day of glory that is before us. Thus He can speak of our being “made perfect in one,” and “that the world may know.” Now, we should have walked so that the world might have believed: but, alas, we have failed to display Christ to the world. In what infinite grace He carries us in to the day when there will be no more failure, but He will be perfectly displayed in us, “that the world may know that thou hast sent me when it sees you, my brethren, and all His saints, in the same glory as the Son of God — “and has loved them as thou hast loved me.”

This city is that display. She has the glory of God — “Having the glory of God, and her light was like unto a stone most precious, even like a jasper stone, clear as crystal.” This is a symbol used for the glory of God (Rev. 4: 3). She has the glory “of God”; and yet it is called “ her light” (Rev. 21: 11). Why is this? Suppose God has produced the graces of Christ in the saints here. Well, pure grace has done so; yet He has counted it to them. So here; if the church has the glory of God, yet it is her light, by His grace. What was Christ Himself? God manifested upon earth in that lowly Man. You long to be like Him; you long that the graces and mind of Christ may be reproduced in you; well those that are, are counted as yours, though His grace has wrought them. As when in Rev. 19: 8, to His wife “was granted that she should be arrayed in fine linen white and clean,” and this linen said to be “the righteousnesses of the saints” though all absolutely the production of His own grace in her. What He was upon earth, what He produces in His people, and what He displays in glory, are all seen.

“And it had a wall great and high, and had twelve gates, and at the gates twelve angels.” Here you find the human side, as well as the divine. Twelve gates and twelve angels. If you look at Christ Himself on earth, you find the human side and also the divine. If He takes a little babe in His arms, it is a beautiful act of humanity; but when He pressed it to His heart He pressed it to the heart of God! A human act, yet divine. To the widow of Nain: “Weep not,” came from the pitying human heart. “Young man, I say unto thee arise,” was the voice of God that quickeneth the dead. “And he delivered him to his mother,” again the tender heart of man! You do not know which moment it is man, and which it is God, in those scintillations of His moral glory. So in the heavenly city; if you find the “glory of God,” you find the “twelve gates” as well.

The thought of the “wall” is security, as that of the “foundations” is stability. The angels are willing doorkeepers; they have been the instruments of the carrying out of the providence of God. Here they are outside. Unjealous angels, who desire to look into the tale of grace to man. The church now is “a spectacle to angels” and to men; so she will be then. The woman ought “to have power {authority} on her head, because of the angels.” Then the bride has glory as well, and the angels stand as porters at the gates, thus beholding “the manifold wisdom of God.”

Let me remark that the twelve apostles have a double place: in relation to the kingdom below, as in the church on high. The Lord promised them, “When the Son of man shall sit in the throne of his glory, ye shall sit upon twelve thrones, judging the twelve tribes of Israel.” (see Matt. 19: 28). They have the chief place in the administration of the kingdom, and are in the foundations of the city on high. The names of the tribes are written on the gates: the gate was the place of judicial authority and administration, of which the tribal order of Israel was the centre “Lot sat in the gate,” etc. This is now transferred to the church; hence the names of Israel’s tribes written on her gates — the symbol of such administrative order — so transferred. “On the east three gates; on the north three gates; on the south three gates; and on the west three gates. And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.”

“And he that talked with me had a golden reed to measure the city, and the gates thereof, and the walls thereof.” If you look at the earthly Jerusalem in Ezekiel, He measures it with a line of flax (Ezek. 40: 3) as His possession. But this will not suffice to measure that which is the fruit of the travail of Christ’s soul. You may remember that in Eph. 2: 7, it is said that by the church God will display, “in the ages to come, the exceeding riches of his grace, in his kindness towards us in Christ Jesus.” You cannot measure by human admeasurement that by which God unfolds and displays to eternity the full extent of His riches of grace, in His kindness towards us.

God is the symbol of divine righteousness. The estimate of the full result, now come in glory that can be displayed, of His counsels of eternity, can only be according to His own nature. God alone can justly value the travail of the soul of Jesus, when He made His soul an offering for sin: when He presented to His Father a fresh motive for His Father’s love. “Herein doth my Father love, me, because I lay down my life, that I may take it again.” (John 10: 17).

“The city lieth four square . . . the length, and the breadth, and the height of it are equal.” It was a cube, the symbol of divinely given perfection.

“The building of the wall was of jasper”; that is the symbol of the glory of God. “He that sat [upon the throne] was to look upon like a jasper and a sardine stone” (Rev. 4: 3). So was the “first foundation” of the wall. The glory of God is thus the foundation, the security, the stability, and the light of the heavenly city. Oh, how the heart worships as it contemplates such a scene! His glory enfolds His people on every side.

“And the city was of pure gold, like unto clear glass.” Gold is divine, righteousness and clear glass represents the fixed transparent purity of truth. Thus, the city itself presents in this wondrous symbol what Christ was Himself, and what the “new man” is, “which after God is created in righteousness and holiness of truth.” It is not Adam in innocence, when he knew not good or evil; nor Adam fallen, and righteous by the law, if that could have been to fallen man. But created in all the beauty of God’s righteousness by grace, and the transparent truthfulness of Christ — as transparent as the day! If we look at our own hearts, what poor, treacherous, double-minded things they are; but it is but so with God. Thus set in divine righteousness before God, in Christ, with truth in the inward parts; in the measure in which the new man is in action, it is like Him who could answer, when asked of the Jews “ Who art thou?” “I am absolutely what I speak unto you”: His words expressed Himself (John 8: 25).

As to the foundations, they are garnished with all manner of precious stones. When God displays Himself He does it under the figure of those coloured precious stones, as has often been remarked. Catch the ray of bright colourless light from the sun and separate it in a prism, and you find the colourless ray broken up, and resolved into the varied colours of the rainbow. “God is light” — and dwells in the inaccessible light unto which no one can approach, or can see. When He displays Himself in any way, these beautiful colours symbolize this display.

Take the rainbow; it is the pure light of the sun shining through the tears of the rain-cloud, but when broken up through those tears, exhibiting in those heavenly lights and shades of colour the virtue of the colourless ray. When the high priest of old, with the breastplate of many coloured stones, entered the holiest, the pure light from the mercy-seat was reflected in each colour on his heart. Thus Christ is now sustaining His people here in their weakness, and carrying them through this scene according to the light of the heavenly sanctuary. By-and by, instead of sustaining them in their weakness as now, He will place them in power on high.

If you look at Christ on earth, you see the “Son of man, which is in heaven,” displaying God on earth before our eyes. “In him dwelleth all the fulness of the godhead bodily.” See Him weeping over Jerusalem: the Messiah’s heart wrenched in mourning over His people’s sin. It was the tender heart of man, but sprang from that deep and wondrous fountain — “The tears they fell from human eyes, but they came from the heart of God.” Thus was God displayed. The heart adores when one thinks we have to do with a God who has stooped down to human tears, in a world of tears.

Thus God takes up our trials, and sorrows and tears; and by them He displays in His people the heavenly lines of that nature which suits His heart, because it is His own.

“The twelve gates were twelve pearls.” Here a lovely thought finds its expression. In it is seen that moral beauty and comeliness which attracted the heart of Christ in the church, and for which He “sold all that he had.” Internally we find the city is “pure gold like unto clear glass”; externally the moral beauty of the pearl. Each gate showed out this. So with the Lord Himself personally; so with the Christian relatively, who has “put on the new man” where “Christ is all”; and outwardly, the effect is that the lowly traits of His grace are produced, and thus with the church collectively, if it needed the whole that Christ might be fully displayed according to God’s thought. Here we are carried on to the glory when it will be perfectly so. Thus we see how the thought flows through the wonderful description as to what Christ was personally, what His saints are relatively, in the measure in which what His grace has wrought is seen in them, and what will be seen in full display, when He “comes to be glorified in his saints and admired in all that believe.”

“The street of the city was pure gold, as it were transparent glass.” The figure was before used, v. 18. Here we find that not only the city, but the streets are so. It is the reverse of what we pass through now, in a defiled world. In that city of glory the feet will only come in contact with that which answers to the new man within. Oh! if the heart does not “watch and pray” now, how the soil is contracted, and the heart defiled! The heart rests in the thought of a scene where it may let itself go; when watching and praying will be things of the past — never to be relaxed for an instant now, because the flesh is in us and the world around us so suited to it.

There Christ alone will fill the soul. What joy without alloy! And it is sweet to think that all the dissatisfaction one feels with one’s own heart now, is but a note of sympathy with that scene on high where all things are of God! There the very streets we shall walk on suit the nature of God, already become ours in righteousness and holiness of truth. There we may ungird our loins, for all only reflects His glory, and the more the heart goes out freely the more worship is the effect produced.

So the description goes on, “I saw no temple therein.” In the earthly restored Jerusalem the marked feature of the scene in the temple once more (Ezek. 40 - 48). Here there is none. Why is this? Because worship is all that is here: it characterizes the scene; “They shall be still praising thee.” A Jew could hardly understand how there could be no temple. The temple gave a character to his relationships with God. There God dwelt, shut up from every gaze, to be reverenced. But if He shut Himself up within the veil, He shut man out! He could not be there. How different this wonderful scene of glory. There is no concealment of it. The unveiled mystery of God is there, and the heart has nought to do but adore.

It is humbling to discover how little concentration of heart there is with us now for worship. How little there is of that “looking up steadfastly” — that fixedness of soul. Worship is the character of the place to which we are going; there it goes on for ever. Even here the little tributes of praise our hearts can bring are sweet to Him; “the Father seeketh such to worship him.”

“I saw no temple therein, for the Lord God Almighty and the Lamb are the temple of it.” The whole city is the sanctuary of His presence. “And the city had no need of the sun, neither of the moon, to shine in it,” no need of borrowed light “for the glory of God did lighten it.” We had the glory encircling and entering into the whole structure of the city. Here it is the light of it. Even now if there is light in our hearts it is the light of that glory shining on the face of Jesus. All the glory of God shines concentrated on that face, and we gaze on it without a veil and at peace; nay, the fact that it shines on the face of Him who gave Himself for me, engages me to be occupied with the glory thus revealed. So it will be for ever. He bears the glory. Would that like the Queen of Sheba, we knew even now what it was to be so taken up with Him, in whom all the glory of God shines before the opened eye of faith, that self might be entirely displaced. There was no more spirit in her, and she pours out her treasures at His feet. Then it will be perfectly so. The heart that has learned to know His love, will be at home with Him in that scene of light and untold joy.

“And the nations shall walk in the light of it.” Here there enters another thought. Worship if I look within, testimony if I look below. “I in them and thou in me,” is fulfilled. “The glory which thou hast given me I have given them.” There Christ is seen in the saints, who are the radiance of His glory to the nations below.

Worship and testimony are true now too in their measure in the saints. As a holy priesthood you go in to worship Him, as a royal priesthood you come out to show forth the virtues of Jesus (1 Peter 2: 5-9). So if there is worship filling the scene, there is testimony, for the spared nations walk in the light of that heavenly city. The worship is feeble now; so is the testimony a poor gleam of light in a dark world. Still the gleam is there, in Christianity, poor though it may be. And in that measure the nations of the earth walk; other light there is none.

“The kings of the earth do bring their glory and honour to (not ‘into’) it.” They own that the heavens do rule. “And the gates of it shall not be shut at all by day: for there shall be no night there.” Perfect security — no need to shut those gates; and there is no darkness there. Darkness is ignorance of God, with John. Where does doubting come from — where uncertainty? From ignorance of God. All is gone now, and “there is no night there.”

“They shall bring the glory and honour of the nations to it, and there shall in no wise enter into it anything that defileth.” Let me ask, Did anything enter into your heart that defiled to-day? Were you living so with Christ, that defilement was kept outside? How one trembles at seeing a bright young soul filled with that early joy in Christ: one who has trodden the path longer knows well that that fresh joy will subside if Christ does not become all as its object, and that some wretched idolatry of the heart will enter in and defile, and turn it aside. How wisely did Barnabas exhort those babes in Christ that with purpose of heart they should cleave to the Lord (Acts 9).

But here the heart can rest. Nothing that defiles can enter the heavenly city — neither the flesh of man nor the lie of Satan. All is excluded here. There is the other side too — “But they which are written in the Lamb’s book of life.” They only for whom He died, as the objects of His love may enter in.

In Revelation 22 you find the city in her relative, if in the previous chapter you had her personal character.

“And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.” The river is the symbol of blessing flowing out. The Lord Himself is its source. “If any man thirst let him come unto me and drink.” The one who drank would be the channel for the river to flow into others, “Out of his belly shall flow rivers of living waters.” He drinks, and slakes his thirst at the fountain source, and from the fulness of the satisfaction there are rivers to flow out to the desert world around. Even now the bride, conscious of her relationship to Christ (Rev. 22: 17) before the day of her espousals in heavenly glory (Rev. 19), and having Him as the centre of her heart, has the whole circle of His present interests before her, and can say, “Let him that is athirst, come; and whosoever will, let him take the water of life freely” (Rev. 22: 17). Still we find the thought we have noticed all through; that what Christ was personally, and the Christian or the church is relatively, characterizes it in the glory, when the time for display has fully come.

It is the character of Christianity to go out with what you have. Preaching gives it its tone. Under Judaism it was, Keep to yourself: there was no preaching, as a rule. Christianity is thus characterized — rendering what you have received. The woman of Samaria could not help telling of what Jesus had made known to her soul. He loved her, He knew her, and He saved! “She went and told the men” — in the boldness of grace.

See Saul of Tarsus. His eyes are opened. “And straightway he preached Jesus that he is the Son of God.” Do you, beloved, go out with what you know? Or is it with you, like the lepers of Samaria, “A day of glad tidings, and we hold our peace?” (2 Kings 7: 9). Has God satisfied the need of your heart? Well, there is a soul who wants it, will you not tell it to him?

Here, too, you find “the tree of life,” — not two trees but one. The old story of the two trees of Eden is ever. In Paradise there was responsible innocent Adam. He eats of the tree of the knowledge of good and evil in disobedience, and is shut out from the tree of life, never to regain a lost Paradise of innocency. Outside the garden came the law to fallen man to raise the question, if life could be connected with responsibility; the two trees again in principle. But he needed life to fulfil responsibility, and he had none, and was lost. If I say, This do, and ye shall have a fortune; clearly it proves that you have not got one. It is quite another thing to bestow the fortune, and then to tell you how to use it. Thus have we found Christ to be the tree of life, when first He had met the whole question of responsibility under the judgment of God for us. There is no tree of responsibility. Is there no remaining responsibility, then, as children of Adam? None! Christ has taken it up, and for ever closed the history of the responsible man for God and for faith. Now your responsibility is to be true to what you are: a child of God. Children first — then the duties of children follow.

The tree of life bears twelve manner of fruits for the heavenly redeemed. How the heart rejoices now to sit under His shadow with great delight, and to find His fruit sweet to our taste. What will it be to hearts capable of enjoying Him in glory, to sit under His shadow there and eat those heavenly ever-changing fruits, while the leaves of the tree are for the healing of the nations in the earth below.

“And there shall be no more curse.” Adam’s transgression brought the curse in its train; Cain’s fratricide entailed another. Sin’s curse has lain everywhere in this scene, but there will be no trace of it there “but the throne of God and of the Lamb shall be in it; and His servants shall serve him.” Oh what hindrances to this there are now. Service will be the joyous liberty of the heavenly glory. It is the happy rest of active joy; but richer still and more intimate in blessing “They shall see his face,” — not now as in a glass darkly but face to face — oh what divine and endless satisfaction And his name shall be in their foreheads.” They bear the proof before all, that they are His, the imprint of what He is manifestly on their brow.

“And there shall be no night there.” No darkness, nor ignorance of God. “They need no candle, neither light of the sun,” no borrowed or created light. “The Lord God giveth them light; and they shall reign for ever and ever.” Serving and waiting occupy them now (1 Thess. 1: 9, 10); then they serve and see His face, and reign for ever.

God reveals to us this scene where, the Lamb’s glories dwell, to cheer and fill our hearts with its present sanctifying power, and to give us a truer estimate of what the height of our calling is, as we see all that it now made good to faith, and in the power of the Holy Ghost carried out to its full result in glory then.

A little word more and I close. There is another aspect of what is before us which needs but few words to describe: few are the words of scripture concerning it. That which is here so elaborately portrayed is the glory in which we shall be displayed. The world will see and know the tale of grace, in Jerusalem on high. But there is a secret pavilion of the soul’s holiest joy — His Father’s house with its many mansions, and more than all, the Son Himself to take the servant’s place still in infinite grace and minister the richest joys of it to us for ever! There is nothing of this here. In John 17 you have the secret but no description; it is enough to say He is there. He says (John 17: 28), “Father, I will.” Heretofore in the chapter He had prayed; now He demands, “Father I will, that they also whom, thou hast given me, be with me where I am; that they may behold my glory which thou hast given me: for thou lovedst me before the foundation of the world.” Shall we not be happy in seeing Him in His own peculiar glory — a glory we may never share. He speaks of it, too, as having been bestowed, as He takes everything that was His own in John. This is His grace. If He emptied Himself of all His glory He had with the Father before the world was, He receives it back as Man [John 17: 5]. He receives it from His Father’s hand, because He had become Man, to be a Man for ever! He has taken manhood into the glory of God, never again to lay it down. Shall we not behold Him with rapture then? Then we shall know the heights from which His love had stooped, which the heart can but little know. Yet what little we do know makes the longing more deep to know Him fully, and to be with Him for ever in that bright scene of glory, of which He is the centre and sun. He who possesses it is ours, though that peculiar range of glory may never be: but He will bring us in to gaze upon it.

The Lord give us to live in the consciousness of heavenly things as fully revealed, and of our association with Him in them, to form our souls more and more as a people that belong there. Soon we shall be actually there. May He who is the centre and brightness of all that scene of glory fill our hearts, conducting the light of it into them and displacing all that is unsuited to it more and more; till the moment fixed in the Father’s counsels when He can take us there, and present us before the Father, who gave us to Him, perfectly suitable to Him. Amen.

The Lord's Host

The Lord's Host.

A few thoughts on Christian Position, Conflict, Hope.

F. G. Patterson.

"Art thou for us, or for our adversaries? And he said, Nay; but as the Captain of the Host of the Lord am I now come." Joshua 5: 13, 14.

Preface to Second Edition (revised).

The writer desires to commit the Second Edition of this little work to the grace of the Lord Jesus; praying for His blessing on all therein which may be found agreeable to His own blessed Word.

Islandderry, Dromore (Co Down), May, 1877.

Introductory Remarks.

The Lord's Host, as of old with an earthly people, may fitly be used to distinguish those — now a spiritual people, whom He has redeemed. He has in His mighty love delivered them from the "world," the "flesh," and the "devil," through the redemption which He has wrought; putting them in full acceptance before God; an acceptance known and enjoyed by faith. This is the common lot of all who are His — of every child of God. "When he ascended up on high, he led captivity captive, and gave gifts unto men" (Eph. 4: 8). He first went down into the condition into which sin had brought man; into the "lower parts of the earth," broke asunder the last stronghold of the enemy; led captive those who were captives to Satan, and so perfectly and completely delivered them, that He can now use them against the enemy as instruments of His power.

Now, not only has He given us, by the calling of His grace, to be "holy and without blame before him in love;" but He has also seated us "in heavenly places in Christ Jesus" as to our present place before Him. Nor is this enough. It is not sufficient that we should possess these, our blessings, and our place by faith; He would also have us to realize consciously the wealth of our portion in Him.

Of what use would be all the riches of India, even to one who possessed it by an unchallengeable title, if he did not realize his possessions, so as to use and enjoy them? So with the things of Christ — "Our own things." We may be assured of it that they offer a wondrous field for diligence of heart, to realize and enjoy them, and to put others into possession of them also. But we may also be assured that this required purpose of heart, with a right condition of soul, and self-denial and devotedness: faithfulness, too, with that which is "another man's," that God may entrust us with the "true riches" (Luke 16: 11-12).

There is a wide difference between being, in the abstract, possessors of these heavenly riches, and the active realization and enjoyment of them, as of our place in union with Christ.

We shall hope, if the Lord will, to examine these things in detail; as also the activities of those who have entered upon their heavenly warfare — let us add — with diligent hearts; and we will then endeavour to exhort one another while it is called today, and encourage one another, or be encouraged, as the Lord may distribute to each of us in His own wise way.

We will divide our meditations, therefore, into three larger divisions, viz: —

1. The heavenly place, in Christ Jesus, which is ours as the people of God, through the redemption that is in Him.

2. Being there — the condition of soul which is needed, that we may realize our "own things." This will embrace three special phases: 1. The practical dealing with flesh and self consequent on our place in Him. 2. The condition of soul needed to meet the enemy. 3. How the presence of the Lord is ensured, and "good success" in our spiritual warfare. And,

3. The realization of our heavenly inheritance and the deliverance of others — in short, the activities of "the Lord's Host" under the leadership of a heavenly Christ.

The striking analogy between the Book of Joshua and the Epistle to the Ephesians and Colossians has been a fruitful theme of meditation and instruction at times amongst the Lord's people, even when the analogy has been but faintly seen. Our meditations will be based chiefly upon these Scriptures which offer such a rich field for the study of those who are His. "Whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope" (Rom. 15: 4); and "All these things happened unto them (Israel) for ensamples; and they are written for our admonition upon whom the ends of the world are come" (1 Cor. 10: 11). Not only, then, have we the immense field of the "Law of Moses, and the prophets, and the Psalms," for our learning, patience, and comfort but we have in a special way, the "things" which happened unto Israel, under the specific dealings of the Lord, presented to us as warnings and encouragements by the way.

May He bless His people, and stir up their hearts' energies in the way that He can own and bless, for His name's sake! May we not only have divine sensibilities as to the truth, and to the blessedness of these things which pertain to Christ but may we have the divine energies also in seeking His face, that we may know and enjoy the things that are freely given to us of God!

Part 1.

Chapter 1.

The Purposes of God, and the State of the People.

In the early chapters of the Book of Exodus we have a vivid illustration of the state of God's people as sinners, before redemption. They are in Egypt, a company of slaves and idolaters. Egypt gives us, in type, the world in its state of nature, fallen and under Satan's power. They were there in conscious misery, though apparently without any thought but present ease from the bondage under which they groaned. The "iron furnace of Egypt," with the lash of its taskmasters, and the clank of the chains of its slavery was felt, but God was unknown! Even when their cry "by reason of the bondage" was heard, it was not a cry to God. It reached His ears doubtless, for all things are naked and open before Him; His ear is never heavy, so that the groans of this scene do not reach Him. The poor prodigal (Luke 15) had got to the end of his means in the land of his slavery, but that did not bring him to his father, nor even "to himself;" nor did his heart cry to God for deliverance. To supply the want from which he suffered, he goes further away from God than ever. His will brought him away from his home at the first; his need took him further off still; his complete misery gave occasion for the display of his father's fullest grace!

So with a sinner. You will see one wasting health, talents, and energies, in the pursuit of some bubble which long eludes his grasp; when reached at last, it vanishes from his sight and affords no satisfaction to his craving heart. Then the prodigal goes further, and joins himself to a citizen of that country, but he finds the reality of the principles of that land — it never gives. Ask a man of the world to look back upon his life and tell you, when he was wasting his energies, and appearing so rich and happy, did it satisfy him? He will honestly answer you, No! His want never brought him to God; it carried him further away even than his will; and he barters for the husks his all! It is in a certain sense a mercy to find a soul at this extremity, for in the extremity of misery there is no hindrance to the grace of God, which an "elder son" refused.

"And God heard their groaning" (Ex. 2: 14); and God came down to deliver them. He is not merely love, but He is active in His love. "God so loved the world that he gave his only begotten Son." "The Son of man came to seek and to save that which was lost." But "God is a consuming fire." How then can He act in love, and have to do with sinners without consuming them? This is beautifully hinted at in Ex. 3, where the angel of the Lord appeared to Moses "in a flame of fire out of the midst of a bush." The bush burned, but was not consumed. Strange anomaly! "And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt!" This was the wonder. If God had revealed Himself in the character of One whose burning holiness must consume all contrary to itself, who might abide? But He came down and revealed Himself in lowly grace in Jesus. He veiled His glory in that lowly Man. Still "he could not be hid." As the sun in piercing through the cloud proves the intensity of his beams by the light and heat which they convey, so Jesus in His lowly path of service and toil, sent forth His beams of love and light to enter the hearts of those whose need had penetrated His. He came down in grace to seek in a poor lost world for those who would trust His love, before the day of judgment. Thus God, who is a consuming fire, was not consuming, because He was revealing Himself in grace, but in a grace which reigns through righteousness.

He now announces His purpose to Moses: "I am come down to deliver them out of the hands of the Egyptians, and to bring them up out of that land into a good land and a large, unto a land flowing with milk and honey." Not a word is said of the wilderness, and its forty years of endurance and toil. His plan was to test them there, which He did; but His purpose was to bring them to the place where He could dwell, to a land that "drinketh water of the rain of heaven. A land which the Lord thy God careth for: the eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year" (Deut. 11). He would bring us into a place where His own heart can be satisfied, and where He may dwell with and enjoy His people. How different from the land of slavery where nothing is to be had for nothing, where no man gives! "For the land, whither thou goest in to possess it, is not as the land of Egypt, from whence ye came out, where thou sowedst thy seed, and wateredst it with thy foot, as a garden of herbs" (Deut. 11).

God has redeemed us for heaven and for His own glory to Christ. He has not redeemed us for this world at all, though He tries and tests our hearts here, and teaches us to test and trust His. So He announces His purpose to Moses, and says not a word of the wilderness.

Now when Moses came to announce God's purpose to redeem His people, Satan began at once to bestir himself. As long as the strong man armed kept his palace, his goods were in peace, but when a stronger than he appears, all is changed. Burdens are increased, and the tasks more severe. Bricks are to be made without straw. The quiet service of Satan, where all are asleep under his power, gliding down the stream, is easy indeed, compared with the moment when God begins to work. The deathfulness of a previous state is even preferred to the pressure of the enemy. The chains which had been noiseless and unfelt are now heavy, and their clank is heard. How many and how varied are the fetters with which Satan binds his victims! And these chains are the saddest of all which are noiseless, and therefore unfelt and unheard.

Cain's chain was envy. He could not bear to see one who had not toiled like himself accepted without an effort, as Abel was. Balaam's was the "wages of unrighteousness" which bound his soul in its fetters. He would gladly have died the "death of the righteous," but to break the fetters he so well loved, and to live the life of the righteous, he could not bear, and he was a lost man.

With Herod, it was his lust which bound his soul. In him we see the signs of deep workings of the natural conscience, so much so that "he feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly" (Mark 6). He seemed for a time to be an altered man. But the chain that bound his soul with noiseless power was too powerful for him to break, and to please a courtesan he beheaded John. How deeply solemn!

We might mention other cases in Scripture of this kind. Judas loved money; avarice was the noiseless chain, and it ate away his heart; no eye but the Lord's could see it. He grasped it more tightly, till the "son of perdition" "went to his own place." With the amiable young ruler, it was his possessions which bound his heart unconsciously to the scene, till Jesus put His finger on the chain, and "he went away grieved, for he had great possessions." With Gallio it was the careless indifference which we see in so many; "He cared for none of those things." With Felix it was procrastination. He trembled at Paul "reasoning of righteousness, temperance, and judgment to come," but put off repentance to a convenient season, which, alas! never came. With Saul of Tarsus, it was his robe of self-righteousness. Cleaving so closely to the heart, these chains are unfelt till the Lord interferes in mercy; then all is changed. Satan's bondage begins to be felt as it never was before, and all his energies are then put forth to frustrate the purpose of the Lord in delivering grace. Alas! we find that the people whom He has come to deliver now murmur. But we cannot wonder at this, as all was comparatively well with them in that service with which Satan had made them satisfied. But when the chains are touched they complain.

I desire to address the conscience of my reader as I pass on. Is there some noiseless chain, silently but surely woven round your heart, and, alas! it may be, unknown to you! Perhaps it has been touched now and then by the Lord, and the clank heard for a moment in your conscience; still yet you are unbound. It may be a chain which you know yourself — the Lord and conscience have made you aware of it — and still it is there. Some secret sin — something cherished and allowed in your heart and ways — unseen by the eye of others, there it rusts, and cleaves to you. Be warned, and look to Him who has pointed it out; be assured that as surely as His unerring eye has seen it, so surely can He snap the fetters that bind your heart; they will be like "the cords that were upon (Samson's) arms" — they will become "as flax that was burnt with fire."

Do not allow the terrible chain of procrastination to bind your soul till that "convenient season" which never comes; but be warned, and flee to Him (be you saint or sinner), and in His presence He will prove the truth of His words — "If the Son, therefore, shall make you free, you shall be free indeed" (John 8.)

Chapter 2.

Judgment Announced and the Way of Escape: the Bunch of Hyssop.

I pass over all the signs and wonders wrought in the land of Ham; and also over the compromises proposed by the enemy under the pressure of God's hand, until the moment when the final message was sent by Moses to Pharaoh. This we find in the eleventh chapter of Exodus.

And here I note the marked and striking analogy between this, and the Lord's present dealings of grace. With the message of the fullest and richest grace of the Gospel, comes the most solemn and final revelation of a judgment to come — as final as it is solemn and searching to the soul. No threat — no language of denunciation or declamation; but the terribly calm, clear statement of the utter ruin, after every trial and test, of man's estate; of the sure and certain perdition and eternal ruin of every soul with whom God will enter into judgment, according to his works. The truth has come and disclosed all: it has shown what God is, what man is, what Satan is, what the world is, what judgment is — all things are laid bare. He does not threaten; but has revealed judgment to come as the solemn result of grace despised.

"And Moses said, Thus saith the Lord, About midnight will I go out into the midst of Egypt." When all were asleep and apparently secure, the judgment would fall: "And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more." A cry when the blow had fallen. Signs and wonders had produced no contrition of heart: Pharaoh had hardened himself still more. Threatenings of judgment were of no avail. The plan of deliverance was unfolded by Him who knew His own requirements, and who was about to enter upon the scene as a relentless, righteous Judge. The supper-time was the time to hear and to act; when the midnight came the blow had fallen, and then it was too late. The procrastinator might plead how well he understood the plan of deliverance; but he had folded his arms and judgment had overtaken him. He might cry, "Lord, Lord, open!" but the door of mercy had closed for ever!

If we examine the parable of the Great Supper in Luke 14, we find that it was not those who were living in open sin who refused this final call of grace. I say final, because you will note that the Gospel Feast is set forth as the final meal of the day of God's dealings with men. The Lord was at dinner in the house of this Pharisee at the time. The supper is the last meal of the day before midnight comes. This is very significant and striking. The gospel comes after all God's previous ways of testing and trial have passed.

The morning of innocence, with its lovely moments of freshness, when God came down to visit His creatures, when His creation was unsoiled with sin, soon passed away and man fell, never to return to this state of creature blessedness.

Then came His noon-day dealings with man, now with a conscience obtained when he fell. During their continuance came the frightful wickedness of men and angels, the earth was filled with corruption and violence; and God had to wash the polluted earth with the mighty baptism of the flood. Then men set up the devil for God in the renewed earth, and the whole world was worshipping him, in the passions and corruptions of their evil hearts.

The afternoon testing of the Law followed. It told man what his duty was, both positively and negatively — its "Thou shalt," and "Thou shalt not," taught him what he ought to be. But it never disclosed what he was, utterly and hopelessly ruined. Nor did it tell him what God was, with a heart full of tender pity and perfect love. Then the prophets were sent to recall him to its observance lest judgment should overtake him, and these they stoned.

It was in the averting that at last God revealed Himself in Christ. Would man now be won? Alas, no! Not one single heart was attracted to Christ of itself. They saw no beauty in Him that they should desire Him. It was a lovely evening, after a day of storm and evil, which was ushered in so brightly; but how soon to close in around the darkness of the cross, where men quenched (as far as they could) the light of heaven.

God had another moment of mercy. The supper-time of the Holy Ghost sent down from heaven, with the message that "All things are now ready;" "Come," for the midnight of judgment was about to fall. But "all with one consent began to make excuse." Men who were not living in sin, but who were doing lawful and right things — attending to the farm, the merchandise, or their family affairs — even they also refused the gift of God.

I know nothing more solemn than the fact that when the Lord lifts the veil and points to the awful judgment of a future scene, in the parable of the rich man and Lazarus (Luke 16), we learn there the compelled remembrance (the deathless sting of remorse) of times gone by and advantages lost for ever, in this present day of grace. How dreadful then for the professor, the procrastinator, the careless man. "Son, remember!" tells its own tale more truly than the many words which might be used to paint the scene. But it is not my present task to dwell on this side of the picture; I desire rather to unfold in some measure the certain way of escape from this judgment to come. The one is as certain as the other.

God had a serious question with Israel on the night of the passover. They were sinners, and sin had constituted Him a Judge. He had come down to deliver them and to bring them to the land. He appoints a way in which he can righteously pass over them as sinners when judging the world. The blood of a spotless lamb was to be taken, and placed upon the two side posts and lintel of the doors of their houses, which were to be closed, and none of the people were to leave their houses until the morning.

I did not purpose dwelling lengthily on this well-known scene, which has been such a fruitful theme to others. But I would press a few points which may not have been fully noticed. In the evening the lamb was to be slain, and its blood sprinkled by the believing Israelite in the "obedience of faith." This was done by means of a "bunch of hyssop." Now this points to a most significant and important thought in connection with the gospel. Many know the plan of salvation, as it is termed; they are as clear as possible as to the truth that salvation is by faith alone, and that the blood of the Lord Jesus Christ, and it only, is that by which security from coming judgment depends. They know well those words, that "without shedding of blood is no remission"; yet they never have had, so to speak, the Bunch of Hyssop in their hands, though this illustrates the real link between their souls and their acceptance of the gospel. This is the point concerning which so many are ignorant. A Bunch of Hyssop is used in Scripture on two occasions. (I do not now refer to its typical import in the offerings: see Lev. 14, On one occasion it is used by an Israelite with blood (Ex. 12). On the other it is used in the hand of a clean person, for an Israelite, with water (Num. 19). In both cases it signifies humiliation. The Psalmist refers to it in this way in Psalm 51: 7, where he cries, "Purge me with hyssop, and I shall be clean." This was the moral cleansing of his soul by complete humiliation.

An Israelite who believed Moses concerning the plan of deliverance on that "night to be remembered," did not fold his arms quietly, as many, and do nothing. No; he was up and doing, in "the obedience of faith" (Rom. 1: 5; Rom. 16: 26). "Believing in his heart" the glad tidings by Moses, he was seen outside the door of his house, before the world "confessing with his mouth" the acceptance of this message, and thus appropriating his personal share in the efficacy of the blood of the lamb. It was truly humiliating for him to go outside before a world of idolaters, into whose sins he had sunk (Ezek. 20: 6-8), and confess that, although he was one of God's chosen people, he could claim no immunity from judgment but by the shelter of the blood of the lamb. He thus justified God and condemned himself. It was humiliating, but right to do so. "Let God be true, and every man a liar." Here is the link between the soul and Christ, which so many need. The Bunch of Hyssop has never been grasped; the soul has never bowed in the obedience of faith, and in the conscious reality of its state, not only believing the gospel in the heart, but confessing it with the mouth to salvation.

How many are the dealings of God with souls to awaken them to the sense of their need, that His heart may thus be free to pour its love into theirs! How varied are His ways to bring them down to the point of blessing — even the sense of their own ruin in His sight. Once there, there is no hindrance; how simple then becomes the story of His grace "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" (Rom. 10: 8, 9).

The poor thief was there in conscience, when he rebuked his fellow, and said, "We indeed justly." He had the Bunch of Hyssop in his hand at that moment. Not claiming superiority over the railing robber; not excusing himself; but justifying God, and condemning himself; then there was no hindrance to the love of Christ making itself known to bins. He believed in his heart, and he confessed with his mouth, and went to paradise with Jesus that day.

So with the woman of Syrophenicia; "Truth, Lord," confessed the fact that she could claim nothing from Him who was there before her, with His heart full of mercy. "Yet the dogs eat of the crumbs" — told that her heart had penetrated God's, and knew and believed that there was a blessing there even for one who had neither promise, nor right to claim His grace. It was the bowing of the conscience before the Lord in the obedience of faith; and the moment she is there the spring is touched — His heart is free to give the blessing which He had come down to reveal and bestow. "O woman, great is thy faith: be it unto thee even as thou wilt." You cannot think too well of God! Like Jehovah of old wrestling with Jacob until he brought Him to the point where He might bless him, Jesus, as it were, wrestles with her till she has a sense of her true state, and then the blessing comes.

An Israelite on the evening of the Passover, with the bunch of hyssop in his hand, conveys this truth to our souls. The blood he sprinkled was to meet and satisfy the eye of God. It was to present a righteous ground to Him in judgment, for passing over a man whose sins deserved that the blow should descend on him, even more righteously than on his Egyptian neighbour next door.

The midnight of judgment came, but all was settled beforehand, as it must be for us. Our sins cannot be worse in the day of judgment than now. God's way of escape from judgment then will not have changed. It is as certain now as then. His love has anticipated that day in giving His Son. His Son has come, and has presented His blood before God. God has pronounced on our state as sinners already; and the day of judgment cannot speak more plainly than "There is none righteous; no, not one!" Christ has borne our sins and put them away before that day comes, and God has sent the news of His having done so. "He that believeth not is judged already (ede kekritai) because he hath not believed in the name of the only begotten Son of God" (John 3: 18).

But you may say, I know it all. I ask then, Are you forgiven? Are you safe under the shelter of the blood of Christ? I do not ask, Do you hope to be so? I ask, Are you safe? If you believe God, you are. If you believe your own heart, you are deceived: "He that trusteth in his own heart, is a fool" (Prov. 28: 26). May you know what it is to have had the Bunch of Hyssop in your hand; your heart confessing that your only security is that God, against whom you have sinned, has looked upon that precious blood of Jesus, that He has accepted it already, and the day of judgment will not change its value, or make it less precious in His sight. In virtue of it He has declared, "I will pass over you." Do you dare to doubt that He has accepted it? You could not, for you know He has. I do not ask, Have you accepted it, but do you believe He has done so? The proof that He has is that Jesus is at God's right hand. "When he had by himself purged our sins, sat down on the right hand of the Majesty on high" (Heb. 1: 3). He has by Himself purged the sins, and he who believes has his conscience purged of them. Suppose some one has paid a debt which I owed and could not discharge; well, I cannot be sued for it, but I shall be afraid to meet my creditor. To be happy in his presence, I must know that some one has been kind enough to do it: so God declares that it is done. Then my conscience is free, and I can afford to look now into my heart, which I dare not do before.

The question of all our sins has thus been settled before the day of judgment, and according to God's mind. If not, we never can put them away. Christ cannot die again "death hath no more dominion over him." He "was once offered to bear the sins of many." I say "all our sins;" for all were future when that precious blood was shed — when Jesus bore them in His own body on the tree. If all were not there, if all were not borne and put away, they will most surely come up again at the day of judgment, and that would be eternal ruin. Thank God He has borne ours who believe. Others may reject it and perish, but there the love is, and there is the work of Christ to save all who believe in Him.

Chapter 3.

The Seal of the Holy Spirit on the Forgiveness of Sins.

On receiving the forgiveness of our sins, there results a most important matter for our souls. I allude to the sealing of the Spirit of God. The sealing of the Spirit takes place at once when we receive this forgiveness — when we believe in Christ. This is quite different from the work of quickening, which makes us see our need of forgiveness. It is the personal indwelling of the Holy Ghost in our bodies. This truth comes out very blessedly in the type of "the things which happened" to Israel. The moment the blood had met God's claims, the pillar of cloud and of fire descended. "And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people" (Exodus 13: 21, 22).

It was blessed to be safe from a God of judgment on the night of the passover. But God was outside, and the Israelite was within: there was no communion between them. They could have no thoughts in common with One who was judging. To keep Him outside the house was the thought of that solemn night. But now He comes down at once to take His place amongst the people whom blood has sheltered. Forgiveness was known, but deliverance was not; still the conscience was clear with God, and in virtue of this the cloud descended before they were out of Egypt.

A soul may know no other truth than the simple but blessed fact of the forgiveness of his sins. Never mind; the rest will come! God seals him. While Peter yet spake these words — "To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins" (Acts 10: 43) — here were quickened people, needing forgiveness, listening; there was Peter declaring forgiveness in the name of the Lord Jesus, and in virtue of His work — needy hearts accepted the message; it was this they wanted, and at once, as the words entered their hearts, "the Holy Ghost fell on all them which heard the word." No doubt He had been at work in quickening them before Peter's visit. He had created desires and the need of forgiveness which Christ alone could satisfy, but now He comes with the message of forgiveness, and they believe; consequently He takes up His abode in the bodies of those who believed in this message of pardon. This was the gift of the Holy Ghost; quite distinct from the gifts which, to mark His presence in the sight of others, were also seen at that day.

This makes the sealing of the Holy Ghost very plain. So it was understood by Peter, and taught by Paul. Peter tells them in Acts 2: 38 that, on the remission of sins, they would receive the Holy Ghost. Paul so teaches in the Epistle to the Romans. The blood of Christ having been shed ( Acts 3: 25); and the ungodly sinner having believed on Him that justifieth the ungodly ( Acts 4: 5), and who raised up Jesus from the dead, who had been delivered for our offences ( Acts 4: 24); "the love of God is shed abroad in our hearts (at once) by the Holy Ghost, which is given unto us" ( Acts 5: 5). All this is before deliverance is known ( Acts 6, 7) from their state as sinners before God.

Thus, the reception of the Holy Ghost is a positive result on our believing in Christ, for the forgiveness of sins. Much has to be learned doubtless, but the result is plain — the Holy Ghost dwells in us as a consequence, and as a seal; "Having believed, ye were sealed with that holy Spirit of promise" (Eph. 1: 13).

The tenth chapter of the Epistle to the Hebrews also shows us this truth. The moment the work of Christ is accomplished, the Holy Ghost is sent that we may know the forgiveness of our sins. "Whereof the Holy Ghost is a witness to us and their sins and iniquities will I remember no more" (Heb. 10: 14-17). Here it is not the witness of the Holy Ghost in us, which is spoken of, but that to us. He comes to dwell in the Church, and to tell us not only that Christ had purged our sins before He went on high, but to bring to us the testimony, that we may have our consciences purged, and that God will remember our sins no more! He will not be untrue to His own Word; nor to Him whose precious blood has been shed; nor to His Spirit's testimony to us. Thus we have the (unasked) presence of the Holy Ghost, consequent on the putting away of our sins through the blood-shedding of Christ; as Israel had the cloud and the glory (unsought), consequent on the blood-shedding of the paschal lamb. It was as if God desired to be with His people at once; so the moment He could righteously come down to dwell amongst them, He did so.

Chapter 4.

Redemption.

To possess the forgiveness of his sins is the portion of every child of God. An unforgiven child of God is unknown in Scripture. False theology may, and has darkened the souls of His people; or they may never have known the light. Still forgiveness is their portion, and they are forgiven whether they know it or not; but God would have them know it as well, and when they receive forgiveness, He gives them the Holy Ghost. It is no matter of attainment, but of simple faith; taking God's thoughts and giving up our own. "Abraham believed God;" that was faith. Experience will often contradict what God says, but faith is not experience, and we are saved by faith and not by experience. "The full assurance of faith" is the only normal Christian state. It rests upon what Christ has accomplished, and upon what the Holy Ghost declares in the Word of God. Unbelief may reject it and be lost; but faith — child-like, Christian faith — believes God; it "sets to its seal that God is true," and God sets His seal (the Holy Ghost) on him who believes.

But to know forgiveness is not to know redemption. A man may know his sins are forgiven for which he would have been judged, and in conscience still be in Egypt. He may think himself "a sinner" merely, still. He may suppose he is still a child of fallen Adam, and thus he may have no sense of deliverance from that state at all. Now it is one thing to know that I had sins, and that I had earned judgment for those sins, and that grace stepped in and sheltered me by the blood of Christ, both blotting out the sins for ever, and delivering me from a judgment to come; but it is quite another thing to know that I have been wholly delivered from a present state before God — that of a responsible and sinful child of Adam, and that I am now a forgiven child of God, and never can be a child of Adam again!

Here the truth of redemption comes in, and we have both. "We have (both) redemption through his blood, (and) the forgiveness of our sins, according to the riches of his grace" (Eph. 1: 7).

It was one thing for Israel to know that they had been safe from judgment on the night of the Passover, and quite another to have been saved out of Egypt. They had been slaves there, making bricks without straw. They are God's freed men, as they sing the song of Moses on the wilderness side of the Red Sea! Here is where so many err. They are trusting in Christ as their only hope; they may know too that their sins are pardoned, but they go on all their lives through, perhaps, crying out "miserable sinners" or "sinners." Plainly they do not know redemption, or this they could not do.

Suppose that an Israelite, instead of singing Moses' song of redemption, was crying out, because he found himself the same person still, "I am a poor slave in Egypt," what would you have thought of his folly? Yet there are plenty of the people of God in no better state. How thoroughly dishonouring to the work of Christ! But it satisfies systematic religion, and ministers to it. Redemption is ignored in its true force; I do not say in words, for, alas! that is one of the most successful plans of the enemy, to use orthodox words without their true import, and thus blind the souls of the people of God as to their real meaning, keeping them in darkness and uncertainty all their lives.

An Israelite who was redeemed was dealt with from that moment on an entirely new footing — never as a slave in Egypt again; but according to the new place and relationship in which he now stood with God, and so it is with the Christian.*

{*Here I may remark that we must not confuse two thoughts that are quite distinct in Scripture. I refer to Redemption and Purchase. Christ is the "Head of every man" — even the heathen. Every man must be presented to Him in grace now, or in judgment by-and-by, because of the rights He has over all men by purchase. This is alluded to in 2 Peter 2: 1, and in Jude, where it speaks of those who profess His name, denying the Master who had bought them; but it is not said that He redeemed them. In the parable of the Treasure, in Matt. 13, you have the man buying (agorazo from agora — the market-place) the field (the world), in order to obtain the treasure which he had found in it. He purchases the whole inheritance, the world and all that is therein; but He redeems His people (apoluo, from luo, to loose). Buying them makes them your slaves; redeeming them is setting them free! It is never said that He redeemed all men; it is said that He bought them; and therefore He has, on this ground, although not on this only, indefeasible rights over all men. A Christian is both purchased and redeemed. Made free by redemption from Satan and the consequences of his sins, he is Christ's by purchase — he is "bought with a price," and therefore is "not his own," but the possession of Him who has purchased him.}

And now comes another thing altogether: not merely have we to learn what we have done, and the forgiveness we need for this; but we have to learn a far more trying lesson — what we are, and the deliverance we have in Christ. We never obtain the sense of thorough deliverance from what we are, until we are forced to cry out, "O wretched man that am, who shall deliver me?" Forgiveness may be known in measure, at the same time, as we have seen.

This is unfolded in Exodus 14. They started to leave Egypt, but the bitter lesson was then learned that they could not deliver themselves. Forgiveness does not give strength, nor does the possession of life. And here comes in experience; but experience before deliverance, and therefore not experience on proper Christian ground yet.* Experience will never give deliverance; it will "bring me into captivity," but it will never set me free (see Rom. 7: 14-24); that is the work of another.

{*I would here notice the significant typical import of the fact stated in Ex. 13: 18. The people went up as far as Etham by five in a rank. (margin ) Now five, in the typical use of the number, means weakness — it is "relatively small." "Five thousand of you shall flee at the rebuke of five," etc. Here it was God's ordering that they should go out by five in a rank from Egypt; while on their side man's weakness must feel that it cannot deliver itself. Satan's power is typified by six, or its multiples: and "six hundred chosen chariots" of Pharaoh (Ex. 14: 7) pursued them to hinder their escape from his hand. This is the more striking if we compare it with the fact that they crossed the Jordan afterwards by five in a rank (see Joshua 1: 14; 4: 12). The beginning of the picture shows man's effort in his own strength which is only weakness to leave the territory, and deliver himself from the thraldom, of Satan; this he finds by bitter experience that he is unable to do, and that he must be delivered by another. The other end of the picture shows us that it is only man in weakness who is permitted to pass through, and man's weakness which God will use on the new ground of practice in the heavenly warfare, so that when he is weak then he is strong. They must by God's ordering leave Egypt by five in a rank, as afterwards they must also by His ordering, in the same way pass over Jordan, to meet the Canaanite on the other side.}

On the night of the Passover it was a question between God and Israel: on the day of the Red Sea, between God and the enemy. Was God or the enemy to have those whom blood had purchased? In the salvation of the Red Sea we learn in type the efficacy of Christ's death and resurrection in delivering from the world, and Satan's power who had formed it as a sphere in which to please the flesh in man. The blood of Jesus answered for our sins before God as a Judge. His death and resurrection takes us clean out by redemption into a new place; delivering us for ever from the attacks and accusations of the enemy. God counts to us in grace, and we possess by faith, the efficacy of what Christ has passed through for us.

The children of Israel had encamped at Pi-hahiroth, between Migdol and the Sea. Pi-hahiroth bears the significant meaning of "The opening of liberty." Here Satan's power is put forth in a final effort to frustrate "The salvation of the Lord." All his hosts are marshalled against the people, who are "sore afraid." But the Lord permits this pressure which eventuates in their learning Him in a far more blessed way than as a Judge. They experience what souls do who find that a day of quiet slavery to Satan was more easy to be endured than the pressure of his power against them, in their first efforts to escape. They may have dreamed of escape in days gone by; but now the trial comes. Will Satan permit it? The bondage of the Egyptians was preferable to this trying moment: "For it had been better for us to serve the Egyptians than that we should die in the wilderness" (v. 12). Death was before them, and up to death Satan wields his power. Once death is past, Satan's power is over.

Now God's resources are seen; the blood which had answered for our sins has come from the side of a dead Christ; but He has risen, and left the whole domain of Satan's power — nullifying death for him who believes. "Fear ye not, stand still, and see the salvation of the Lord . . . The Lord shall fight for you, and ye shall hold your peace" (vv. 13, 14). And Moses lifted up the rod of judgment, and divided the waters of death; and the people passed over to the other side through death, which stood before them a moment before. The Lord has gone into the last stronghold of Satan's power, and wrought complete salvation for His people. A very real work may have to be done in them, that they may know themselves, and that when put into the pressure of such a moment they may be forced to find that all must be of God. But the Lord has wrought the work of salvation for us; and what He has passed through is counted to us in grace. It is not merely that His blood has cleansed us from every sin and saved us from judgment to come; but He has died and risen, and left the whole sphere into which He entered; we have died also to the sin and sinful state for and to which He died in ending it before God; and now He liveth unto God. "Christ being raised froth the dead, dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once; but in that he liveth, he liveth unto God. Likewise reckon ye also (i.e., count it true in faith, what God has counted to you in grace) yourselves to be dead indeed unto sin, but alive unto God through Christ Jesus our Lord (Rom. 6: 9-11).

How then can Satan touch or accuse? If we have died with Christ out of the scene into which He entered in divine love, we have died to it for ever. Satan may try to follow (as Pharaoh and his hosts), and find that there is his ruin. He put forth his worst, in leading on the whole world against Christ to drive Him out of it; but therein Christ destroyed his power. His accusations are over; his attacks frustrated. He might accuse and attack one who is alive; but we have died with Christ, and this he can do no more.

If we were simple, this truth of deliverance would be simple too. But alas, we are not simple, and hence the bitter experiences we have to pass through, till we cry out, "Who shall deliver?" Then all is clear. We have been translated completely out of the place and condition in which we committed the sins, and as cleansed from them, put into a new place "in Christ" risen from the dead. By no efforts of our own could we ever reach this place. It is by complete surrender, and by giving up every effort that we obtain this deliverance in Christ, who has accomplished it all, and who now stands in this new place Himself.

You find this experimentally described at length in Rom. 7: 14-24. Not that these verses give you the experience of any person at the time they were spoken. They are the past experiences of a delivered man, who had struggled for freedom until he found he was rather getting further from deliverance than nearer the goal. He is now standing on dry ground, so to speak, and describing what he experienced before he was free.

You see a remarkable illustration of this in Jonah 2. He is put into the place where none could deliver him but God alone in the "belly of hell" — as he describes it. Three times over he promised what he would do, if he only could get out; but no! "I will look again toward thy holy temple." No; vows and resolutions will not do. "But," he cries, "I will sacrifice to thee with the voice of thanksgiving." Will this set him free? No. Again he cries, "I will pay that I have vowed." All in vain! Promises and vows, efforts and resolves which are made in such a state will not do; they all come from "I," and as long as "I" is recognised you have not given up "I" as one in whose flesh "dwelleth no good thing," and turned the eye away to Christ alone.

"Well," said Jonah, "Salvation is of the Lord!" Ah, Jonah, you have found out the secret; you have touched the spring of the lock, and you are standing on dry ground the next moment! How simple, and yet how blessed to have the eye removed from self — hopeless self — and turned in the sense of utter, helpless weakness upon Christ! Then all is done, and we are free!

In passing I may remark that there are three steps learned in the bitter experience of this chapter (Rom. 7: 14-24). First, the hopeless evil of the nature of the flesh, in which is no good: not merely that the tree has produced evil fruit, but that the tree itself is corrupt. Then, secondly, it begins to dawn upon the soul that, after all, there are good desires, and earnest longings to do the right thing for God. The very aspirations of a new nature, which is sanctified to the obedience of Jesus Christ, are there. The first cry of the quickened soul is "Lord, what wilt thou have me to do?" But oh, what distress of soul, to find that even with good desires and earnest aspirations after God, the evil nature is stronger than the good, and leads me captive, so that I do the thing I hate; and I detest and abhor the thing I do! Bitter lesson; but useful to learn. Lastly, then, I learn that I have no power over it, and some one else must step in and set me free. Sad enough to find its total evil; sadder still to find that it is not myself, and yet I am captive to its desires. But the moment I give "I" up, and cry "Who will deliver?" my eye has turned away from all the efforts of "I," and at once I am free. The Lord has been there in the depths, and the evil nature has been completely condemned in Him, so that I can reckon myself dead by faith and for deliverance; though in fact and experience, I find the nature alive, and its tendencies unchanged, but am entitled to treat it as "not I," but an enemy to overcome and subdue.

Thus we are "in Christ" — not "in Adam" at all, and now, for the first time, God will have fruit from us. All this work of redemption (Ex. 12 — 14) is what God has done for us. The experience we pass through is a work in us, that we may enter upon what He has accomplished. Now, for the first time, the mouths of those who in solemn silence ate the paschal lamb on the night of judgment; whose cries of fear had been silenced at the Red Sea by a God of salvation, are opened in a rich song of praise for what the Lord has accomplished in His delivering grace.

Thus sins, and death, and judgment, are all behind the delivered soul. The sins are gone — for Christ has borne them. Death is past for us in Him. Through it we pass (if we have to die physically) into the presence of the Lord, and "death is ours" — not now the wages of sin; but Christ having taken its wages, we are free, and instead of sinful man's portion, "after this (death) the judgment" (Heb. 9: 27); it leads us to the glory where Jesus is. Judgment is past, for He has borne the wrath, and he that believeth "hath everlasting life, and shall not come into judgment; but is passed from death unto life" (John 5: 24).

And "the waters returned, and covered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them: there remained not so much as one of them." "Thus the Lord saved Israel" (vv. 28-30). The same waters that silenced the foe, flowed back into their mighty channel; there was no retrogression — no return. Redemption once accomplished is accomplished for ever! The waters, flowing back in the channel, precluded the possibility of returning by that path into the land of slavery and sin

Chapter 5.

Praise: the Song of Grace and Glory.

"Whoso offereth praise, glorifieth me," saith the Lord. God is pleased to receive our praises for what He has done for us, as also for what He is. Who would refuse to sing to His praise! Who would be silent in rendering to Him "the fruit of our lips; giving thanks to his name"? But mark the moment when the note is heard. The enemy was silent, he had "sunk to the bottom as a stone," "like lead in the mighty waters." God had wrought, and Israel was free; now He will have His meed of worship. How can He be worshipped when the heart is not free, when the conscience is not at rest? Impossible.

The ordinary thought of worship is the going through of certain religious formularies, and a routine of praying and singing, and perhaps hearing a sermon. All well in their place, but such things will not be in heaven. Worship characterises heaven: "They shall be still praising thee; "They rest not day nor night, saying, Holy, holy, holy, Lord God Almighty." The Father seeketh those that worship Him in Spirit and in truth (John 4). Worship is the expression of our fulness, as of His blessedness. Prayer is the expression of our need and our dependence on Him.

God first cleanses us from our sins, that we may be happy in His presence. He bestows on us a nature which is capable of enjoying Him in the light of His presence. Then He sets us before Him, "holy and without blame" in Christ, seals us with the Spirit of God; then having redeemed us, Christ takes His place in the midst of His people to lead their praises up to God. He was alone in death, sin-bearing, and judgment; the moment He has accomplished this and has risen, He says, "In the midst of the assembly will I sing praise unto thee." (Compare Ps. 22: 22, with John 20: 17, and Heb. 2: 12.)

Now I believe we should sing as Christians — believers, if you please — or not sing at all. The idea of setting sinners, as such, to sing, has no warrant from Scripture. We should sing in the consciousness of our blessing, and to Him, or of Him who has blessed us.

We will examine some features of interest in Moses' song, the chorus of which was taken up by Miriam and her maidens, with timbre's and dances. "Music and dancing" were thus heard outside the house and bore their testimony towards others. Even if it provokes the elder son's enmity, it tells out the father's and the household's joy! (Luke 15)

There are two distinct parts in this song; that of Moses, and that of Miriam. Moses' song took in both the present grace that delivered, and also the future glory to which they were called. Miriam only sang of present grace, but did not take in the glory beyond. This is marked and striking, and the more so when we find that she died by the way, in the wilderness, before they entered the land (Num. 20). Doubtless Moses too died on Mount Nebo; for the Law, of which he was representative, could never lead into the possession of the land; but that does not affect the lesson which we learn here; besides it must have been so, as he "spake unadvisedly with his lips," and it "went ill with him for their sakes."

His faith saw the delivering grace of the Lord, and so he sung. It also saw the sure glory that would come, and it took in the Jordan (v. 16) and the entrance into the mountain of the inheritance of Jehovah, which He had made to dwell in; the sanctuary which His hands had established.

Miriam only sang of present grace. A lovely note to be sure! But the heart must enter into something more than the look behind into those mighty waters of judgment, out of which Jesus rose, having left our sins, and death, and judgment for ever! Such a joy would never carry us through the desert where faith and patience are tried and tested every day. It needs that the heart be carried into the glory beyond, where He is, and to rejoice in the hope of it in the time to come; in the present sense of peace with God, and the consciousness of standing in the present favour of God — that favour which is better than life. (Compare Rom. 5, verses 1 and 2).

She pre-figures here the first bright joy, so full and real, which we have perhaps experienced ourselves, or have seen in others. It is bright and blessed, but it is a joy that never lasts very long on the journey. You see it at times in those freshly converted. In such a state the soul frequently becomes occupied with the joy, and this frequently takes it off true dependence on the Lord, and a fall is the result.

There is another kind of joy which is full and deep, and which never dies. It survives all the vicissitudes of the way. No desert sorrows or privations can ever touch its spring. "Rejoice in the Lord always, and again I say rejoice" (Phil. 4: 5). The Lord is the spring of it here, and He never fails. Paul was at the end of the desert journey there, and yet he never was so full of this joy. There was everything to try and wrench his heart. Like the caged eagle, he was pent up in the walls of a prison — shut out from the fellowship of the saints — all they that were in Asia, the scene of his most successful labours, had turned away from him; the saints were going on badly — the Church failing  — need had pressed on his soul — and he was cut off too from that service which was his life: yet he finds marrow and fatness filling his heart, and his mouth is praising with joyful lips, in a dry and thirsty land where no water is (Ps. 63).

There is, as has been noted, another exceedingly lovely desire which springs up at once, seen in this song. It is to have God dwelling with them; the soul desires to prepare Him an habitation. It is going to dwell, by and by, with God in the land; but meanwhile it would have God dwelling with it in the desert: this is the alternative of John 14: 2 and 23. Satan is now in the Land; that is the strange anomaly in the present state of things. We are with God in the wilderness, and He with us: but with Satan, or rather against him in the heavenly places, in Christ Jesus.

The holiness of the Lord, too, is now spoken of for the first time. It was hinted at to Moses, in Ex. 3, in the words, "Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground." If God had come down to redeem His people out of bondage and corruption, He must have holiness; and now that they are free, they sing He is "glorious in holiness."

I believe we never understand what holiness is until we know redemption. You will find a sincere soul distressing himself dreadfully because he does not find holiness in his heart. He thinks rightly, Must I not be holy? You ask, Where do you look for it? And you find he is looking for it in his own heart. The fact is, he is not established in righteousness yet, and he is looking for holiness where "there is no good thing." But when he finds himself with God in righteousness, and redeemed, then it is all right to look for it as becoming the new sphere into which he has been introduced, to be with God. "Be ye holy, for I am holy" is all right then.

They are thus saved — but "saved in hope," as Romans 8: 24, says. It never takes you further than the wilderness, with a hope of the land and the glory, and meanwhile the groaning in unison with the Spirit here; but singing the praises and blessings of the Lord.

Chapter 6.

Heavenly Places.

Redemption is the starting-point of the Christian in his course and his relationships with God. Many and bitter are the experiences which lead the soul up to this; but they do not find the soul consciously on proper Christian ground at all. This redemption is in Christ. We come into all the blessings and benefits of it on believing — but the work was done long before — our sins were borne, and all was finished before we came on the scene. Then came the work in our consciences which made us feel our need of cleansing; then of deliverance; but it only led us into the value of what Christ had already accomplished. This is note learned by experience — though experience may lead up to it — but by simple faith in Christ. Faith is the empty hand which stretches itself forth to be filled from Him; and true faith may always be tested, in that it has Him for its object!

Some are troubled, too, about measures of faith, as to the assured sense of deliverance or otherwise. There are no measures of faith in this respect. Faith is faith; and there is no such thing as faith in the Lord Jesus Christ that does not save. You may ask, When? I reply, When you have got it! Just as a drop of water is water as much as is the Atlantic Ocean; so faith is faith — be it great or small. Faith casts the soul wholly upon God and what He has said, apart from feelings or experiences altogether. No doubt when faith is simple right feelings and experiences will follow; but it rests upon the word of God as its true and only basis.

It may now be demanded, why I have brought together the heavenly place of a Christian, immediately following the salvation of God, and complete deliverance of the soul out of all its former relationships and responsibilities. Has not, it may be asked, the great and terrible wilderness to be traversed before we reach that place on high? Did not Israel wander for forty years in the desert before they arrived in Canaan?

This was all true with them. They traversed the one to reach the other. We have, on the contrary, reached our Canaan already, as being in Christ; it is then, and only then, that we have found the world a wilderness to us. I do not think we ever really find it so, until we are conscious of our place and possessions on high "in Christ" — united to Him by the Spirit of God. I do not say that with all it is so known; many think the wilderness of life has to be traversed before the soul is conscious of its place on high — but this is not God's way. "Not as the world gives" gives He unto us. He brings us into all that Christ possesses as a Man before Him — and this is a present thing. There is no experience at all in learning this. Much experience had brought the soul to the consciousness of powerless fear, and such exercises of the heart and conscience that it might learn God as a Saviour — delighting to save!

But God has brought a Man into glory, and seated Him on the throne of God. Faith tells us that there is a Man in heaven — faith which is based upon the testimony of the Scriptures. They tell us that this is the new place for man by redemption. If I look upon Him as the forerunner, He has entered in for me, If I look upon my union with Him in that new place, then I am united to Him who is there. If I was alive in sins, He shed his blood and put them away. If I was dead in sins, He died for my sins. If He was raised, God has raised us together with Him. If He is gone up on high, we are raised up together and seated together in heavenly places in Christ Jesus. There never was such a thing as a man being united to Christ in heaven before the Holy Ghost came down from heaven to dwell in our bodies. There never was such a thing as the Holy Ghost dwelling in a man whose conscience was not purged, and this could never have been until after the work which purges the conscience was done. Hence no saint before the cross ever knew all his sins put away, and his conscience purged. He knew of certain sins being forgiven. Nathan is sent to tell David of his horrible sin in the case of Uriah being put away. But no one ever knew God in the light of His presence within a rent vail, and that the very blow which rent the vail had put him in God's presence without one single sin! As a consequence, the Holy Ghost never was given till Jesus was glorified. (See John 7: 36-39).

The Holy Ghost inspired the prophets; came on them for a time, and then left them. He did this even on men who were not converted to God at all, as Saul and Balaam. He guided and taught the saints, and quickened the souls of sinners; but He must have the conscience purged of every sin before He could dwell in our bodies.

The Spirit of God wrought in souls, and they were born again of the Word and Spirit of God. They had a new nature, which longed for complete deliverance before the cross made it possible that God could make known to any that all their sins were there put away. The children of God were then in bondage, hoping for a Saviour, and a salvation which they needed. Still none of them had the Spirit of adoption — the Spirit of His Son, whereby they could cry "Abba, Father," given them. Now, it is true (since the cross) that "Because ye are sons (already, by faith in Jesus Christ; Gal. 3: 26), God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father" (Gal. 4: 6). We stand thus consciously in relationship to God as our Father, which no saint of God ever did; although they were born of God, this relationship as sons never was known. Confidence in God characterizes the Old Testament and before the cross; relationship characterizes the New.

The people of God before the cross were under the "forbearance" of God. When the cross came and discharged all God's claims, and purged their sins, they are on another footing altogether. They now stand as those who have been righteously forgiven and justified. Romans 3: 25, 26, brings this truth out very plainly; "Whom God hath set forth a propitiation (or mercy seat) through faith in his blood, to declare his righteousness for the passing over (margin), of sins that are past, through the forbearance of God; to declare at this time, his righteousness; that he might be just, and the justifier of him which believeth in Jesus."

Suppose a man owed a debt which he could not discharge. Well, some kind person says he will be security for that debt. Then his creditor forbears with him; he does not press his claim. Still the creditor's claim has not been settled, nor is the debtor relieved; the debt hangs over him still.

But suppose the rich man has kindly discharged the debt himself, unknown to the other. How very kind! you exclaim. But still the debtor's mind is not relieved; he thinks he is still under the forbearance of his creditor. Then some one comes with the news that all has been discharged, and that the creditor wishes to assure the person that he wishes him to know it, and not be afraid to meet him any more.

Now this forbearance was the state of the saints before the cross — they confided in God — trusted His promises. They knew that some day or other these promises would be fulfilled. They thus lived and died in confidence in God. God was looking on towards the cross, and the Son was in the heavens; the One who had presented Himself to come some day and do all God's will (Ps. 40: 6 — 8). Thus God waited, and His people were under "the forbearance of God;" and the Son was security, so to speak, for their sins; one day or other He would take up the claim and discharge it. At last came the Son of God; in holy love He took up the work — "bore our sins" on the tree, discharging every claim. He died and rose, and went on high. From the heavens which He entered by His own blood (Heb. 9: 12), He sent down the Holy Ghost with the message that the sins were borne and put away, and thus our consciences are purged in receiving His testimony to us (Heb. 10: 15-17); then having believed this testimony to us, He then comes to dwell in us, uniting us to Him who has purged our sins, and then making us members of His body, of His flesh, and of His bones!

But more. Then comes out all God's delight, and the purposes of His love. He gives us the same place, and joys, and blessings, and inheritance with His own Son! He had become a Man, and as a Man — the firstborn amongst many brethren He took His place in glory, and God set us in Him there on high. He has blessed us with all spiritual blessings in heavenly places in Christ (Eph. 1: 3). He has quickened us together with Christ; raised us up together, and seated us together in heavenly places in Christ Jesus (Ephesians 2: 6).

Thus His people have, by sovereign grace, this new and wondrous place, and they should be the exponents of a heavenly Christ, on earth, by the Spirit of God. The Church of God, looked upon in the truth of it, is the reflex on earth, produced by the power of the Spirit of God, to the glory of Christ in heaven.

We will now examine this a little more in detail. Forty years' endurance brought Israel up to the plains of Moab, and Jordan lay before them. The wilderness is a subject of deep interest to our hearts. In no place do we so learn the sympathies and tenderness of Christ as there, where faith and patience are tried and tested — where God leads and feeds, and trains His people in obedience and brokenness of will, for the heavenly warfare of the land. This is not properly the subject of these papers, though we may enter a little upon it in the next chapter. They had been safe from judgment forty years before in Egypt, on the night of terror. They had come out of it by redemption, never to return by that way again. Still they were not come in to the Canaan to which God had purposed to bring them; and there rolled the barrier to the land. The Jordan is commonly taken as a type of death, and very justly. But it is not death physically — or in other words the death of the body. It is the fact of Christ's death and resurrection being counted to us in grace, and so used that it is death and resurrection morally to us, leading us "in Christ," into a new scene altogether; a place where we know no man after the flesh, yea, if we had known Christ after the flesh, yet now henceforth know we Him thus no more (2 Cor. 5: 16).

We read in Joshua 3, that the Ark of God — borne by the Levites — was first to pass down into the waters of death, the last token of the enemy's power. There was to be a space between it and the Host which followed after. Then as the feet of the priests touched the brim of the waters, they stood upright on an heap, and all the Host of the Lord passed over into the land in which the Lord delighted, at the other side of Jordan. God had passed over them when He was judging Egypt. They passed over here, when it was a question of sovereign grace bringing them into the land in which He chose to dwell.

None could pass that way till Christ first was there. He must dry up that mighty stream of death in which God's judgment was expressed. He must thus end human life, which the enemy could touch, before He introduced us into the life beyond it all. The waters compassed Him about, and flowed over His head. Deep called to deep as they reached His soul. But all was borne, and the bed of the river of death proved, as His people traversed it with dry-shod feet, that all had borne down upon Him; "All thy waves and billows passed over me."

The priests "stood firm," bearing the Ark; and "the people passed over right against Jericho." There was the organized strength of the Enemy in unbroken power — the seven nations of Canaan were also there. Thus has the Lord died and risen; ascended on high He has entered, as Man, into a new sphere for man, and has introduced us into life on the other side of death, and given us all that He possesses as Man.

In Ephesians 1 this new place is unfolded according to the counsels of God. It is remarkable that there you have an allusion, not only to the Passover and Red Sea; that is the judgment of sin, and redemption of the people of God; but we have also in it the Ark in and out of the Jordan, and in our Canaan — the heavenlies. Thus, the whole wilderness is dropped; fulfilling most fully in the antitype the statement of God's purposes to Moses in Ex. 3: 8, and the full result of those counsels in introducing man into His presence on high.

Thus we read (v. 7), "In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace." The blood of Christ, on the ground of which we have this forgiveness and the redemption which is in Christ, is the way into those counsels of His grace and purposes in Christ before the world began. Then we read (v. 19) of "The exceeding greatness of his power to usward who believe, according to the working of his mighty power which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in heavenly places." Thus the true Ark of the Covenant has been in the waters, and in the next chapter (Eph. 2: 3-6), the people of God have passed through. "Even when we were dead in sins, he hath quickened us together in Christ, and hath raised us up together, and made us sit together in heavenly places in Christ Jesus."

We have thus been introduced into this new land. We might say in the language of Psalm 119: 3, "The sea saw it and fled: Jordan was driven back." As the Psalmist links together the deliverance out of Egypt of the Red Sea, and the entrance into the land through the Jordan; so does the breadth of the purposes of that God, "who is rich in mercy," take in, in Eph. 1, 2, our present introduction into "heavenly places in Christ Jesus," as the people whom He has cleansed and redeemed!

Chapter 7.

Canaan First; then the Lessons of the Wilderness.

The people of God are a heavenly people — they are already "in the heavenlies in Christ," as we have seen. We require no experience in learning this blessed truth — nothing but simple faith. We pass through many experiences before accepting the truth of being dead with Christ to our whole sinful state as children of Adam; the more so when experience contradicts God's Word, and we find we are, if we look at ourselves, still alive. The evil nature is still ready to lend itself to everything contrary to God. But for faith, and for God, it is dead. The only thing which lives in us, in His sight, is that new nature which He has given us. The feeblest throb of it is fragrant before Him, because it is the exhibition of the life of Jesus, in whom was all His delight, in our mortal bodies.

We have thus been introduced into a life on the other side of death and judgment. The very life we have in Christ is a witness that our sins are all put away. Before He bestowed it upon us, He first bore the sins which He found in the way, as He passed down, in holy love, into the depths in which we lay — "dead in sins." He then rose, leaving them all behind. He introduced us into a peace on high with God — a fitting sphere for that life to grow and flourish. He gives us the glory He has as a man: the possessions of all He will inherit. Then He looks for the works and fruits suited to that new condition which God had foreordained for us to walk in (Eph. 2: 10).

Thus, in this new place, having this new life, and being already set in possession of all things in Christ, we are not in Egypt; we did walk according to the course of this world; we are not in the wilderness; but we are in the heavenly places, which are our Canaan: "We are not in the flesh, but in the Spirit." And here comes in the paradox of the Christian state. He looks on high and sees Christ in the glory, and is conscious that he is in Him. He looks below and he finds himself traversing a world under Satan's power, in which there is not a breath that is not noxious to the new and heavenly life within. But having first begun in the glory, with the consciousness of His place there, he is in the race which leads to the attainment of the goal — the prize of the calling on high of God in Christ Jesus. He looks at himself, and he can say, "as having nothing." He looks at Christ, and says, "yet possessing all things."

Now, there is no place for learning the tender sympathy of Christ — the blessings of a Father's love and patience and care as in the journey through. True, he must first have reached by faith the Canaan to which be has already come in Christ. Then he finds that this world is not the sphere in which God can bless him fully; but that there is no place where his own heart is more thoroughly learned, and the heart of Christ, as in the wilderness way.

In Deuteronomy 8: 2-5 we read — "And thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thy heart, whether thou wouldest keep his commandments or no. And he humbled thee, and suffered thee to hunger, and fed thee with manna (which thou knewest not, neither did thy fathers know), that He might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live. Thy raiment waxed not old upon thee, neither did thy foot swell these forty years. Thou shalt also consider in thine heart, that, as a man chasteneth his son, so the Lord thy God chasteneth thee."

The wilderness is the place of education for our warfare in the land — the place where faith and patience are tried, and where the ultimate thought of God in the training is that obedience may be perfect, and our wills broken, by learning to live by every word of God.

The first stage in the wilderness journey gives a character to the whole. We find it in Exodus 15, just after the song went up to the Lord. The first thing we have to do is to give thanks unto the Father, "Which hath made us meet to be partakers of the inheritance of the saints in light: who hath delivered us from the power of darkness, and hath translated us into the kingdom of the Son of his love, in whom we have redemption through his blood, the forgiveness of sins" (Col. 1: 12-14). This takes in the whole range of what God wrought from the night of the passover, until the morning when the note of praise ascended to Him from the hearts of His redeemed people, on the shores of the Red Sea, in which the hosts of Pharaoh had sunk to the bottom as a stone. Then we need to be strengthened according to the power of His glory unto patience by the way.

The salt or bitter waters of death have delivered us, because they have been borne by Jesus. But now we must taste them because we have been delivered. We must find that death is in the scene. Tribulation is our portion in this world — but in Christ, peace. What, then, must we learn? That we are crucified with Him; that the cross, in which we can glory, when put into the trial, makes it sweet indeed. Take reproach — how bitter to endure! but let it be the reproach of Christ, and how different is the taste! Take the needed discipline of His hand in correcting that which is evil in us, or likely to spring up in our hearts — how hard to be borne, how hard to be continually humbled! Now if we were thoroughly humble we should not need to be humbled, but because we are not, we must be broken down. See the thorn given to Paul. He goes to the third heaven, where no one had ever been before and returned again but Paul, and now he must have his thorn. What trying work thus to be humbled before others, just because he had been in the heights! He did not need it there, but he did when he returned, and lest he should boast of having been there, he must have a thorn in his flesh. He prays thrice that it may depart from him. It was the bitter water to Paul. But no! The Lord knew better than Paul what was needed, and he must have the thorn. Very well, says Paul, "most gladly;" "I glory in it." Ah, Paul, now you are at Elim! You have made an Elim of the trial, and you can sit under His shadow with great delight, and His fruit be sweet to your taste.

There are three sorts of tribulation or dealings of God in the way of discipline in the wilderness with us. First — Tribulation in which we may glory; for instance, suffering for Christ in this evil world. This is different from suffering with Christ. All Christians suffer with Him, because they possess life in Him, and that life must necessarily suffer in a scene which was all suffering to Him. If we suffer with Him we shall also reign with Him. But to some the suffering comes for faithfulness to Christ; it is also looked upon as a gift. "Unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake" (Phil. 1: 29). In this we can indeed make our boast. How far this goes beyond suffering for conscience' sake! A man to suffer for it may be a loser, because he does his business conscientiously: perhaps his profits may not be as large as those who have no conscience in the matter. But the same man may have found the pathway of a rejected Christ in this evil world, have had grace to turn his feet into the track, and the result may be that he loses his business altogether. The mistake is in judging things merely as right and wrong by conscience. Conscience is never a guide. Paul followed his conscience, and persecuted Christ and wasted the Church of God. Following Christ is the only sure pathway, and it is a Christ whom the world has cast Out, and whom God has set in glory. Can I have better treatment from the world than He had? "If ye were of the world, the world would love his own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me they will also persecute you; if they have kept my saying, they will keep yours also. But all these things they will do unto you for my name's sake, because they know not him who sent me;" that is the Father (John 15: 19, 21).

There is a second kind of suffering under which I must humble myself, and in which I cannot boast. I allude to the suffering of various kinds which comes under God's righteous government, and from Him as a Father, for evil allowed and unjudged in our ways. The Father, without respect of persons, judgeth according to each one's work, therefore we have to pass the time of our sojourning here (to which this judgment applies) in fear; there is no fear in heaven (1 Peter 1: 17). How much these retributive dealings of a Holy Father with us are forgotten!

Then there is another tender and merciful order of chastening or discipline, which is more what Paul also had to endure. It is a preventive discipline, because of a tendency to be puffed up. The Lord knows our hearts well; who knows them better? and His dealings are suited to the temperament of each, and to the tendency of each to get away from Christ, to which each is most liable. "He withdraweth not his eyes from the righteous;" His eyes are on them for their good, and the righteous should not withdraw their eyes from Him!

A striking fact comes out now. I mean when the Marah bitterness is approved of, as God's true and loving yet firm dealing with us, the sorrow and bitterness become but the occasion for the next step; the cross sweetens the cup. It brings to mind that murmuring self has been dealt with on the cross, and when self is gone, then the bitterness that self tasted is gone with the self that tasted it. Then the soul is at Elim with its wells and palm trees, its refreshment and shelter. But I allude to something else which is not told us in Exodus — their return to the Red Sea again. How strange to go back to that through which they had just passed!

If we turn to Numbers 33 we find the interesting itinerary of the journey, step by step, and stage by stage, marked and registered under God's eye. From Pi-hahiroth to Marah, from Marah to Elim, and from Elim, with its fountains and palm trees, back again to the Red Sea! (vv. 8-10.) What do we learn from this? I believe a blessed lesson. We should be able to turn now, without a quiver in our hearts, and calmly survey that death by which we have been delivered — the death of Him who passed through its dark raging flood for us. We can contemplate it as that which silenced every foe; "The waters covered their enemies; there was not one of them left" (Psalm 106: 11).

Chapter 8.

"Gilgal": the Stones of Memorial in the Jordan and at Gilgal.

God has thus given us eternal life in His Son — a life on the other side of death and judgment, which were borne by Jesus before it was bestowed. This life is a witness that the sins we had committed are all for ever put away. When He was passing down in holy love into those depths where we lay "dead in sins," He found our sins: He took them up and made them His own — died and rose, leaving them all behind Him at His cross.

We have also been introduced, "in Christ," into a new sphere on high with God; a fitting place for the life He has bestowed. He has given us in title the glory He possesses as Man, and the possession too of all He will inherit by and by. Thus, in this new place, we have wholly left the Egypt to which we once belonged, and the wilderness which we traversed, as we look at ourselves "in heavenly places" "in Christ."

And here comes in the double character of the Christian state, as we have before said. If he looks up he is in the heavenlies in Christ Jesus, united to Him by the Holy Ghost sent down. But he is traversing the desert as a pilgrim and stranger, if he looks below; a place in which every breath is noxious to the heavenly life he possesses in Christ. He has begun in the glory, and he is in the race which leads to the attainment of the goal; the mark for the prize of the calling on high of God in Christ Jesus. He looks at himself and can truly say, "As having nothing;" he looks at Christ, and says, "Yet possessing all things."

The first spot where Israel's feet stood after crossing over was at Gilgal. There is no student of Scripture who will not have noticed the deep importance of this spot subsequently, in all the wars of the Lord, as also in the history of the people. (See Joshua 4: 3, 8, 19; Joshua 5: 9; Joshua 6: 11, 14, 23; Joshua 9: 6; Joshua 10: 6, 15, 43; Joshua 14: 6.)

Here I may remark that Canaan is not the type of the Father's house where we hope to be when the Lord comes and receives us to Himself, and conducts us to that scene of bliss. There will be no conflict, no enemies found in that place of rest. Canaan is a figure of the heavenlies which we are in, as a present thing by faith; and as united to Him who is there. All is yet in possession of the foe. The heavenlies are the abode, for the time, of wicked spirits — the rulers of the darkness of this world (Eph. 6: 12). We have therefore, to maintain our place as heavenly men, under the Lord, against all the hosts of Satan's power.

Gilgal has five characteristics, of which we shall now hope to speak in detail. They are —

First, The stones of memorial set up at Gilgal, and those in the Jordan.

Secondly, The characteristic of the place — Circumcision.

Thirdly. The eating of the Passover there, on the plains of Jericho.

Fourthly, Feeding upon the old corn of the land of Canaan; and —

Lastly, The presence of the Captain of the Host of the Lord, who now presents Himself to lead a circumcised people to victory.

If all things then are ours, there is that which we never may and never would lose sight of; nor would our God allow it to be so. I mean the way into this new sphere, and what it cost the Lord of glory that He might have us there. It would seem as if He only waited until His people were safely over, to speak of that which was nearest to His heart (Joshua 4: 2).

There were two heaps of stones of memorial set up. One, at the command of Joshua, by twelve men, in the place where they lodged at Gilgal. This was composed of twelve stones taken out of the spot where the Ark stood firm till all had passed across dry shod. The other by Joshua himself, in that spot where the feet of the priests bearing the Ark stood, in the bed of the river of death. No doubt both are attributed to Joshua (v. 20), but there is a striking significance in the difference.

There are two ways of looking at these stones. They point to the Lord Jesus Himself at the moment when the waves were flowing over His holy soul in death. And they point to Him as the risen One, who was dead, and is now "alive for evermore." They also point (for such is the perfect identification between Him and His — He the Redeemer, they the redeemed; He the Sanctifier, they the sanctified) to our being now one with Him in life who was dead, and who lives for ever; also that as thus risen with Him, we are dead with Christ.

The moment we are introduced into this life in resurrection, the remembrance of the path into it for us — the path of death for the Lord, is the constant food of the soul. Instead of death having fed upon us, its lawful prey — we feed upon death; but this death is the death of the Lord. It was thus we received this life at the first; eating the flesh, and drinking the blood of the Son of Man; thus appropriating Him in faith, and in the consciousness that except thus we have no life in us (John 6: 53). Having fed upon Him by faith in death, and having received eternal life in Him, we live by that which produced it. We feed upon Him as risen, and who was dead, and thus we live by Him. "He that eateth me, even he shall live by me" (John 6: 57). This is practical life: all else is death. It is but the Adam life (if you can call it such), and God owns it not.

The Lord instituted the supper when here below on the same night on which He was betrayed; but this was not enough. We do not (as the Church of God) eat the Lord's supper merely as thus appointed. He has gone on high in glory, and again — as the true Joshua, type of a heavenly Christ, by power of the Spirit, Leader, and Guide of His people — has He re-instituted the feast. It is from the heavens He speaks through Paul, by the Spirit of God sent down; and thus does the Church of God partake of it in the unity of one body. It had not this character as at first given, and the Church of God partakes of it, as the symbol of its unity as one body — breaking one loaf, which expresses this unity. "The cup of blessing which we bless, is it not the communion of the blood of Christ? The loaf which we break, is it not the communion of the body of Christ? (i.e., His own body.) For we, being many, are one loaf, one body (i.e., the Church, His body); for we are all partakers of that one loaf" (1 Cor. 10: 16, 17). With Israel, it was twelve stones, as the symbol of the unity of the twelve tribes. With the Church it is "one loaf" — because it is "one body" in union with its Head in glory. There is no room in this for the independency of the present day. There is no room for the self-will of man in having as many tables as he pleases, or each one for himself; as many have done through the "commandments and doctrines of men."

Thus the Church of God, if obediently acting under a glorified Christ, by the power and direction of the Spirit of God, has the precious memorial in that feast (in its verity), the touching and heart-searching remembrance of the death of the Lord, antitype of these stones taken from the bed of death. We carry with us death, which once was our enemy, but now our ally, to this place of strength. She is conscious of her union with Him who died. There was no union with Him till He rose. Till then He abode alone. But also (now that we are in union with a risen Christ), we know that we have died with Him, and are now risen with Him, and thus introduced into this sphere of glory.

Oh what a crowd of thoughts would freely flow through our hearts, by the Spirit of God, were we to meditate further on those that present themselves as we contemplate this feast! But we must be satisfied in presenting the meaning as far as we can in this meditation; bearing in mind the basis of our thoughts as noted in our introductory chapter.

The other heap of stones was set up by Joshua, in the bed of the river Jordan. The first heap, set up at Gilgal, was placed there by the twelve men, at his command. These he is said to have placed himself, in the place where the priests' feet stood firm with the Ark. To me this difference conveys a most touching truth. We are are told in v. 18, that the waves flowed on, over this second heap of memorial stones, as soon as the Ark of the covenant, borne on the priests' shoulders, came up out of Jordan: "and there they are unto this day."

Both these heaps of stones refer to Him in His death, and in His resurrection. They also speak to us (because twelve were thus used in the type) of our being risen with Him who was dead; and as risen, we know too that we have died with Him.

One heap — that at Gilgal — was ever to be seen; while the other was hidden, deep in the waves of the river. There are two sides, so to speak, amongst the host of thoughts which encircle the Lord's Supper, one of which the church has always — but I do not think that practically she invariably enjoys the other. The stones which the twelve men took under Joshua's command (or with us, the Church acting under the power and directions of a heavenly Christ), are ever to be seen and enjoyed. She always has the remembrance of Him in His death, carried to the place of communion — the ever freshly-speaking memorial of her blessing, and of the death of Him who gave Himself for her. "Till he come" marks its continuance. But, let me ask my reader, do we always have that of which the second heap of stones speaks? Is Christ always free (it was Joshua's action in the type) to lead us to the brink of that river? — are our hearts always in order that we may be led there? Yea, more; are our souls spiritual enough to be so led? Can He, I say, ever freely lead us back to the river — while we have only stepped to that spot from the Gilgal where self is gone, and put back the stream — draw aside the vail of waters, and allow us to gaze down into their depths, and behold the spot where His precious feet stood fast; and let us read His heart, and His sorrows — His cry!

How blessedly have we enjoyed Him speaking to our hearts, of our blessing in feeding together in peace at the Supper of the Lord; but have we always been let into what flowed through His heart at that memorable hour? I can answer for myself — perhaps for others — No!

Oh, for the children of God to come together in such condition of heart and conscience, that He might be ever free to manifest Himself and allow us thus to discern His body! That we might not only have (what, thank God! we ever have) the truth conveyed to us in the heap of stones at Gilgal; but that He might be free to carry us in company with His spirit to the place His holy soul was, when deep called to deep at the noise of God's waterspouts (Ps. 42: 7); when the waters compassed Him about (Jonah 2: 5); when they flowed over His head (Lam. 3: 54); or when they came in to His soul (Ps. 69: 1); letting us into the secrets of those moments when nature veiled her head; when the sun put on his mourning, and the rocks rent, because the Son of God was pouring out His soul unto death; when His heart was like wax, melted in the midst of His bowels! (Ps. 22: 14.) There in His solitary path through death's river, He stood fast, there was God most fully glorified; there to the Father was presented a fresh motive to love His Son. And He values our remembrance of His love — now that we are free to think of Him who gives us His company at Gilgal.

Thus we have death, our foe, converted into our ally in this new scene; and Joshua, in his explanation of these stones of memorial, takes in the Red Sea in looking back (Joshua 4: 23); as Moses' faith, in the song of deliverance, took in the Jordan when looking forward to the completeness of God's salvation (Ex. 15: 16).

Part 2.

Chapter 9.

"Gilgal": Circumcision, Positional and Practical.

Satan has lost his prey! "He who had the power of death, that is the devil" (Heb. 2: 14), can go no further than death; there his power ends. He put forth his worst at the close of the Lord's pathway here; but he was not subject to Satan's power. It was sin occasioned his having this power, and there was no sin in Jesus. "The prince of this world cometh, and hath nothing in me" (John 14: 30). The Lord entered his domain and destroyed his power for ever, for faith, and for God. He could not then bar the victorious exit of the people out of the house of bondage; nor, therefore, can he now hinder the entrance of the people into the land. If Christ died and rose for us and delivered us out of the one; we have died and risen with Him by faith, and entered in Him upon the other.

But if so, we must practically hold ourselves dead. Satan can work in this new sphere upon all that is in our hearts, if we do not reckon ourselves thus dead; this were ruin indeed, for there is no retrogression from the place of this heavenly warfare. Satan bestirred himself and the burdens were heavier to bear of old. Now he bestirs himself again on other ground. But he is cowed in the presence of the redeemed host of the Lord. He might be a roaring lion, seeking whom he may devour, in the wilderness journey, and frighten the people very much indeed; but here his heart melts "because of the children of Israel." "And it came to pass, when all the kings of the Amorites, which were on the side of Jordan westward, and all the kings of the Canaanites, which were by the sea, heard that the Lord had dried up the waters of Jordan from before the children of Israel, until we were passed over, that their heart melted, neither was their spirit in them any more, because of the children of Israel" (Joshua 5: 1).

Now his whole tactics are changed; a more subtle warfare than ever must now be carried on. "The wiles of the devil" are now the resource; a cowardly, hidden, plausible, but deadly strife. There never was a time when the children of God needed to believe it more than at present. You can hardly take up a book, even if endorsed by the highest names in religion and learning, without finding an adder in the path; a serpent in the grass. Some devilish heresy, or some infernal infidel thought, glossed over and covered up apparently with the garb and language of Christ! Religion, science, antiquity, Scripture, are all enrolled under his banners in this conflict against the Lord and His people. It is not a little open power (at least around us here); but the quiet deadly crusade against the truth, on all hands. Crowds have deserted the Lord's standard, betrayed by his plausibility. Crowds have never found their place beneath its folds. The smoke from the pit clouds their perception, and stifles the consciences of His people. The very persons who profess to love Christ, and who take the place of conservators of the truth, are enlisted to stamp it out, or hinder those whom He loves from taking up the cross in this heavenly warfare.

The "world" is enlisted; and religion adopted as the fashion of the day. The "flesh" is in the saints of God; the "world" is the sphere where flesh can find itself at home when the heart is not with God. The old grossness of the "world" is abandoned: it is now "the thing" to be a religious man. The world has patronized Christianity, and is on its good behaviour. But I must stay my pen. The Lord grant that His people may be able to say "We are not ignorant of his (Satan's) devices" (2 Cor. 2).

What then must be the course of the Lord's people in their divine warfare? Self must be the first thing dealt with (and that thoroughly), as that which the enemy can use. Give him nothing to work upon and he is foiled. "He that is begotten of God (i.e. who has this eternal life in Christ), keepeth himself, and that wicked one toucheth him not" (1 John 5: 18). This is accomplished by the putting practically to death all that which is dead judicially, for God and for faith, through and by the death of Christ; everything that savours of the "old man."

We never can accomplish this until we first consciously possess this heavenly life and place beyond death and judgment. This being true, we do not deal with ourselves in order to reach this new platform, but because we are there. Therefore, the wilderness was not the place for this kind of thing. They never were circumcised until they reached the land (see Joshua 5: 5, 6).

Here I would note what seems generally to have been overlooked; that there are, with us, two aspects of the truth of circumcision, as spiritually interpreted. Its practical side has frequently been examined; but the positional side seems generally to have been overlooked. Now both are true. "We are the circumcision" — that is not practical, but characteristic. "In whom ye have been circumcised, with the circumcision made without hands, in putting off the body of the flesh by the circumcision of Christ" (Col. 2: 11); this, too, is positional circumcision in Christ. No doubt we find further on, the practical side of it in the mortification of our members, and practically putting off the fruits of the old man (Col. 3). So also in Phil. 3. If he says "We are the circumcision," see all that must go practically; his righteousness by the law, zeal, religiousness; everything must be cast aside because we are the circumcision. First we have the positional side or character; then follow the results which flow from it practically.

Circumcision first came in, in the case of Abraham (Gen. 17). He had sought to possess the promises of God as to the heir, by the energy of nature. Then, by circumcision, which he learns practically, that he cannot get the promise by the power of the flesh; and Ishmael, the fruit of it, must go. In him — type of the Jew after the flesh — we find what we may term ritual circumcision; i.e., merely the outward observance without the inward reality. But when Isaac was born he was circumcised after eight days, and in him we have one in whom both sides of the truth are illustrated. He was born of a circumcised man — this was, so to speak, positional. Thus we are begotten from on high, from the sphere into which Christ has entered as man, dead and risen, and thus circumcised, or completely separated to God. But Isaac was also circumcised the eighth day.

So in Abraham you have practical circumcision. The putting down and refusing the workings of nature, which sought to act in divine things and only frustrated the divine ends.

In Ishmael you find ritual circumcision "not of the Spirit," "but of the letter;" and,

In Isaac, a type of both positional and practical — born of a circumcised man, but circumcised the eighth day.

But to pass on. We are wholly separated to God by the circumcision of Christ. We have begun in the new order of things, in Him "who is the beginning of the creation of God." Then we must enter upon that order of dealing with self, by the application of this truth spiritually to our souls, so that Satan may have nothing to work upon, no material on which to act; and thus that we may present an impenetrable front to the foe.

Here the Lord directs Joshua "Make ye sharp knives, and circumcise again the children of Israel." They still bore the traces of the slavery of the land of Egypt. "The reproach of Egypt" was still clinging to the Lord's Host all must now disappear. This, beloved reader, is very quiet, unseen work with God. It has no outward show whatsoever; nothing to attract attention in this heavenly warfare. But in it we find the first requisite — the sine qua non of all real spiritual power. To remain at Gilgal and do nothing, in order that all fleshly energy may be broken in us, seems a strange process. But so it must be that we may learn the lesson of that utter weakness, which is really the condition in which divine strength works; then the power is really of God and not of us. If this lesson were truly learned by many who go on in fleshly energy, what different results would be seen. Then we should find that if we were always at Gilgal, it would only be a step from that place of strength to victory.

See Paul: one who possessed an energy which puts us to shame. He went into the synagogue in Damascus to preach as soon as he was converted (Acts 9); but Paul's fleshly energy was not yet broken. The Lord loved him too well to allow him to go on in the energy of his nature, and he must be a broken vessel, that the excellence of the power might be of God, and not of Paul. So he has to fly from Damascus. What a sorry spectacle he presented, as lie was let down the wall in a basket! And Paul has to go again and stay there three years and do nothing. What a lesson for his ardent nature! But Paul wanted God, and God did not want Paul yet, and so he must stay at his Gilgal. What lost time! exclaims one or another; but it was time well spent, for he came forth a broken vessel, but a vessel filled with the power of Christ, and the fleshly energy of his nature subdued and broken.

Moses too must learn that, in his divine warfare, the flesh and its energies only lead into trouble; he too must have his Gilgal at the "backside of the desert" for forty years, ere he is a vessel meet for his Master's use.

The fine warm-hearted, impulsive Peter, alas! must have a sad and grievous fall, to teach him what his flesh was capable of, and what Satan's power was, before he was prepared to go forth in the boldness of grace, and in the power of the Spirit of God. And Peter gained strength, by learning that he had no strength but that of the flesh, which is only sin.

The knife of circumcision must cut deeply and unsparingly all that is of the flesh in us; but it is a true mercy, for that with which it deals would only lead to ruin and defeat if allowed to work. If we were always bearing about in the body the dying of Jesus, self would never be seen, and Christ would always be seen. This would be true victory in the heavenly warfare. The Lord's Host, thus, as circumcised people, bear the marks of their heavenly citizenship, and the traces of Egyptian bondage are rolled away.

Suppose you see one who is a child of God running after fashions, the world, and the like. Well, you say, you may be dead and risen with Christ, but you need to visit Gilgal that you may practically learn the meaning of circumcision. But it is as we have noticed before, quiet, secret work with God, which brings no eclat with it, and has nothing to show to others; but by and by the strength of God is seen working in and by him who is truly and spiritually circumcised.

Chapter 10.

"Gilgal": the Passover on the Plains of Jericho.

In the Passover on the plains of Jericho we find the third feature which Gilgal presents to us. Circumcision gave it its character, and the stones out of the river of death had been set up there. Encamped at this wonderful spot, the circumcised Host of the Lord celebrate redemption once more. They can look back to the first moment of their history as a people of God, when God as a Righteous Judge was not smiting those whom blood had sheltered from His holy eye. What different feelings fill their hearts as in the plains of Jericho they now can gaze around them, and look back on the cross in peace! It speaks to our souls of the occupation of heaven by and by, when praising the Lamb who has redeemed us to God by His blood, and thus we shall be looking back to the cross even from the glory. But then it will be from the Father's house, not the Canaan in which we now are in Christ, from which Satan is not yet expelled.

In looking around from Gilgal, we find how the horizon of our souls has enlarged since the day God at first took us up as sinners. The walls of the houses of Israel were their horizon on that solemn night of judgment. There they stood, with girded loins and sandalled feet, ready to depart from the land of slavery: but outside the houses, destruction and death were doing their solemn work. God was judging; and woe betide the sinner who was not within a bloodstained lintel on that night.

Then came the day when they stood at Pi-hahiroth, before they crossed over to the other side of the sea. There the horizon enlarged itself, and instead of knowing Him only as a Judge passing over them, a Deliverer God unfolded His great salvation before their eyes, and they passed across the sea, with death as a wall on either side, and the glory of God sheltering them and leading them into the wilderness. Still the horizon is enlarging each step of the way until the desert solitudes are around them. There God teaches them another lesson. He teaches them what His resources are in the desert, where the eye has not one vestige of anything to rest upon to cheer and support the heart, or to supply the daily need of His people as they traverse its wastes. They are forced to look up to God. There He teaches them the boundlessness of His resources, and proves that He is superior to the desert and its momentary need. If the manna failed but for one day, what would become of that mighty Host? But it did not fail; nor did His hand fail who rose up early to spread the daily supply upon each drop of dew which surrounded the objects of His care!

How the heart is taught to wonder and adore Him for the unexpected ways in which He comes in with His resources for those who trust Him, where they never dreamed they were. But He "suffers them to hunger" that He may feed them. He suffered Paul to be cast down, but why? that He might comfort him and teach his heart those deep, rich consolations of Christ which he never otherwise could have known, so that he can rejoice in the Lord always. He can rejoice when the wells are full of water, and he can rejoice in Him when the wells are dry. "Because thou hast been my help (not that the help came, but because God was his help), therefore in the shadow of thy wings will I rejoice." Because God's loving kindness is better than life, his lips shall praise Him. There is no blessing to be compared with it to the heart that has tasted His loving kindness. It is better than all the favours He can bestow, great and wonderful as they are. Thus the soul is filled with marrow and fatness, and the mouth can praise Him with joyful lips, even in a dry and thirsty land.

But the soul's horizon has widened each step of the way, until at Gilgal we can survey the scene where there is neither length, nor breadth, nor depth, nor height. God Himself is the horizon, and that is infinite; a boundless field of glory. There the soul can rest and look back in peace and remember the way; it can survey the past, from the night of the blood-stained lintel, through the walls of the Dead Sea, and the wastes of the desert; until now, on the other side of Jordan, from the place of strength, it can survey the basis of it all — God's glory, and its own blessing, in the cross of the Lord Jesus Christ. "And the children of Israel encamped at Gilgal, and kept the Passover on the fourteenth day of the month, at even, in the plains of Jericho" (Joshua 5: 10). God spreads a table for them in the presence of their enemies; setting them down to celebrate redemption, and think of the cross, in the heavenlies in Christ.

Chapter 11.

"Gilgal" "the Old Corn of the Land."

"And they did eat of the old corn of the land on the morrow after the passover, unleavened cakes and parched corn in the self-same day" (Joshua 5: 11). Here another characteristic of Gilgal is seen. A circumcised people are feeding upon this heavenly food. This points to a glorified Christ, as the manna does to a humbled, lowly one. In the desert the heart is cheered and sustained by feeding on Him as the lowly Jesus; the "bread of God," who came down from heaven to give life to the world. We have received life out of His death. He has given us His flesh to eat and His blood to drink. We lay in death and ruin, and He entered the scene in holy love. He died and ended our whole moral being as sinners in the sight of God. "He that eateth me," He says, "shall live by me." But in feeding upon Him, we feed on One who has ended our history as children of Adam — so that we do not live by Adam at all, but by Christ, who has borne the judgment which stood registered against us.

As poor sinners we came first and ate His flesh and drank His blood. That is, we appropriated by faith that death as meeting our state and accomplishing the redemption by which we have left for ever our whole condition, and thus, out of His death we have received life. Then we live because of, and on account of Him. "As the living Father hath sent me, and I live by the Father; so he that eateth me (the One who had died and risen), even he shall live by me" (John 6: 57). Is there diligence of heart, beloved, in feeding upon this humbled, dead and risen Son of God? It is the characteristic of eternal life in us, which we possess in Him, that it lives by Him as its object. "I live by the faith of the Son of God, who loved me (not merely died for me, or put away my sins, but, "who loved me"), and gave himself for me" — yes, gave Himself for me, and loved me when I was a sinner and nothing else. Blessed Son of God — Son of the Father, who has told out His Father's love, and bade me read it in Himself; to whom I cling and in whom I trust, to whom I can unburthen my poor wretched heart when it has turned aside and fed upon things for which He had to suffer and die. Pardon and cleanse the wandering hearts of those whom Thou lovest, Blessed Lord; draw them to Thyself, and unfold Thyself to our souls, and occupy our hearts with Thine own sufficiency!

In the desert we learn the need of feeding upon this Humbled One. Reproach is bitter, but He bore it Himself — "The reproaches of them that reproached thee, are fallen upon me." And when we are privileged to bear the reproach, what sweetens it, but that it is "the reproach of Christ" How faultily too are we able to interpret these trials and sufferings for His name, in their true value. What may seem deserved by us, and what thus may lead us to judge ourselves, may, after all, when weighed and appraised according to the balances of the sanctuary, be "the reproach of Christ."

How could Moses tell when he forsook the court of Pharaoh, and fled when he had slain the Egyptian, that God would characterise his act as He does in Hebrews 11: 26? Oh, what marvels of divine grace, and what weighings of actions that none can read but God Himself, will be manifested in that day when "every man shall have praise of God!" Actions which we blushed to recall; poor, faltering blunders, fears and turnings of our eyes to the right hand and to the left; but God, who has treasured them as the productions of His grace in us, will then read all that His grace wrought in us, in the daylight of heaven, and they will receive a name that will make us only wonder and adore. Many a fine action too, which has won the applause of men, will then be found to have had its meed in that applause; only worthy too, it may be, of a place in the forgotten past, and unworthy of a name in the then recounted annals of the wilderness way!

But it is the manna which feeds the soul in that journey, and it is appreciable only by those who tread in the path where such food is found. It is not found amongst the great things, or the great ones of this earth. His was a lowly, unknown track, but one which left a path of heavenly light behind it in the eyes of God!

When consciously in wilderness circumstances, we need another food. We need that which grows and ripens and fructifies in the land of glory. So we read that they ate the old corn of the land, on the self-same day on which they kept the Passover on the plains of Jericho. A heavenly Christ now unfolds Himself, and feeds our souls, "Yea, though we have known Christ after the flesh, yet now henceforth know we him no more" (2 Cor. 5: 16). How bold does Paul grow in his glowing words in this Scripture! His life seemed to be made up of two alternatives; "Beside himself," when his heart entered upon those things that eye of man had not seen, but which are revealed unto us by the Spirit; but "sober" when he thought on others (v. 13). The love of Christ constrained his heart — impelled him onward in its mighty swellings, because of man's condition — "dead" — proved by His "dying for all," to beseech men. But that once-dead One, now lived; He had died, and had risen, and entered on that scene of glory. In Him God would make all things new. That vista of the new creation opens before his heart — he sees the One whom some may have known as the Messiah walking here in lowly love. He would know no man after the flesh; but his heart glows, and grows bolder as he proceeds, "Yea, though we have known Christ after the flesh," as He was on earth, "yet now henceforth know we him," he says, "no more." He had entered the glory as a Man. As Man He occupied the throne of God — object of the adoration of the Hosts in glory; there he knew Him now — as the "old corn" of that land. If he needed Him (as he ever did) in the wilderness way, it was as One whom now we understand in measure, whom He was as He traversed the world — "the bread of God" which came down from heaven — who died, and rose, and went on high.

We never feed at the same moment on Christ, in these two conditions. As we are in the double place of being on high, and traversing this world's deserts, so we need Him to feed and sustain our souls in both conditions. In one we need to see and know Him in His downward path from the glory to the cross, as the Humbled One — the true manna — whose "mind" is to be in us, enabling us to bring God down in the circumstances, so as to act divinely in them every moment. This we learn in Phil. 2. In the other the eye, once blinded by His glory, grows stronger by His Spirit as it gazes on Him who had displaced the whole moral being of His servant, and his body thus filled with light from that glory, seeks only to "know him," and to "win Christ" as it runs onward to the goal of complete assimilation to the One on whom it feeds in heavenly glory on high. This is the "old corn" which fed Paul in Phil. 3.

Oh, what preparations of heart for the people of God! What lessons for those who would fight "not in uncertainty" for the possessions which they seek to realize. But they must learn too that only as "unleavened cakes" can this heavenly Christ be used and enjoyed. How could the joys of earth — of human relationships — be allowable in such food? Impossible. The fruit of the land must be eaten by those who are circumcised in the unleavened perfection of that nature which is capable of feeding on such food. What can those who are feeding upon the "lust of the flesh, the lust of the eye, and the pride of life," know of this old corn of the land? They are running after the vanities of this life, the follies of this world. They need to go to Gilgal! Egypt's chains are still there. Egypt's "reproach" still clings to them. And though they may be truly trusting in Him whom they profess to love; though they may be dead and risen with Christ, they need to visit Gilgal that they may be circumcised, ere they can either need or appreciate this heavenly food.

Let us test our hearts, beloved. Are they feeding with diligence on a heavenly Christ, or upon those things which shut Him out? Is Christ precious to us as hidden treasure? Is the "beauty of the Lord" sufficient to fill our hearts so that our souls are tilled with marrow and fatness, and we are able, in a dry and thirsty land, to praise Him with joyful lips

Chapter 12.

"Gilgal": the Captain of the Host.

The last feature which Gilgal presents is now before us. Circumcision gave it its special character. The Passover eaten in the plains of Jericho followed; and then the feeding on the old corn of the land. In this spot too, stood the "memorial stones," taken from the bed of the River Jordan; and there the Captain of the Host now presents Himself to lead His people into the possession of their "own things."

He comes too, as suited to their present condition of conflict. Adapting Himself to it, He presents Himself with a "sword drawn in his hand." Thus you will ever find that Christ adapts Himself to the condition, and to the need of His people. If they need redemption, then He is their Redeemer. If they need to be fed and guided in the wilderness, He is their Food and Guide. In every thing He adapts Himself to them. So when they are about to do battle with the foe, He comes with a drawn sword in His hand to lead them to victory.

When Joshua was standing by Jericho, he lifted up his eyes and "Behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries?" Why this question? Because in our heavenly warfare there can be no neutrality! Every one we meet all day long is either for or against Christ. Every moment of each is an opportunity for victory or defeat; for obedience or disobedience. Hence the question. There can be no neutral ground — no middle place for those who would fight God's battles.

We are either for the Christ whom the world has rejected; and in consequence, against the world; or, we are for the world that has cast Him out, and consequently against Him. There is either with or against. But it is but the one thing or the other. Lukewarm, we may seek to be; or, we may advocate so-called "Christian charity" — than which there is no one thing more nauseous to Christ. What an outcry raised if a heart seeks to be true to Him, and refuses the right hand of fellowship to those who are false, or indifferent to the holiness and truth of His name, whose one mission to the earth was this — that He "might bear witness to the truth" (John 19).

Many a practical infidel heart turns away now-a-days without seeking a reply to Pilate's question, "What is truth?" Men do not care. Alas, Christians do not care! If, they say, our salvation is secure, why trouble us with more? You only seek to press what we believe to be non-essentials!

O the solemn state of souls, when good is put for evil and evil good — bitter for sweet, and sweet for bitter; and His people love to have it so. Not only so, but, under the plea of Christian charity, as it is termed, evil is tolerated, and Christ's honour and God's truth esteemed valueless things, unless, indeed, so far as the selfish ends of souls are served. Shall not God visit for these things? Do you suppose that He is as indifferent as you would be, and as you desire He should be? He would not be God if it were so! Do not the burning words of Isaiah most deeply and fully apply in this lukewarm day? "Judgment is turned away backward, and justice standeth afar off; for truth is fallen in the street, equity cannot enter. Yea, truth faileth; and he that departeth from evil maketh himself a prey (or 'is accounted mad', margin); and Jehovah saw it and it was evil in his eyes (margin) that there was no judgment," etc. (Isaiah 59). Indifference is a more hateful thing to God, than pen of man may tell. The gushing, indignant words of Scripture pour out His thoughts about these things, in their deep and solemn tone. "Curse ye Meroz! said the angel of Jehovah: curse ye bitterly the inhabitants thereof; because they came not to the help of Jehovah, to the help of Jehovah against the mighty" (Judges 5).

This was God's thought about neutrality which His people in this latitudinarian day would term "toleration" and "forbearance," and which covers up under the cloak of Christianity that which is more deeply hostile to His name than the horrors and darkness of the heathen world.

"And he said, Nay; but as captain of the host of the Lord am I now come." Mark what he says; "now come." They had rolled away the reproach of Egypt, and now bore distinctly the marks of heavenly citizenship — haying exchanged them for the marks of Egyptian bondage. They had surveyed the fulness of redeeming grace in that paschal feast on the plains of Jericho: they had fed upon the old corn of Canaan — while standing around the memorials of death, taken from the spot where the Ark stood fast in the waters of death. Now the Captain of the Host appears to lead His people to victory.

"And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my Lord unto his servant?" Beautiful attitude of worshipful obedience! He does not enter Canaan as a suppliant merely, but as a worshipper; one whose ear is open to hear the needed charges of the Captain of the Host of the Lord. We find another thing too in this touching scene. The unshod holiness, which is the strength of conflict, coupled with the worshipful heart of one whose ear is thus waiting to receive the commands of the Lord.

Remark, also, that at the far distant moment when God in grace came down to deliver His people — revealing Himself to Moses in the burning bush (Ex. 3), these very words had been spoken to him. Now, at their entrance upon the conflicts of this heavenly warfare, they are sounded again in the ears of Joshua — "for the place whereon thou standest is holy." If holiness was needed at the deliverance of His people out of Egypt, how much more, now that they are entering into Canaan!

Here I must pause, before entering on the next words of the Lord to Joshua (Joshua 6: 2); for we have yet only noticed the first of the second feature which we named in the opening pages of this book (p. 2); i.e., the dealing with self and flesh, by practical circumcision, needed that the heart may be in condition for these divine wars. We must now examine another feature, that is, the arming of the Host in order to meet the foe. This we will enter upon in the next chapter.

Chapter 13.

Condition of Soul to Face the Foe: the Loins Girded with the Truth.

The few verses in the close of the Epistle to the Ephesians will give us the basis of the thoughts I now desire to present to my readers. It is to be remarked that they are found at the end of the Epistle which sets us already in the "heavenlies, in Christ Jesus" (vv. 14-18).

We read in Ephesians 1: 7, "In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace," following the blessed calling of God, in which He has set us before Him as sons, holy and without blame before Him in love, and accepted in the Beloved (vv. 3-6). "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: according as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: having predestinated us unto the adoption of children by Jesus Christ unto himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved."

We enter this wonderful sphere of blessing by redemption through blood; as Israel was delivered by the Passover and Red Sea. Then Christ has been raised up as Man (v. 19, etc.), and seated on high; the people have been quickened, raised up together, and seated in Him in the heavenlies ( Eph. 2: 1-6).

In Ephesians 3: 10 we read, "To the intent that now unto the principalities and powers in heavenly places might be known by means of (dia) the church, the manifold wisdom of God." Thus her testimony reaches the hosts on high, even at this present time. The angels see the Church in Christ Jesus; the world is to see His Epistle in her here below!

When we come to Ephesians 6: 12 we find our warfare is carried on in the same sphere. "For we wrestle not against flesh and blood," as Joshua and Israel in an earthly Canaan; "but against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness in heavenly places" (margin).

Thus, whether for our blessings, our position, the Church's testimony, or our warfare, the scene is all in that sphere into which we have entered already "in Christ." And this is really what our Canaan is. We are passing on to be in the Father's house on high, where no conflict will ever be; but we are already in an order of blessing, where we have to fight the Lord's battles against His enemies, and this is the true normal conflict of the Lord's Host.

It will readily be seen that this armour of God is more that which enables us to stand against the foe, as we read; "That ye may be able to withstand in the evil day, and having done all, to stand." It is not so much an aggressive warfare as a defensive. It relates too, to the condition of the heart and conscience which, when good, leaves the foe without resource, and our souls are thus maintained consciously in the joy of our heavenly position, as witnesses and soldiers of a glorified Christ. Do we suppose if our souls are bent on maintaining such a position, that Satan will allow us to pass? We shall never be so conscious of the depth of his wiles as then. Alas; what mournful instances crowd upon our memory, of those who once ran well, who fought valiantly in the Lord's battles, and fell before the foe! Some part of His armour wanting; some joint let loose; some moment of an ungirded loin, and the ever watchful foe sent home his wile, and the bravest have fallen. Alas! what dishonour has been heaped upon His name; what shame — and confusion of face have followed, when some active servant, some bright and blessed witness — prostrate before the foe, proves that none are secure in this solemn, yet blessed battlefield, when lacking the condition of soul unfolded in this "whole armour of God."

O beloved friends, let us be warned, deeply, truly warned — yea, forewarned, and therefore forearmed. If Peter had believed the words of Jesus, he would have deeply mistrusted himself, and failure perhaps would never have ensued. How He watches our hearts all the way; warning us, reminding us of the dangers and snares. At times permitting us to go to the brink of some fearful chasm, where some allowed and unjudged sin was leading us. He allows us, as it were, to see the abyss for a moment, and makes our hearts shudder, and then turn to cling more closely to Him; to adore that unwearying, unwavering love which thus deals with these treacherous hearts, that we may not fall and dishonour Him. Blessed, adorable Lord and Saviour! Who but Thyself would so bear with us? Who would — who could keep us as Thou?

And oh! was there ever a day in which Thy keeping was so needed as this? Hardly a book we take up; hardly a thought which is current, but carries some devil's wile concealed. Lord, keep the young in this infidel day. Preserve the tender impressible heart from the corruption of man, from the lie of Satan which circulates around. Give grace to parents to make their home a place where the young heart turns instinctively to find it truly "home;" that they may not seek in the outer world what they should find there — the genial warmth of a parent's watchful heart, the confidence of his trusting child. Walk before your children, ye parents, and present Christ to them thus. Win their hearts to Jesus by preaching Him in your words and ways.

The first thing which is presented to us in this armour of God, is the inward condition of our souls. There can be no divine activity until the heart is right with God. We may be heavenly men, and know the things which are freely given to us of God, without this sine qua non of a Christian soldier — a heart to which the truth of God has been applied in such a way that all is broken which would hinder the vessel being used. Hence nearly all the thoughts we have in this armour are what we would term subjective truth. He casts us back upon our own condition; but He never does this until we have been fully established by His grace in Christ. When this is so, we can bear anything — we can bear to be broken to pieces in conscience and heart by His word, just because this experimental work never gives us a thought of uncertainty as to our soul's acceptance with Him. It is just because we are fully accepted in Christ that this dealing comes; we would not have such dealing with our hearts if it were not so. Many bitter experiences come before peace with God and redemption are known. Then comes another order of dealings, because of this new and blessed relationship and place before Him.

We read "Stand therefore, with your loins girt about with truth." Now, there is no truth in the world but the word of God; you find doubts, and darkness, and ignorance, and pride; plenty of speculations of man's mind, which, because he is a creature, never can rise superior to the level of a creature's mind. The word of God, being the revelation of the truth, sets everything in its right place and relationship with Him. It tells me what God is as revealed in Christ: it tells me what He is to a poor, lost, ruined world. It tells me what man is, what Satan, what sin is; what His righteousness is regarding sin; what His love to the sinner. All is unfolded in the word of God. But man cannot bear to be thus judged morally, and set where it sets him; hence every effort is made to weaken its force, to destroy the poor man's faith in the living word of God. Nevertheless, one who has tasted it in any little measure, finds in it (as the deep cooling draught of water to the soul of a thirsty wanderer) that which satisfies his heart and sets his burthened conscience at rest. In it he finds and learns his Saviour by the power and teaching of the Spirit of God.

When this living word is applied to the heart and conscience, and the whole inner man curbed and broken, his loins are thus girded with the truth. The loins are that portion of the body that need to be braced up and supported in conflict and toil. Wherever we find Scripture speak of girded loins, we are supposed to be in the place of conflict and weariness, or of exercises of heart. As the Lord said to Job, "Gird up now thy loins like a man; for I will demand of thee, and answer thou me" (Job 38: 3).

When the loins are braced up with the truth, the affections are curbed, and the will broken, so that there is a firmness of tone imparted to the whole man. He finds his way strewed with those things after which his natural heart would go out; but "the truth" has judged their value in God's sight, as well as in his, and they are refused.

In this battle field, where defeat is ruinous, and where retreat is impossible, how deeply important that not even for one instant the girdle should be relaxed. A moment of carnal ease or fancied security, and the heart is entrapped into some action which years of bitter tears cannot recall. How we find too, that even if the will was not active in going after the desires of the flesh and of the mind, the loins were ungirded and failure ensued. See David when he should have been with girded loin as a man of war in that day, in the battle field, at the time when kings go forth to battle; the heart was thus an easy prey to a watchful foe. Oh, what a bitter fall ensued in the matter of the wife of Uriah! Years of sorrow followed, and consequences which no repentance could ever efface from his house, marked the sure and certain righteous government of God.

Look at Peter in the garden of Gethsemane. No sense of his own total want of strength in the face of Satan. No thought of Satan's power. He was sleeping with ungirded loin, when he should have watched and prayed; he was in conflict when his Lord and Master was submitting Himself as a lamb for the slaughter. How had He (blessed Lord!) spent His time? In an agony of prayer. He was praying when Peter was sleeping; He was submitting, when Peter was fighting. But what a sad conflict it was — flesh fighting with flesh, and with the carnal weapons of man! Then following Christ "afar off" — then denying with oaths — then the bitter tears!

How we see too, that in this heavenly warfare a moment of victory is a solemn and dangerous one for the soul. We are never so near defeat as when we have conquered. The very success of the spiritual man takes him away from the sense of full and complete dependence. It is an intoxicating moment, so to speak, when the heart feels and knows that God has been using one in the battle field. We are inclined to look upon it as our success; self is once more aroused, and the enemy has that on which he can work. David had conquered, and David was just crowned in Hebron. His first thought was of the ark — but his success did not serve to keep him a dependent man. He consults his "captains," and places the ark of God on a "new cart," instead of on the "shoulders of the Levites." How the failure of a spiritual man involves others in its sorrow; the "breach upon Uzzah" told this sad tale. Tells too, how the moment of success is the moment to distrust one's self more deeply than ever, a moment to brace up the loins more firmly with the truth.

The time will come when we may let the heart go free; when conscience will not be needed, and there shall be girded loins no more for ever. In heaven we shall be able to let the heart go free. Here never! If you tire for a moment in watchfulness, and relax the loins, the heart wanders into something that is not Christ! Then comes the reaction, and we tire of self more than ever. It has sprung up again and defiled the heart.

It will not do to have the truth merely known; but it must be the truth applied, and then, with girded loin and broken will, the heart goes on with God, and Satan's wiles avail not. God's truth has revealed all that is in heaven, and has revealed God's heart on earth. It has judged all in this evil world: every motive and spring of action laid bare by Him who was and is the living Word of God.

He came into this world — the Truth Himself — that He might bear witness to the truth. Not one single motive ever governed His heart that governs man's — not one single motive ever governed ours that governed His. The eternal Son of God became a man; He walked with God for three and thirty years, never doing His own will — perfect as it ever was. "Not my will but thine be done." He met Satan at the beginning of His path of service. The enemy came up to seduce Him from the path of obedience. He showed Him all the kingdoms of the world in a moment of time. Own me, says the enemy, and all shall be thine. As God, He could have put aside his power in a moment. But this would not do for us. As man in obedience, and by obedience He bound the strong man. As man in obedience He was an hungered. To work a miracle would be an easy task for Him who created the world. But no! He came to obey; and while it was no harm to be hungry, it was harm to satisfy that hunger without a word from God. "Man," He says, "shall not live by bread alone, but by every word of God." I have come to obey. The living Word, in obedience on earth; perfect Man before God; perfect God to man. He was the truth, and the truth is now embodied in the words (not merely word) of God. Scripture is the words of God — the intelligible words disclosing all His mind. "Which things also we speak," says the apostle, "not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth."

Chapter 14.

Condition of Soul: the Breastplate of Righteousness.

Having showed us the preparation of our hearts to meet the foe by this subjective truth — a girded loin, he passes on to the state of the conscience, marked by the next part of the armour, the "breastplate of righteousness." As it is a question here, not of our standing before God but of our facing the foe, I need but state that this breastplate of righteousness is a conscience void of offence before God and man.

There is no part of the armour which, if wanting, will make the heart so weak as this breast-plate. Let none but one's own conscience know in secret the stain that is there — be it of the faintest hue — the heart cannot stand boldly before Satan's accusing power. The (consciously) righteous is as bold as a lion. Nothing is more to be sought than this most precious of all precious conditions of soul, a good conscience before God and the enemy. "Herein," says Paul, "do I exercise myself, to have always a conscience void of offence toward God and toward men" (Acts 24: 16).

In the ordinary Christian, who is but seldom, if ever active in this heavenly warfare, a good conscience or the reverse plays a part more in a grieved or hindered Spirit, than in open failure and feebleness. His own heart can tell whether his joy is full in deep, precious communion with the Father and the Son. This only can be enjoyed with a good conscience; an uncondemning heart. Confidence in God is perfect when the heart condemns us not.

If one labours actively in the fore-front of the battle, how truly terrible is the case, when in the midst of outward activity, the accusations of the enemy fall on the ear of the heart. To keep up the outward activity, in such a state of soul, is to leave the soul open to the wiles, and indeed the open power, of the enemy in a most solemn manner. How often those who have boldly stood for Christ, and, in His hand have been most blessed instruments of His power, have fallen — irrecoverably fallen from their post, because thus open to the snares of the devil.

There never has been, I think, a break-down of this kind, but it has been preceded by warnings and previous dealings of grace; but which fell unheeded on the ear and heart. The Lord give us to be warned and to shun the danger — the wrong turning in our path; the wrong hour. To look not on the wine when it is red!

Having on the breastplate of righteousness, then, keeps the heart as bold and free as air; but free to go on with God. There rests no frown on His face, so to speak, and the soul is conscious of the freedom which grace has given, in His presence. The conscience purged by the precious blood of Jesus, maintained in practice good before Him, knows the joy of going on with Him freely and naturally. In such a walk the flesh is better known, than in one who learns it by a bad conscience through failure and weakness. It learns the tendencies of the flesh in the light of His presence; it knows it has His strength to count upon; he makes indwelling sin, though not a ground of communion, an occasion of it, and his heart judges the tendencies it finds there, without the failure, learning them by the standard of God Himself as known, rather than the lower standard of the conscience which feels the stain.

The first part of the armour, then, expresses the normal condition of the soul to which the truth has been applied; thus judging all the motives within, and bracing up the whole man. It may act defectively, as the word of God in Heb. 4: 12, "Discerning the thoughts and intents of the heart." Appraising every thought which springs up, as to its source — as of God, or of the flesh. Or discerning whether the intent which the heart cherishes has Christ for its object or self. It may come too in the shape of a formative and, sanctifying truth, as we read in John 17, "Sanctify them through thy truth; thy word is truth." That in Hebrews is more the detective power of the word; while John refers more to the formation of the soul, separating it by the word of the Father from the world. All that is of the world is not of Him. And then, by the revelation of a Man in glory before the Father, who is our life, and who is the pattern for the new man before Him.

The second part of the armour is more directly as regards the conscience; giving condition of soul to face the foe, no armour being provided for the back. The breast-plate bright — the conscience good; the soul thus walking with God, and the enemy having nothing to point at, nothing to enfeeble that boldness which it needs, and which otherwise would make the soldier of Christ as weak as water in His presence. No self-accusations to render him irritable with others, and, in this way his heart is kept in peace. It is surprising to see how happy things seem, what a different hue they present when the soul is walking peacefully with God. The reverse, too, when there is an accusing conscience. Where it is so, we are ready to find fault with others, and see what we would not see if we were happy in the love of Christ, flowing from a peaceful walk and a conscience void of offence towards God and man.

Chapter 15.

Condition of Soul: Feet Shod with the Preparation of the Gospel of Peace.

When the conscience is good, and the heart free to go on happily with the Lord, it is wonderful what a peaceful character it imparts to the pathway of the soldier of Christ. He is not what the world would call a hero. God's heroes present a sorry figure to the world's eye. A humble broken spirit characterizes them. They have found the secret of strength, and the ability to govern their own spirit in a world where "a man of spirit" is esteemed. "He that ruleth his spirit (is better) than he that taketh a city" (Prov. 16: 32).

What a tone this peacefulness of spirit gives to the whole man in the trials and troubles of the way. "The ornament of a meek and quiet spirit, which is in the sight of God of great price." (1 Peter 3.) In man's sight but little esteemed, but not so in the sight of God. We never find that peaceful spirit when the soul is not happily with God. It may be put on outwardly and a canker in the heart, but it is one of these precious graces of Christian life, which there is no such thing as imitating.

Alas! one sees the want of this, and cannot but see it, in many who are occupied with very high truths. Objective things are presented to the soul and esteemed, as surely they ought to be. But there is the other side too; the broken, humble spirit, which esteems others better than itself. The tone of soul which is ever on the watch for some line of Christ in the ways of another. This is the "mind of Christ." No doubt that the divine energy which lifts one out of things here below is much to be sought for and desired; but when this side alone is looked for, the tendency is to make the person hard, and inclined to judge others. To me, it is far more wonderful to see Him walking on earth as a lowly man, acting divinely in every circumstance; never indifferent to any sorrow or trial, while feeling it more keenly than others; yet always accepting the trial in the meekness and gentleness which bows its head, and accepts of all the sorrow as of God. I do not say we can enjoy this beauty of Christ, or indeed perceive it at all, if we only seek to know Him thus. We must know our place first "in Christ" before God; we must "know him" in measure, in that scene as the glorified One. Then we will be morally fit to enjoy Him, and trace His wondrous path of lowly love — the more to be wondered at, as we know the person of Him who was there.

This lovely peacefulness of soul carries one into all the details of each and every day, with soft and gentle tread; sheds by its presence a calm and placid influence on others; it gives firmness to the pathway in which it treads the battlefield of God. The feet thus sandalled with firm footing, as it may be said (hetoimasia), of the glad tidings of peace, carries peace into the enemy's land; and in face of the restless anxiety and uneasy fears which govern the hearts of so many, and as much as lieth in it, lives peaceably with all.

Jesus Himself was the Prince of Peace. He passed through a world of unrest, in the calm of heaven. He was ever in the bosom of His Father. No circumstances ever ruffled Him. Sorrow and rejection pressed upon Him; unbelief and hardness of heart met His Spirit, to chill if it were possible, the love of His heart; still He went on. He sighs at man's unbelieving spirit, but lifted up His eyes to heaven. The Samaritans will not have Him in His mission of love, because His face was as it were to go to Jerusalem; i.e., His heart was bent upon a path which ended in the cross and shame. He bows in submission and passes onward to another village; rebuking James and John who knew not what spirit they were of. His yieldingness is known unto all (Luke 9).

At His end, when all His sorrow stood before His soul; even when He had surveyed its mighty depths and accepted the cup from His Father's hand, He passes through shame and scorn and spitting, in calmness and peace. No moving of His heart to haste; no reviling when reviled; no threatening when He suffered — His case was with His Father. In the midst of all — with girded loin, as Servant of servants, He thinks of Peter's fleshly blow which cut off Malchus ear; He touched and healed it; repairing His poor impulsive Peter's rashness. He still has His eye on Peter. He thinks of him as one who specially needs His care. His eye is turned on him at the moment the cock crew, to disclose to him the distance his heart had wandered from His Lord. Silent before His foe, He commits Himself to Him that judges righteously, when His judges were condemning (and they knew it) an innocent man. He was as "A man that heareth not, and in whose mouth are no reproofs."

Oh, how His blessedness judges our ways! What trifles move our hearts to haste? But still our calling is to be the heralds of peace, and of the Prince of Peace; to carry into a world of unrest a spirit of peace and restfulness, which is to be found only where self is broken and God is trusted.

This condition of soul results as the outflow of Christian character, consequent on the previous pieces of this armour of God. The inward condition formed and braced by the word of God; the conscience perfect to face the foe. No thought for self is needed, and the heart is thus free to go on with God and think of others, and, with restfulness of spirit, shedding blessing upon those around. Thus we find that this relative state towards others, only ensues when the personal, inward condition is right with God. "Feet shod with the preparation of the gospel of peace," follows the girded loin and breastplate of righteousness.

Chapter 16.

Condition of Soul: the Shield of Faith.

We have examined the subjective or inward state of soul, personally and relatively, in the previous parts of this armour of God. Now we come to that inward state which rests in unfeigned faith upon God Himself in His known character — what He is — which sustains in us perfect confidence in Him, so that come what will, we know that nothing can separate us from His love. Things may seem adverse; we may have reached our wit's end, so to speak; still the heart that knows Him who cannot be but what He is, waits patiently for His time to show Himself strong in behalf of them that trust Him.

"Above all (this previous condition of soul), taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked (one)." What is here spoken of is not the faith of the sinner which first lays hold on Christ. We find that in the Epistle to the Romans, and we may term it the no-working faith of a sinner; "To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness" (Rom. 4: 5). Here in Ephesians, we find the faith of the saint: the perfection of confidence in God, known experimentally as One who is what He says He is. That confidence which as the heart grows in the deeper knowledge of Him, discovers more deeply the springs of evil within, yet finds its confidence in Him growing in proportion; so that the heart trusts and counts upon Him against itself. It can say, I cannot trust myself, and God cannot trust me, but I can count on Him and trust Him. It can say, Go with me, for I am stiff-necked, and cannot but fail if left alone.

You find this "shield of faith" practically illustrated in Moses. God had said that the people were a stiff-necked people, and if He were to come into their midst He must consume them in a moment. Then Moses took the tent and pitched it outside the camp, and the Lord came down and spake with Moses face to face, as a man speaks with his friend. Moses had found grace in the sight of the Lord, and his heart seeks to find grace; he seeks to learn the fulness of this grace. All the goodness of the Lord then passed before him, and his heart, bowed in the presence of the mercy of the Lord, makes the very fact of their being a stiff-necked people, the plea that His presence might go with them by the way. The very reason which the Lord gave in Ex. 33: 5, for not coming into their midst, lest He should consume them in a moment, Moses pleads in Ex. 34: 9, as the reason why He should go with them. "And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiff-necked people; and pardon our iniquity and our sin, and take us for thine inheritance." But he had found out meanwhile what God is in Himself, and in this consciousness he pleads for His presence, on the ground of what He is, and seeks His company by the way, because they were a stiff-necked people! Oh, what confidence — what a plea to present to Him, in the consciousness of the depths of such evil hearts! And it must be so, the more He is known; and the more we know ourselves.

See this confidence even before forgiveness is known, in the woman of the city who was a sinner. The very light which rendered her speechless, as a convicted sinner in His presence, drew her heart to the One who, while He searched the conscience — piercing and following in its turnings all the depths of sin and a nature at enmity with God — drew the heart to Him in love, so that she can count on Him, because of what He is, against all that His holiness had disclosed of her heart. In her case it was a sinner's confidence who had not yet been assured of His grace. How much greater must our confidence be in One whose grace is known, and who has set us without a spot in the presence of His holiness, where the very light and holiness only increase the confidence of our hearts the more!

Satan may come in with his dark suggestions, but their power is gone, because God is known. Thank God, we do know Him better than we know ourselves! Not better than He knows us, but better than we know our own hearts. What a comfort to the heart, that He knew all — that He knows all! I can go to Him and tell Him all. The depths of evil, and the springs and motives which I find there; and find that I have Him for me, against it all. Satan's fiery darts (I do not now wish to enter upon their full meaning, as used of God for discipline of the soul under His hand) are quenched with the joyous and exulting note, God is for me! Silenced by this blessed condition of soul conveyed to us figuratively in this "shield of faith."

How much better is it to possess this blessed state of soul, by having on the armour at all times, than to find its importance when wounded by some shaft of Satan! It is not the day of conflict which is the time to put it on; but when the heart is with God, in the consciousness of His favour resting upon it. At the same time the deep consciousness that a watchful enemy is ever ready to take advantage of an unguarded moment, should such be allowed, and work defeat or wound the soldier of Christ.

Its deep importance is learned at times by failures and woundings of the soul. How much better, I repeat, it is to learn it in confiding peace with God. To use it in companionship with Him, rather than by exposing one's self, with some portion of it wanting, to the assaults of Satan's power. Negatively we may learn its importance by slothfulness of soul with God; the heart thus becomes indifferent and cold. Positively we may learn it when the conscience is concerned and not at rest. Then the Spirit of God acts as the stern, unbending convicter of the conscience; making us feel the loss of that joy, and happy communion with our God and Father, as known and enjoyed against the evil; by His pointing out the evil which has thus separated practically the soul from God. How frequently we find the former, or negative side. The latter, or positive side, is more terrible to bear, because the soul has enjoyed the favour of God which is better than life; and has lost it through allowed evil. I speak, of course, of one whose acceptance as a sinner is complete, and who has known it in the soul's consciousness.

Thus this complete, perfect confidence in God, expressed in the shield of faith, follows all the previous inward condition of the soul conveyed to us in the loins girded with the truth — the breast-plate of righteousness, and the feet shod with the preparation of the gospel of peace.

Chapter 17.

Condition of Soul: the Helmet of Salvation: and the Sword of the Spirit.

If the Shield of Faith conveys to us the soul's perfect confidence in what God is, in His own unchangeable nature: the Helmet of Salvation teaches us what God has done for us, known and enjoyed in the soul; and with that unquestioning certainty that never leaves in the heart a shadow of doubt as to the result by and by. When the soul feels and knows this, it is free in the day of battle, and goes on without fear. It can think of others when the enemy seeks their ruin. It feels that that lovely word, "Thou hast covered my head for the day of battle," imparts a firmness and joyfulness that no present circumstances can ever mar. The enemy may rage, and evil may be there; but through that impregnable helmet no sword can ever pass. God's salvation as a helmet on the head, set there by the hands of God Himself, renders the heart fearless in the face of the foe. One is free, in the forgetfulness of all personal questions as to one's own things, to desire others' good.

It will be seen that while we receive this precious piece of the armour of God, and that so far it may be looked at as producing a subjective state of soul, still God is the confidence of the heart both in the Helmet of Salvation (what He has done for us) as well as in the Shield of Faith. In a certain sense then, God is objectively before us, though the state produced is noticed too.

What a lovely illustration we have of this helmet of salvation in Paul in Acts 26. For a considerable time in prison; cut off from the work he loved and lived in; and the sad thought perhaps that his own conduct was the immediate cause of his imprisonment; the first moment of his conversion fills his soul. There stood that blessed man, bound with chains, before Festus, with King Agrippa and Bernice. He unfolds to them the story of his former life, his conversion, his mission of service. This Pharisee of the Pharisees; this righteous man according to the law, who had lived in all good conscience before God, while doing many things contrary to the name of Jesus of Nazareth; this dread persecutor of the saints — of the Church of God: there he stood, the attention of the Roman governor riveted by the glowing words addressed to the king, until Festus cried out, "Paul, thou art beside thyself; much learning doth make thee mad."

Mark the calm and collected reply: "I am not mad, most noble Festus; but speak forth the words of truth and soberness. For the king (Agrippa) knoweth of these things, before whom I also speak freely; for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner. King Agrippa, believest thou the prophets? I know that thou believest. Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian. And Paul said, I would to God that not only thou, but also all that hear me this day, were both almost and altogether such as I am, except these bonds!"

There stood this blessed witness of the power of that salvation with which God had covered his head for the day of battle. An evident consciousness too of the truth they conveyed, in the king's soul, before whom he spake the glowing words, eloquent from the calm and holy joy which filled the speaker's heart. How near was King Agrippa to this salvation, and yet how far off, when, to cover and conceal his emotion, he rose up and went aside to confer with the rest.

Chains and imprisonments had not damped this heavenly joy. Free in heart, and with the helmet of salvation on his brow, he can think of others' blessing. No desire was expressed as to removal of the bonds of Christ which he wore. His desires were for others. He does not merely wish they were Christians, which King Agrippa seemed almost persuaded to become, but that they might be "both almost, and altogether such as I am;" that they might have the same deep joy which filled his heart — the same salvation consciously which rested on his brow; "Except these bonds" — he could bear them alone for the Master whom he loved, and he would only wish them to be as happy a man as he, without the bonds.

Oh, what a softened feeling grace imparts to the heart which brings us in contact with a living person, who has placed the Helmet of Salvation on our brow! It is not the salvation itself which then engrosses, but the One who has so acted for us, setting our heart as free as air, that it may run in the same channel with His heart towards an evil world.

The soul is now free and in order to wield "the sword of the Spirit, which is the word of God." Remark that first of all, the Word of God has formed us, and braced up the whole inner man; the conscience is good; the path peaceful; confidence in God perfect, and the conscious joy of a salvation which no adverse power can mar, and which links the heart with Him who has accomplished it and bestowed it upon us, making the heart so joyously free. Then comes the aggressive warfare, by the sword of the Spirit, against the enemy of souls.

Remark too, that as in all this armour it is a question of meeting the wiles of the devil, so here it is not the word used in edification for souls, but for detecting and unmasking these very wiles. How prostrate and feeble the soldiers of Christ seem to be in these infidel days. They fear often to stand alone by that word which God has set above all His name (Ps. 138: 2). They are not formed by its precepts themselves, and therefore they are not fit to use this mighty sword; it would cut themselves, for it has two edges. It must do its own keen circumcising work with ourselves, before it can be used effectively against the foe. Israel must be circumcised themselves, before they can draw their sword, and follow the leadings of the Captain of the Host of the Lord.

But when the soul is thus fitted to wield this sword, no enemy can withstand it. See the Lord Jesus Himself, in conflict with the devil (Matt 4). No power was put forth by Him to destroy the destroyer. No word spoken to correct the misquotation of the enemy (v 6). "It is written" was His weapon; and By the words of thy lips I have kept me from the paths of the destroyer" (Ps. 17: 4). It is very striking as one has noticed, that when it became a direct conflict between Jesus and the devil, the Word of God was the instrument used on both sides. The Lord uses it to explain and govern His own conduct, and the devil uses it against Him. How solemn! For in the present day, when the saints are thrown upon it as their resource, the devil uses it for his own ends as well. But the Saints must be formed in obedience by it, else they will find they must fall with the sword of the Spirit in their hands; because it will wound themselves.

When those wiles of the devil are presented to the soul, there is no fear felt for the result of the conflict by the well-trained soldier of Christ. He is not amazed at what the enemy presents, nor distracted by an effort to have some text ready to meet the foe: the word of God comes readily to the heart and lips, and the wile is answered: the enemy may not be worsted, but the soul is steadied; its conduct and obedience are accounted for by the word. No wile of the enemy can stand for a moment before that mighty weapon which is "mighty through God to the pulling down of strong-holds; casting down reasonings, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ" (2 Cor. 10: 4). Every infidel suggestion is met; every perversion of the truth laid bare; every superstition with which the devil deceives his votaries — exulting in their shame — is exposed. All is met by the mighty instrument which alone can guide the soul in a world of boasting progress; but which, having lost the knowledge of God, and refused the revelation of Himself in tender grace in Jesus, ripens under the culture of the wicked one, for that judgment, which will consign himself and his followers to the lake of fire and brimstone, where the beast and the false prophet are, to be tormented day and night for ever! (See Rev. 20: 10-15.)

Chapter 18.

Condition of Soul: Prayer.

We now come to the last mighty weapon in this "whole armour of God." The breathing of His people's hearts to God by prayer, when they have been formed by His word — His breath to us! It is the characteristic feature of Christian life; obedience and dependence mark its activities this fallen world. It is very striking how frequently we find the word of God and prayer in close connection in Scripture. When God was dealing with and testing man in the flesh in the nation of Israel, He did not name prayer as part of their relationships with Him. They accepted, in their own strength, the Law as the terms of their relationship. Now, prayer expresses the weakness of man. There were two forms of address to God given them, one expressing blood guiltlessness (Deut. 21), and the other the expression of worship in the perfection of obedience (Deut. 26). But man was put on his own strength to do these things and so to live in them. What ruin ensued! Yet, in the midst of such a wreck, no doubt many a faithful heart cried to God, outside all ordered and formal relationships with Him.

In the opening of the first book of Samuel, we find a Hannah — desolate, and pining after her heart's desires — moving her lips as her heart expressed its cry to the Lord. Even Eli the High Priest rebuked her, supposing that she was drunken with wine. But her answer seems to have touched a chord in the old priest's soul, as she replied, "No, my lord; I am a woman of a sorrowful spirit: I have drunk neither wine nor strong drink, but have poured out my soul before the Lord." Eli answers her, "Go in peace: and the God of Israel (He who had wrestled of old with Jacob in another way) grant thee thy petition that thou hast asked of him." (1 Sam. 1: 9, etc.) The child Samuel, whose name signifies "Asked of God," was the answer to this cry.

We find too, in the early chapters of this book how complete was the wreck of things in Israel. The priesthood was defiled and corrupted, and at last the Ark of God passes into the hands of the Philistines, and "Ichabod" is written on the ruined people, whose aged high priest brake his neck, in falling backwards from his seat by the side of the gate, when he heard that the Ark had been taken by the uncircumcised.

All ordered relationships were now gone. The people have no priest to draw nigh to Jehovah; the priest (if he desired it) has no Ark, where to consult by "Urim and Thummim;" no mercy-seat on which to sprinkle the blood before the Lord. What will now be His resource, who is never frustrated by the evil and failure of man? Samuel — the man who was "asked of God" — will now be the "prophet of the Lord," by whom God will reveal Himself again by the "word of the Lord" to the consciences of those who had an ear to hear. If God thus maintained His relationship through the consciences of His people by Samuel, the cry of need — the prayer of His people, also went up to Him by Samuel (1 Sam. 7: 8, 9; 1 Sam. 12: 18, 19, 23), In this we find the two great principles, or characteristics of spiritual life, so frequently found together in Scripture, viz., the Word of God, and Prayer. Mary at the feet of Jesus hearing His word; and the disciples saying to Jesus, "Lord, teach us to pray" (Luke 10, 11), illustrate this thought. See also Peter in Acts 6, "We will give ourselves continually to prayer, and to the ministry of the Word." "Let the word of Christ dwell in you richly;" then "Continuing instant in prayer" (Col. 3: 16; Col. 4: 2). Even the very food we eat is sanctified unto us by the word of God and prayer. God's word sanctions certain things for the use of the body, as meat and drink for His people; they receive it from Him with prayer, refusing nothing that has thus been set apart by His word: "For every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the word of God and prayer" (1 Tim. 4: 4, 5).

Prayer is the first expression of the newly born soul to God. They lead Saul of Tarsus, blinded by the light of the glory in the face of Jesus Christ, to Damascus, and in the "house of Judas," in the street called "Straight," behold this persecutor on his knees. A little time before he was breathing out threatenings and slaughter against the disciples of the Lord Jesus; now the earnest cry ascends to and enters His ear; and "Behold he prayeth," shows how the Lord's ear and heart were attentive to these strong cryings of this chief of sinners.

Prayer takes very varied characteristics in the word of God. If we turn to the eleventh chapter of Luke we find the Lord instructing the hearts of his disciples in the earnest prayer of "importunity." He says, "Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves: for a friend of mine in his journey is come unto me, and I have nothing to set before him. And he from within shall answer, and say, Trouble me not: the door is now shut, and my children are with me in bed: I cannot rise and give thee. I say unto you, Though he will not rise and give him because he is his friend, yet because of his importunity he will rise and give him as many as he needeth." How practical is the scene He here portrays! The deep sense of need, and dependence on One who has discovered Himself to our souls as One who alone can supply the want we feel. The sense of confidence is displayed too in the earnestness which turns not aside from Him to any other source. He knows the heart, and knows well whether there is there unmingled confidingness in Him. Yet it is not His goodness and readiness to hear and answer which are here unfolded, but the importunity, the pertinacity of the heart that clings to and cries to God until the need is supplied. That which abates not in earnestness in asking of Him who has said, "Ask, and it shall be given you."

But this is not the highest character of prayer by any means; still it is needed for His people while they are here. A still more blessed provision — for making known our requests — is found in Phil. 4: 6. In this place we do not find that He promises to supply the need we express to Him; but He answers in another and much more blessed way. Ten thousand cares may press upon the heart; what is to be our resource? "Be careful for nothing"! is the reply. "Nothing!" you answer; how can this be? Then He proceeds, "But in everything, by prayer and supplication, with thanksgiving, let your requests be made known unto God." And how blessed is the answer. Perhaps not one request has been granted, but the answer comes in another manner; "The peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus"! God puts His peace into the heart which has put its cares on God! How frequently we are disposed to allow our cares to eat away at the heart and bow down the soul. Care for the Church — the saints of God; the deep anxieties of service for the Lord; for the conversion of those we love; for the recovery of those who have wandered from the way. Circumstances too may try the heart: the love of those whose love we valued has grown cold; the bitterness of being misunderstood and misjudged, all press upon the soul. How blessed those strong, bright words, "Be careful for nothing"! How blessed to go to God in the strong cryings and secret bitter tears which His eye has marked and noted, and hand over the cares to Him! Mark, it is not to our Father, but to God. It is not here the confidingness of relationship, but to a holy Being whose nature is known; whose throne is never touched by cares. The heart learns there to pour out its earnest cry, deepening in intensity from "prayer" to "supplication," until the heart has risen, as it were, above the cloud — above the cares which pressed upon the soul, until it bursts out in the pure light of heaven, in "thanksgiving" into the ever opened ear of One who gives His peace to the relieved heart, with the sweet sense that His hand is under the care — that He has charged himself with the matter — has taken it into His own merciful hands, and we have in exchange God's own peace.

But in Ephesians we are outside the things which distress the heart, in another way. The range of vision takes in the things which occupy the mind of Christ. The great interests of the Lord on earth are before us, more than our own cares. Not that He does not interest Himself with our little cares and trials — that He does; but here the prayer and supplication in the Spirit, with its watching and perseverance, is for "all saints." In the true dependence of one who is fully armed with this armour of God, prayer keeps the heart in confidingness in Him. Self is broken, and He is trusted, and "the more knowledge the more prayer." Satan cannot seduce the heart which is ever in this attitude before God. "He that is born of God keepeth himself, and that wicked one toucheth him not."

The Host of the Lord has thus been prepared to meet the foe, and to "withstand in the evil day" — that is, the whole period through which we now pass. The soul is formed by the truth; the conscience good, maintained in the light; the heart peaceful, in the confidingness and piety which walks with God and trusts Him amidst the storms and waves which beat around us. Thus Satan's fiery darts are of no avail, and with the helmet of a known salvation covering the head, and the word of God as the Spirit's sword, we are ready to meet the wiles of the devil, and the heart is kept in a right condition before God in this evil world. He has His true place of authority which orders all; the saint too is found in his true attitude of dependence and confidence before Him, as expressed in prayer — but prayer which embraces His great interests here on earth; "all saints," in their labours and conflicts, toils and joys.

We have seen, then, the condition of soul which flows from the unsparing dealings with self and flesh, because of our place on high in Christ. Then the arming of the Host against the foe, to resist and face the enemy with the courage of God. We will now look at the condition of soul we need to go on naturally and happily in communion with the Lord, in the aggressive warfare, realizing our own blessed portion on high. We must plant the foot on each spot of ground which is ours in our heavenly Canaan, but in doing so we find we must first dislodge the foe. Deeply important it is then to know the conditions by which the path and service of faith may be successfully trodden, so as to insure the presence of the Lord with us, and "good success."

This we will hope to examine in the next chapter.

Chapter 19.

"Good Success" in our Spiritual Warfare.

"Every place that the sole of your foot shall tread upon, that have I given unto you, as I said unto Moses. From the wilderness and this Lebanon, even unto the great river, the river Euphrates, all the land of the Hittites, and unto the great sea toward the going down of the sun, shall be your coast.

"There shall not any man be able to stand before thee all the days of thy life: as I was with Moses, so I will be with thee; I will not fail thee, nor forsake thee. Be strong and of a good courage: for unto this people shalt thou divide for an inheritance the land, which I sware unto their fathers to give them."

"Only be thou strong and very courageous, that thou mayest observe to do according to all the law which Moses my servant commanded thee; turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest."

"This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success. Have I not commanded thee? Be strong and of a good courage; be not afraid, neither be thou dismayed: for the Lord thy God is with thee whithersoever thou goest." (Joshua 1: 3-9.)

We will now examine the blessed principles, by the observance of which we may enjoy the sure presence of the Lord in almighty power, and good success in our spiritual warfare.

Mark the first thing that is presented — the land is ours: God has given us, in the grace of His heart, the best of blessings, in the best place, and in the best way; "All spiritual blessings; in heavenly places, in Christ." "All is yours," He says, but then we must drive out the enemy and place the sole of our foot upon every inch of ground, and take possession. He has marked out the bounds, and none can dispute our title to what He has bestowed. No hostile power can stand against His people — God is for them; "If God be for us who can be against us?" The possessions are His, but in His people, under Christ, He takes them into His hand.

Such is the boldness with which we have to face the foe; no fear of the result, He "hath not given unto us the spirit of fear." But all is ruin where these conditions are not observed. In place of "There shall not any man be able to stand before thee all the days of thy life," we find, further on, that they "could not stand before their enemies," and the Lord said, "Neither will I be with you any more" (Joshua 7: 12). How solemn! The walls of Jericho, around which the victorious Host had walked but a little before, had fallen down flat; and now the people are smitten before the men of Ai, "and the hearts of the people melted, and became as water." The "accursed thing" was permitted; disobedience brought its defeat and bitterness. "Covetousness," which desired the wedge of gold, and "idolatry" of heart, which saw among the spoils a goodly Babylonish garment, had been allowed; until defeat proved that the Lord's presence and power was forfeited while they remained, and a discomfited Host finds what a reality His presence had been, though unseen, and how the sin of one of their number was felt by all: "One member suffered and all the members suffered with it."

It is interesting to see, in passing and alluding to this chapter, that as obedience was the condition of their strength and of the Lord's presence with them, so again by obedience restoration is effected in the judgment of the sin. Even the judgment of the offender, and the recovery of the presence and manifested power of the Lord for them. This obedience, too, by which such is effected, is seen in those who suffered, rather than in the offender. One would almost have thought that it should have fallen upon him, but it is upon Joshua and the people that the activities of obedience now devolve; thus the offender is discovered, the evil cast out, and the people restored.

So it is also in Matt. 18: 15-22. Upon the aggrieved devolve the activities of grace towards the offending one — not upon the erring one. When all had failed in the effort made for his recovery, the very obedience of the aggrieved one was the means by which all came to light, and was judged and cleared away. Such is God's way.

"As I was with Moses, so I will be with thee." As if the Lord were to say, If I was with you through the desert solitudes, where your needs and your necessities were all my care; how much the more will I be with you now, when you are occupied with my battles in the land, and my warfare is your care. Moses recalls this persevering, unchanging, perfect love which had been displayed in the desert, in those touching words, "He knoweth thy walking through this great wilderness: these forty years the Lord thy God hath been with thee, thou hast lacked nothing" (Deut. 2: 7). And here the Lord recalls His ever watchful presence and care, as if to remind them of its solicitude and perfection, that their hearts might trust Him whose battles were now to be fought, and whose land was to be taken from the enemy's hand. "I will not fail thee" in the exigencies of every hour of need and toil; "nor forsake thee" in the wisdom and power needed in possessing the land.

How bright and real are those words spoken at times to the heart of His servants as the difficulties increase, and the power of the enemy displays itself: "Be strong and of a good courage: for unto this people shalt thou divide for an inheritance the land which I sware unto their fathers to give them." Adversaries there are, but the word is, "In nothing terrified by your adversaries" (Phil. 1: 27). You may appear as grasshoppers in your own sight, and they as giants; the cities may be walled up to heaven; no matter: the higher they are the more complete will be the proof of what My power can accomplish by an obedient people.

Paul at Corinth (Acts 18) meets the opposition and blasphemy of the enemy; but the Lord speaks to His servant, "Be not afraid, but speak, and hold not thy peace; for I am with thee, and no one (oudeis — man or devil) shall set on thee to hurt thee: for I have much people in this city." Many were there to whom the word of life was to be ministered, and who needed to be put in possession of the land — their "own things." Paul was to divide to them their lot — their heavenly possessions, and the word was, Be of good courage, "be not afraid." Timothy might have been discouraged at the defection and the general state of things — another day of deep ruin; but again the word to him was, Be strong in the grace that is in Christ Jesus." And Paul can write those wondrous words, "I endure all things for the elect's sakes, that they may obtain the salvation which is in Christ Jesus with eternal glory" (2 Tim. 2).

"Only be thou strong and very courageous" — why is this again repeated? Why this solicitude that courage and strength may be there? "That thou mayest observe to do according to all the law which Moses my servant commanded thee." Courage and strength were needed to obey. God's strength is with us in the path of His will, and not out of this path most surely; and we need courage to do His will in this evil world. Take up God's word as the standard by which to walk, and men will tell you that the times are changed — (so they have!) — that things are not what they were, and the like. Besides this, we need courage with self to obey the word of God. Who is not conscious of the unsubdued will of the flesh, which is not subject to the law of God, neither indeed can be? We need special courage with self that we may do His bidding; we need courage one with another; with the world; with relations, with all. We may have to walk alone in the pathway, but if so, we walk with Him whose word it is. It needs then this courage to obey, and God knows the end from the beginning: He foresaw all that would come, and He gave His word in view of all. Thus we can trust that He has not spoken one word too much, and there is not one word which is not needed, even if it may seem of little moment in our eyes. He looks at the enemy and exhorts us to "Be strong and of good courage;" He looks at ourselves, and again He speaks, "Be thou strong and very courageous;" "Turn not from it (the word) to the right hand or to the left, that thou mayest prosper whithersoever thou goest."

But if there is courage needed to obey, that we may prosper in our spiritual warfare, it needs too, that we should meditate on the Word that we may know the mind of God as revealed therein. "This book of the law shall not depart out of thy mouth; but thou shalt meditate thereon day and night." The word of God carries with it the great fact, which we find growingly each day, that God has revealed the truth — nay Himself, in the midst of a scene formed and systematized through man's departure from Him. Divine light is needed for our path through it, with its snares and pitfalls, and we have a watchful enemy to meet and overcome; therefore, we should live by every word that proceedeth out of the mouth of God. The day may be bright, or the night may be dark, the great thing is to have the word of God stored up in the heart, and treasured there in the love of it, that we may be kept from the paths of the destroyer. "By the word of thy lips I have kept me from the paths of the destroyer," speaks the Spirit of Christ in Psalm 17, and "Thy word have I hid in mine heart, that I might not sin against thee," in Psalm 119: 11. "Meditate upon these things," says the apostle to the young servant Timothy, "give thyself wholly unto them, that thy profiting may appear unto all." (1 Tim. 4.) And so we find, "Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful: but his delight is in the law of the Lord; and in his law doth he meditate day and night." Now mark the result, "And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper." (Ps. 1.) The heart is carried along in the channel of God's mind, and thus the constancy of communion with Him enables the heart to live in another sphere and order of things than the motives of the scene we are passing through. But it is in the heart — the affections, in which the word must be hid. Intellect will not do, or clearness of thought — but the heart in treasuring up His words is kept near to Him in whom dwells all the fulness of the Godhead bodily, and thus we know that we are in Him. "For then thou shalt make thy way prosperous, and then thou shalt have good success" (Joshua 1: 8).

We now come to a word of deep blessedness, and nothing can compensate for the absence of such an assurance from the Lord. "Have I not commanded thee?" sustains the heart in the midst of the scene through which we have to tread our way, with the presence of Christ, in almighty power. To have God's command steadies the heart in the midst of it all. To find a difficulty by the way, and not have such an assurance is bitterness indeed. The more tender the conscience the more deep the pain, when we are not assured of having His command if difficulties arise. We have to be exercised and sifted in heart, that we may seek His face in the exigencies of the journey, but He gives the consciousness of "Have I not commanded thee?" in unwavering certainty to us. The heart may cry out, in the sense of the peril that a false step might entail, without having His word — "Lord, if it be thou, bid me come unto thee." But He never fails the heart which cries, but assures it with His calm and quiet "Come"! Then all difficulties vanish like the morning cloud; or they only serve to unfold His resources and ways to us, when we know we are in His pathway here below.

In a dream Paul is directed to Macedonia; and they gathered that the Lord had called them to preach there, and they go across. For days they seem to have no work to do; then a few women are found at a river side, and are blessed through the Word; and then Satan comes to hinder and deceive. What a lesson we learn in these men walking for days apparently at leisure (that which tests the soul's condition often but too well), with girded loins. The enemy does not meet them unprepared, but finds these soldiers of Christ armed with the whole armour of God, and Satan is frustrated, and the damsel delivered from his power. But the deliverers are soon cast into the inner prison, with bleeding backs undressed, and their feet are set fast in the stocks. What a moment of anguish, had not Paul had the clear sense in his soul of "Have I not commanded thee?" and thus, without a single care, he and his fellow-soldier prayed and sang praises to God at midnight, in that unquestioning confidence, and that trustfulness which an uncondemning heart bestows.

Again take Moses: Forty years before he had assayed in fleshly zeal to deliver his brethren, and had failed. Forty years of discipline finds him a broken man; distrustful of his own powers and unwilling to go when sent by the Lord. His mission begins — he shows his signs, and demands God's first-born from the hands of Pharaoh. He is driven from his presence, and the people, whose minds he had wrought upon by the visions of freedom from the lash of Egypt, are driven back to their toil with heavier tasks than before. Now comes the solemn moment for this man Moses, who would be a deliverer to his brethren. They turn upon him, and charge him with the increase of their burdens and that their savour was abhorred in the eyes of Pharaoh. (Ex. 5: 21.) Moses returns to the Lord in this bitter moment of his history, and the Lord gives him a charge — a defined mission to His people and to Pharaoh; then all is clear. "Have I not commanded thee?" really makes all simple, and no matter what difficulties may arise hesitation is gone, and this blessed soul-sustaining word is the solace of the heart of him — nay of all — who have wrestled with Him, as it were, that He might speak it to our souls. Then the rejection of our brethren, if we have to bear it; the sorrows of service, whatever they may be, are overborne by the words, "Have I not commanded thee?" "Be strong, and of a good courage; be not afraid, neither be thou dismayed: for the Lord thy God is with thee whithersoever thou goest"! If He be with us, no matter how rough the water. Yea the waters may seek to engulph the ship, but if He be in it all is well.

In the remaining portion of this chapter we learn a solemn lesson in one way, and a blessed lesson on the other,

On one side we find the type of those who seek to take their place on this side of the Jordan — death and resurrection applied to us by the Spirit of God. Reuben, Gad, and half Manasseh, do not go back to Egypt — still their hearts linger on this side of the land of promise, seeking rest — not where the calling of God had contemplated. Joshua had not given them this portion; but the well-watered fields on this side of Jordan seemed to be a proper place for their flocks and herds, and their wives and little ones. They "came short" of the purpose and calling of God, yet they are not apostate, by turning back again to the land of Egypt. So far, they are "enemies to the cross of Christ . . . who mind earthly things." The things of heaven, as risen . . with Christ, have no sweetness to the taste of those whose wills led them to settle where Israel wandered. Solemn truth, too, that henceforth they are looked upon as distinct from Israel. They have a history of their own, outside the land; like Lot's history in Sodom, so distinct from that of Abraham on the mountain-top with God.

The day came too, when it could be said of them, "In the divisions of Reuben there were great thoughts of heart. Why abodest thou among the sheep-folds, to hear the bleatings of the flocks? In the divisions of Reuben there were great searchings of heart." (Judges 5.) The ear was opened to hearken to that which took possession of the heart, and it was deaf to the call of the Lord. Yet there had been a day too, when Moses refused to come out of Egypt without those "wives and little ones" whose prosperity now was their hindrance in entering the land.

How we see this every day around us. Parents urgent and earnest in seeking to have their children converted, and thus severed from the land of Egypt; yet when the prospects in this world of those children are at stake, a midway course is chosen; the land of promise, where the Lord carries on His warfare is refused, and ease accepted. Still this did not bring with it the rest which was sought; for those who sought rest without going into heavenly places had still to go to war.

On the other side, it is very sweet to find how that the Lord cares for the wives and the little ones of those who fight His battles for their brethren. We may leave them to His care as a tender Father and a more than Husband, conscious that He can care for them when we are not with them, while engaged for Him. We could not care for them ourselves even if with them were He not to do so, and He can do so without us when occupied in His affairs. This may be done in various ways. Epaphroditus may "labour fervently" for his brethren in prayer. Perhaps to some bed-ridden saint was Paul indebted for those great gifts whereby the hearts of many were gladdened in the fields of his labour for Christ, and so a note of praise ascended to Him who had put it into the heart of some such lowly saint thus to pray. See 2 Cor. 1: 11, etc.

Part 3.

Chapter 20.

Realization: the Seven Trumpets of Rams' Horns.

We have now reached the closing part of our meditations. We turned aside at the end of Joshua 5 to examine the condition of soul unfolded in the "Whole armour of God," and needed by the Lord's people in order successfully to face the foe and stand fast in the evil day; we also sought to learn something of those practical conditions, by the observance of which we may expect unbroken success and the Lord's blessed presence with us, in these spiritual wars (Joshua 1).

The Captain of the Lord's Host had said to Joshua, "Loose thy shoe from off thy foot; for the place whereon thou standest is holy." The place of conflict was holy ground, and "As captain of the host of the Lord" had He "now come."

We will seek now to learn something of the lessons taught us in Israel's history, in order to the practical realization of our own things, and that we may be used for the deliverance of others: these two activities characterise the life and warfare of the redeemed. "Now Jericho was straitly shut up;" or, "Did shut up, and was shut up" (marg); not only was this unbroken display of the enemy's power "shut up" from the Host of the Lord; but in heart and will it was against Him — it "did shut up because of the children of Israel: none went out, and none came in." But Jericho must fall before the armies of the Lord. Satan must find that no power can defeat the people of God, while walking in obedience and dependence, and God working in them. Rahab was within, and could not get out to those with whom her heart was bound up. Israel was without, and no power of man could break down those walls which reached to heaven. But a power had come into this world which no malice of the enemy, no evil of man could frustrate or defeat: the power of simple obedience. It was by this mighty weapon Jesus bound the strong man; and by the same power reaching "unto death," He had gone into his last stronghold to set his captives free! Now those delivered ones are about to be used to deliver others from his power by the same mighty energies, and to take possession of and realize their own things.

We may remember that when the Lord would give His people a heavenly place, in type, in their crossing of Jordan into Canaan, or in the fact unfolded in the end of Eph. 1 and commencement of Eph. 2, that He — the true Ark of the covenant, must go first into the waters of death, and thus make a pathway for His people into the land of promise. But another blessed and precious truth is taught us in the fact that when they are in the land, and about to take possession of all, the ark will follow after the faithful soldiers of the Host of the Lord.

And this is just as it should be. None could enter the waters of death and pass across that flood unscathed, until Jesus entered and dried up these waters. There He must be alone. None but He could bear the wrath — none but He could stand fast in those "swellings of Jordan." But this being accomplished, the order is reversed, and in the forefront went the "seven priests, bearing seven trumpets of rams' horns," and "him that (was) armed passed on before the Ark of the Lord" (vv. 4-9). And then the falling walls would prove two things. First, the faithful condition of heart of those who led the way, and next, that the Lord was with those faithful hearts in sure and almighty power.

We find two other occasions where the presence or otherwise of the Ark told its solemn tale. In Numbers 14 when the Lord had pronounced the sentence of forty years' wanderings for the unbelief of those who would not go up and possess the land, and then had turned back Himself to be a wanderer with them; the people, instead of accepting this discipline as of God, which faith would have done, seek to go up to battle without the "Ark of the Lord" (vv. 40-45). "And they rose up early in the morning, and got them up into the top of the mountain, saying, Lo, we be here, and will go up unto the place which the Lord hath promised: for we have sinned. And Moses said, Wherefore now do ye transgress the commandment of the Lord? but it shall not prosper. Go not up, for the Lord is not among you; that ye be not smitten before your enemies. For the Amalekites and the Canaanites are there before you, and ye shall fall by the sword: because ye are turned away from the Lord, therefore the Lord will not be with you."

Twelve men had safely traversed the length and breadth of the land for forty days some little time before; yet the children of Amalek, and the Canaanites were then there; but God was with these men, and faith counted not its own resources, but counted on the Lord. Then, six hundred thousand men with unbelieving fears, in heart turned back to Egypt, and God gave them up to their unbelieving desire — "Would God we had died in the wilderness" (Num. 14: 2) — and said, "I have heard the murmurings of the children of Israel, which they murmur against me. Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do unto you: your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, doubtless ye shall not come into the land" (vv. 27-30).

But they did not bow to this chastisement from His hand. Faith should have counted on God and gone up against the foe at the first; and now faith should have accepted and bowed to this sentence and remained; but instead of this, they rose up early to go to battle without the Lord. He, before whom the children of Anak were nothing, tells them that they must be smitten in their own strength, before those very Amalekites and Canaanites who were there.

But even this word of warning was not "mixed with faith in them that heard it," any more than the word of glad tidings of Canaan's rest by the spies. So we read, "But they presumed to go up unto the hill-top; nevertheless the ark of the covenant of the Lord, and Moses, departed not out of the camp." The result was fatal; they were completely routed before their enemies, even to Hormah (Destruction).

Thus we find the solemn result of an effort to go against the foe without the presence of the Lord.

In 1 Samuel 4 another lesson is "written for our learning." It was the day of Israel's failure, and their ruin was now about to be complete. The Philistines — the instruments of Satan's power which had been allowed — were gathered in battle against Israel. And Israel was smitten. In an unfaithful condition they had ventured to go out against the enemy; the result was what must ever be. But instead of this defeat bringing them, in the sense of their own state, to the dust before God; they seek to identify the Ark with their own unfaithfulness. Do you suppose that God could acknowledge or succour them? Impossible! We read, "Let us fetch the Ark of the covenant of the Lord out of Shiloh unto us, that, when it cometh amongst us, it may save us out of the hand of our enemies."

They did so; they shouted too, "with a great shout so that the earth rang again." But God would not answer. He knew how to take care of His own honour, even if His Ark were to be found in Dagon's house (ch. 5); but own them He will not.

But at Jericho we find the normal state of the warfare of the Lord's Host. The complete number of the priests were to go in the forefront blowing seven trumpets of rams' horns. Here I find an exceedingly beautiful thought; one which will commend itself to the Christian reader's heart and conscience; giving him to feel consciously and increasingly the conviction that there is not one word of God but which has its divine lesson for us. This, thank God, is the growing conviction of the writer. That he and all the Lord's people may have grace increasingly to appreciate His word, is his prayer!

Seven is the well-known symbol of completeness or perfection in spiritual things; and the Trumpet is that which carries simply with it to the heart and understanding the thought of testimony rendered actively (Num. 10, etc.). The Ram is always the victim of consecration (Lev. 8: 22, etc.). The Horn is used as the symbol of power. To put all that this lovely type conveys together, it would mean, the testimony of the power of complete consecration to God! How lovely! A delivered — redeemed people, in full consciousness of all their privileges; armed at all points with the whole armour of God, obedient in heart and practice; the Lord's presence amongst them in living and victorious power, and in the forefront of this Host of the Lord, the testimony of the power of complete consecration to God! O, if the church of God — if the Host of the Lord, had maintained this wondrously blessed place of consecration and power, would it not have led indeed to the fulfilment of the prayer of the Son to the Father, "That they all may be one, that the world may believe"? (John 17).

But another striking thought comes in here also. When the sound of these trumpets was heard, the people were to shout with a great shout. In Psalm 89: 15, we find exactly the same word, in the original language, translated joyful sound." "Blessed is the people that know the joyful sound; they shall walk, O Lord, in the light of thy countenance." And here we find this shout of victory — the fitting accompaniment of all the surroundings in this scene. They walked in "the light of the countenance" of Him who was pre-figured in the ark, and knew the "joyful sound" — the joyful shout of conquerors through obedience to Him, and through His victorious power.

Forth sallied this little cavalcade day after day; contemptible, doubtless, in the eyes of the proud city of Jericho; but the Lord was there, and obedience in patience gave character to the little host, as they waited the time that the shout would be answered by the falling walls, and the deliverance of those on the Lord's side who were within.

But one day, or two, or three, was not sufficient to accomplish this victory. Seven days must be completely fulfilled; perfect patience must be tried and proved; but it was the patience of God! And while exercising this perfect patience, each day the little army returned to the true place of strength and self-judgment — to Gilgal. It seemed a foolish thing to those who may have seen it from the proud walls of Jericho; but those in the secret of the Lord could afford to bear this reproach of Christ and contempt of the enemy: they had faith in Him whose Ark they bore on their shoulders, and whose unseen presence ordered all!

And the seventh day came. On that day they were to encompass the city seven times. "And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout; for the Lord hath given you the city." His victorious power was working through their obedience; and "So the people shouted when (the priests) blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet; and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city." The Lord had given it to them in right and title, but they had thus to realize the possession and dislodge the enemy.

But more; those who were captives to the enemy's power were to be delivered. Rahab (with her "house") had been a "prisoner of hope" since the day she had "received the spies in peace, and sent them out another way." She had identified herself in faith with the Lord's people when they had not an inch of their possessions; a host of wandering pilgrims. But her faith saw beyond all this and could say, "I know that the Lord hath given you the land" (Joshua 2: 9). She looked for a "true token," by the faith which wrought by love, in that it sought the safety of her father, and her mother, and her brethren, and sisters, and "all that they had." In the obedience of faith she bound the scarlet line to the window — the "true token" — which these witnesses of the Lord had given her. Not only did she "believe with the heart" their testimony; but "confessed (it) with the mouth," in binding the line to the window of her house on the wall.

The day came when Joshua redeemed the pledge these men had given, as the Lord Jesus will own every true pledge which the soldiers of Christ now make in His name. When the walls of Jericho fell down flat, the only thing which remained was Rahab's house on the wall! She might say with us, "We receiving a kingdom which cannot be moved;" all will move by judgment some day, unless that which stands on the propitiation wrought by Jesus, and is reconciled. "By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace," testifies one divine witness (Heb. 11). And another adds, "Likewise also was not Rahab the harlot justified by works, when she received the messengers, and had sent them out another way" (James 2). Her faith, like that of the woman of Samaria in another day, had wrought by love, and "many had believed because of the word of the woman." Her father, mother, brethren, and all that she had; all her kindred were saved and delivered on that day; and this through the obedience of the victorious hosts of Israel. More still: she was not merely delivered, and then left to her own resources; but she was brought out to the camp of the Host of the Lord, and eventually had a place of deepest honour in the ancestry of the Lord of glory (Ruth 4: 21; Matt. 1: 5).

Where now should the victorious Host have gone? To carry on this brilliant warfare, says some one, still into the enemy's power. Nay; they should have returned to Gilgal — the place of the secret of power, and renewal of the strength of the Lord! But a day of victory is a trying day, and, instead of this, even Joshua fails. (Blessed that the true Joshua never fails!) He "sent men from Jericho to Ai" (Joshua 7: 2). Alas! they had not returned to Gilgal; for the victory had led to negligence and confidence in their own resources. But I pass on.

Now the end of Ephesians 1 pointed out Christ — the true Ark — in the waters of death, and the people passing over dry-shod, as quickened together with Christ, raised up together, and seated together in heavenly places in Christ Jesus. This was before us in type in the third chapter of Joshua, when the Ark was borne on the priests' shoulders in the river of death. But there, we remarked, when it was a question of sovereign grace, the Ark went first into the waters, as the Lord Jesus into the death where we lay (Eph. 1: 19). But in Joshua 6 we saw, as it was a question of faithfulness and spiritual conflict, the Ark came on behind.

Just the same analogy as Joshua 3 bears to Joshua 6, in this way, such analogy, may we not say, lies between the prayer of Paul in Eph. 1: 15-22, and his prayer in Eph. 3: 14-21. The Lord is first in death and resurrection, and then the people pass over — quickened together with Him, and so are seen in heavenly places in Christ Jesus. May we not safely give to the prayer of Eph. 1: 15-22 the characteristic name of the prayer of Possession? The apostle desires that they may know what they possess — the calling of God into the Father's house (vv. 3-6): the inheritance of God — that is, the universal possession of all created things set under Christ and the church as joint heirs with Him (vv. 9-11); and the power to usward who believe, which was wrought in Christ when God raised Him as Man from the dead and set Him on high; this same power had wrought in quickening and raising them.

But when we come to the prayer of Ephesians 3, which may we not characterise as the apostle's desire (that we should not only know what we possess and are brought into as in Eph. 1, but) that we might realize and take possession of by faith, all that is ours in Christ? Is it not then the prayer of Realization? This being so, he prays that we may be strengthened with might by the Spirit of the Father, in the inner man; thus we are put first, and then it is to the end that Christ may dwell in our hearts by faith. He has been set on high — the Son of the Father — the centre of all the wondrous counsels and purposes of glory and He desires that we may realize what we are before Him, in the consciousness of our souls, in order that Christ, who is this centre, may dwell in the heart's affections. Not merely that the "eyes of our heart*" may be enlightened to see (objectively) this prospect of our possessions into which Christ as man had entered, and which were ours in Him, as in Ephesians 1; but that in our hearts Christ might dwell; He who is the centre of all the glory. Then looking out from this centre, and being rooted and grounded in love, He desires that we may be able to comprehend (subjectively) with all saints, this boundless scene of glory — "What is the breadth, and length, and depth, and height;" an ocean without a shore. To be with the heart of Him who is the centre of it all — to have Him who is its centre dwelling in our hearts by faith; thus we must take in what His heart does, and all those whom His heart embraces, even "all saints." They are the closest and nearest circle in the affections of Christ. We may not be able to go with all of them in their ways here below, if they are walking in disobedience to the truth; but we shall, if near the heart of Jesus, bear them upon ours, and have communion with the thoughts that Jesus thinks of them on high.

{*"Eyes of your heart" is the correct reading of Eph. 1: 17.}

But boundless and wondrous as are these fields of glory, they do not fix the affections; they do not engross the heart. And so he goes on, "And to know the love of Christ" — this makes the heart feel at home. If, as one has remarked, I were unused to the courts of kings, and I found myself there, they might dazzle me with their splendour, and the like; but splendour presents nothing on which the affections may rest. But suppose I found the dearest friend I had there, and the chief person there? At once I am at home. Thus from the glory (which, though unnamed, is implied), he passes on to recall the heart to Jesus, and to give it to feel at home in the scene, "the love of Christ" — the very love which now I know, and which I have learned here below in the sorrows and joys and needs of the way. But even if it sets the heart restful and at home, he adds that it too "passeth knowledge." Thus we are "filled into all the fulness of God."

"Now unto him that is able to do exceeding abundantly above all that we ask or think" (so He is, most surely) but, "according to the power that worketh in us." Not merely a power working for us, blessed as that is, and has been; but "in us," enabling us to realise and possess consciously this glory, in Him who is its centre — to overcome what hinders — to take these things of Christ out of the enemy's hand (as Israel, by the power that wrought in them in taking Jericho), and thus bring Him that glory even now, which He will have "in the Church throughout all ages, world without end. Amen."

Chapter 21.

Unity of Action; Diversity of Operation: Joshua's Spear.

Before we close, perhaps some practical thoughts on the living activities of the Lord's Host may be helpful to some. May the Lord direct us in our thoughts. There is a sentence in the sixth Chapter of Joshua which has much power and significance — "The people went up into the city, every man straight before him." There was no clashing with each other's work or pathway, while the fullest unanimity, the most perfect fellowship and harmony prevailed amongst the conquering Host of the Lord. This is the divine order, and there is none like it. There was no one person had the same path, or the same work to do as another. God never repeats Himself I He never makes two leaves of a tree — two blades of grass — two faces alike. He never sets two members of Christ to do the same service in the Church of God. Each, however closely his work may lie with that of another, has his own work to do; and no person can do another's work as well as he can do his own. Nay, he can, of all men, do his work best himself.

To be successful as the Host of the Lord, there must be the divine unity of action, while diversity of operation necessarily follows. The Lord guides all spiritually, and each one shows his confidence in his Lord and Master, and his obedience to His commands, by going "straight before him" in the pathway he has been ordained. Like the soldiers of a mighty army, we are moving right and left in the smoke and confusion and din of the battle-field; we do not, and cannot know the bearing of each act of ours on each other in carrying out the plan of the battle, or the purposes of the Captain, in the presence of the enemy. The mistake we frequently make is, instead of seeing to it that we are keeping line ourselves, we are watching the pathway and service of another; perhaps encroaching on it and hindering him, and in consequence not doing our own special work. Now this should not be. Wisdom is marked in each step of obedience; and each step of obedience finds each in his place with God. The confidence of each too, in his Commander is thus proved, and his work is done in quiet confidingness of heart in Him. The action of some unseen soldier of Christ, whose pathway lies in some secluded corner, who is perhaps only known to Him, has its bearing on the whole Church of God. He may think his actions are of no consequence, he is so humble and insignificant a member of Christ: he has yet to learn that "those members of the body which seem to be more feeble are necessary . . . for God hath tempered the body together, having given more abundant honour to those parts which lacked: that there should be no schism in the body; but that the members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it" (1 Cor. 12: 22-26).

Now this is strikingly illustrated in type in the eighth chapter of the Book of Joshua, in the history of the taking of Ai. We have the doctrine unfolded for us especially in Ephesians 4: 1-16, Rom. 12, etc.

When Israel had failed after the destruction of Jericho, and the solemn discipline in the case of Achan had been accomplished, Israel thus "proving themselves clear in this matter," the Lord had directed that all the people of war should now go up. Ambushments are laid; some at the west and some at the north of the city, all under the direction of Joshua by the command of the Lord.

There are even now in the army of Christ (these, so to speak), outposts, pickets, and ambushments, as in another way there were then. Some are standing alone for Christ, far away from the fellowship of the saints. Like the lonely but watchful sentry, upon whose fidelity the safety of the army in measure depends — some have this lonely post. But whether his path be isolated, or amongst the congregated saints, upon the faithfulness, watchfulness, devotedness of each depends (as far as man's responsibility reaches) the work of God in the whole.

The men of Ai are drawn into the snare; the army of the Lord in the forefront seem to them to give way, yea, to flee. There are times to do this even in this day in our spiritual wars. A time to let our yieldingness be so known to all men, as to make it appear to them that we have nothing to say. Such a moment may seem a triumph to the foe. But how short-lived! He is led to commit himself the more completely; but faith counts on the resources of God, and abides His time. Thus did the Lord in His day, and all seemed a complete triumph of the enemy. But O what wondrous resources lay behind! What a work was He accomplishing, when in His apparent defeat and desertion by all! The enemy seemed to have gained such a complete victory, when Jesus, despised and rejected of men, died a malefactor's death; and wretched men could say, "Ah, so would we have it!" But what a downfall was his, when the bars of death — the "gates of hades" — were borne on the shoulders of this Mighty Conqueror, and the enemy's last strong citadel — death — succumbs, abolished by the power of His resurrection.

We too may seem at times to be defeated — to yield, and flee before the enemy's power, confiding in our Captain and the unseen resources — the armies of reserve which He can employ to accomplish His victory. But all this requires faith in Him, faith that thinks not of self, but of Christ. The watchful eye of Jesus marks all from the heights above; He withdraws not His eyes from His people. "And the Lord said unto Joshua, stretch out the spear that is in thy hand towards Ai: for I will give it into thine hand. And Joshua stretched out the spear that he had in his hand toward the city. And the ambush arose quickly out of their place, and they ran as soon as he had stretched out his hand: and they entered into the city, and took it, and hasted and set the city on fire" (Joshua 8: 18).

Thus we find that the Holy Ghost produces under Christ, unity of action in the hearts of those who are thus under His mighty and constraining power. Wondrous Unity! past man's comprehension; past his ordering. But no difficulty is felt when the Lord is thus at work, and an obedient people act in the current of His mighty operations. Joshua's spear — and that by no preconcert — was stretched out by a hand which grew not weary till all was accomplished. This marks this lovely concert of action in the unity which is indeed of God. Each soldier on that day had his own special pathway; yet there was but one Joshua, with one spear, who ordered all. True unity; yet true diversity brought forth to fruition this victory.

If we turn to Eph. 4: 1-16, we find these activities unfolded in the church of God. Complete, sevenfold unity begins the chapter (vv. 1-6), yet diversity marks the place of each and all. The "prisoner of Jesus Christ" exhorts that we should walk worthy of this vocation which he has just unfolded. It embraces with its collateral truths three prominent features. The calling of God into Christ's place as Son and Man before Him (ch. 1). Then our corporate relation to Christ, the Head, as His body (ch. 1). And in the close of ch. 2 the fact that here on earth we are builded together for a habitation of God through the Spirit. All these wondrous things form the basis of his exhortation in ch. 4.

"Lowliness and meekness" become us most surely then, in God's presence. To be lowly in truth we must be consciously there. "Long-suffering" too; for the greater the evil, the more must this divine quality be found in us. It is more than patience; long-suffering supposes outrage and injury, and our bearing it as God. Then too, "Forbearing one another in love;" it needs this much, for flesh is in each, and we have flesh in ourselves. It can never combat with flesh in another; thus there must be forbearance. It is wonderful when this forbearance is exercised towards the actions of flesh in another how he is ashamed, and how the soul is brought to self-judgment sooner or later before the Lord. All this then is prefatory to the great end in view, the glory of Christ, and in walking worthy of our vocation. We shall be characterised by the blessed qualities of lowliness and meekness, long-suffering and forbearance in love; this divine character crowning all, and qualifying (what otherwise would be but human amiability) with the nature of God.

The Apostle now names the sevenfold unity. First the essential real unity to which our corporate responsibility is attached. He begins by saying, "Endeavouring to keep the unity of the Spirit in the uniting bond of peace." All diligence is needed for this in such an evil day as that through which we now pass. This is its scope. Then, when we come to its practice all should be "using diligence to keep" it, in the uniting bond of peace, in "one body."

The first two unities are connected with the Holy Ghost, "There is one body and one Spirit." This is the real thing formed by the presence of the Holy Ghost, "one hope" — it can have none other. There can be but one for that which is held in living unity by the "one Spirit" of God, in "one body."

The next three are connected with Jesus as "one Lord." Here we find His place of dignity as owned in profession by all who call on the name of the Lord, "both theirs and ours." Such have but one common confession of His name — "one faith." It is this is in his thought. Elsewhere there is also "the faith," as the truth held between the soul and God; or "faith" in itself, as a divine gift and power in the soul. But here it is the common confession and profession of "one faith" in "one Lord," and this expressed by "one baptism" — of water.

The last unity brings us in connection with "God," as such; He who is "Father of all" (cf. ch. 3: 15), or supreme Author of them; who is "above all;" here we find His supreme place; He also permeates all, and lastly, He is "in you all" — thus He dwells in the saints.

This then is the administrative place of the Spirit, of the Lord, and of God. The revelation of the Trinity we find elsewhere. We have these unities connected with the Holy Ghost, real, essential, and vital. Unities connected with the Lord — those of profession and confession. And with God as Father and supreme.

He then turns to the great source of divine diversity in the Church, to Jesus — the true Joshua. "But unto every one of us is given grace, according to the measure of the gift of Christ;" here are contemplated the Hosts of the redeemed on earth — the whole church of God. Every one in the mighty army has his place. What business would he have to be in and of that Host if he had not some office to perform? "According to the measure of the gift of Christ" determines all. He sees fit to give, and He is Lord of all. He is seen here in His glorious exaltation, as "ascended up on high." How then did He reach that wondrous place? First He went down into the stronghold of Satan's power — death; but He did so as one who overcame this power of the enemy by apparent defeat, as we sing, "He death by dying slew." Then He burst the bars of the grave asunder, and "ascended up on high, he led captivity captive, and gave gifts unto men." At another day a little rehearsal of this wondrous victory, in an earthly way was celebrated in the song of Deborah. "Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead thy captivity captive, thou son of Abinoam" (Judges 5: 12). But its effects only lasted for a little moment, and then passed away. Now this eternal victory of Jesus is so complete that He can turn those who were captives to the power of the enemy and as thus set free, and make them His Host against all his power in the energy of that day of glory, in which He will bind Satan and cast him into the bottomless pit, and fill the earth with the full results of His victory and glory.

Shall not His Hosts then gladly publish His victory? Israel's first great salvation is ever a type and sample of their last and greatest deliverance. In the day of their redemption from Egypt they had to "stand still and see the salvation of the Lord;" in their final deliverance it will be the same story. Their extremity is God's opportunity, as is ever the case. The Church can say "Thou hast ascended up on high, thou hast led captivity captive; thou hast received gifts in the man" (Ps. 68: 18). The day will come when it will be said, "Yea, for the rebellious also (Israel), that Jehovah God might dwell among them." Meanwhile, "He gave gifts to men," He has not only "received gifts in man" according to the Psalm, but given "gifts to men" — members of His body. The same power that will free the world from Satan's power, He now dispenses in His members, in order to free others from that power, and build them up by the word of His grace.

What a wondrous Christ is He with whom we have to do! One who first descended "into the lower parts of the earth," i.e. the grave. The creature fell with the first Adam, and became subject to Satan's power and to death; Jesus — the second Adam — went under death, and then ascended far above all heavens." I look down to the deepest depths of ruin where the creature lay; I look again up to the highest heavens, even "the heaven of heavens which is the Lord's," and I behold a Man filling it all! From the extremest depths of ruin, to the highest heights of glory He has traversed, "that he might fill all"! and this as Man. It is such a Christ with whom we have to do; such a Christ we have to serve, in the consciousness of the breadth of these wondrous fields of glory as realized by faith; in the depth of the creature's misery as fallen, and under Satan's power.

Then we learn the diversity of the special permanent gifts which He has given: "And he gave some apostles; and some prophets; and some evangelists; and some pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ" (vv. 11, 12). Apostles did their own special foundation work, and then passed away. Their special power and foundation ministry is continued to none: none could now say, "Have I not seen the Lord?" a necessary qualification for this work; nor could any now say, "And so ordain I in all the churches." Without these special qualities there are none. Their work then was done and ended when the last apostle passed from this scene. He gave "some apostles," and there it ended.

And He "gave some prophets" — Mark was one; Luke was another, may I not say? They were not apostles, but they wrote by revelation their Gospels and the Acts. Such like service, with the oral teaching as revealed then by the prophets, was their work; it has been accomplished, and they too have passed away; their work was done.*

{*The gift of prophecy is continued now in another way. For those, who in ministering speak to the conscience of the hearer from God — whether to saint or sinner — are prophesying in the ordinary sense. (Cf. John 4: 19; 1 Cor. 14, passim)}

"And he gave . . . some evangelists," whose work is to carry the "glad tidings" to the lost, in this evil world, and bring souls when delivered from the bondage of Satan, to the consciousness of their place in Christ, and thus as of the Host of the Lord to do battle against the enemy.

"And some pastors and teachers" to shepherd and feed the flock of God, and train them in the ways of the Lord. All these are special and permanent gifts attached to individuals; an evangelist is always an evangelist, even when he is not evangelizing. A pastor and teacher is always this, though not always at his work. They are the definite abiding gifts of Christ to the Church, "Till we all come in the unity of the faith and of the knowledge of the Son of God, unto a perfect man, to the measure of the stature of the fulness of Christ." This is the end and aim of ministry in the Church of God. Even when the Lord shows (v. 12) for what purpose He has thus bestowed these gifts, He puts the individual saint first, even before He speaks of the whole body. Just as the place and relationship to the Father, of the individual saint, is shown most fully in chapter 1 of this epistle, before his corporate place and relation to Christ as a member of His body is touched upon in its end; so here He adds, "For the perfecting of the saints (first; then) for the work of the ministry, for the edifying of the body of Christ." And the end to be attained, "Till we all come" — that is, every individual saint of the whole body of Christ — "in the unity of the faith," one uniform basis of faith in the understanding of the things of Christ, and consciousness of our place before Him; the standard of all being "the knowledge of the Son of God" — He for whom the Church waits; upon whose person as risen, she is built; "The Son of the living God;"in the faith of whom she overcomes the world, and who will take her to Himself for His Father's house and the glory. The measure of growth in each being "a perfect (or full-grown) man," in contrast with being "babes" (v. 14); the "perfect man" having still but one just measure and stature to which to attain, that of the "fulness of Christ."

Then after those permanent gifts are treated of, we find the "whole body," in the effectual working of the measure of each one part." Here we find the place and function of all the members of Christ without exception. The expression "effectual working" is very beautiful; for not only on the individual growth to "full age" of each Christian, depends the prosperity of the whole body; but also upon the "effectual working of the measure of each one part," hangs the healthy growth and edification in love of the whole.

The heart pauses for a moment to contemplate what the Church of God — the Host of the Lord — would have been, had these wondrously blessed thoughts of Christ been practically carried on to fruition. Still, blessed be His name, the thought is unchanged, and faith thinks His thoughts and faithfulness acts upon them, even were there but one or two acting in their truth on earth. What a wreck — what a ruin, has the Church become in the hands of Satan and men! Yet still the work of grace and truth proceeds, and it will be found, in spite of all the failure, that He who knew the eternal thoughts and counsels of God, and descended to carry them out in the power of divine love, will effectually do so, and present the Church to Himself "Holy and without blame before him in love."

In Romans 12 we also find this "unity of action," and "diversity of operation" — in living and practical power.

The chapter begins with the weightiest of all truths in the practice of a soldier of the Lord's Host: personal consecration to the Lord (vv. 1-3). "I beseech you," says the apostle, "by the mercies of God." Wondrous basis of divine exhortation, of which the mighty mercies unfolded from Rom. 3 to 8* are the foundation in this chapter. "That ye present your bodies," heretofore the slaves of sin and every folly, "a living sacrifice." How touchingly does this point to Jesus as the perfect meat-offering — the sinless Man ever before the eye of heaven, and before His Father His perfection in this lovely character was only proved in its completeness by His death in obedience to His Father, and for His Father's glory. Were we to enter upon the full beauty of its presentation of the Lord, in Lev. 2, we should notice an ingredient which, while it formed no part of the offering, was never to be forgotten, that is, the "salt."

{*The direct connection is between the end of Rom. 8 and 12. Romans 9, 10, 11, are parenthetic, and refer to Israel in the past, in the present, and in the future.}

Salt represents the separative power of holiness, which in Him was always perfect. There was a holiness in Jesus which He used to bring God's love to man, because He could not be defiled. But it was that inward power of it which distinguished Him from all other men. It is this He presses at the close of one of His most deeply solemn discourses (Mark 9), "Have salt in yourselves, and have peace with one another." He exhorts to this inward power of holiness and holy grace which connects the soul practically with God, enabling it to refuse the evil and choose the good in this evil world. This renders this "living sacrifice" "acceptable unto God." So far as in us lies, it is thus that the frankincense of His graces are seen in us. No one being ever was offered in itself to God but Jesus. But His was that intrinsic perfection ever presented to Him, and tried by the judgment of fire, yet only and always yielding its own sweet savour: all the frankincense went up to God. So far then as Christ liveth in us, this "acceptableness" is found. This is our intelligent service.

He then passes on to our relative place of separation from the world and its ways, and in obedience thus we find as Enoch, God's good and acceptable and perfect will; or as Moses, having found grace in God's sight, we seek His way, that we may find grace in His sight. Then He looks (v. 3) for lowliness, yet sobriety of thought as to ourselves, in the place of responsibility God has set each one. No false humility; but humbly yet firmly accepting the place and measure of gift which God has bestowed, and this in dependence on Him.

After this personal consecration or devotedness, he turns to the mutual relationship of all, as "one body in Christ" (vv. 4, 5); "For as we have many members in one body, and all members have not the same office, so we being many, are one body in Christ, and every one members one of another." Then he passes on to the individual responsibility of each and all. If it be ministry, it is to be waited on; or prophecy; or teaching; or exhortation. He who gives is to do it with simplicity; he that rules (takes the lead) with diligence. He that showeth mercy, with cheerfulness. Love is to be without dissimulation, and from the bottom of the heart. Evil to be abhorred; good, to be desired and loved. Kindly affections flowing to others; each taking the lead in paying honour one to the other. Diligence in business, and without slothfulness, thus serving the Lord. Rejoicing in hope; patient in tribulation; continuing instant in prayer. Distributing to the necessities of saints; given to hospitality, Bless them which persecute you: bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another. Mind not high things, but associate with what is lowly. Be not wise in your own conceits. Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as far as it lieth in you, live peaceably with all men.

Dearly beloved, avenge not yourselves; but give place unto wrath: for it is written, "Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good."

Blessed list of graces and virtues which God looks to find in the practical life and warfare of the soldiers of Christ! May they be engraven on the heart, and seen in the lives of all who are His, that His name may be glorified!

Thus, while we see how unity of action in "one body," is imperative on the soldiers of Christ, when moving practically under His eye and command as Captain of the Host of the Lord; diversity of operation is maintained throughout: each having his own place and work assigned to him in the whole. As the members of our human bodies, though many, do not interfere one with the other in the discharge of their several functions; but each working in unity, form one harmonious whole, so is it in the Church of God!

May He give singleness of eye and purpose of heart to His people — to each and all; that we may know His mind and will, and, knowing it, be found effectually working in the measure assigned to us, where we can best glorify Him and carry out His designs and victories here. The day will come when the armour may be put off, and the girdle of service be laid aside for ever! Then He will put it on in His eternally blessed love; and, girding Himself afresh, will come forth to serve us with the best things from the table of the Father, feeding us with His own hand, to make us enjoy the more that House on high in which we shall dwell with Him and He with us, in its peaceful joys for eternity.

Chapter 22.

"The Last Trump:" Conclusion.

"For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God" (1 Thess. 4: 16).

There is but one command more for which the Host of the Lord now waits — a precious, glorious word! He whose voice once spake on earth in lowly grace, and now speaks from heaven with grace unchanged by man's sin, will utter that "shout" of relationship to His own. Known only to them, and heard only by those who have already known the Shepherd's voice; in the twinkling of an eye all shall be changed, and "for ever with the Lord."

What a thrilling note it will be to many a toiling one, who has trodden faithfully his lowly path in the armies of the Lord! Perhaps he had laid down his head on his Master's bosom and "slept," till that day should come — his spirit with the Lord. It may be that he may be found amongst those who are "alive and remain," and when the voice of Jesus sounds it finds him at his post, like a man who waits for his Lord. In the thousand times ten thousand circumstances of life, the voice will reach those whom He loves, and He will carry him to His Father's house on high. The mighty Host of the Lord will rise, in silence and secrecy, like His own resurrection. He will glean up the dust of His people, hitherto carefully preserved by His living power. The four winds of heaven may have scattered it abroad; the four quarters of the earth may have apparently swallowed it up; but it must surrender His prize. The sea must give up those who are Christ's, and who perhaps found there an unmarked tomb. The sealed tomb, the silent places of the dead, must be gleaned of their precious dust. The unmoved sod; the yet-sealed tomb, will tell the tale, that He who left the grave with unbroken seal in presence of the sleeping watch; He who left the grave-clothes "wrapped together" unmoved, has ordered that with the same silence, the same quiet yet mighty power, the "dead in Christ" will rise. They will quit their places as He, the "first-fruits" did, when He comes. The living army still here then hear His voice, and then this corruptible puts on its incorruption; then this mortal puts on its immortality, and the exulting song of the Church is heard in response to His mighty "shout" — "O death, where is thy sting; O grave, where is thy victory"! (1 Cor. 15) Then "they will gaze upon their Master, with His name upon their brow."

Like Enoch of old they will not be "found" — for God will have translated them.

What an incentive is this hope to earnestness of purpose in serving Him for whom we wait, meanwhile. The "terror of the Lord" for those who are not Christ's must press itself heavily upon the heart of His soldiers here. They know that the sleeping Church has had the midnight cry. They know how His coming had been forgotten — nay denied. They know how that many who love Him had fallen into the "evil servant's" snare, who said, "My lord delayeth his coming." Again they have heard His voice, and have trimmed their lamps, and "gone forth to meet" Him. They know the solemnity of the hour in which they now stand. They feel that the dawning of the day is near; they watch through the gloom for the Church's Bridegroom — the "Bright and the Morning Star." They feel that all the confusion of the present moment marks the state of the poor foolish virgins. They know too, alas, the solemn wail that will pass over these lands where Christ is professed, but alas, Himself unknown — "Lord, Lord, open unto us," and this when the door is shut for ever! Solemn moment of terror indeed will it be! But, O! how bright and living a moment it will be to those who belong to the "first resurrection;" who are raised or changed by His mighty power as the witness and proof of their complete acceptance in the Beloved. His resurrrection was a proof of the perfection and glory of the person of Him who was there. Ours will be the proof of the perfection of His work in which we stand. Surely then we may well "comfort one another with these words."

"Therefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord." Amen.

The Ways of God: Government, Grace, and Glory

The Ways of God:

Government, Grace, and Glory.

F. G. Patterson.

1865 253 etc.

At a time like the present, so full of events crowding themselves together in the history of this present age — an age which ends with consequences so deep and solemn to the world, and so full of blessing to the Christian, and to the Church of God — it is a blessing from the Lord to have our minds directed towards the prophetic word, and to the ways of God. It is said of the prophetic word, that unto it "ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts." It is desired as briefly as is consistent with the end in view, and as the Lord may graciously afford guidance and blessing to our need; to bring before the mind of the people of God the general scope of the great dispensational dealings of God, which it has pleased Him, in His infinite grace, to make known to us in His word, so as to display those dealings in government, grace, and glory. In this way some may be enabled to follow those dealings in their consecutive order, as nearly as such may be followed, so as to grasp the purposes of God thus revealed.

Truly we may say, we only "know in part;" but the Lord is very gracious, and waits on our slowness to learn.

It is not pretended to give a complete view of the details of these things, but such as may lead the mind to a closer searching after the more minute details in the word of God, and a more perfect apprehension of His purposes and ways.

In carrying out such a desire, many truths, well known of late amongst the Lord's people, will be before us — needfully so — that the more important parts may not be forgotten or omitted, in the consecutive order of God's ways. And should it be found that it is necessary to depart from this order, it will be but to link together more fully and clearly the events, that the mind may be enabled to pass along the chain without leaving a link behind.

The purpose of these papers is to put the truth plainly and simply before the mind from Scripture, for "godly edifying which is in faith;" not to combat with error, however useful and necessary such may be in its season. For it is strongly felt that, when the truth with its clear and perfect light shines into the soul, it dispels the darkness around, and finds a resting-place in the heart that desires to be subject to the word of God.

May the consideration of these truths prove a blessing from Him, who alone can bless; and may He enable us to live in the power of the things which are unseen and eternal, and abundantly bless His own word!

In searching into these subjects, a very large scope of Scripture will be before us, besides the prophetic scriptures, which embrace five great distinct subjects, viz.: — first, the corruption or ruin of Israel; secondly, judgment following the ruin; thirdly, the times of the Gentiles; fourthly, the crisis of the world's history; fifthly, the glory or kingdom. I would premise one remark upon 2 Peter i. 20: "Knowing this first, that no prophecy of the Scripture is of any private interpretation." There have been certain partial fulfilments of prophecy in times past, which, no doubt, bore largely upon them the features of the occurrences to which, when fulfilled, in a primary application, they referred; but if we were to say that their scope ended there, we should miss the mind of the Spirit in the subject of the scripture, and make it of private interpretation. Prophecy begins in the mind and counsels of God, and only ends in His own glory to be revealed and perfected and displayed in his Son; it links together two things, the counsels of God and their accomplishment in Christ. We cannot, therefore, begin at a subsequent point, or stop at any one prior to the end, without losing its great aim. No matter how exact may have been the apparent fulfilment of certain prophecies, when we come to examine the details, we are sure to find features which clearly show that, when God was pleased to use the circumstances that were coming, or that were then before Him, He has always shown that He had other thoughts in view reaching on to the accomplishment of His full purposes and glory, of which the matter before Him served as a type. Prophecy, too, is occupied about earthly events, not about heavenly. "There is one glory of the celestial and another glory of the terrestrial" truly; but prophecy is silent as to "the mystery which, from the beginning of the world, had been hid in God." "The mystery, which was kept secret since the world began, but now is made manifest." "This is a great mystery: but I speak concerning Christ and the Church."

1. — The General Scope of the Dealings of God.

With reference to this subject, we will refer to three scriptures as follow: "But when the fulness of time was come, God sent forth his Son, made of a woman, made under the law." (Gal. iv. 4.) "In the dispensation of the fulness of times, he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him; in whom we also have obtained an inheritance." (Eph. i. 10, 11.)

"And the angel . . . sware by him that liveth for ever and ever . . . that there should be time (delay) no longer: but in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished." (Rev. x. 6, etc.) These three portions of Scripture mark out three great leading events or epochs of God's dealings towards the world: the first of them is past, and the two others manifestly future; the difference in the two last lying in this, that the one ends when the other begins. We shall now endeavour to ascertain from Scripture, to what past dealings and ways of God the expression in Galatians refers, "When the fulness of time was come." We must, consequently, take a general glance at the past history of the world as revealed to us.

We turn to Genesis i., ii., and there we find that God, having created the man and woman, bestows upon them the "dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth." A universal dominion bestowed upon them over all created things. We pass on to Genesis iii., and there we find that Satan had come in and succeeded in obtaining this headship through man who had fallen, and through his lusts, when estranged from God. To Adam alive and innocent had been given a law upon the observing of which the retention of the blessings and dominion depended, and which would, as a creature, have kept him in his proper place of subjection to God. Adam thus fallen hears a promise, that the woman's seed (which he was not) should, in due time, bruise the head of Satan, who had thus obtained the headship by his deceit; and thus he passes out from the presence of God. "So he drove out the man." Then begins the probation of man in this condition, which lasted about four thousand years, till "the fulness of the time was come."

For about sixteen or seventeen hundred years of this time of trial men are left to themselves (God never leaving Himself without a witness) till the flood, when the earth was "corrupt before God, and . . . was filled with violence. And God looked upon the earth, and behold it was corrupt: for all flesh had corrupted his way upon the earth." "The invisible things of him from the creation of the world" having been "clearly seen, being understood by the things that are made, even his eternal power and Godhead," leaving them "without excuse." And so God said, "The end of all flesh is come before me, for the earth is filled with violence through them: and behold I will destroy them with the earth." "And so he brought in the flood upon the world of the ungodly . . . and the world that then was being overflowed with water perished," and thus ended the trial of man left to himself.

Noah and his family are saved through this judgment, and we find him on the earth thus cleansed. Into his hand is given the "sword;" government is entrusted to him — "Whoso sheddeth man's blood, by man shall his blood be shed, for in the image of God made he man." Noah thus entrusted, began to be a husbandman, and he planted a vineyard, and he drank of wine, and was drunken; thus losing, morally, the position in which he had been placed by God.

The worship of devils began. Men, when they knew God, "glorified Him not as God, neither were thankful, but became vain in their imagination, and their foolish heart was darkened: professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things." "The things which the Gentiles sacrifice, they sacrifice to devils and not to God."

Self-will thus fills the heart of men — self-will that would prove a centre in itself, having lost the link which linked it to God, the only centre of good: men unite to make a centre of unity apart from God. "Let us build a city and a tower, whose top may reach to heaven; and let us make a name, lest we be scattered about upon the face of the whole earth." Man would call this unity, God calls it confusion, (Babel,) and He goes down and scatters men abroad, giving them the restraint of tongues, "an iron band round men."

When the world had thus gone into idolatry, "and worshipped and served the creature more than the Creator, who is blessed for ever;" God separated to Himself one man, Abraham, and in him a family, a nation, that He might (amongst other counsels) place man under another test, on new ground. In course of time He separates this nation of Israel from the world (Egypt) to Himself, giving them thus separated, Himself dwelling amongst them, His law. This law represented to man the rule of his responsibility as a sinner, and also represented the authority of God. Ignorant of themselves, they accept it as the condition of their relationship with God; the law-giver goes to receive it, and before the conditions are named, those who accept the conditions, set up a golden calf and worship it as their God, and fail! God then puts the law into the hands of a mediator and adds the conditions of longsuffering and mercy to its claims. The history of the nation of Israel, thus set on new ground, gives us the result of this fresh trial of man. It lasted till the captivity in Babylon. During that time of trial we listen to the pleading voice of the prophets and messengers of God, striving to win back the rebellious people to the observation of the conditions of their relationship with Him, and to keep the law that defined them. "But they," says the prophet, "like Adam, have transgressed the covenant; they have dealt treacherously against me." (Hosea 5: 7.) They broke the covenant upon which the blessings depended, as Adam had done.

Man now gets another trial. Supreme power is put into his hand. Universal dominion is given into the hands of Nebuchadnezzar, king of Babylon: "Thou, O king, art a king of kings; for the God of heaven hath given thee a kingdom, power, and strength, and glory; and wheresoever the children of men dwell, the beasts of the field, and the fowls of heaven, hath he given into thine hand, and hath made thee ruler over them all." (Daniel ii. 37, 38.) How then will he use it? Will it be to the glory and honour of Him from whom he had received it? The result is known. Lifted up in pride of heart, he makes of himself a centre, and for a religious and idolatrous unity apart from God persecutes His people. Lifted up in pride he says, "Is not this great Babylon that I have built for the house of the kingdom, by the might of my power, and for the honour of my majesty." (Daniel iv. 30.) He loses his moral reason and becomes a beast!

And now into this wilderness of the world, into the spot where God had put His vineyard and planted His vine, that it might bring forth fruit for Him — the vineyard that He had fenced and gathered out the stones, and planted with His choicest vine, and of which He could say, "What could have been done more to my vineyard that I have not done in it?" and when He looked that it should bring forth grapes, brought it forth wild grapes, with all His care and culture, "the degenerate plant of a strange vine:" — into the moral wilderness of this world, and into that little spot on which He had bestowed such care, came His last trial of man! "I have one Son, it may be they will reverence him when they see him." The tale is soon told: they gave Him a cross when He came to seek His crown! They gave Him spitting when He came to seek for fruit! And thus ended the probation of four thousand years under every form of trial; the fulness of time was come! Man cannot now say that one single way was left untried of God; he is left without excuse. The fulness of time was come, and God sent forth His Son. The Son came to seek and to save that which was lost! He took the twofold position: "made of a woman," through whom sin had entered; "made under the law," through which men were under condemnation, "to redeem them that were under the law," that we might receive the adoption of sons; that God might display the exceeding riches of His grace to those who were poor and miserable through sin. The result to those that believe is, "We have redemption through his blood, the forgiveness of sins, according to the riches of his grace."

To such His purpose is revealed: "That in the dispensation of the fulness of times, he might gather together in one all things in Christ, both which are in heaven and which are on earth, even in him; in whom also we have obtained an inheritance." And when these fulness of times shall have run their course, the strong angel shall sware by Him that liveth for ever and ever, that there shall be no longer delay, and that when the seventh angel should sound, the "mystery of God" should be finished. (Rev. x.) "And the seventh angel sounded, and there were great voices in heaven saying, The kingdoms of this world are become the kingdoms of our Lord and of his Christ; and he shall reign for ever and ever." (Rev. xi. 15.)

Let us now look at these "times" that are running on to their "fulness." "The fulness of time" is evidently past; the "dispensation of the fulness of times" plainly future.

1. It is now the time of the testimony of the cross and resurrection of Jesus, and the gathering together of the joint-heirs for Him, in whom we have obtained an inheritance; the time when God's secret work is progressing, fitting the spiritual stones to His spiritual house.

2. The time of the Church suffering in brokenness and weakness here below, in the kingdom and patience of Jesus.

3. The time of confusion and misrule, when judgment is so far separated from righteousness, that when the only righteous One stood before the judgment-seat, owning that the power which was there was given of God: "Thou couldst have no power at all, unless it were given thee from above" — it condemned the Guiltless!

4. The time of the blindness of the beloved people, the vail being over their face, the fulness of the Gentiles being gathered in.

5. The time of the Gentile domination, when the great image of Daniel has not yet received the blow upon his feet from the stone cut out without hands.

6. The time when the whole creation groans and travails in pain, waiting for the manifestation of the sons and heirs of God.

7. The time when Satan goes about, a roaring lion unbound, seeking whom he may devour; whose voice we hear in the evil spirits, "torment us not before the time."

8.The time of the "mystery of God," when He bears with much longsuffering the evil, without judging it; when wickedness is in high places, and goodness trampled under foot; when falsehood triumphs, and truth is fallen in the streets.

9. And the time when Jesus, rejected by the world, sits at God's right hand, waiting until His enemies are made His footstool.

But we must now retrace our steps. We saw that man had lost the headship and dominion given to him in Genesis i., ii. We turn to Psalm viii. and find that there is a "Son of man" on whom this dominion is bestowed. "Thou madest him to have dominion over the works of thy hands, thou hast put all things under his feet; all sheep and oxen, yea, and the beasts of the field, the fowls of the air and the fish of the sea, and whatsoever passeth through the paths of the sea." Who is this "Son of man?" and when is this dominion to be exercised and enjoyed? Hebrews ii. answers us: "Unto angels hath he not put in subjection the habitable earth to come, (oikoumene) whereof we speak; but one in a certain place testified saying, What is man that thou art mindful of him, or the son of man that thou visitest him? Thou madest him a little lower than the angels, thou crownedst him with glory and honour, thou didst set him over the works of thy hands; thou hast put all things in subjection under his feet . . . . We see not yet all things put under him, but we see Jesus . . . crowned with glory and honour." It is in the age to come this dominion is to be exercised and enjoyed by Him who is also the "Son of man," now "crowned with glory and honour."

We turn to Ephesians i. 19-23, and find the apostle again quoting the same Psalm. He speaks of the exceeding greatness of the power which was wrought in Christ "when he raised him from the dead, and set him at his own right hand in the heavenlies, far above all principality, and power, and might, and dominion, and every name that is named, not only in this age, but also in that which is to come. And hath put all things under his feet, and gave him to be head over all things to the Church, which is his body, the fulness of him that filleth all in all." We learn from this and other portions of chapters i. — iv., that, while He is exalted thus, a body is being formed for Him from Jew and Gentile; and that the same power that was put forth to raise Christ and exalt Him as man to God's right hand (He was always the eternal Son, the Word that was with God) is put forth to quicken, raise up, and unite to Him the joint-heirs, which form His body the Church.

Again, in 1 Corinthians xv. 27, the apostle quotes this psalm. Thence we learn that this dominion is accomplished in resurrection, the resurrection of the saints from among the dead, of which the chapter treats; that when that day comes, some shall not have been laid asleep by Jesus, but all (living and dead) shall be changed. It is at that period that the dispensation of the fulness of times shall have course, and God shall have gathered together all things in heaven and earth in Christ: and when the saying shall be brought to pass, "death is swallowed up in victory." (1 Corinthians xv. 54; Isaiah xxv. 8.) Then He shall proceed, as we find by the kindred passages of Isaiah, to bring in the blessing of the earthlies; and then the kingdom of this world shall become the kingdom of our Lord and of His Christ, "when the Lord of hosts shall reign in Mount Zion, and in Jerusalem, and before his ancients gloriously."

We find this in Isaiah xxiv. — xxvi. The world and its systems brought under judgment, when it will reel to and fro like a drunkard under the judgment of God. When He will punish the host of the high ones that are on high: Satan and his hosts shall then be cast out of the heavenlies (Rev. xii.), after having so long obscured and hindered the blessing from God. The kings of the earth shall be punished on the earth, when they are gathered together against the King of kings and Lord of lords. (Rev. xix.) This universal judgment makes way for the establishment of His throne in Zion. "In that mountain shall the Lord of hosts make unto all nations a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined. He will remove the veil that is spread over all nations. He will take away the rebuke of His people Israel, the remnant of the nation that have waited for him, who was "the strength to the poor, and the strength to the needy in his distress, a refuge from the storm, and a shadow from the heat, when the blast of the terrible ones is as a storm against the wall." He will bring the branch of the terrible ones low, and cause "the feet of the poor and the steps of the needy" remnant of his people to "tread it down," and teach them in that day of their deliverance and restoration to sing this song in the land of Judah, "We have a strong city, salvation will God appoint for walls and bulwarks." The whole three chapters are of exceeding beauty, showing what the Lord will do at the day when the saying is brought to pass, "Death is swallowed up in victory," when all that has been marred and destroyed in the hands of the first Adam, shall be made good in the last Adam," and when He shall exercise the headship of Psalm viii. taken as Redeemer-Heir — the joint-heirs united to Him; when the name of the Lord shall be excellent in all the earth; and His glory, not only as King in Zion, but that which He has set above the heavens shall be displayed in the heavens and the earth, at "the times of the restitution of all things."

In fine we see that man has destroyed himself; every fresh trial only proving how complete has been his ruin and failure. He has sinned away his blessings as soon as he has received them. We see that God will make good in a far higher sense, and to His own glory, everything that man has ruined, and under which he has failed, in the Son of man — the second Adam — in Christ! What we have considered embraces only the period of probation up to the cross and rejection of God Himself in the person of Christ. We shall see, in considering over other subjects, this humiliating, yet necessary, discovery, more clearly brought out. True it is that man — the first Adam — was as really lost and ruined at the day of Genesis iii. as in his rejection of Christ; but it was this which brought out definitely the enmity of his heart to God and good. Before the cross there was no distinct proof of this. He had failed in many a patient trial from God; but his ruin was fully proved, when God, gentle, humane, loving, full of grace and truth, came into his midst and was rejected in the person of Jesus Christ!

2. — The Past History of the People of Israel.

After our short survey of the general dealings of God, we now come to consider His ways, as exhibited more in detail; and in doing so we turn to that people, or nation, which was peculiarly the platform for their display, in government, longsuffering, and mercy — the people of Israel.

We have seen the state of the world and failure of man in the days before the flood: and afterwards Noah set up on the renewed earth, the world going into idolatry, and, amongst the jarring elements of human wills, man striving to make a centre and a name apart from God, and the judgment of God thereon — the divisions of the world into nations in the family of Noah. There was a purpose with God at that time, in His mind and counsels, which we find in Deut. xxxii. 8. "When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people, according to the number of the children of Israel. For the Lord's portion is his people; Jacob is the lot of his inheritance." Here we find that centuries before they existed as a nation, the counsels of God were occupied about them. His dealings with the nations of the world were arranged with reference to the seed of Jacob.

The world had lost the knowledge of the one true God and had gone after idols, even the family of him of whom it was said, "Blessed be the Lord God of Shem." Satan had succeeded in gaining the position God should have had in the minds and hearts of man. "Your fathers dwelt on the other side of the flood in old time, even Terah, the father of Abraham, and the father of Nachor: and they served other gods." (Joshua xxiv. 2.) We learn from 1 Cor. x. 20, in which the apostle quotes Deut. xxxii., that these gods were devils. This being the case, God chose one man, whom He called to separate himself from his country, associations, and his family to be a witness in the world and against the world for Him. To this man, Abraham, God gave certain promises, both of a temporal and of a spiritual nature. The question before us being the past history of the nation of Israel, we pursue only the temporal promises. When Abraham came into the land of Canaan, God said, "Unto thy seed will I give this land." (Gen. x. 11.) When Lot had separated from him, these promises are renewed. "Lift up now thine eyes and look from the place where thou art northward, and southward, and eastward, and westward; for all the land which thou seest, to thee will I give it and to thy seed for ever," etc. (Gen. xiii. 14, etc.) Again in Genesis xv. we find the promise renewed and the bounds of the land named. "And he said unto him, I am the God that brought thee out of Ur of the Chaldees, to give thee this land to inherit it." And again, "Unto thy seed have I given this land from the river of Egypt to the great river, the river Euphrates." In a vision in the same chapter God reveals to Abraham that his seed would be a stranger in a land that was not theirs and that they should serve them. "And they shall afflict them four hundred years . . . . . And afterwards they shall come out with great substance."

Now these promises were entirely unconditional: they were given by God and received by Abraham without any condition whatsoever. We find them, still without condition, repeated to Isaac in Genesis xxvi., and to Jacob in Genesis xxviii. We turn to Exodus ii., when the four hundred years were expired, and we find these promises to the fathers alluded to; "And God heard their groaning, and God remembered His covenant with Abraham, with Isaac, and with Jacob; and God looked upon the children of Israel, and God had respect unto them." The people are now redeemed, and taken out of Egypt, the covenant name of Jehovah revealed to them. Afterwards they are told God's purpose in thus taking them out. "Unto thee it was showed that thou mightest know that the Lord (Jehovah) he is God, there is none else beside him." (Deut. iv. 35.) Or, as He says in Isaiah xliii. 12, "Ye are my witnesses that I am God." On the redemption of the people God takes up His dwelling amongst them in the cloud and the glory.

The question of righteousness had not, however, yet been raised. The people journey from the Red Sea to Mount Sinai, the objects of perfect grace. Here God proposes certain terms of relationship with them; "Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine." etc. (Exodus xix.) "And all the people answered together and said, All that the Lord hath spoken we will do." See also Exodus xxiv. 3, 7, where the covenant is ratified by blood. Thus they enter upon a covenant of obedience as the terms of relationship with God. Instead of saying, "No, we cannot trust ourselves in the least; if we accept conditions as these, we shall surely fail: we shall not be able to keep our blessings for one hour." Instead of this, they were full of confidence and ignorant of themselves. The result is plain and solemn. The lawgiver goes up to the mount that burned, to receive the terms of the covenant; and, ere he returns, the people make a calf and worship it, as the god that brought them up out of Egypt: they say, "Up, make us gods which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him." (Exodus xxxii. 1.) Moses returns with the tables of the law in his hand; he sees the music and the dancing when he came nigh unto the camp: he saw that on the side of the people the terms of the relationship were broken; and his anger waxed hot, and he cast the tables out of his hand, and broke them beneath the mount. Pure and unmixed law never, therefore, came amongst the people. The lawgiver returns to the mount; he goes up again, "peradventure he might make an atonement for their sin;" and in answer to the prayer of Moses, the people is spared, and a covenant of long-suffering, patience, and mercy added to that of the law; and it is established in the hands of the mediator and the people. (Exodus xxxiv. 27.)

The Book of Leviticus, with other matters, settles the approach to God, who dwelt amongst them, and the priesthood.

The Book of Numbers gives the journey through the wilderness.

When about to enter the land, the covenant is renewed, establishing the terms of their possession of the land on condition of their observing them, in the plainest way in the Book of Deuteronomy. Deut. xxvii. states the principle of legal righteousness, and Deut. xxviii., as other parts of the book, the conditions of their inheritance and blessing in the land. "And it shall come to pass, if thou shalt hearken diligently unto the voice of the Lord thy God, to observe and to do all his commandments which I command thee this day, that the Lord thy God will set thee on high above all nations of the earth, and all these blessings shall come on thee, and overtake thee, if thou shalt hearken to the voice of the Lord thy God. Blessed shalt thou be in the city, and blessed shalt thou be in the field: blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep: blessed shall be thy basket and thy store: blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out." (Deut. xxviii. 1-6.) And the alternative, "But it shall come to pass, that if thou wilt not hearken to the voice of the Lord thy God, to observe and to do all his commandments and his statutes which I command thee this day, that all these curses shall come upon thee, and overtake thee. Cursed shalt thou be in the city, and cursed shalt thou be in the field; cursed shall be thy basket and thy store; cursed shall be the fruit of thy body, and the fruit of thy land; the increase of thy kine, and the flocks of thy sheep: cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out." (Deut. xxviii. 15-19.) The whole chapter states in the most solemn manner the conditions of their possession and retention of their blessings in the land. And we read in Deut. xxix. 1, "These are the words of the covenant which the Lord commanded Moses to make with the children of Israel in the land of Moab (in the borders of Israel), beside the covenant which he made with them in Horeb."

Accordingly we find them entering the land under the leadership of Joshua, the waters of Jordan separating themselves, and the "Lord of all the earth" passing into the land before His people, to possess the land in them. This was an important title which the Lord thus assumes, to which we shall have occasion to refer again.

The Book of Joshua gives the history of their conquest and establishment in the land. In the last chapter we find Joshua establishing a covenant with the people, in which they bind themselves to serve the "Lord their God," and to obey His voice, and under these conditions to retain the blessing.

We now see one point established clearly, of the utmost importance, which is, that the people never yet possessed the land, or the blessings promised to the fathers, under the unconditional terms promised to Abraham, Isaac, and Jacob. These promises are yet to be fulfilled and accomplished in grace.

The results of their inheritance of the land, and the blessings conditionally, we find in the Book of Judges, as in other scriptures. "And the children of Israel did evil in the sight of the Lord and served Baalim: and they forsook the Lord God of their fathers, which brought them out of the land of Egypt, and followed other gods; of the gods of the people that were round about them, and bowed themselves unto them, and provoked the Lord to anger. And they forsook the Lord and served Baal and Ashtaroth . . . . And the anger of the Lord was hot against Israel: and he said, Because that this people hath transgressed my covenant which I commanded their fathers, and have not hearkened unto my voice: I also will not henceforth drive out any from before them of the nations which Joshua left when he died; that through them I may prove Israel, whether they will keep the way of the Lord, to walk therein, as their fathers did keep it or not," etc. (Judges ii. 11-13; 20-23.) This book shows their failure, and the faithfulness and longsuffering of God, who raised up judges and deliverers from time to time, to bring temporary relief to them out of the hands of their enemies.

In 1 Samuel we find the failure of the priesthood in the family of Eli. We read, "Now the sons of Eli were sons of Belial, they knew not the Lord." (1 Sam. ii. 12.) The entire chapter treats of this failure, and the cognizance the Lord takes of it. In 1 Samuel iii. the Lord establishes the regular line of prophets in Samuel, "ere the lamp of God went out in the house of the Lord," to form the link between Himself and the consciences of the people. In chapter iv. the ark of God, on which He manifested His presence, is taken. Eli dies, and the wife of Phineas, dying on giving birth to her child, names him "Ichabod, saying, The glory is departed from Israel." The prophet Samuel is now the link between God and the people. "He judged Israel all the days of his life." When be became old, he set his sons to be judges over Israel, but they "walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment."

The people now desire a king, and "the thing displeased Samuel when they said, Give us a king to judge us; and Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them." The Lord now gives them a king, a man of their own choice, Saul the son of Kish. 1 Samuel ix. — xv. give us the history of his appointment and failure. He fails in what he had been raised up to do. "And Samuel said unto him, The Lord hath rent the kingdom of Israel from thee this day, and hath given it to a neighbour of thine, that is better than thou." (1 Sam. xv. 28.) God now gives them a king, a man of His own choice, "David the son of Jesse," who at last is settled in the kingdom. After him, his son Solomon is established on the throne of the kingdom, in the full tide of prosperity and blessing, "neither adversary nor evil occurrent." (See 1 Sam. xvi. — 1 Kings x.) But "Solomon had horses brought out of Egypt," and he multiplied wives unto himself. Both of these things were expressly forbidden in Deuteronomy xvii. "And the Lord was angry with Solomon, because his heart was turned away from the Lord God of Israel, which had appeared unto him twice; and had commanded him concerning this thing, that he should not go after other gods: but he kept not that which the Lord commanded." (1 Kings xi. 9, 10.)

They had now failed under prophets, priests, and kings. Solomon had for a little moment united all these in his own person, serving as a type of Him in whom all shall be established. We read in 2 Chron. ix. 3, 4, when the Queen of Sheba came up, she heard the wisdom of the prophet, and saw the magnificence of the king, and the ascent of the royal priest to the house of the Lord — a faint shadow of the coming day of the glory of the kingdom.

God now stirs up the adversaries of the kingdom against Solomon, declaring by His prophet that He would take the kingdom from him; yet He would still preserve one tribe to David's house, that he might always have a light before Him. Accordingly, when Rehoboam came to the throne the mass of the nation revolted under Jeroboam, who established a separate kingdom, and an idolatrous centre of unity. The tribe of Judah only was preserved to the house of David.

From this time we pursue the histories of these two divisions of the nation, under the kings of Israel and the kings of Judah. That of the former is a tale of evil without any redeeming point, till we come to 2 Kings xvii., when, under their last king, Hoshea, Shalmaneser, the king of Assyria came up and led away the nation of Israel captive. "In the ninth year of the reign of Hoshea, the king of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Halah and in Habor by the river of Gozan, and in the cities of the Medes." (2 Kings xvii. 6.) Read the entire chapter, which gives the account of this. These tribes have never been restored.

We follow the history of the kingdom of the house of Judah from Rehoboam's day, which is such another tale of wretchedness, and failure, and departure from God, occasionally relieved by the reign of some faithful king, such as Josiah and Hezekiah, till the house of David consummated its guilt in Ahaz. This king had set up the altar of a strange god in the house of the Lord, and made molten images for Baalim, and followed the abominations of the heathen. He was scarcely exceeded in iniquity by Manasseh after the reign of Hezekiah. In the reign of Zedekiah the time had come when those touching and solemn words were pronounced: "The Lord God of their fathers sent to them by his messengers, rising up betimes and on his dwelling place; but they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy." (2 Chron. xxxvi. 15, 16.) Nebuchadnezzar, king of Babylon, came against the city of Jerusalem, and besieged it and took it, and brought the nation captive into the land of Babylon, and put out the eyes of the king and slew his sons, rifled the house of the Lord, and burnt it and the king's house, leaving a few of the poor of the people to be vine-dressers and husbandmen in the land. They had failed under prophets, priests, and kings, and God pronounced these words by the prophet concerning their last king: "And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, thus saith the Lord God, Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn it: and it shall be no more, until he come whose right it is; and I will give it him." (Ezek. xxi. 25-27.)

The glory, or presence of Jehovah, that had dwelt amongst them since they had been redeemed from Egypt, departs from its house. Turn to chapters ix. to xi. of the prophet Ezekiel. In Ezekiel ix. the prophet sees the glory of the God of Israel gone up from the cherub, and standing upon the threshold of the house: the Lord marks His own, who were faithful, then executes judgment. In Ezekiel x., the glory departs from off the threshold, and stood over the cherubim that were to bear it away. And in Ezekiel xi., the glory goes up from the midst of the city, and stood upon the mount of Olivet, that is upon the east side of the city.

As soon as the people had gone into captivity, the "sword" of government is handed over to the Gentile king, and the "times of the Gentiles" begin. "Thou, O king, art a king of kings, for the God of heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field, and the fowls of heaven, hath he given into thine hand, and hath made thee ruler over them all." (Dan. ii. 37, 38.) Israel had been God's servant up to this (in this position, however faithless). See Isaiah xliii. 10 — "Ye are my . . . servant whom I have chosen." (See also Isa. xli. 8; Isa. xlii. 19; Isa. xliv. 21.) The Gentile king now takes the place of the Lord's servant, though in another sense. (See Ezek. xxix. 18, 20; Jer. xxv. 9, etc.) During the times of the Gentiles, God assumes the title of the "God of heaven," as we see all through the Book of Daniel, which treats of these times. He had gone over Jordan into the land of Israel, as we saw, under the title of the "Lord of all the earth," and had exercised His government from the centre of Israel. The people having proved themselves worse than the heathen around, utterly untrue witnesses to the "Lord of all the earth," God removes His presence from amongst them, and bestows the government of the world into the hands of the Gentile king.

Thus ends, properly speaking, the past history of the nation of Israel. In the language of Hosea, "The children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without a teraphim." And again, "Call his name, Lo-ammi: for ye are not my people, and I will not be your God."

We must not, however, close our brief view of their past history, without looking shortly at the return of the remnant, of part of Judah and Benjamin at the close of the Babylonish captivity. We turn to Jeremiah xxv. and we find that when they were about to be sent into captivity into Babylon they are told by the prophet, "Behold I will send . . . Nebuchadnezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof . . . and this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years." We find in the Book of Esther how God secretly watched over His people without publicly owning them or manifesting Himself to them, in the land of their captivity. We read in Daniel ix. that as soon as the seventy years of the kingdom of Babylon were run, and Darius the Mede had taken the kingdom, "I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolation of Jerusalem." When the seventy years were over, a remnant of Judah and Benjamin came back, and settled in the land (Ezra i., etc.); they rebuilt the temple, and reared up and repaired the city. (Nehemiah.) The history of this remnant is touching and impressive. It was, however, an empty temple; they had neither the Shekinah (or the glory of the presence of Jehovah), nor the ark, nor the Urim and Thummim. They did not pretend to more than they had, but did what they could in the ruins of everything around. This was not the national restoration as was promised by the prophets; nor was it the inheritance of the land according to the promises to the fathers; only a remnant of Judah and Benjamin returned under the permissive patronage of their rulers, to whom they were still subject. "Behold we are servants this day; and for the land that thou gavest to our fathers to eat the fruit thereof, and the good thereof, behold, we are servants in it; and it yieldeth much increase to the kings whom thou hast set over us because of our sins: also they have dominion over our bodies, and our own cattle, at their pleasure, and we are in great distress." (Nehemiah ix. 36, 37.) When the national restoration takes place God declares, "I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all. (Ezek. xxxvii. 22.) And again, "They shall take them captives, whose captives they were; and they shall rule over their oppressors." (Isaiah xiv. 2.)

This remnant of the nation remained in the land under their oppressors until the coming of their Messiah, and His presentation to them; only a little band of disciples attached themselves to Him, and received Him as the Christ: the mass of the people refused Him and chose a murderer in His stead. They were warned by Him that He had come in His Father's name and yet would reject Him: and that if another would come in his own name, him they would receive. (John 5) With His own blessed, unwearying love He pleaded with, and yearned over, and wept for the people — still beloved for their fathers' sakes, till compelled to say, "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate, for I say unto you, ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord." (Matt. xxiii. 37-39.) The sentence of judicial blindness and hardness of heart, pronounced by the prophet seven hundred years before, but in longsuffering withheld, (Isaiah vi. 9, 10,) came to pass. (Matt. xiii.; John xii.) The householder had sent his Son to receive the fruits of His vineyard, and the husbandmen said, "This is the heir, come let us kill him, and the inheritance shall be ours; and they caught him and cast him out of the vineyard, and slew him." His love was not turned aside even by this; the Holy Ghost takes up the voice of Jesus on the cross, "Father, forgive them for they know not what they do," by the mouth of Peter in Acts iii., who says, "And now brethren, I wot that through ignorance ye did it, as did also our rulers." Repent and be converted and even now He will return. But they gnashed their teeth upon His witness Stephen, and stoned him, and sent a message by him after Jesus "We will not have this man to reign over us." Still in longsuffering He lingers till the days of Acts xxviii., when the final carrying out of the sentence was pronounced by Paul, "Well spake the Holy Ghost by Esaias the prophet unto our fathers, saying, Go unto this people and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive, for the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed: lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them." (Acts xxviii. 25-27.) It only remained to complete the sentence by the armies of Titus — till "the cities be wasted without inhabitants and the houses without man, and the land be utterly desolate and the Lord removed men far away, and there be a great forsaking in the midst of the land." (Isaiah vi. 11, 12.)

The great Prophet had come into the midst of His people: to Him they would not hearken. Rejected, He had gone to heaven to be a Priest for those who believe; and when He comes again as King, He will unite all these glories in His own person, and His kingdom shall have no end!

3. — The Times of the Gentiles, and Their Judgment.

We have shortly traced the past history of the people of Israel to the Babylonish captivity, when the sentence "Lo Ammi" (not my people) was passed upon them, the presence of Jehovah, or the glory, departed from their midst, and the government of the world was transferred to the Gentiles. That is, the "times of the Gentiles" began. We have also followed the history of the remnant of Judah and Benjamin, which returned to the land to have their Messiah presented to them, the sentence "Lo Ammi" not having been nor to be removed* till after their complete dispersion and the destruction of the cities of the land. (Isa. vi. 10.)

[* The prophets who prophesied after the captivity count the years by the years of the Gentile oppressors, and none address the people as the people of God thus owned, save for the future.]

Just before the time when Judah was finally carried into captivity, we find God sending His prophet to Zedekiah, who was plotting with the nations around to throw off the yoke of the king of Babylon, requiring that he and they should bring their necks under his yoke. He says, "I have made the earth, the man, and the beast that are upon the ground, by my great power, and by my outstretched arm, and have given it unto whom it seemed meet unto me. And now have I given all these lands into the hands of Nebuchadnezzar the king of Babylon, my servant; and the beasts of the field have I given him also to serve him . . . . Bring your necks under the yoke of the king of Babylon, and serve him and his people, and live." (Jer. xxvii. 5-12.) It is with this Gentile power, and those which succeed him, until the end of their "times," we have now to do. We turn to the Book of Daniel and read of one of the Hebrew captives enabled of God to recall and interpret his dream to the Gentile king, who had forgotten it. (Dan. ii. 31-45.) The dream was of a great image, whose head was of gold; the breast and arms of silver; his belly and thighs of brass; his legs of iron, and his feet part of iron and part of clay. The interpretation shows that this image typified the Gentile power from the days of the first king, Nebuchadnezzar, till its close. When in its last state, a stone "cut out without hands," a kingdom set up by the God of heaven, smites the image on its feet, i.e., at the close of its existence. Accordingly the compound parts of the image then fully formed are broken to pieces and consumed by a crushing act of judgment, inflicted by the stone. They become like chaff in the summer threshing-floors, and the wind carries them away, so that no place is found for them. Thus it is that the stone, which executed this act of judgment, becomes a great mountain, and fills the whole earth. The vision is plain, and needs but few words. The Gentile power exists in different stages, each inferior to the other, the farther it removes front the source of its first power, until an act of judgment most complete and destructive on its last state is executed by a power not entrusted to the hands of men, so that every vestige of the image disappears from the scene; and the power that strikes the blow becomes expanded and exalted, and stands for ever.

Babylon was the head of gold; its source was the gift of God, as we have seen; its power absolute and unquestioned. "For the majesty that God gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew, and whom he would he kept alive; and whom he would he set up, and whom he would he put down." (Dan. 5: 19.)

After it came the Medo-Persian, the breast and arms of silver, a united power (two arms), inferior to the first in its absolute power, inasmuch as if he who wielded the power made a law he was himself subject to that law as another; for "the law of the Medes and Persians altereth not."

The third kingdom, of brass, the Grecian, was still inferior; as the fourth, that of the iron, and the iron mixed with the miry clay, degenerates yet more.

The great point for us to understand is, that the great power given to the Gentile king, to which succeeded the other powers, as typified in the great image (which, as its existence is prolonged, deteriorates), runs on till one great, crushing, complete act of judgment, yet to be executed, carries the whole and every vestige of it away, replaces it, and then fills the whole earth. I say "yet to be executed," because it is a common thought to misapply this kingdom, which destroys the others and then fills the earth, to the gospel. Grace, or the gospel, is never represented in Scripture as doing this. In the first place, the image did not exist in the state typified by the feet in the beginning of the Gospel-day. In the next, it is on them the blow is struck, which is a crushing act of judgment, not grace. And next, it is the first act of the stone, an act of judgment, before it begins to grow and to fill the earth. This is noticed only in passing, as the object of these papers is rather to establish the truth in tracing these Gentile powers to their end, than to combat with error.

We now turn to Daniel vii., where these four great powers are expressed under the form of four ravening beasts. From the vast sea of human passions and wiles, which floated unorganized in the world, striven upon by the four winds of heaven, came up four wild beasts or kingdoms. The first like a lion, king among the beasts of the earth, with eagle's wings, the chief of birds: a power rapid in its flight, and soaring above the other powers of the world. This we know was the first of the four great monarchies — Babylon. (Dan. i. 1; Dan. ii. 37, 38.)

Another wild beast follows — the Medo-Persian, which succeeded that of Babylon. (See Dan. 5: 28, 30, 31.)

Then a third — the Grecian empire, formed by Alexander the Great, which followed the Medo-Persian (see Dan. viii. 21, 22), afterwards divided into four heads.

The fourth, diverse from all the other beasts and yet partaking of the qualities or materials of all (see Rev. xiii. 2), strong exceedingly, devouring and breaking to pieces and destroying the rest, which also had ten horns. It is with this fourth empire we have more particularly to do: the chapter we are looking at is principally occupied with him. The fourth great power was Rome, which replaced the Grecian empire after it was broken into four heads. (Dan. vii. 6: Dan. viii. 21, 22.) This imperial power is introduced by the ancient name of that which surrounded it, its centre, Rome, in Dan. xi., where we read, "the ships from Kittim shall come," etc. This is merely referred to, to show that we have all four powers defined from Scripture, either by name or circumstances adjacent. This power existed in its vast unbroken state in the days of Christ, as we read in Luke ii. 1, "And . . . there went out a decree from Caesar Augustus that all the world should be taxed." And it is with this power we, as Christians, called out from the Gentiles, have most to do.

In the second vision of Dan. vii., we find that the fourth beast had ten horns, and that amongst the horns came up another horn, before whom three fell; and this horn had eyes, expressive of active intelligence and design; and a mouth speaking great things. He speaks great words against the Most High, wears out the saints of the Most High, prevailing against them; thinks to change times (Jewish festivals), and laws (ceremonies), which are given into his hand for a time, times, and the dividing of a time (three years and a half). Thrones are set, and the Ancient of days sits, the dominion of the little horn is taken away (he personifies the beast in the end, taking the lead amongst the other horns, and so becomes the expression of the whole), his body destroyed and given to the burning flame. Judgment is given to the saints of the Most High (the heavenlies, "Know ye not that the saints shall judge the world," 1 Cor. vi.), and the saints possess the kingdom (the earthly, "Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." Matt. xxv.) Afterwards we find, in another vision, the kingdom of the Son of man substituted for that of the fourth beast (the Ancient of days is the Son of man Himself, see verse 22), which is personified in the little horn that came up last amongst the other horns.

The questions now arise, 1st. Has not the fourth kingdom long ceased to exist in its vast iron power? 2ndly. Has it ever assumed the features conveyed by the ten horns? 3rdly. Has it ever done what is attributed to it in verse 25?

Now these questions will be satisfactorily answered by other Scriptures. We turn to Revelation xiii., and read of a wild beast which the prophet sees arising from the sea. It partook of the characteristics of the three foregoing beasts of Daniel vii., but it has another added, which was, that the dragon gave him his power, and seat, and great authority; this it had not before. It had seven heads and ten horns — seven forms of government, and ten divisions in its administrative power. John saw one of its heads wounded, as it seemed, unto death, and the deadly wound was healed. There is no doubt but that this head was its imperial form, which has long ceased to exist: some think for ever — that the wound was unto death. But the apparently deadly wound was healed, and all the world wonders; and they worship him, and, through him, Satan, who had given him his power, and seat, and great authority; and they say, "Who is like unto the beast? who is able to make war with him?" This is clearly the little horn of Daniel vii., for the same doings are attributed to him. But we have in Revelation this added — that he was the full expression and instrument of Satan when revived; for (as in Daniel vii. 25) we read that there was given him a mouth speaking great things, and blasphemies; and power was given to him to make war forty and two months (three and a half years). He blasphemes God and His tabernacle, and them that dwell in heaven, "the saints of the heavenlies;" and makes war with the saints on earth, and overcomes them — we know from Daniel vii. until what time.

Turning to Revelation xvii., in the explanation of the vision, to the prophet we find the same beast, which "was, and is not." It had existed in its one vast empire, the fourth kingdom of Daniel vii.; it had ceased to exist, and "shall ascend out of the bottomless pit;" it would again appear, but when it did, it would be the full expression of Satan — "The dragon gave him his power, and his seat, and great authority." (Rev. xiii. 2.)

But we must proceed with his description under his last form. "There are seven kings," seven forms of government of the Latin empire. "Five are fallen," five had disappeared when the prophet wrote. "One is," it existed then. Another form, not yet come, was to arise, and continue for a brief space. Then the beast that was, and had ceased to exist, — he would be an eighth form, yet of the seven. There would now be a feature explained as to the ten horns, not belonging to his former state of existence. The ten horns are ten kings, they had received no kingdom then, they did not belong to his antecedents of one vast empire, but they would appear, and receive power at the same time as he when he would re-exist in his final form. They would have one mind, and they give their power and strength to the beast; they would have each his separate existence, and yet would own the beast as their chief — the expression of the entire. These make war with the Lamb, and He overcomes them. Their end we find in chapter xix. The rider upon the white horse, with the armies of heaven, comes forth at the last daring and blasphemous defiance of his authority; and the beast and these kings are gathered to make war against Him that sat upon the horse and His armies; and the beast was taken and was "cast alive into a lake burning with fire and brimstone." His armies, too, are judicially slain.

We have one point to remark, to account for the presence of Satan on the earth at this closing scene, when he gives his power to the last form of the Latin empire three years and a half before the execution of judgment, which introduces the kingdom of the Son of man. We turn for this to Revelation xii. There we find the man-child (Christ and the Church, His body) caught up to God and to His throne, which is immediately followed by war in heaven. Satan is cast out to the earth; rejoicing in heaven follows; woe is pronounced upon the inhabitants of the earth, "for the devil is come down unto you, in great wrath, having but a short time."* He then turns his malice against the Jewish saints below, who are then the objects of the attention of God. He gives his power and authority to the beast for the 1260 days, or forty-two months, or "time, times, and the dividing of a time," before the end of the beast's existence.

[* This casting out of Satan from the heavenlies is important. Satan and wicked spirits are spoken of as being in the heavenlies at this present time. He is termed the "prince of the power of the air;" and the Church of God is said, in Ephesians vi., to "wrestle not with flesh and blood, but wicked spirits in the heavenlies."]

Let us now sum up shortly what we have gathered from Scripture, i. e., the history of the Gentile powers from its beginning to its close.

We have seen that four great kingdoms arose, commencing with Babylon, which had its power directly from God, followed by the Medo-Persian, the Grecian, and the Roman; this last was in existence when John wrote, and for some hundreds of years in more or less of its iron sway. It was then broken up into different kingdoms, and continued thus for a long time. Three and a half years before the end of the Gentile power, Satan is cast out of heaven. Next, the Latin empire, so long apparently destroyed and forgotten, is restored, but in a new form; not one vast iron power, but its divided kingdoms uniting to own one man amongst them as their chief, and giving to him their power and force. Satan makes him his ready tool, and the world wonders and worships. This chief blasphemes God, and as Satan cannot now accuse the saints in the heavenlies, he makes his instruments blaspheme them. He turns his rage through this chief against the Jewish people then gathered into their country. And, finally, he leads him to turn his heart in open rebellion against Christ, who comes to take possession of His world-kingdom, and put an end to the Gentile power. This chief and his allies gather together against the King of kings and His heavenly saints, and the end of the Beast is the lake of fire and brimstone.

We have now followed, without much diversion from our subject, the history of the Gentile empires to their conclusion, looking especially upon the features the fourth empire will assume, when revived as an imperial power, three and a half years before the close of its existence; when, in the person of its leader, it will be the plain and complete expression of diabolical power. Possessed by Satan, it will be instigated in rebellion against God and Christ, and so be destroyed.

But, dear friends, we may remember when considering the past history of Israel, we saw that when Christ was presented to the Jews at Jerusalem, He was rejected, and received only by a little band of disciples, and that He told them that He had come in His Father's name and Him they would not receive; and that if another would come in his own name, him they would receive. Now during the time of the crisis of the world's history, synchronical with the three and a half years of the full-formed evil of the beast, which we have seen, the Jews will again have been gathered into their land in a state of apostacy. Scripture largely shows that a false Messiah will present himself to them at that time, who will be received by the mass of the people, and rejected by a remnant of faithful ones — just the reverse of what occurred in the day when our Lord Himself was there. This personage is the connecting link between the Gentile power in a state of apostacy and revolt and the Jews in a similar state. Christ was presented to Pilate as the representative of the fourth monarchy, and to Caiaphas who represented the Jewish nation in that day: both united in crucifying Him. At the same time He was rejected by the mass of the Jews and received by a little band of disciples. At the close of the existence of the fourth monarchy in its revived state, this false Messiah will appear, the mass of the returned Jews will receive him, and he will be recognized by the imperial head of the restored Latin empire, into whose hands he will play his game; but he will be refused by a little remnant, whose hearts God is training, through unexampled tribulation, for the kingdom about to be substituted for that of the Beast, when judgment is executed.

After thus shortly introducing this false Messiah, we will follow in order the scriptures that speak of him. He is introduced in Daniel xi. 36–89; and we may remark that the prophet is told in chapter x. 14 that the angel was come to make him understand what would befall the Jews in the latter days. Chapters x. — xii. are all one vision and are occupied with this subject, and the Lord Himself in His directions to the Jewish remnant in Matthew xxiv. alludes to this prophecy (Daniel xii.) as still future, and that when the circumstance of the abomination of desolation, etc., come to pass, it would be the sign for the remnant to flee, adding that, "Immediately after those days . . . shall appear the sign of the Son of man in heaven . . . coming . . . with power and great glory." We can apply it, therefore, to no other time than to the hour of the great tribulation, or the closing 1260 days, before the appearing of Christ and the judgment executed by Him and the kingdom set up (see also Daniel xii. 11, where 30 days are added) and substituted for that of the beast.

The king is at once introduced in chapter xi. 36-39 as one who has that title in the eyes of the Jews. He does according to his own will, exalts himself and magnifies himself above every god, speaks marvellously against the God of gods, and prospers till the indignation is accomplished. He regards not the God of the Jews, nor the Messiah, nor any god, magnifying himself above them all. The "indignation" is spoken of in Isaiah x. 5, 24, 25, where we find that there is an appointed time for its duration.

We turn to Revelation xiii. 11, where we find this personage brought before us again, as the second beast, which comes up out of the earth, having two horns like a lamb — some imitation of Christ, but his voice like a dragon. He cannot set aside the power of the Gentile king, the Beast — that is reserved for Christ; but he ministers to him and "exercises the power of the first beast before him" — the power of Satan, but subordinate to that of the Beast. "And he doeth great wonders, so that he causes fire to come down from heaven, on the earth, in the sight of men," etc. He thus imitates the great power of God (of course it is not so, but only in the sight or apprehension of men).

Read now Revelation xvi. 13, 14, where we find the three great allies in wickedness, the dragon, the beast, and the false prophet, unclean spirits proceeding from each to gather together the kings of the whole habitable earth to the battle of the great day of God Almighty.

In Revelation xix. 20, we find Satan's two great instruments — the Beast and the false prophet. The Beast, with his vassal kings, as we have seen before, gathered together to make war with the Lamb, the Lord of lords, and King of kings. The Beast and the false prophet here meet their doom. Allies in wickedness and blasphemy, they are allied in judgment. "These both were cast alive into a lake of fire burning with brimstone."

There is a link now wanting, beloved friends, in this sad and sorrowful history. Sad and sorrowful it is, because in the judgment of these two men we see the end, first, of one who personifies, in the close of the times of Gentile domination, the abuse of the power that had been delivered into the hands of man by God: filled with moral madness and impotent pride, he becomes the ready instrument of Satan, in the last and closing acts of his stupendous wickedness, till he is bound by Him whose heel he bruised when here, and who then exhibits in this world, so long the playground of Satan's deeds, the blessings He had prevailed to procure for man when He went down under the dark domain of him who had the power of death. Sad and sorrowful, too, as to the second, that the minds of men, ever ready to receive the veriest lie of Satan, and ever ready to doubt the love of God, at last become so besotted in wickedness and moral blindness, as to receive such an one as he for their Christ. But there is, as we were remarking, one link yet wanting, and that is, how this consummation of spiritual wickedness, this false Messiah, becomes the link, as we may say, between the history of professing Christendom and the Jews, in the close and the crisis of the history of this age, before the introduction of an age of blessedness and peace. This will be brought before our minds again; but before this we must consider another subject which comes in during the great Gentile parenthesis, which fills up the space between that time when Israel was the earthly people of God, owned and acknowledged, and that when they shall be so again. That subject is the "calling of the Church." In it is involved the second coming of Christ for His saints, before His manifestation with them to the world, in the judgment which we have been partially considering; also the first resurrection, the resurrection from among the dead (of which Christ was the firstfruits) of the saints, the "children of the resurrection." This subject, dear friends, is a blessed one, near to the heart of Christ — the secret that was hid in God; the eternal purpose which He purposed in Christ Jesus our Lord.

4. — The Calling of the Church, and Her Glory.

We turn to Psalm ii. and we read, "Why do the heathen rage and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord and his anointed (or, Christ), saying, Let us break their bands asunder and cast away their cords from us." Here we find a confederacy between Gentiles and people of Israel, the kings and rulers, to reject the authority of the Lord and His Christ. We now turn to Acts iv. 24-26, where we find this psalm quoted by the Holy Ghost as far as we have read, and the comment then added, "for of a truth, against thy holy child Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel were gathered together, for to do whatsoever thy hand and thy counsel determined before to be done." He was presented to Jew and Gentile, rulers and kings and people, as King in Zion, and rejected. The Lord is represented in this psalm as laughing at their impotent rage. "He that sitteth in the heavens shall laugh, the Lord shall have them in derision." But with all their rage and rejection of Christ, God says, "Yet have I set my king upon my holy hill of Zion." They could not turn His purpose aside. Now while we are assured that the full rejection of Christ, as their Messiah by the people of Israel, was at the cross, when they said, "We will have no king but Caesar," still when we examine the gospel narratives we find that the spirit which showed itself in full hostility at the cross had been exhibited in various ways, especially amongst the rulers and chief ones of the nation, during the Lord's ministry amongst them. This caused Him, after declaring the new era that his rejection would introduce, to desire His disciples to say no more that He was "the Christ;" (there was no further good to be got by this testimony to the people, that is, to His rights as the Messiah). He adds immediately, "The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day." This latter clause He always adds to the declaration of His rejection and sufferings. Consult Matthew xvi. 20, 21; Luke ix. 20-22, which convey, I doubt not, the truth we are about to see.

In considering Psalm viii. in connection with other subjects, we saw that there was a "Son of man" to whom dominion was bestowed in all the earth, which Adam had sinned away and lost. He, we saw, was the Lord Jesus Himself, as Hebrews ii. informs us, even as His inheritance will be enjoyed in an age to come. This title the Lord takes to Himself according to that psalm, after His rejection as King in Zion according to Psalm ii., taking it in resurrection. He takes the headship and inheritance, with its load of sin and guilt upon it; and inherits it not only as His by right, but by redemption also. He takes it as the Redeemer-Heir. "We see not yet," says Hebrews ii., "all things put under him; but we see Jesus . . . crowned with glory and honour." Men said, "We will not have this man to reign over us;" God said, "Sit thou on my right hand until I make thine enemies thy footstool."

We turn to Ephesians i., and there we find that the God of our Lord Jesus Christ (looked upon here as the exalted and glorified Man), had raised Christ from among the dead, and "set him at his own right hand in the heavenlies, far above all principality, and power, and might, and dominion, and every name that is named, not only in this age, but also in that which is to come; and hath put all things in subjection under his feet, and given him to be head over all things to the church which is his body, the fulness of him that filleth all in all." Here we find Him raised and seated in the heavenlies, as the glorified Man, all things not yet visibly put under Him, but His title declared; and while as the expectant Heir, He is seated there, we learn that a work is going on of quickening, raising up, and seating together in Him, the second Adam, in the heavenly places, the joint-heirs of all His glory. It is a work, that, the more we search into and meditate upon its depth and magnificence, humbles us to the dust at the "exceeding riches of God's grace." Human words can but feebly convey to us just thoughts of a work which takes up the Magdalenes, and outcasts, and vile ones, lost and defiled through sin, and sets them in the same glory as the Son of God! Not only blessing them through Him and His blessed work on the cross, but with Him! conferring upon them every dignity, every glory, and every honour, conferred upon Christ Himself as the risen, and exalted, and glorified Son of man! and yet a work in which God is glorified, and in which He is even now exhibiting to the heavenly hosts the fruits of His own precious grace

This serves truly to level every pretension of man, to think on these things. We look at ourselves, and we are inclined to ask the question, "How can these things be?" But we look at God and His purpose, for the glory of His Son; and thus we serve now to manifest to the principalities and powers in the heavenlies, and to teach them the meaning of "Grace!" May we learn to be silent, and to submit ourselves to Him, who does all things well!

The Epistle to the Ephesians is that Scripture which so fully brings out these things. We find there the purpose of God and the execution of that purpose: His own counsels and the good pleasure of His will revealed; Himself the source of the blessings; His Son Jesus Christ the measure of them, ourselves, by nature dead in trespasses and sins, the objects of them!

But to return. We have seen for a moment the work that is going on while the Head is seated in heaven — raising up and uniting to Him the joint-heirs. This is the work of the Holy Spirit since His descent at Pentecost. Now it is most freely admitted that regeneration has been the same in all ages and dispensations. Sinners have been, since the fall of man, quickened by the Holy Ghost and led to trust in the promises of God for salvation by a coming Redeemer, faintly seen in types and shadows of old. Still the saints were quickened; they trusted, and died in faith, and were saved. But individual salvation is not the Church of God. Every individual of that Church, no doubt, is a saved one; still, collectively, they occupy a place, as we shall see, beyond all that went before, and peculiar to the dispensation in which we live. It was reserved for the day when the Lord Jesus, rejected, crucified, dead, buried, risen, ascended, and seated at God's right hand; not only as God's eternal Son, but as a glorified Man, who had fully accomplished redemption in His own person, had put away sin by the sacrifice of Himself, glorified God to the utmost as to sin, substituted Himself for His people on the cross, and had been thus seated far above all heavens — it was reserved for such a time to bring out this mystery, which, from the beginning of the ages, had been hid in God; the mystery of "Christ and the Church."

The first notice of this work we find in Matthew xvi., where the Lord declares the foundation in Himself, as Son of the living God. He speaks of the Church as that which was to come. He says, when Peter confessed Him to be "the Christ, the Son of the living God," "Upon this rock I will build my church." The apostle afterwards learned the true meaning of the foundation here declared, when he says by the Spirit, "To whom coming as unto a living stone . . . . Ye also, as living stones are built up a spiritual house," etc. This, however, is by the way, as to Paul's ministry, and to it alone, is entrusted the revelation of the mystery of Christ and His body. The Lord Himself does not reveal it. He had disciples during His ministry here, but not disciples gathered into one body and united by the Holy Ghost to a glorified Man in heaven.

In the days of Judaism, it was an unlawful thing for a man that was a Jew to have any dealings with those of any other nation. He was separated from amongst the other nations of the earth to God. "You only have I known of all the families of the earth," says God, by His prophet, to that people.

When we come to look upon the Lord's life and ministry here, we find that He was constantly going beyond the middle wall of partition which surrounded the Jewish enclosure, in the outflow of His own blessed grace to those who had no relationship with God even in an outward way. Witness the woman of Canaan in Matthew xv., and the woman of Samaria in John iv. "He was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers, and that the Gentiles might glorify God for his mercy." (Rom. xv. 8, 9.) Still, the middle well of partition was not really destroyed till the cross, however our Lord's actions may have shown what was coming. We find the position of Jew and Gentile forcibly contrasted in the following scriptures: "Who are Israelites, to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever. Amen." (Rom. ix. 4, 5.) And again, "Wherefore remember, that ye being in times past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world." (Eph. ii. 11, 12.)

We find in this epistle, that the apostle speaks in the first chapter of the purpose and counsels of God, and the redemption of His people, the latter being an accomplished thing; adding His further purpose to be executed in the dispensation of the fulness of times, when all things shall have been gathered together, in heaven and earth, under His headship; and when those who believe have obtained an inheritance with Him and in Him in these things. He goes on to show that the Head, who had been in death (he sees Him only thus) was alive again, raised up and glorified, Head of all principality, etc., set then as Head over all things to the Church, which is His body. In the second chapter he sees both Jew and Gentile dead in trespasses and sins, as children of the first Adam. In verses 1 and 2, he states what the Gentiles were, and then turns round upon the favoured Jew and writes, "Among whom we also and . . . were children of wrath even as others." This was the position of both Jew and Gentile by nature. We go on and find that Christ "hath made both one, and hath broken down the middle wall of partition, having abolished in his flesh the law of commandments contained in ordinances: for to make in himself of twain, one new man, so making peace; and that he might reconcile both to God in one body by the cross, having slain the enmity by it."

There could be, and there was, salvation for individuals, as we have seen, before the cross, and by virtue of what Christ would accomplish there; but the cross itself is the foundation of this unity of Jew and Gentile in one body. "He came and preached peace to you which were afar off, and to them that were nigh. For through him (Christ) we both (Jew and Gentile), have access by one Spirit unto the Father." (Eph. ii. 17, 18.) Here we learn the power of this unity, of which the cross was the basis. The Holy Ghost, then, is the power by which this unity is formed.

Now it is freely admitted that everything good, and of God, that ever has been done in this world, was by the Holy Ghost. But, dear friends, it was reserved for that day when God's people, by virtue of an accomplished redemption, had their consciences so perfectly purged, that God could come and inhabit by the Holy Ghost, the believer's body; and that the Holy Ghost could be given in such a sort, as in this dispensation, since the day of Pentecost.

We do not find in the experience even of a David, the possession of a purged conscience. There was the most blessed and perfect trust and confidence in God displayed and enjoyed, but a purged conscience never. That was reserved till the cross had made it possible to be enjoyed.

We read in John xiv. of the Lord, before He departed, promising His disciples the Holy Ghost, as the Comforter. He says, "I will pray the Father, and he shall give you another Comforter (He had been that when with them), that he may abide with you for ever . . . he . . . shall be in you." "In that day (when He was come), ye shall know that I am in the Father, and ye in me, and I in you." This was the knowledge and experience the personal presence of the Holy Ghost would communicate. In John vii. 36-38 we learn that His presence thus was a new thing, and that although there were believers before His descent, still it was on believers, as such, who had been constituted such by His quickening power, that the Holy Ghost was to be bestowed. "In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet; because Jesus was not yet glorified." We find an example of this in Acts xix. Long after the Pentecostal gift of the Holy Ghost, we find Paul finding certain disciples at Ephesus. He asks the question, "Have ye received the Holy Ghost since ye believed?" They reply, "We have not so much as beard whether the Holy Ghost is yet." (Compare John vii. 39, where the word "given" has no business.) He asks again, "Unto what then were ye baptized?" They reply, "Unto John's baptism." "Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus." He found here a company of disciples, believers as far as they had heard, but who had not yet received the Holy Ghost. Far from the centre of the Pentecostal gift of the Spirit, they had not yet heard if He had come, not "whether there be any Holy Ghost." Our English Bible is faulty here and might lead to wrong conclusions. As soon as "they heard, they were baptized in the name of the Lord Jesus; and when Paul had laid his hands upon them, the Holy Ghost came on them."

It is sought to show that the great distinguishing feature between the state of the individual believer, under the dispensation of the Holy Ghost's presence, and the saint in that which is past, is, that he now receives the Holy Ghost to dwell in him; that "in the Spirit" is the proper state of his existence as a Christian, and the link which unites him with Christ risen. The corporate blessings we will see again.

In the instance quoted there was the laying on of the apostle's hands; but, doubtless, God was showing to us that there is a twofold thing — the quickening and the indwelling of the Spirit, the latter belonging specially to the present time.

Not seeing this is much of the reason for the low state of numbers of God's children. They think that Christianity is a sort of spiritualized Judaism, and that saints are the same now as before the descent of the Holy Ghost, as to their state. Consequently you have in the lips of many a one of them the prayer of David — "Take not thy Holy Spirit from me;" while others are ever praying for the Holy Spirit to be poured out upon them. Now the least intelligent saint who has been instructed in Christianity, as such, could not use such prayers. He knows that he receives the Spirit now, as he does eternal life, by faith, and consequent on redemption. As the apostle asks the Galatians, who were getting under law, "Received ye the Spirit by the works of the law, or by the hearing of faith?" And again, "That we might receive the promise of the Spirit through faith." A Christian may, doubtless, sad to say, by his unfaithfulness, grieve the Holy Spirit much indeed, so much so, as almost to think he had never had the Spirit at all; but he could not with the least intelligence in Christianity say, "Take not thy Holy Spirit from me." In Romans viii. the Spirit is the principle of our relationship with God; He constitutes the link between the believer and Christ; and this only is christian life (life in the Spirit), which depends on redemption being accomplished.

This is a fact assumed to be the case in all the apostolic teaching to the Church. In Ephesians i. 14 He is given as the seal of redemption and an earnest of the inheritance yet to be enjoyed, till its redemption out of the enemy's hand, the price for its purchase having been paid. In no epistle are the official glories of the Holy Ghost brought before us more fully than this, which reveals the heavenly calling of the Church of God. In Ephesians i. 14, He is the seal of redemption. Ephesians ii. 18, He is the medium of access by Jew and Gentile, constituted one body, through Jesus Christ unto the Father. Verse 22, God inhabits the assembly on earth by His Spirit. In Ephesians iii. 16, He strengthens the saints in the inner man, enabling them to lay hold of and enjoy their position and standing. In Ephesians iv., precepts are founded upon doctrines; the saint is told not to grieve the Holy Spirit of God, whereby he has been sealed till the day of redemption. In Ephesians 5 he is told to be filled with the Spirit. In Ephesians vi. is the power of the warfare in the heavenly places, and his prayer is to be "in the Spirit." To multiply examples were needless.

This being established, we will now look into those scriptures which speak of the body and the unity of the Spirit. We saw that the Lord speaks of the Church as a future thing during His own ministry here. He had disciples, but not disciples gathered into one body, constituting the "fulness" of a glorified Man in heaven, by the power of the Spirit, uniting them in one. Such, and such only, is the Church of God. It was reserved for the ministry of the Apostle Paul to bring out this grand central truth of the Church. He tells us that he had it "by revelation," and not therefore from others.

After the rejection of the Lord and the descent of the Holy Ghost at Pentecost, we find the. Church gathered in Jerusalem, and principally composed of Jews, affording a wondrous spectacle to the world around, united in one heart and soul, a dwelling-place of God by the Holy Ghost. The Lord lingered, in His longsuffering love, over his beloved though now cast-off people, to see if even the testimony of the Holy Ghost to a risen and glorified Christ would touch their hearts. The enmity of the Jews and the religious leaders of the nation increased every hour, till it arrived at its full height, when the Sanhedrim (the great council of the nation) gnashed upon the witness of the Holy Ghost to a risen and exalted Christ, in the person of Stephen, who, filled with the Holy Ghost, sees heaven opened, and, stoned by his murderers, is received by the "Son of man standing at the right hand of God." The Church at Jerusalem is broken up as to its outward manifestation, and dispersed. Saul of Tarsus, the young man at whose feet the murderers laid their clothes, on his journey from Jerusalem to Damascus with the high priest's commission in his robe, and the purpose in his heart of wiping out, so to speak, if it were possible, the very name of Jesus from the earth, is struck down at mid-day with the vision of the glorified and exalted Jesus. He hears the wondrous truth, for the first time now proclaimed, that the poor persecuted Christians on earth were members of the body of Christ. "Saul, Saul, why persecutest thou me . . . . I am Jesus whom thou persecutest." He arises and straightway preaches Jesus that "he is the Son of God."

The short period of its earthly manifestation at Jerusalem having passed, the Church henceforth fully assumes its heavenly position in the mind of the Spirit. While on earth, wherever locally represented by saints gathered to the name of Jesus, by the power of the Holy Ghost, it is the tabernacle of God through the Spirit.

To the Apostle Paul is committed the testimony of the mystery, hidden in God in other ages, but now revealed. He tells us that he had it by revelation. (Eph. iii. 3.) We will briefly notice some of the testimony by him as to this. The Epistle to the Romans being chiefly confined to the revelation of Christianity and the individual relationship of the saint with God, and His dispensational wisdom in His dealings with the Jew, the subject is but shortly referred to in Romans xii. 4, 5. He writes, "For as we have many members in one body, and all members have not the same office, so we being many are one body in Christ, and every one members one of another." In 1 Corinthians xii. 12-27, this subject is brought out more fully. The bare reading of the passage should be sufficient: "For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit," etc. Nothing can be clearer to the mind subject to Scripture. The Holy Ghost is the centre and living power of the unity of the body. Christians are "members of Christ" and "members one of another." How this overturns the ideas of men, who speak of being members of such and such a church (so-called) or religious association! This is the only unity a Christian is bound to acknowledge and own, and to endeavour with all his heart to observe, and to witness for the unity which has been made by the Holy Ghost, constituting every Christian a member of one body, and gathering them together to be subject to Christ as Lord. The Holy Ghost is, we may so say, the life which animates the whole, dwelling not only in the individual believer, but in the body collectively. And when saints are thus gathered together, owning this unity, and this alone, they form the sphere for the manifestation of His presence, in the ministry of the word, "dividing to every man severally as he will;" taking up and using, according to His divine pleasure, those who have been gifted and set in the Church for the building up and edifying of the body, and for the perfecting of the saints. "God hath set the members every one of them in the body, as it hath pleased him." (1 Cor. xii. 18.) So of Christ, "when he ascended up on high, he led captivity captive, and gave gifts unto men . . . . And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints," etc.

The assembly thus is on earth the tabernacle of God by the Spirit. "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" (1 Cor. iii. 16.) Again, Ephesians ii. 22: "In whom ye also are builded together for a habitation of God by the Spirit." We are now, of course, looking at those scriptures that view the assembly here; others, as we have seen, view it as the body of the risen Man in heaven. Both are true. Ephesians i. speaks of the latter, chapter ii. of the former.

Such being the calling of the saints, the apostle founds upon it his exhortations, in Ephesians iv. 1-6. He puts their privileges first before them and then looks upon their responsibility. "For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, . . . beseech you that ye walk worthy of the vocation wherewith ye are called . . . . Endeavouring to keep the unity of the Spirit in the bond of peace. There is one body, one Spirit . . . one Lord," We have purposely passed over the entire of chapter iii. from verse 2 to the middle of verse 1, chapter iv.; as the reader may remark in his English Bible that this entire passage is a parenthesis.

This then is the Church of God — this the unity we are exhorted to keep: not to make a unity for ourselves, or choose one out of the many existing factions around, that best suits one's education, thoughts, feelings, circumstances, etc., but to endeavour, with hearts subject to Jesus as Lord, to preserve a unity which has been formed by the Holy Ghost since the day of Pentecost — the body of Christ.

We have in the same chapter (Eph. iv.) the care of Christ for His body. "When he ascended up on high, he led captivity captive." He went into the domain of Satan and bound the strong man; but before He exhibits the results of His victory amongst men, in the blessing of the millennial earth, He does so in His body, bestowing gifts on men for the setting free of those captive under Satan, and the building up of those who have been delivered, "till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of the Christ." When that fulness is attained, the complement of the body for its Head, it will be taken away to be united in actual fact to the Head in heaven. Then will come the resurrection of the sleeping saints, and their translation with the living saints, when all shall be caught up to meet the Lord in the air.

The Scriptures teem with this blessed hope of the Church. In the earliest epistle (1 Thess.) we find that, however unintelligently it may have been understood, the saints had been converted to this blessed hope. "Ye turned to God from idols, to serve the living and true God, and to wait for his Son from heaven." It was the hope set before the sorrowing disciples, as they gazed up into heaven after the vanishing form of the Lord, in Acts i., that He "would so come in like manner." The Corinthians came "behind in no gift, waiting for the revelation of our Lord Jesus Christ." (1 Cor. i. 7.) In Ephesians, the saints are looked upon as already seated in the heavenlies in Christ, there waiting for the gathering together of all things in the fulness of times. Their blessing is in the heavenlies, Ephesians i. 3; their position, Ephesians ii. 6; their testimony, Ephesians iii. 10; and their conflict, Ephesians vi. 12. In Philippians iii. 20, 21, the citizenship of the saints is in heaven, from whence they look for "the Saviour, the Lord Jesus Christ, who shall change our vile body," etc. In Colossians iii. 4, the life of the saints is so bound up with Christ's, that, when He is manifested to the world, they are manifested with Him. In Thessalonians, the whole epistle is taken up with the hope. In 1 Thess. i., it was connected with their conversion; in 1 Thess. ii., with the labours of Christ's servant; in 1 Thess. iii., with practical righteousness and holiness: in 1 Thess. iv., the whole matter and the manner of its accomplishment is detailed. 1 Thess. 5 shows the design of the apostle for their practical sanctification, and their being preserved blameless to the coming of the Lord Jesus Christ. 2 Thessalonians sets the hope aright in the minds of the saints, which had been disturbed by the receipt of a spurious epistle; and distinguishes the coming of Christ for his saints and their gathering together unto Him (their proper hope), from His manifestation in judgment to the world, in which we know, from other scriptures, He is accompanied by them.

I forbear to quote other scriptures on this subject. It is almost sad to be obliged to press so blessed a hope on the hearts of the Lord's people — a hope, of which the scriptures of the New Testament are so full. Sad to say, it has become necessary to do so: even God's people have imbibed so much of the evil and worldly-minded servant, who said in his heart, "My lord delayeth his coming," and of the scoffers of the last days who say, "where is the promise of His coming?"

In considering our first subject — "The general purpose of God" — we referred to the places in the New Testament where Psalm viii. was quoted. The first was Hebrews ii., when the "Son of man," to whom all dominion was given, is seen in heaven, "crowned with glory and honour," all things not yet put under Him — the headship to be enjoyed in the habitable earth to come. The second was Ephesians i., ii., when the body was being prepared for the glorified head. The third remains now to be quoted again. "For he hath put all things under his feet." (1 Cor. xv.) This will come to pass, as the chapter shows, in the day when the scriptures of Isaiah xxiv. — xxvi. are fulfilled, in the day of the first resurrection. "Behold I show you a mystery, we shall not all sleep, but we shall all be changed, in a moment in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed . . . So when this corruptible shall have put on incorruption and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory." (Isaiah xxv. 8.) The whole chapter treats of this resurrection, of which Christ was the first fruits, it is a resurrection in power and glory. "It is sown in dishonour, it is raised in glory; it is sown in weakness, it is raised in power." There is no thought in the chapter of the resurrection of the wicked. We have before considered shortly, that, at that time, the restoration of the nation of Israel will take place — the veil will be removed from all nations. And it will be a period of universal judgment of powers on earth, and in the heavenlies, introductive of the kingdom in Zion and the renewed earth, which the saints of the first resurrection will inherit and reign over in the heavenlies as joint-heirs with Christ. In short, it is the time of "the restitution of all things." This period of universal judgment is identical, as we may see, with that spoken of in considering the "times of the Gentiles," and their judgment.

5. — The Corruption of Christendom.

We have seen, in some measure, the nature and unity of the Church of God, and her heavenly calling — the Church to which Christ has imparted the glory given to Him, as man, by God the Father. The glory was His by right as the eternal Son, as well as by creation. But the only way in which we could partake of His glory, was, by His becoming a man, and taking this glory, and headship over all things, through death and resurrection — thus accomplishing the redemption of His people. How little do they enter upon and realize, and walk in the power of their heavenly calling! Rather may it be said of many, "They mind earthly things." They are engrossed and absorbed in the pursuits and aims of this world — "this present evil age;" from which He died to deliver them. (Gal. i. 4.) They are conformed to its ways, its vanities, its projects, rather than following a rejected Christ, whom the world united under its prince, to cast out of the world; and declaring plainly in their walk and ways that theirs is strangership on earth, and citizenship in heaven, and that they are of those of whom Christ said, "They are not of the world, even as I am not of the world" (John xvii.); and of whom the apostle, "As is the heavenly, even so are they also that are heavenly." Would that there were more of that intense personal devotedness amongst those who are Christ's — amongst those to whom He has in His marvellous grace, taught the nature and meaning of this heavenly calling, and the truth of His Church, His Bride; who are in the place of the testimony of God just now, in His own sovereign goodness!

Would that this testimony of God might press itself more deeply on our souls, and lead us to that intense separation from the world; and personal, individual devotedness, as witnesses, or servants, as it may please Him! Surely all may serve Him in the former capacity: all may be witnesses, if all are not labourers! And surely the corporate testimony without the personal devotedness — or the personal devotedness without the corporate testimony, is faulty: both must go together to be in accordance, in our little measure, with the mind and purposes of God.

For a little moment the desire of Christ, "That they all may be one . . . that the world may believe" (John xvii. 21), came to pass at the first blush of the unselfish joy of the Church at Pentecost, when the world beheld with wonder the great multitude of one heart and soul, having all things in common. But we may remember in our former paper, when considering the testing of man from the garden of Eden to the cross, that we found that, tried in every way, he had failed; let us now see what man under grace will do — if such a position will succeed. It is just such another tale of sorrow, with this difference — that he has now failed in and corrupted, as to its testimony in the world, that which was best!

When the Church assumed fully her heavenly calling, after the persecution and dispersion which arose at the death of Stephen, we find Paul raised up of the Lord, that He might bring out by him the true heavenly calling and doctrine of the Church of God — the body of Christ. In the devoted labours of the apostle, and the scriptures given to us by his instrumentality, we find that it became necessary for the Holy Ghost to reveal the consequences which would result to the Church, from its witness on earth being entrusted into the hands of man. Evil had crept in from the very beginning, but as long as the apostolic energy was there it was kept from gaining head, and was judged. Judaism, and false brethren, and ungodly men crept in unawares, amongst those who were true disciples; and even those who were truly disciples, became impregnated with the spirit of the world, and with the evil. Witness those solemn words of Paul to the elders of the assembly at Ephesus, the scene where all they of Asia had heard the word of the Lord: "I know this, that after my departure shall grievous wolves enter in among you, not sparing the flock: also of your own selves shall some arise, speaking perverse things, to draw away disciples after them." And in view of such a state of things, he directs the heart of the faithful disciple to "God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified." God and the Scriptures of His truth were to be his sure and never failing resource in the time of ruin, which was fast closing in. In Corinth we find schools of doctrine and human wisdom, taking the place of revelation and divine wisdom amongst them. (1 Cor. i., ii.) In the epistle to the Galatians, the influence of law-teachers and Judaizers compelled the apostle to stand in doubt of them for the moment as to whether they had abandoned the ground of Christianity altogether or not; still he had confidence in them through the Lord. In Philippians "all seek their own, not the things which are Jesus Christ's." (Phil. ii. 21.) Again, "For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ; whose end is destruction, whose god is their belly, and whose glory is in their shame, who mind earthly things." (Phil. iii. 18, 19.) In Colossians, Satan had succeeded in introducing ordinances, and philosophy, and vain deceit after the tradition of men; meats and drinks, holy days, will-worship and neglecting of the body — between the Head and His members. 1 Timothy, law-teachers and Judaizers, "understanding neither what they say nor whereof they affirm;" and the warning of the apostacy of the latter times. 2 Timothy, the tide of evil came in with such a torrent, that the apostle sees the Church which he had laboured for, and watched over, and builded, as a wise master-builder, — that which the Spirit terms "the house of God, which is the church of the living God, the pillar and ground of the truth" (1 Tim. iii. 15), the house inhabited by the Holy Ghost — fallen into dilapidation and ruins, and transformed into "a great house," with "vessels of gold and of silver, but also of wood and of earth; and some to honour and some to dishonour." In such a state of things, in the "perilous times" of the "last days," the faithful disciple has but one pathway — not to be satisfied with such a state, nor to think of being able to mend the ruin, but — to purge himself from the vessels to dishonour, and to walk with the faithful, who "call on the Lord out of a pure heart." (2 Tim. ii. 20-22.) And again does the apostle turn the heart of the faithful one to the Scriptures of God as profitable for all and every difficulty, that he might "be perfect, throughly furnished unto all good works." So deeply solemn is the warning here in 2 Tim. iii. 1-5 that that which bears the name of Christianity, and which before men has the character of godliness, shelters all the worst features of the corrupt human heart, that the words are literally nearly the same, and morally the same, as those which the apostle uses in describing the corruption and moral degradation of the heathen world in the close of Romans i. There is also the active energy of evil in those who, "reprobate concerning the faith," are deceiving and being deceived; from such the man of God was to turn away, leaving them to the judgment of God. In Titus we find the unruly talkers and deceivers spreading their baneful influence around. 2 Peter also testifies as to these evil influences at work amongst the saints. Jude traces the apostasy from the time when "certain ungodly men crept in unawares" until the Lord comes with His saints to execute judgment upon such. In verse 11 we have a summary of the apostasy of the natural man: "the way of Cain;" teaching error for reward, and using truth for corrupt ends, "the error of Balaam;" and lastly, where the apostasy ends, "the gainsaying of Core." This, it will be remembered, was the revolt of the Israelites, instigated by the Levite Korah, against the authority of Christ, in His royalty, represented by Moses, and His priesthood, represented by Aaron. The Levites sought the priesthood ("Seek ye the priesthood also?" Num. xvi.), and were the moving spring of the revolt of the simple Israelites. And thus it has been ever, the ecclesiastical evil urging the civil power on to rebellion. See the revolt of Absalom against David: the moving power was Absalom's counsellor, Ahithophel, who was a priest. (See 2 Samuel xv. 12.) And so it is in the end, a beast, and a false prophet who urges on the former, and "exercises all the power of the first beast before him, and causeth the earth and them that dwell therein to worship the first beast, whose deadly wound was healed. (Rev. xiii.) Such has been the corruption from the beginning of Christianity. Those who ought to have occupied the position of the Levite, that is, those who were sent into the Church to labour for the Lord, instead of retaining the Levite place, recognising that all the people of the Lord are priests, and thus entitled to enter into the holiest (see 1 Peter ii. 5, 9); the ecclesiastical, or priestly, position has been assumed as the medium between Christ and His people; and this is not confined to the grosser evil and corruptions of Rome, but it is the same in principle throughout Christendom, although not developed in the same measure. Both these epistles 2 Peter and Jude — testify of the rejection of the Lordship of Christ. Rev. ii., iii., give us in successive stages the different phases in which the evil would be developed in the Church, looked at in her place of testimony here below, from her departure from her first love, till threatened with full rejection, as something loathsome to Him — a false witness in the world. "I will spue thee out of my mouth." We have also the testimony in Matthew xiii. from the Lord Himself in the parable of the tares, by which we see that the evil produced at the beginning by the introduction of the tares amongst the wheat, goes on till the harvest, when the righteous are gathered into the garner, and the tares bound in bundles and then cast into the fire and burned; thus cleansing the kingdom of the Son of man. Instead of a change, such as men think, coming over the world; and, by the gospel, the knowledge of the Lord covering the earth as the waters cover the sea, the evil increases till the harvest. How do the thoughts of men who look for a millennium brought in by the preaching of the gospel, fall in with this? Properly Matthew xiii. including the parable of the tares and the wheat, is a similitude of the kingdom of heaven, in the phase it would assume when the King would be fully rejected, not the Church, which had no existence; in a subsequent chapter (Matt. xvi.) the Lord speaks of it as a future thing. He came as their Messiah, to His people Israel — His vineyard — to seek for fruit, and He found none. He then sowed in the world ("the field is the world") that which was to produce fruit — "the word."

I have purposely passed over 2 Thessalonians and the Epistles of John, for in them we find the personage named who shall consummate all this wickedness in himself — "the man of sin" — "the Antichrist." In the former epistle, given to us on the occasion of a spurious epistle having been received by the Thessalonians as if from Paul (chap. ii. 2), telling them that the "day" of Christ was there, the apostle (ver. 1) beseeches them by their proper hope, which he had taught them in the first epistle, that of the coming of Christ, and their being gathered together unto Him, that they would not be shaken with the thought conveyed by the false epistle, that the "day," or manifestation, was then present (enesteke). The apostle clearly distinguishes the "coming" from the "appearing," or "day," which is to bring rest to them from the trials and tribulations of the world, and judgments on their enemies; for, when the "day" of His manifestation would come, the saints would be manifested with Him in glory. He goes on to show that before the "day" would come there would be, there is, "the mystery of lawlessness," or iniquity, which already worked; secondly, the apostasy from Christianity (ver. 3); thirdly, the revelation of the man of sin. (Ver. 3, 4, 8.) The judgment executed by Christ Himself would be the "day" in which the false epistle told them they were. We have seen before that in this He will be accompanied by His saints, previously gathered to Him. We have seen some of the testimony of Scripture as to the mystery of lawlessness, and also of the apostacy from Christendom; but there was a good hindering power (ver. 7), which, when removed, then would the lawless one be revealed. The principles were all at work, but the Holy Ghost was in the Church, the power of God was here below, and the unbridled self-will of man, exalting himself above all that is called God, or that is worshipped, was still restrained, till the fitting time was come; then the evil would assume its definite shape in "the man of sin."

We will follow to its close the mystery of iniquity. We turn to Revelation xvii. and find the fourth Beast, or Latin empire, in his revived state, ridden upon by a false woman, "Mystery, Babylon the Great, the mother of harlots and abominations of the earth." Imperially and gloriously arrayed, and her cup full of idolatry and fornication, drunken with the blood of the witnesses of Jesus, and the blood of saints. The prophet wonders at the end of what was once so precious, so beautiful — the work of grace at Pentecost! She overrides the peoples, nations, and tongues, and their kings, who have been intoxicated with the wine of her fornication; until at last, tired with her oppression, the ten horns and the Beast, "these shall hate the whore and shall make her desolate and naked, and shall eat her flesh, and burn her with fire." She waits not for the appearing of Christ for judgment, but suffers it at the hands of those over whom she exercised her pernicious influence so long. Revelation xviii. gives her judgment, and the lamentation of the kings of the earth, and those who had profited by her traffic and rewards, for her overthrow. Such is the end of corrupt Christianity in Rome, and wherever it is found; for she is the mother of harlots and abominations of the earth.

In considering the history of the Gentile powers, from its beginning to its close in judgment, and that of the Beast, who represents it, urged on by Satan in the end, we also saw his connection with the false Messiah, whom the Jews would receive in the end of the age, and his judgment under the character of the false prophet with the first Beast: we desired to show how this personage forms the link between their history and that of false, professing Christendom in the end. We saw from 2 Thess. ii. 3, 4, 8, that that wicked one would not be revealed till the good restraining power was removed: the mystery of iniquity worked, and the apostasy would come; this we traced to its end in the judgment of the corrupt woman of Revelation xvii., but the day of Christ's manifestation in judgment would not come till the man of sin was revealed, the good restraining power having first been removed. Revelation xiii. showed us also that it is during the revived form of the Latin empire, at the close of the existence of the fourth beast, that this man should be fully revealed. He who has title of king amongst the Jews, the second Beast ministers to the power of the first Beast (not being able to set aside the Gentile power) during the short period before the close, when Satan shall have given him his power, and seat, and great authority. We also saw that it was after the taking up of the saints, that Satan was cast out of the heavenlies (Rev. xii.); so putting all these things together, we find that it is between the coming of Christ for His saints, and His appearance in judgment with them, that the man of sin, the lawless one, is revealed. As described in 2 Thessalonians ii., he does similar things to those attributed to him in Daniel xi. 36-38: he "opposeth and exalteth himself above all that is called God, or that is worshipped: so that he as God sitteth in the temple of God, showing himself that he is God . . . whose coming is after the working of Satan with all power and signs and lying wonders:" even as Christ, as the Man of righteousness, was "approved of God among you by miracles and wonders and signs which God did by him." (Acts ii. 22 — see Greek.) The attainment of this position — i.e., of God — was the first suggestion of Satan to Adam. Here we find it is Adam fallen, fully developed and filled with the energy of Satan, in this man of sin, who opposes the Lord Jesus — Man in whom dwells all the fulness of the Godhead bodily. (Col. ii.)

When examining Revelation xiii. with regard to this personage, we saw that the miracles he performs have, in the apprehension of men, the appearance of divine energy, and they are mostly of a Jewish character. In 2 Thessalonians ii. they are more an imitation of Christ. With regard to those in Revelation xiii., we may remember that when Elijah was raised up to witness for the name of Jehovah, before the apostate tribes of Israel (1 Kings xix.), the question whether Jehovah or Baal was God, was decided by fire, which came down and consumed the sacrifice, and that the people then fell on their faces crying, "Jehovah, he is the God." in 2 Thessalonians ii., as we have seen in quoting Acts ii., it is more an imitation of Christ, though of Satanic origin.

In the First Epistle of John he is termed "The Antichrist," who denies the Father and the Son; or, the revelation of Christianity. Thus it is plain that in these days of strong delusion — when men, not having received the love of the truth that they might be saved, will be given up to believe a lie — he forms the connecting link between apostate Christianity, and apostate Judaism, and the apostasy of the fourth beast or Gentile power, and is in himself the expression of the apostasy of man, claiming to be God. Judaism, for he sits in the temple of God (I need hardly add, in Jerusalem) — Christianity, as we have seen. And we find him coming to his end, with his coadjutor in evil, in Revelation xix. 20, under the title of the "false prophet," which is more his Jewish character; the false woman or ecclesiastical corruption having been destroyed, not by the Lord, but by those she had overridden.

We have now traced to their end the different agents in evil in the apostasy of the natural man entrusted with power, personified by the beast, the Antichrist to his end, and false Christianity to her end. Deeply solemn subjects, and yet needful (or God would not have warned us about these things), they affect not ourselves as to their judgment and their end, but we are in the midst of, and have to do with, the principles which are fast ripening up around us. Ours is a calling out of, and above, the world and we shall be with the Lord, when the evils are fully manifested, and the world carried away in delusion by them. Our citizenship is in heaven, where these evils cannot come. Blessed be our God! Evil is fast ripening to its head and the minds of men more blinded, and there are many antichrists. May the consideration of these things lead us into a more growing separation in all our pursuits and ways from that which ends so sorrowfully. And may we with greater earnestness long for the coming of Him who will put an end to the evil, and fill the world with blessing under Himself.

Our considerations have led us thus far. We see that the three great systems (1 Cor. x. 32) set up in the world for the display of God's government and His grace (viz., the Jew, under law; the Gentile, without law, and entrusted with universal dominion and the Church, as Christ's epistle in the world — His witness for grace and truth, and under grace) have all, as far as man's responsibility reaches, been a scene of ruin and failure and corruption — the ruin of that which was most excellent proving the worst of corruptions.

6. — The Judgment of Israel and the Nations Introductive of the Kingdom.

In the opening subject of our considerations of the ways of God, we mentioned that the prophetic scriptures are occupied with earthly events, and embrace five great leading and distinct subjects, some of which, if not all, are often found grouped together in the same prophesy. It is with the fourth of these subjects we shall now be specially occupied — the crisis, or short period of judgment, which cleanses the world of all things that offend, and them which do iniquity, preparatory to the setting up of the kingdom — "the hour of temptation which comes upon all the world to try them that dwell upon the earth" (Rev. iii. 10); "the time of Jacob's trouble, but he shall be saved out of it." (Jer. xxx. 7.) The nation of Israel is most prominent during this period, and is the subject of judgment, in which the Gentiles are sharers. The testimonies of Scripture are very full on this subject; and to help to clear it in our minds, I have classified them into three points, as follows:

1. The promises made of restoration to Israel, after their failure, and in view of it, besides the unconditional promises made to the fathers, both of which will be fulfilled to a remnant of the nation, who will be established in the kingdom under Christ in the land.

2. The testimonies of Scripture that Israel would be set aside for a long timeless period, known only to God, and again taken up to be restored.

3. That when this timeless period shall have run out, the nation will be restored by judgment, which not only falls on the apostates amongst them, delivering a remnant, but is a universal judgment on the nations of the world as well, and is introductive of God's kingdom in Zion, and the millennial period, when the earth shall be full of the knowledge of the glory of the Lord as the waters cover the sea.

As to the first point, we will turn to Leviticus 26, where we find the result put before Israel consequent on their observing the conditions they had accepted as the terms of their relationship with God, and retention of their blessings in the land, and the alternative in case of the non-fulfilment of these terms — "If ye will walk in my statutes . . . then I will give you rain," etc. (Lev. 26: 3-13); "But and if ye will not hearken . . . . I also will do this unto you." etc. (Lev. 26: 14-39.) It goes on assuming that the latter would be the case, till the cities are wasted, and the land and her sanctuaries brought to desolation, and the nation dispersed amongst the heathen, in their enemies' land; and then, even when in the enemies' land, God says, "I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them, for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God." The Lord then turns back to His own unconditional promises to their forefathers, after they have destroyed themselves: and when in their enemies' land, He forgets them not, nor casts them off utterly. "If they shall confess their iniquity, and the iniquity of their fathers . . . and that they have walked contrary to me . . . then will I remember my covenant with Jacob . . . also my covenant with Abraham, will I remember, and I will remember the land." (Lev. 26: 40-42.)

Turn now to Deuteronomy xxx. 1-10: "And it shall come to pass when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind amongst all the nations whither the Lord thy God hath driven thee, and shalt return unto the Lord thy God . . . . that then the Lord thy God will turn thy captivity and have compassion upon thee, and will return and gather thee from all the nations whither the Lord thy God hath scattered thee . . . . and bring thee into the land which thy fathers possessed, and thou shalt possess it: and he will do thee good, and multiply thee above thy fathers," etc. This is not so striking as Leviticus xxvi., where the promises to the fathers are alluded to. Deuteronomy is more the principle of their acceptance as a nation after failure, and when "Lo Ammi" had been written upon them. It also lays down the principle of their acceptance as individuals in the interim by the gospel, and righteousness by faith. See the use made by the Apostle Paul of Romans x. 11-14.

There are other promises in view of their restoration, especially that to the house of David, to be made good in Christ. We read in 1 Chronicles xvii. 11-14, "And it shall come to pass, when the days be expired that thou must go to be with thy fathers, that I will raise up thy seed after thee, which shall be of thy sons, and I will establish his kingdom. He shall build me an house and I will establish his throne for ever. I will be his father, and he shall be my son; and I will not take my mercy away from him, as I took it from him that was before thee, but I will settle him in my house and in my kingdom for ever, and his throne shall be established for evermore." This passage is applied to Christ in Hebrews i. 5.

We find the promises to the fathers alluded to in view of their full deliverance in the end. See Micah vii. 19, 20. The prophet expresses the adoration of his heart in contemplating the goodness of God in their deliverance; he says, "Thou wilt perform the truth to Jacob and the mercy to Abraham, which thou hast sworn to our fathers from the days of old." We must ever remember that if God were to fail in fulfilling those earthly promises to Abraham, we have no reason to suppose that He would not also fail in His spiritual promises to him, which latter come to us. Consult Galatians iii. 6-14. Neither, we know, can ever fail.

Again, when Christ came, "As he spake to our fathers, to Abraham and to his seed for ever." (Luke i. 54, 55.) In verses 69-74, when both the promises to the fathers and to David's house are recalled, "He hath raised up an horn of salvation for us in the house of his servant David . . . to perform the mercy promised to our fathers, and to remember his holy covenant, the oath which he sware to our father Abraham." It is almost needless to say that the earthly blessings were deferred, because of the rejection of Christ by the nation.

Turn now to Isaiah xlix. We find that Israel having failed as God's servant, is set aside, and Christ presented as the true servant; and yet He says, "I have laboured in vain;" for we know that Israel rejected Him. The answer of God comes in verse 5, etc. It was a light thing to raise up the tribes of Israel, but He should be exalted and given as a light to the Gentiles. In verse 8, He is given as a covenant to the people to deliver them in the end. The language of the prophecy is very beautiful: "Sing, O heavens, and be joyful, O earth; and break forth into singing, O mountains, for the Lord hath comforted his people, and will have mercy upon his afflicted." Zion, apparently forsaken, then learns that the Lord's faithfulness is greater than a mother's towards her sucking child. "Behold, I have graven thee upon the palms of my hands; thy walls (Jerusalem) are continually before me." Her children make haste to return to her, and her destroyers go forth from her. "Lift up thine eyes round about, and behold all these (the restored and gathered remnant of the people) gather themselves together, and come to thee. As I live, saith the Lord, thou shalt surely clothe thee with them all, as with an ornament, and bind them on thee as a bride doeth. For thy waste and thy desolate places, and the land of thy destruction, shall even now be too narrow by reason of the inhabitants, and they that swallowed thee up shall be far away. The children which thou shalt have, after thou hast lost the other, shall say again in thine ears, The place is too strait for me: give place to me that I may dwell. Then shalt thou say in thine heart, Who hath begotten me these, seeing I have lost my children, and am desolate, a captive, and removing to and fro? and who hath brought up these? Behold I was left alone: these, where had they been? Thus saith the Lord God, Behold I will lift up my hand to the Gentiles, and set up my standard to the people, and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders. And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee, with their face toward the earth, and lick up the dust of thy feet, and thou shalt know that I am the Lord, for they shall not be ashamed that wait for me." The thought of applying this to the Church is almost too over-strained to need a remark. When does the Church ever say, "The Lord hath forsaken me, and my Lord hath forgotten me" and that at the very time when the blessing is complete?

In Romans xi. the Apostle Paul deals with this subject, showing that God hath not cast off His people; and he gives three leading reasons as his argument. First: there is a remnant according to the election of grace. Secondly: through the fall of his nation, salvation is come to the Gentiles to provoke Israel to jealousy (See Deut. xxxii. 21), and not to reject them. And, thirdly, "There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob," at the time that all Israel (that is, as a whole, or nationally), shall be saved.

When we consider the third point proposed, many of those promises of restoration will come before us, connected with the judgment of the apostates of the nation, and the Gentiles.

As to the next point, we will turn to Daniel ix. 24-27, where we find the answer to the prayer of Daniel, who was one of the captives of Israel in Babylon. Naturally the subject of all others most dear to his Jewish heart and affections was the restoration of his people; and the subject of most importance was to ascertain the length of time they would be subject to their captors, under whose yoke they were reaping what they had sown when owned of God. In the beginning of the chapter we find that, like any godly man, Daniel was a student of Scripture; and in the first year of Darius the Mede, who took the kingdom after the fall of Babylon, he had ascertained from the book of Jeremiah that the seventy years of the desolation of Jerusalem were now past. Faith was at work in his soul, and he set his face to wait upon God and to humble himself before Him about his nation with prayer and supplication, with fasting, sackcloth, and ashes. He puts himself in the position of the nation according to its sins before God, and identifies himself with them. (See Lev. xxvi. 40, 41.) His heart owns the God with whom he had to do, as One who never changed — a merciful and gracious God. God Himself is his confidence. "O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee. To the Lord our God belong mercies and forgivenesses, though we have rebelled against him." It is something beautiful how his faith calls Jerusalem "thy city," and Israel "thy people," as Moses did when the people made the golden calf, and God could not own them. We read, "Whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel . . . the man Gabriel . . . informed me," etc; and in the communication which follows — that is, the prophecy of the seventy weeks — the answer to his prayer. We may remark that God speaks of the people to Daniel as "thy people" — as to Moses on the occasion to which we have referred; and the prophecy relates to the Jewish people, and to Jerusalem. "Seventy weeks are determined upon thy people, and upon thy holy city, to finish transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most holy (place). Know, therefore, and understand, that from the going forth of the commandment to restore and to build Jerusalem, unto the Messiah the Prince, shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after (the) threescore and two weeks shall Messiah be cut off and shall have nothing (marg., which is correct): and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm a (marg.) covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate." Here then is a clearly defined period mentioned, at the end of which a remarkable change would be brought to his people, the Jews, and to their city — their return and complete re-establishment in grace — transgressions pardoned, sins made an end of, iniquity forgiven, and everlasting righteousness introduced, the vision and prophecy sealed up, and the most holy place anointed. Now let us call to mind the state of Judah and Jerusalem, as we saw when examining the past history of the people of Israel, at the time that Judah went into captivity to Babylon, in the closing chapters of 2 Kings. The king of Judah and the nation were brought into captivity (Israel, or the ten tribes, had long before been brought into captivity by the Assyrian), the city was broken up, and the house of the Lord burned with fire, and a few of the poorer of the people left to be vinedressers and husbandmen in the land. And let us compare that state with what is here, in Daniel ix., where we find a complete and perfect restoration and re-establishment promised.

During the continuance of those seventy weeks of years (490), it assumes, or declares, that the people or a remnant of them, will be in the land; but not yet owned as God's people, and still under the power of the Gentiles; the temple rebuilt, and the city restored. This is of much importance, so let us bear in mind those three points which characterize the continuance of the seventy weeks.

1. The people (or some of them) are in the land, but not owned of God.

2. The temple rebuilt, and the city.

3. The Gentiles still in possession of the throne of the world, or in other words, the "times of the Gentiles" not run out.

These three things do not characterize the present time.

The seventy weeks are divided into three periods, or divisions: seven weeks, sixty-two weeks, and one week. The first division of seven weeks, or forty-nine years, counts from the going forth of the decree to restore and rebuild Jerusalem, this was the starting point. "Know, therefore, and understand, that from the going forth of the commandment to restore and to build Jerusalem, unto the Messiah the Prince, shall be seven weeks and threescore and two weeks: the street shall be built again, and the wall, even in troublous times." First this rebuilding goes on for seven weeks of years. We read in Nehemiah that it was a time of great distress and trouble. "But it came to pass that when Sanballat heard that we builded the wall, he was wroth, and took great indignation, and mocked the Jews. And he spake before his brethren and the army of Samaria, and said, What do these feeble Jews? will they fortify themselves? will they sacrifice? will they make an end in a day? will they revive the stones out of the heaps of the rubbish which are burned?" etc. Then we have sixty-two weeks of years from the rebuilding of Jerusalem unto Messiah, in all sixty-nine weeks of the seventy. Messiah is then cut off and rejected, and does not get His kingdom. "After the threescore and two weeks shall Messiah be cut off and shall have nothing." Christ presents Himself to the nation as their King, and instead of getting His kingdom, He is crucified after the threescore and two weeks; and the counting out of the seventieth week ceases for the time. Then the people of the prince that shall come shall destroy the city and the sanctuary. This was accomplished under Titus and the Roman armies at the destruction of Jerusalem, after the rejection of Christ. The people whose armies accomplished this were the Roman people. In John xi. 48, we find the fears of the Jewish leaders absolutely prophetic of this event. "If we let him (Christ) thus alone, all men will believe on him, and the Romans shall come and take away both our place and nation." And the Lord Himself predicted when He beheld the city, and wept over it, "For the days shall come upon thee that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground." (Luke xix. 43.) And again, "And some spake of the temple how it was adorned with goodly stones and gifts, He said, As for these things which ye behold, the days will come in the which there shall not be left one stone upon another, that shall not be thrown down . . . and Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled." (Luke xxi. 5, 6.)

Messiah having been cut off after the sixty-ninth week, the chain of events with the Jewish people ceases (absolutely, when the city was destroyed), and time therefore ceases to be counted from that period to the present. God, as we have seen, becomes occupied with other things. The seventieth week was to bring in and establish in full prosperity and blessing the people, according to verse 24; but instead of the blessing, the cutting off of Messiah after the sixty-ninth week, the city and sanctuary trodden down, and a long nameless period of desolations to the people and city follow. Evidently, as we have seen, it was the Roman people who were to do what is stated in verse 26. "The people of the prince that shall come," etc. The prince was not there, only the people are named, but the prince himself was not come. He is brought before us after this long timeless period of desolations, still running on, "He shall confirm a covenant," etc.

The rejection of Christ, therefore, suspended all relations and dealings of God with the Jewish people, as His people, and this allotted period of seventy weeks ceases to run on. And when the Jews are the objects of God's dealings again in the short period of judgment before He owns them as His nation, the period which remains of the seventy weeks will be counted out and will bring in the full restoration. This short period is, therefore, as we may easily see, synchronical with the closing events, or crisis of the history of the world, introductive of the kingdom.

We find the same thing in many other scriptures either assumed or declared. (See Isa. viii. 14-22; Isa. ix. 1-7.) Christ becomes a stone of stumbling to the nation — the testimony is confined to His disciples — the Lord then hides His face from the house of Jacob for a long, timeless period, and the prophet passes over to the last days, which introduce the kingdom by judgment. Again in Isaiah lxi. 1, 2, when the Lord announced His mission in the synagogue of Nazareth, He stops short in the middle of verse 2, which is separated from the next clause already for more than eighteen hundred years, and which clause announces the "day of vengeance," and the comforting them that mourn, the remnant of the nation in the kingdom.

Now consider the testimony of Scripture as to the third point proposed. Turn to Deuteronomy xxxii. In the closing verses of chapter xxxi. Moses gathers the elders and officers of the people of Israel together to recite in their ears the prophetic song given to him by the Lord as a witness, in view of their failure. He says, "I know that after my death ye will utterly corrupt yourselves, and turn aside from the way that I command you, and evil will befall you in the latter days, because ye will do evil in the sight of the Lord, to provoke Him to anger through the works of your hands." Then in chapter xxxii. they are viewed as having corrupted themselves. "They have corrupted themselves; their spot is not the spot of his children: they are a perverse and crooked generation." He then goes on to relate their wonderful history, and the counsels and care of God as to them, and the return they made to Him. "Jeshurun waxed fat and kicked . . . they provoked him to jealousy with strange gods . . . they sacrificed unto devils . . . . And when the Lord saw it, he abhorred them . . . and he said, I will hide my face from them; I will see what their end shall be, for they are a very froward generation, children in whom is no faith. They have moved me to jealousy with that which is not God . . . and I will move them to jealousy with those which are not a people." And then in His anger He casts them off utterly, heaping mischief upon them. When thus cast off He acts in His own sovereignty, and in view of this He declares, "For the Lord shall judge his people, and repent himself for his servants, when he sees their power is gone, and that there is none shut up or left." He judges His people, avenges the blood of His servants. When His hand takes hold on judgment he renders vengeance to His enemies — makes His arrows drunk with blood — His sword devours much flesh; then He turns in mercy to His people and to His land. The result of this judgment on the nations, is that the Gentiles sing the song of deliverance with the remnant of His people who are delivered. (See Psalms lxvii., cxvii.)

Psalms ii., viii. — x. In the first of these Psalms we find Christ presented as King in Zion and rejected, yet God's purposes only set aside for a while. Christ takes in resurrection the wider glory of the Son of man, according to Psalm viii.; we saw before that the Holy Ghost, in Acts iv., quotes the first two verses of Psalm ii. and stops. The Lord is represented as laughing at their rage, but for all their rage He declares, "Yet have I set my King upon my holy hill of Zion." Messiah is desired, "Ask of me, and I will give thee the heathen for thine inheritance," etc. When rejected, and about to be crucified, He represents Himself as praying for His disciples, "I pray for them, I pray not for the world" (John xvii.), but the time is coming when He will ask for His inheritance, and the answer comes, "Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel." He inherits them by judgment, in which His people now being gathered have their place with Him; a proof that, wherever Christ is spoken of in the Old Testament, we find the portion of the Church as well. "He that overcometh, and keepeth my works unto the end, to him will I give power over the nations. And he shall rule them with a rod of iron, as the vessels of a potter shall they be broken in pieces, even as I received of my Father." (Rev. ii. 28.) This however is not his best portion, for "I will give him the morning star" — Christ Himself. And then not only is the name of Jehovah excellent in all the earth, but He sets His glory above the heavens (Psalm viii. 1), and stills the enemy and the avenger. Psalm ix. and Psalm x. show us the position and circumstances in which the nation is found in this crisis of judgment. The delivered remnant say, "For thou hast maintained my right and my cause . . . thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever . . . . The Lord is known by the judgment which he executeth: the wicked is snared in the work of his own hands . . . . The wicked shall be turned into hell and all the nations that forget God. For the needy shall not always be forgotten: the expectation of the poor shall not perish for ever. Arise, O Lord; let not man prevail; let the heathen be judged in thy sight. Put them in fear, O Lord; that the nations may know themselves to be but men." It is when there is none to say, "How long?" that the Lord appears to their deliverance. Again, "The Lord is King for ever and ever: the heathen are perished out of his land. Lord, thou hast heard the desire of the humble: thou wilt prepare their heart (that is of the spared ones who are trained for the kingdom); thou wilt cause their ear to hear," etc. How mistaken to think the Psalms are the expression of Christian experience as such! How often the simple-hearted Christian has been stumbled at the cry for vengeance on enemies, running through this class of Psalms, put in his mouth, whose calling is to do well and suffer for it, and take it patiently, while in the kingdom and patience of Jesus Christ! The kingdom and power will be looked for by these Jewish hearts, as that which brings their deliverance. The trials of the heavenly saints end, just before those of the Jewish saints begin. See Revelation xii., where we find rejoicing in heaven when the accuser is cast down, and woe to the inhabitants of the earth and of the sea, "for the devil is come down to you." He then turns his rage against the woman and her seed, the Jewish people. The Spirit of Christ has graciously entered into these trials, that He might give a voice to the remnant, in the closing days, before the kingdom.

Read now Psalm cx. Christ rejected by men, and by His people as their king — who said, "We have no king but Caesar," "We will not have this man to reign over us" — is exalted to God's right hand. God said, "Sit thou on my right hand, until I make thine enemies thy footstool." (See Heb. i. 13; Heb. x. 13.) He remains then for the nameless time "until" that hour known only to the Father. The Lord, when that hour comes, sends out of Zion the rod of His strength; and Christ rules in the midst of His enemies. His people are willing in the day of His power. (They are unwilling in the day of His humiliation.) "The Lord at thy right hand shall strike through kings in the day of his wrath. He shall judge among the heathen," etc.

Turn to Isaiah i. — iv. Blessing and rest are proposed in chapter i. consequent on the repentance of the nation; but they would not hearken. Eventually it is brought in by judgment — "Zion shall be redeemed with judgment, and her converts with righteousness; and the destruction of the transgressors, and of the sinners shall be together." The result of this judgment is in Isa. ii. 1- 4; Isa. iv. 2-6, a time of peace and glory. "It shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains . . . and all nations shall flow unto it . . . . He shall judge among . . . the nations . . . and they shall beat their swords into plowshares, and their spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they learn war any more." How different the time in which we live, while the times of the Gentiles are running on, characterized by those words of our Lord, "Nation shall rise against nation, and kingdom against kingdom . . . upon earth distress of nations, with perplexity; the sea and the waves roaring, men's hearts failing them for fear, and for looking after those things which are coming on the earth," precursors of the Son of man's coming with power and great glory. (Luke xxi. 10, 25-27.) The remaining part of Isaiah ii., etc., shows the connection between the judgment of the nations and that of Israel. "Enter into the rock, and hide thee in the dust, for fear of the Lord, and for the glory of his majesty. The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down . . . . For the day of the Lord of hosts shall be upon every one that is proud and lofty: and the loftiness of man shall be bowed down, and the haughtiness of man shall be made low: and the Lord alone shall be exalted in that day . . . . when he ariseth to shake terribly the earth." The result of this universal judgment is the establishment of His people in the glory of the kingdom. "It will come to pass that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy; even every one that is written among the living in Jerusalem: when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof, by the spirit of judgment and the spirit of burning. And the Lord will create upon every dwelling-place of Mount Zion, and upon her assemblies, a cloud and a smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence. And there shall be a tabernacle for a shadow in the day-time from the heat, and for a place of refuge, and for a covert from storm and from rain." His own presence will be there, when His people are delivered, as in the wilderness of old.

Isaiah xi. The reading of this chapter is so plain as scarcely to need a word. A time of universal blessedness and peace; His people restored and under the government of Messiah, introduced by judgment, which falls on them and the nations. "He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked." "The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off," etc

Isaiah xiii., xiv., treat of the same time, a time of universal judgment on the imperial throne of the world. (Chap. xiii.) "The day of the Lord," when "all hands shall be faint and every man's heart shall melt.'' "For the Lord will have mercy on Jacob and will yet choose Israel, and set them in their own land; and the strangers shall be joined with them, and they shall cleave to the house of Jacob . . . and they shall take them captives whose captives they were, and they shall rule over their oppressors . . . in the day that the Lord shall give thee rest from thy sorrow, and from thy fear, and from the hard bondage wherein thou wast made to serve." "This is the purpose that is purposed upon the whole earth; and this is the hand that is stretched out upon all the nations." (Chap. xiv. 1-3, 26.) It goes on to the destruction of the Assyrian after their deliverance (the power that occupies at that day the territory of their ancient enemy); I say "after," because before the Assyrian fell before Babylon; here, which proves its future application, he falls after Babylon is judged.

Isaiah xxiv. — xxvii. This prophecy we have examined and the deliverance of a remnant; the Lord's throne is established shortly before; it shows the universal judgment upon the nations and Israel, in Zion, the reproach of His people removed, the vail taken away from all nations. The Lord had hidden his face from the house of Israel while they were disowned: but He is spoken of as coming out of His place for their deliverance. "Come, my people, enter thou into thy chambers, and shut thy doors about thee, hide thyself as it were for a little moment, until the indignation be overpast. For, behold, the Lord cometh out of His place to punish the inhabitants of the earth for their iniquity; the earth also shall disclose her blood, and no more cover her slain . . . And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem."

Isaiah xxx. "Moreover, the light of the moon shall be as the light of the sun: and the light of the sun shall be sevenfold, as the light of seven days, in the day that the Lord bindeth up the breach of his people and healeth the stroke of their wound. Behold the name of the Lord cometh from far, burning with his anger, and the burden thereof is heavy; his lips are full of indignation, and his tongue as a devouring fire: and his breath, as an overflowing stream, shall reach to the midst of the neck, to sift the nations with the sieve of vanity: i.e., and there shall be a bridle in the jaws of the people causing them to err . . . . And the Lord shall cause his glorious voice to be heard, and shall show the lighting down of his arm, with the indignation of his anger, and with the flame of a devouring fire, with scattering, and tempest, and hail-stones. For through the voice of the Lord shall the Assyrian be beaten down which smote with a rod. And in every place where the grounded staff shall pass" (the rod of vengeance which God hath decreed), "which the Lord shall lay upon him, it shall be with tabrets and harps" (when it is laid on the Assyrian, it is the source of joy and deliverance at the end of the indignation, to the remnant of Israel): "and in battles of shaking will he fight with it. For Tophet is ordained of old; yea, for the king it is prepared" (the Antichrist, who has this title amongst the apostate nation); "he hath made it deep and large; the pile thereof is fire and much wood; the breath of the Lord, like a stream of brimstone, doth kindle it."

Isaiah lix.15–21. Verse 20 of this passage is quoted by the apostle in Romans xi., in view of the future restoration of the people. "The Redeemer shall come to Zion and unto them that turn from transgression in Jacob." And then He establishes the new covenant with Israel; His spirit is with His people, and His words are in their mouth, which would abide with them for ever. Verse 18, etc., shows that it is introduced by judgment. "He will repay fury to his adversaries, recompence to his enemies: to the islands he will pay recompence; so shall they fear the name of the Lord from the west, and his glory from the rising of the sun." The next chapter declares that Jerusalem is restored in the glory of the kingdom, and her sons and daughters gathered from every side.

Isaiah lxvi. This chapter gives the judgment which introduces the glory and blessedness of the restored nation described in the latter portion of Isaiah lxv. First we have the remnant who fear the name of Jehovah and wait for Him; then the apostates of the nation. The former are encouraged with the promise that the Lord would appear to their joy and deliverance, and to the shame of the apostates, who said in contempt, "Let the Lord display his glory." "Behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many." (Isa. lxvi. 15, 16.) This passage shows that He comes suddenly, like a whirlwind, and renders to His enemies the fire of judgment. Then we have the result of this in verses 6–14; the laws are set up again in a wondrous manner, and Jerusalem restored. "Rejoice ye with Jerusalem, and be glad with her all ye that love her: . . . rejoice with joy for her, all ye that mourn for her: . . . for thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream . . . as one whom his mother comforteth, so will I comfort you: and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known towards his servants, and his indignation towards his enemies." Then, in verses 19, 20, the spared remnant go forth to declare the glory of the Lord among the Gentiles, and to bring back the dispersed of Israel. The whole chapter shows most clearly the connection between the universal judgment of the nations and Israel, with the deliverance of a remnant, and the Gentiles who are spared blessed around the people of God.

Turn to Jeremiah xxv. We referred to this chapter before; it declared the length of the captivity of Judah in Babylon to be seventy years: but God, having given the throne of the world to Babylon, when He had set aside His people and removed His presence from their midst — in principle, when Babylon is overthrown His people are delivered, because it was the only power that held its dominion directly from God — the other Gentile powers followed providentially. Jerusalem was only partially restored; however, it shows the principle. In examining this chapter, we find that the judgment goes on to the end, in which His people are involved; primarily it referred to the judgment which was executed on Jerusalem and the nations at the time to which the prophecy referred, Babylon falling last of all, which had executed it; and serves as a type of the final crisis of judgment of all the nations of the world. "For, lo, . . . I will call for a sword upon all the inhabitants of the earth, saith the Lord of hosts . . . . A noise shall come even to the ends of the earth: for the Lord hath a controversy with the nations, be will plead with all flesh . . . and the slain of the Lord shall be at that day from one end of the earth even to the other end of the earth," etc. (Ver. 29–33.)

Jeremiah xxx. — xxxiii. In this beautiful series of prophecies we find, first, Judah restored; then Israel; then both established under the new covenant; the land restored; Messiah and the priesthood, all introduced by judgment on the Jews and the nations, which finds Jacob at the height of his distress. Let us examine it more closely. In Jeremiah 30: 7; the prophet writes, "Alas for that day is great, so that none is like it; it is even the time of Jacob's trouble; but he shall be saved out of it. For it shall come to pass in that day, saith the Lord of hosts, that I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more serve themselves of him, but they shall serve the Lord their God, and David their king, whom I will raise up unto them. Therefore fear thou not, O my servant Jacob, saith the Lord, neither be thou dismayed, O Israel, for, lo, I will save thee from afar, and thy seed from the laud of their captivity; and Jacob shall return, and shall be in rest, and be quiet, and none shall make him afraid. For I am with thee, saith the Lord, to save thee, though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee; but I will correct thee in measure and will not leave thee altogether unpunished . . . . Therefore all they that devour thee shall be devoured, and all thine adversaries, every one of them shall go into captivity, and they that spoil thee shall be a spoil and all they that prey upon thee will I give for a prey. For I will restore health unto thee, and I will heal thee of thy wounds, saith the Lord, because they called thee an outcast, saying, This is Zion, whom no man seeketh after . . . the city shall be builded upon her own heap . . . . And ye shall be my people and I will be your God . . . . The fierce anger of the Lord shall not return, until he has done it, and until he has performed the intents of his heart: in the latter days ye shall consider it." Jeremiah xxxi. sets forth the deliverance, at the same time, of all the families of Israel: and they shall plant vines in the mountains of Samaria and eat them as common things. The language of this deliverance is touchingly beautiful. "Behold I will bring them from the north country, and gather them from the coasts of the earth and with them the blind and the lame, the woman with child, and her that travaileth with child together; a great company shall return thither. They shall come with weeping, and with supplications will I lead them, and I will cause them to walk by the rivers of waters by a straight way, wherein they shall not stumble, for I am a father to Israel, and Ephraim is my firstborn . . . . He that scattered Israel, will gather them . . . . Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord, for wheat, and for wine, and for oil, and for the young of the flock, and of the herd; and their soul shall be as a watered garden; and they shall not sorrow any more at all . . . . Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel and with the house of Judah" (both houses, the entire nation), "not according to the covenant that I made with their fathers, in the day that I took them by the hand, to bring them out of the land of Egypt; which covenant they brake . . . . But this shall be the covenant . . . . . I will put my law in their inward parts, and write it in their hearts . . . and they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord; for I will forgive their iniquity, and I will remember their sins no more . . . . If those ordinances" (of creation) "depart from before me, saith the Lord, then the seed of Israel also shall cease from being a nation before me for ever." When Messiah was cut off, the blood of this new covenant was shed, and all necessary on God's part was accomplished to their righteous establishment under it. Plainly the return from Babylon, of the remnant of Judah, was not this re-establishment; for it will be established with all Israel, as it declares, and in grace. The blessing of it however never brings them within the veil, as is the place of Christians now. "Behold the days come, saith the Lord, that the city shall be built to the Lord, from the tower of Hananeel, unto the gate of the corner. And the measuring line shall yet go forth over against it upon the hill Gareb, and shall compass about to Goath. And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook Kidron, unto the corner of the horsegate towards the east, shall be holy unto the Lord; and it shall not be plucked up nor thrown down, any more for ever."

In Jeremiah xxxii. the Lord takes up the circumstances of the siege of Jerusalem by Nebuchadnezzar to declare His counsel in grace as to their final restoration. The prophet is caused to buy a field in token that the people would again possess the land. "Behold, I will gather them out of all countries whither I have driven them in mine anger . . . and I will bring them again into their place, and I will cause them to dwell safely . . . . Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart, and with my whole soul."

Jeremiah xxxiii. repeats the blessings, looking forward to the day when their Messiah would be with them. "I will cause the captivity of Judah and the captivity of Israel (both) to return . . . and I will cleanse them from all their iniquity, whereby they have sinned against me: and I will pardon all their iniquities whereby they have sinned, and whereby they have transgressed against me . . . . In those days, and at that time, will I cause the Branch of righteousness to grow up unto David: and he shall execute judgment and righteousness in the land."  ("Judgment shall return to righteousness, and all the upright in heart shall follow it." Psalm xciv. 15.) "In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, The Lord our righteousness. For thus saith the Lord, David shall never want a man to sit upon the throne of the house of Israel," not merely Judah. "Thus saith the Lord, If my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth; then will I cast away the seed of Jacob, and David my servant, so that I will not take any of his seed to be rulers over the seed of Abraham, Isaac, and Jacob; for I will cause their captivity to return, and have mercy upon them."

Turn now to Ezekiel xx. The Spirit here retraces the idolatry of the entire nation from the time of their deliverance out of Egypt. God had brought them out, and given them His sabbaths to be a sign between Him and them: but they had ever rebelled in the wilderness against Him, and polluted His sabbaths. "Notwithstanding the children rebelled against me: they walked not in my statutes . . . they polluted my sabbaths . . . in the wilderness." God had told them (Deut. xxxii.; Lev. xxvi.) that He would scatter them amongst the heathen. Yet when they had been brought into the land they had forsaken the Lord for the high places, and the Lord had sworn that He would not be enquired of by them; but the nation, hardened in their idolatry, had resolved to be like the heathen, and serve wood and stone. Then the Lord said that with fury poured out He would rule over them. "And I will bring you out from the people, and will gather you out of the countries wherein ye are scattered . . . and I will plead with you face to face . . . and I will cause you to pass under the rod . . . and I will purge out from among you the rebels (the apostates), and them that transgress against me . . and they shall not enter into the land of Israel . . . . For in my holy mountain . . . there shall all the house of Israel, all of them in the land, serve me . . . when I shall bring you into the land of Israel; into the country for the which I lifted up mine hand to give it to your fathers. And I will kindle a fire in thee . . . and all flesh shall see that I the Lord have kindled it: and it shall not be quenched." (Ezek. 20: 33-48.) Israel is here dealt with, amongst the nations of the world, for idolatry; as Judah for the rejection of Christ (for Israel never returned to have their Messiah presented to them, as Judah), which was her special sin, in which she was joined by the fourth Gentile empire, represented by Pilate. In the end she is found in close alliance with, and politically favoured by, the Gentile empire in its revived state. The unclean spirit of idolatry did not return to the Jews after the return of the remnant from Babylon. The Lord notices this in Matthew xii.: "When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest and findeth none. Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished; then goeth he and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there; and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation." Verse 48 shows the connection of the judgment of the nations with that of Israel.

Ezekiel xxxvi. — xxxix. In this series of chapters we get, first, the moral renewing of the nation; then the quickening and restoration of the people in national resurrection; then when restored and in their land, their last great enemy, which occupies the territory of the Assyrian, comes up against them; and is destroyed in the mountains of Israel.

Ezekiel xxxvi. The past failure of the nation is put before them that they may own it before God. The heathen said, "These are the people of the Lord and (yet) they are gone forth out of his land." (Ver. 20.) But then God remembers that His name is involved, and for His holy name's sake He delivers them. Then, as He had shown to Nicodemus, a master in Israel, the new birth was necessary even to the enjoyment of earthly blessings; which, as a teacher in Israel, he ought to have known from the testimony of the prophets. "I will sprinkle clean water upon you . . . a new heart also will I give you . . . and I will put my spirit within you . . . . and ye shall dwell in the land that I gave your fathers . . . . And I will multiply the fruit of the tree and the increase of the field . . . . I will also cause you to dwell in the cities, and the wastes shall be builded," etc. The nation is thus morally renewed that they may loathe themselves for their sins before God.

Ezekiel xxxvii. In the vision of this chapter we have a figure of the national resurrection of the people. The prophet sees a valley of dry bones, to which he prophesies as commanded; and there was a noise and a shaking, and the bones came together, and the sinews and flesh came up upon them; and the breath came into them and they lived. "Then said be unto me, Son of man, these bones are the whole house of Israel; behold, they say (in captivity), Our bones are dried, our hope is lost; we are cut off from our parts . . . . Thus saith the Lord God, Behold, O my people, I will open your graves, and bring you into the land of Israel . . . and shall put my Spirit in you, and ye shall live; and I shall place you in your own land." The figure of resurrection is here used to show the gathering of the nation, long apparently lost amongst the nations of the world, into their land. Clearly it only applies to this, not actual resurrection of the saints who have died in the Lord; it would not be "in the land," but to heaven, they would be brought. In what follows, we find that Judah and Israel, long apart, are united into one nation, under one king. God sets up his tabernacle and His sanctuary amongst them, and establishes His covenant of peace.

In Ezekiel xxxviii., Ezekiel xxxix., the Assyrian, the ancient enemy of the people when owned of God — "the rod of the Lord's anger" (Isaiah x. 5) against His people, to chastise them for their sins — is here introduced under the title of Gog, the prince of Rosh (Russia); Meshech (Moscow); and Tubal (Tobolsk). He embraces the territory under Russia, or which that power shall have gathered under her in that day. He is represented as wickedly coming up against the nation in Palestine when at rest and restored. "Thou shalt say, I will go up to the land of unwalled villages; I will go to them that are at rest, that dwell safely . . . to take a spoil, and to take a prey; to turn thy hand upon the desolate places that are now inhabited, and upon the people that are gathered out of the nations, which have gotten cattle and goods, that dwell in the midst of the land . . . . Thus saith the Lord . . . it shall be in the latter days, and I will bring thee against my land . . . . Art thou he of whom I have spoken in old time by my servants the prophets of Israel . . . and it shall come to pass . . . when Gog shall come against the land of Israel, saith the Lord God, that my fury shall come up in my face . . . and I will plead against him with pestilence and with blood . . . and I will turn thee back, and leave but the sixth part of thee . . . . Thou shalt fall upon the mountains of Israel . . . . Behold, it is come, and it is done, saith the Lord God; this is the day whereof I have spoken. . . . Then shall they (the house of Israel) know that I am the Lord their God, which caused them to be led into captivity among the heathen; but I have gathered them into their own land . . . . Neither will I hide my face any more from them; for I have poured out my Spirit upon the house of Israel, saith the Lord God." Compare also for this destruction of the Assyrian, after the people are restored, Isaiah xiv. 24, 25; Isaiah xxxiii. We must carefully distinguish Gog the land of Magog in Ezekiel xxxviii., Ezekiel xxxix., from Gog and Magog of Revelation xx. The former comes up when the people are restored, in the beginning of the kingdom; the latter, after the thousand years of the kingdom have expired. "When the thousand years are expired, Satan shall be loosed out of his prison, and shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog," etc., (Ver. 7, 8.)

Daniel xii. We have before seen that the time of the great tribulation, spoken of here, is that to which the Lord Himself alludes, as happening at the time the abomination of desolation is set up in the temple, and which ends by the coming of the Lord Himself, and the deliverance of the people. It is the closing half of the seventieth week, when the reformed Latin empire is the full expression of Satanic energy, the destruction of which makes way for the kingdom under Christ. We read, "At that time shall Michael stand up . . . for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation, even to that time; and at that time shall thy people be delivered . . . . And many (not all) of them that sleep in the dust of the earth" (this is a figure analogous to the moral death and resurrection in Isaiah xxvi. 13-19, and the national resurrection as conveyed by the figure of the valley of dry bones in Ezekiel xxxvii.) "shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament, and they that turn many to (instruct many in) righteousness, as the stars for over and ever . . . . And one said . . . How long shall it be to the end of these wonders?" that is, to the end of the tribulation, and he sware, "that it should be for a time, times, and a half," to put an end to the dispersion of the holy people: the closing half of the seventieth week of Daniel ix.

Joel iii. It is but necessary to read verses 1, 2, 9-17, to show the connection. "For, behold, in those days . . . when I shall bring again the captivity of Judah and Jerusalem, I will also gather all nations, and will bring them down into the valley of Jehoshaphat (the judgment of Jehovah), and will plead with them there for my people, and my heritage Israel, whom they have scattered among the nations, and parted my land . . . . Proclaim ye this among the Gentiles . . . . Assemble yourselves, and come, all ye heathen, and gather yourselves together round about. Let the heathen be waked, and come up to the valley of Jehoshaphat; for there will I sit to judge all the heathen round about" (this is the judgment of the quick, or living nations). "The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and . . . will be the hope of his people, and the strength of the children of Israel . . . . Then shall Jerusalem be holy, and then shall no stranger pass through her any more." She shall be no more trodden down of the Gentiles; their times shall have been fulfilled.

Micah 4, 5 This prophecy shows in the most wondrously beautiful manner, the coming and rejection of the Bethlehemite by His people, who are then given up for a time until Zion, which travails, shall have brought forth, and the Son be owned as born to the nation (see Isaiah ix.); and the remnant shall be restored. The Assyrian then comes up, and He whom they had rejected is then their peace. "And he shall stand and feed in the strength of the Lord . . . . And this man shall be the peace when the Assyrian shall come into our land, and when he shall tread in our palaces." He shall “deliver us from the Assyrian . . . and the remnant of Jacob shall be in the midst of many people, as the dew from the Lord, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men." Jacob shall be the channel of refreshing grace from God to the world, and a testimony to His power.

Zephaniah iii. 8-20. "Therefore wait ye upon me, saith the Lord, until the day that I rise up to the prey: for my determination is to gather the nations . . . to pour upon them my indignation . . . for all the earth shall be devoured with the fire of my jealousy." The remnant is thus encouraged to wait for this time of judgment from the Lord, when He would rise up to the prey; this alone would set them free, and teach the nations to call upon the Lord, and serve Him with one consent. In that day God would gather his dispersed people from beyond the rivers of Ethiopia (Euphrates and Nile) and have in their midst a people that trust in the name of Jehovah; and "the remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make them afraid. Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem; the Lord hath taken away thy judgments, he hath cast out thine enemy; the King of Israel, even the Lord, is in the midst of thee; thou shalt not see evil any more. In that day it shall be said to Jerusalem, Fear thou not; and to Zion, Let not thine hands be slack. The Lord thy God in the midst of thee is mighty: he will save, he will rejoice over thee with joy; he will rest in his love; he will joy over thee with singing . . . . I will make you a name and a praise among all people of the earth, when I turn back your captivity before your eyes, saith the Lord."

Haggai ii. "For thus saith the Lord of hosts, Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land; and I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the Lord of hosts . . . . The glory of this latter house shall be greater than of the former . . . . I will shake the heavens and the earth; and I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen . . . saith the Lord of hosts." This universal judgment, introductive of Christ and the glory of the restored nation, is referred to by the Holy Ghost in Hebrews xii. 26, as yet to come.

Zechariah x. — xiv. In this series of chapters we have the restoration of Judah and Israel at a time of universal judgment; and this is spoken of still as future, long after the return of Judah from the Babylonish captivity. "And in that day I will make Jerusalem a burdensome stone for all people; all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it . . . . And Jerusalem shall be inhabited again in her own place, even in Jerusalem. . . . And it shall come to pass in that day, that I will seek to destroy all nations that come up against Jerusalem." The verses following, which speak of the repentance of the house of David and the nation, are extremely beautiful. The rejected Messiah is the Jehovah who delivers them. They look upon Him whom they have pierced. There is a great mourning in the land as in the valley of Megiddo of old. This allusion to 2 Chronicles xxxv. 22, etc., is touching in the extreme. There, in the closing days of their former history, their faithful king, Josiah, had fallen, and there the nation had mourned and made great lamentation over their slain king. Here they learn to mourn in the dust, when they learn that the king whom their nation crucified is the Lord of hosts Himself.

In the past history of the nation we saw how that they had failed — the people, the priests, the prophets, and the kings. Here we find these classes all represented in this national and yet individual repentance. The house of David, which represents the kings — the house of Nathan, the prophets — the house of Levi, the priests — and the house of Shimei (Simeon), the people.

Judah is here dealt with, in the land, for the rejection of Christ; not like Israel, as we have seen, for idolatry. "And . . . in all the land . . . two parts therein shall be cut off, and die, but the third shall be left therein. And I will bring the third part through the fire, and I will refine them as silver is refined, and will try them as gold is tried: they shall call on my name and I will hear them; I will say, It is my people; (Ammi) and they shall say, the Lord is my God." The sentence "Call his name Lo Ammi, for ye are not my people, and I will not be your God," (Hosea i. 9,) is removed.

In Zechariah xiv. the Lord appears to their deliverance, in the place from which the "glory" of the God of Israel departed, when He transferred the "sword" to the Gentile. From the same place He had entered Jerusalem as their King, according to this prophet (Zech. ix. 9.) riding upon an ass's colt. On the same mount of Olives He sat, in Matthew xxiv. surrounded by His Jewish disciples; after He had left His nation, until the day when they would say, "Blessed is he that cometh in the name of the Lord," and instructed them as to the restoration and gathering of their nation from the four quarters of the world, at the coming of the Son of man in His glory. And from the same mountain did He ascend, having been rejected by His nation and crucified, to heaven. (Acts i.) And on that same mountain shall His feet stand when He returns to their full and complete deliverance in grace! "Then shall the Lord go forth, and fight against those nations . . . . And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east . . . . And the Lord my God shall come, and all the saints with thee . . . . And it shall be in that day, that living waters shall go out from Jerusalem . . . . And the Lord shall be King over all the earth . . . . All the land shall be turned as a plain, from Geba to Rimmon, south of Jerusalem; and it shall be lifted up and inhabited in her place, from Benjamin's gate, unto the place of the first gate, unto the corner gate, and from the towers of Hananeel unto the king's wine-presses . . .  . And it shall come to pass, that every one that is left of all the nations which came against Jerusalem, shall even go up from year to year to worship the King, the Lord of Hosts, and to keep the feast of tabernacles."

We have now followed without much comment, and allowing scripture to speak for itself; which it has done, from the law, the prophets, and the Psalms, giving the testimony of a time of universal judgment; when God turns to occupy Himself, directly, with the world again; the nation of Israel being the special object before Him. All these dealings making way for God's kingdom in Zion and the restored earth; at the time of the restitution of all things — and we have seen most distinctly that this time of judgment is synchronical with the counting out of the closing part of the seventieth week of Daniel ix. — the crisis of the history of this world. And before closing this subject, I would shortly notice the position of the heavenly and glorified saints — the Church of the firstborn — during these scenes of universal judgment. We saw them taken up at the time of the first resurrection to be "ever with the Lord," (when the saying of Isaiah xxv. 8, 1 Corinthians xv. 54, is brought to pass, "Death is swallowed up in victory,") when this period of judgment begins. We find this in the Book of Revelation, in Rev. iv. — xix., which are occupied with this period of judgment, precursory of the kingdom. It is assumed also in other Scriptures. In Rev. i. we have "the things which thou hast seen," the vision of Christ walking amongst the candlesticks. Rev. ii., iii., "the things that are," (ver. 19,) or the time-state of the Church as a light-bearer here below for Christ. In her place of responsibility the various features which would mark her existence in the world are portrayed, from the time of her departure from her first love, till she is threatened with total excision — "I will spue thee out of my mouth." No doubt seven actual assemblies in Asia are addressed, but the moral state of each is seized to describe that which would be found in Christendom. That these seven assemblies, and they alone, could not be termed "the things that are," is clear, as they did not constitute all that existed then; and besides, Rev. iii. 10 clearly indicates that the whole time-existence of the Church is converged, as it promises that the overcomer who kept the word of Christ's patience would be kept from "the hour of temptation which shall come upon all the world to try them that dwell upon the earth" — the period of judgment we have been considering, which introduces or rather precedes the kingdom. Rev. iv., etc., "The things which shall be after these things" (meta tauta) begins this period. "Come up hither, and I will show thee things which must be after these things." There are doubtless features in these chapters that show the leading features which characterize the protracted period from the apostolic days to the end of the age; but when we come to details, the interpretation can only apply, in truth, to the crisis of the history of the world.

All through the course of these chapters of the Apocalypse, we find a company seated in heaven, calm and peaceful, amidst the thunders and lightnings and judgments, cognizant of the mind of God; and with full understanding of all that goes on beneath them in the world. In chapter iv. we find them, in the presence of a throne of judgment, seated as kings and priests, clothed with white raiment, and on their heads crowns of gold — the complement of the heavenly saints received up at Christ's coming. In Rev. 5 one of their number explains to the prophet that which caused his thoughts to be troubled; and they are again seen exercising priestly services around the Lamb. Again in Rev. vii. we find them in heaven, and one of their number explains to the prophet the one hundred and forty-four thousand of Israel, and the palm-bearing multitude of Gentiles who had been sealed for preservation through the judgments for the millennial earth, no more to be subject to hunger, or thirst, or sorrow. Again, in Rev. xii., we hear their voices celebrating the casting out of Satan and his angels from the heavenlies: "Woe to the inhabiters of the earth, proclaimed because Satan had gone down in great wrath, having but a short time — the closing one thousand two hundred and sixty days of the beast's power. The sorrows of the saints for the heavenlies cease when they had been caught up, and just before those of the Jewish saints, sealed for preservation, begin. In Rev. xiii. these saints are the objects of Satan's blasphemy through the beast; he can now no longer accuse or cause them sorrow, so he blasphemes "those that dwell in heaven." In Rev. xix., after the marriage of the Lamb, we see Christ as King of kings, and Lord of lords, coming forth to judgment, accompanied by the armies of heaven, clothed with fine linen, which is the righteousness of saints. (Comp. also Rev. xvii. 14.) He comes forth to exercise His power over the nations, and to rule them with a rod of iron, in which the saints have a part with Him. See Psalm ii. 9, "Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel," with Revelation ii. 28, "He that overcometh . . . to him will I give power over the nations: and he shall rule them with a rod of iron: as the vessels of a potter shall they be broken in shivers: even as I received of my Father." Then, in Rev. xx., the thrones are set, and "they sat upon them, and judgment was given unto them . . . they shall be priests of God and of Christ, and they shall reign with him a thousand years." In verse 4 we find three classes. First, those who had been received up at the coming of Christ; second, those who, during the interval of judgment before His appearing, "were beheaded for the witness of Jesus and for the word of God," the souls that were martyred under the fifth seal (see Rev. vi. 9); and, third, those who, during the raging of the beast in his last effort, set on by Satan, "had not worshipped the beast, neither his image, neither had received his mark upon their foreheads or in their hands." These last two classes are not deprived of their blessing for having suffered. They lose those of the kingdom below, but are not forgotten, and receive the heavenly blessing with the others who had been received up at Christ's coming.

7. — The Glory, or Kingdom.

The short period of universal judgment which we have been considering cleanses the sphere of the kingdom from everything which offends, and them which do iniquity: and ends in the coming of the Son of man Himself with power and great glory, to execute the last blow of judgment; and to reign over the world during the continuance of the kingdom. When it is established, God will have accomplished in and under His Son, His counsels and purposes as to everything which had been put into the hands of the first Adam, and by Him defiled and destroyed.

We have seen the first Adam, innocent, and surrounded with blessing, failing: losing his place of dominion over the earth, and subjecting the creature to vanity by his fall. (Rom. viii. 20.) Left to himself when fallen, and outside the centre of good, he fills the earth with corruption and violence, and Satan usurps the place God should have had in his mind. Afterwards the three great systems, set up in the world — the Jew under law, the Gentile without law, and entrusted with supreme power, and the Church under grace — each proving a failure where entrusted to men; I speak of the Church as a witness in the world, in the place of responsibility and testimony, not as the body of Christ in heaven.

In the days of the kingdom the last Adam will be there. In His own perfect, stainless manhood, He came and stood among the ruins of a lost world, and was confronted by Satan, who had obtained his power through the lusts of the first Adam when fallen. (Luke iv.) He stood in His inheritance, and found the "kingdoms of this world and the glory of them" in the hands of Satan, sin-defiled and in ruins. He took it thus, with its load of sin and defilement. He foiled and vanquished Satan in the place of his power; bound the strong man, and then proceeded to spoil him of his goods. The prince of this world came, but had nothing in Him. He went down into the domain of "him that had the power of death, that is the devil" (Heb. ii.) and through death He destroyed his power. In due time He will cast him out of the heavenlies with his angels (Rev. xii.); and when he has for a short period consummated his stupendous wickedness, in the revived Latin Empire, and the Antichrist, He will bind him and cast him into the bottomless pit till the thousand years of the kingdom are ended, and then He will cast him into the lake of fire. When Christ was here, He exhibited the "powers of the world to come," or of the kingdoms, casting out evil spirits and healing man. When that day shall be here, Satan shall be in the bottomless pit, and "the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped: then shall the lame man leap as an hart, and the tongue of the dumb shall sing." (Isaiah xxxv.)

The creature, which was made subject to vanity, not willingly, but by reason of man when he fell, groaning and travailing in pain, waiting for that day of its deliverance, shall be delivered from the bondage of corruption, into the liberty of the glory of the children of God. We read in Genesis iii., "Cursed is the ground for thy sake . . . thorns and thistles shall it bring forth to thee." But of the day of its regeneration, "instead of the thorn shall come up the fir-tree, and instead of the brier shall come up the myrtle-tree." "The wilderness and the solitary place shall be glad for them; and the desert shall rejoice and blossom as the rose." Again, the sentence pronounced upon Cain, "When thou tillest the ground it shall not henceforth yield unto thee her strength," shall be removed; for we read of the day when God shall cause His face to shine upon restored Israel, that "then shall the earth yield her increase, and God, even our own God, shall bless us; God shall bless us; and all the ends of the earth shall fear Him." (Psalm lxvii.)

The Jew, restored, will be the centre of God's recognized government in the world under Christ. Supremacy over the Gentiles established in Him, who shall rise to reign over them; Jewish royalty restored to the house of David, and priesthood in its excellence and purity made good.

Men had attempted to form a name and a centre, apart from God at Babel, and had been broken into nations and tongues. (Gen. xi.) Israel was the nation with regard to which they had received their inheritance; it was proposed as the centre of God’s government in the world. (Deut. xxxii. 8.) It became unworthy of the trust; as we read of Jerusalem, "Thus saith the Lord God, This is Jerusalem; I have set it in the midst of the nations and the countries that are round about her. And she hath changed my judgments into wickedness more than the nations, and my statutes more than the countries that are round about her; for they have refused my judgments, and my statutes they have not walked in them." (Ezek. 5: 5, 6.) And the Gentile king endeavoured to make a religious unity apart from God. (Daniel iii.) Many have been the centres of gathering proposed amongst men to reverse that sentence of scattering pronounced at Babel by God: and as many times have they failed — God has but One! "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be." (Gen. xlix. 10.) When He came to Judah He was rejected. — "Beauty and Bands" were broken (Zech. xi.); and there was no gathering of the nations. Again His name was proposed as a centre, when mercy rejoiced over judgment at Pentecost, and God in grace took occasion of tongues, the sign of judgment, to let the nations hear, each in the tongue wherein he was born, of the wonderful works and grace of God. But again, His centre was refused, and there was no gathering of the nations, but of a people out of them for His name and for heaven, to which the centre of gathering, refused on earth, had been removed. In the days of the kingdom, of which we speak, that which we find revealed in Genesis xxviii. to the wanderer Jacob in a dream, of a ladder connecting the heavens with the earth (God Himself doing in grace what man had assayed to do in self-will at Babel). We see a type of the days of the kingdom, when Christ (as John i. 51 informs us) will be this link of union between the heavens inhabited by the glorified saints, and the millennial earth, when the seed of Jacob, wanderers now on the face of the earth, without land or altar, "shall be as the dust of the earth;" and when God will have brought them again into their land, and have done all that He hath spoken of. (Gen. xxviii. 15.) The seed of Jacob will then be the head and not the tail (Deut. xxviii. 13); and "many people and strong nations shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord. Thus saith the Lord of hosts, In those days it shall come to pass that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you, for we have heard that God is with you." (Zech. viii. 23.)

Again, Jehovah had passed over Jordan before the tribes under Joshua, in their former days, by the title of "The Lord of all the earth" (Joshua iii.); but when Israel ceased to be a witness to this title, and was set aside, and the dominion transferred to the Gentile king, God assumes the title of the "God of heaven," as we have before seen, and retains such all through the "times of the Gentiles." But during the introductive scene of judgment which we have considered, His claims as the "God of the earth," are again proclaimed by His witnesses. (Rev. xi.) He then assumes that title fully, and the substance of the Gentiles, who desired to have the world without God, is consecrated unto the "Lord of the whole earth." (Micah iv. 13.) "And the Lord shall be king over all the earth; in that day shall there be one Lord, and his name one." (Zech. xiv. 9; see also Isaiah liv. 5.)

Jerusalem — trodden down of the Gentiles, till the times of the Gentiles shall be fulfilled — will, at that day, be restored; when the "Redeemer shall have come to Zion." (Isaiah 59: 20; Rom. xi.) It will be said to her, "Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people; but the Lord shall arise upon thee, and his glory shall be seen upon thee; and the Gentiles shall come to thy light, and kings to the brightness of thy rising. Lift up thine eyes round about and see; all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at thy side; the forces of the Gentiles shall come to thee, the multitude of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come: they shall bring gold and incense; and they shall show forth the praises of the Lord. All the flocks of Kedar shall minister unto thee; they shall come with acceptance on mine altar, and I will glorify the house of my glory . . . . Thy gates shall be open continually; they shall not be shut day nor night: that men may bring unto thee the forces of the Gentiles, and that their kings may be brought. For the nation and kingdom that will not serve thee shall perish: yea, those nations shall be utterly wasted . . . . The sons of them that afflicted thee shall come bending unto thee, and all they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee the City of the Lord, the Zion of the Holy One of Israel. Whereas, thou hast been forsaken and hated, so that no man went through thee, I will make thee an eternal excellency, a joy of many generations . . . . For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron; I will also make thy officers peace, and thine exactors righteousness, violence shall no more be heard in thy land, wasting nor destruction within thy borders: but thou shalt call thy walls Salvation, and thy gates praise." See also Isaiah lxv. "Behold, I create Jerusalem a rejoicing and her people a joy. And I will rejoice in Jerusalem, and joy in my people; and the voice of weeping shall be no more heard in her, nor the voice of crying . . . . And they shall build houses, and inhabit them, and they shall plant vineyards, and eat the fruit of them. They shall not build, and another inhabit; they shall not plant and another eat; for as the days of a tree are the days of my people: and mine elect shall long enjoy the work of their hands. They shall not labour in vain, nor bring forth for trouble! for they are the seed of the blessedness of the Lord, and their offspring with them . . . the wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent's meat. They shall not hurt nor destroy in all my holy mountain, saith the Lord." (Isaiah lxv.) Jerusalem, long forsaken of Jehovah, as the beginning of Ezekiel informs us, when His glory departed to heaven, and He transferred the sword to the Gentile, becomes again the dwelling place of His glory. Ezekiel, in view of her day of glory (Ezek. xl. — xliv.) describes the restored city and the sanctuary. We read in chapter xliii. 2-5, "And, behold, the glory of the God of Israel came from the way of the east, and his voice was like the noise of many waters: and the earth shined with his glory. And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city . . . and the glory of the Lord came into the house . . . and, behold, the glory of the Lord filled the house." And again, "The name of the city from that day shall be Jehovah-Shammah," or "the Lord is there." (Ezek. xliv.) "At that time they shall call Jerusalem the throne of the Lord: and all the nations shall be gathered unto it, to the name of the Lord, to Jerusalem" (Jer. iii. 17), and this in the day when Israel and Judah shall be one nation in the land.

Her people shall be all righteous, as we read, Isaiah iv. 3: "It shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is left among the living in Jerusalem." And again, "Thy people also shall be all righteous; they shall inherit the land for ever, the branch of my planting, the work of my hand, that I may be glorified." (Isaiah lx. 21.) The law shall be written in their hearts. "After those days, saith the Lord I will put my laws in their inward parts, and write it in their hearts, and will be their God, and they shall be my people." (Jer. xxxi. 33.)

The nations also shall all call upon the name of the Lord. When He has executed the judgment which delivers the remnant of His people, we read, "Then will I turn to the people a pure language, that they may all call upon the name of the Lord, to serve him with one consent." (Zeph. iii. 9.) Again, "All the ends of the world shall remember and turn unto the Lord; and all the kindreds of the nations shall worship before thee." (Psalm xxii. 27.)

The unconditional promises to the fathers will then be fulfilled in grace, and brought in, as we have seen, by judgment. Psalm cv. is prophetic of this, and offers thanksgiving to Jehovah, and calls upon the seed of Abraham and Jacob, to whom they had been made, to sing unto Him, and glory in His name. For "He is the Lord our God; his judgments are in all the earth. He hath remembered his covenant for ever, the word which he commanded to a thousand generations, which covenant he made with Abraham, and his oath unto Isaac, and confirmed the same unto Jacob for a law, and to Israel for an everlasting covenant, saying, Unto thee will I give the land of Canaan, the lot of your inheritance." (Ver. 7-11.) We may remember that in considering the past history of the nation we saw that these promises have never yet been fulfilled: the people having taken their inheritance under law — lost it. They will be made good to them in sovereign grace, and, as verse 7 declares, by judgment, evidencing most clearly their still future application.

The knowledge of the Lord and of His glory shall cover the earth, as the waters cover the sea; and the throne of God, and His righteous government shall be known in the world. "Judgment will have returned to righteousness." (Ps. xciv. 15.) And "righteousness and judgment shall be the habitation of his throne." (Ps. xcvii. 2.) Christ will be the Prince of this world, and Satan bound, who is its prince now. Obedience will be paid to His manifested power, and when this obedience is not observed, excision will be the result, which, if it takes place during the continuance of the kingdom, it will be recognized that it is by the judicial acts of God's government; and all will go on peacefully and happily. Satan will not be there to act on men and tempt them to sin. We find the principles of Messiah's government in the land in Psalm ci. — "A froward heart shall depart from me: I will not know a wicked person. Whoso privily slandereth his neighbour, him will I cut off; him that hath an high look and a proud heart will not I suffer. Mine eyes shall be on the faithful in the land, that they may dwell with me . . . . He that worketh deceit shall not dwell within my house; he that telleth lies shall not tarry in my sight. I will early destroy all the wicked of the land; that I may cut off all the wicked doers from the city of the Lord." We have excision the result of sin also in Isaiah lxv. 20, where we read, "The sinner living an hundred years old shall be accursed," that is, if cut off it will be recognized as excision for sin in the government of God. The kingdom of Israel will be the earthly centre of the administration of God's government in the world. "He shall judge thy people with righteousness, and thy poor with judgment . . . . He shall come down like rain upon the mown grass: as showers that water the earth. In his days shall the righteous flourish; and abundance of peace so long as the moon endureth. He shall have dominion also from sea to sea, and from the river unto the ends of the earth . . . . The kings of Tarshish and of the isles shall bring presents; and the kings of Sheba and Seba shall offer gifts. Yea, all kings shall fall down before him: all nations shall serve him . . . . There shall be an handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and they of the city shall flourish like the grass of the earth . . . . Blessed be the Lord God, the God of Israel, who only doeth wondrous things. And blessed be his glorious name for ever: and let the whole earth be filled with his glory; Amen, and Amen." (Psalm lxxii.) Again, "Behold, a king shall reign in righteousness, and princes shall rule in judgment . . . . . Then judgment shall dwell in the wilderness, and righteousness remain in the fruitful field. And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever." (Isaiah xxxii.)

Thus far we have briefly seen the earthly blessings of the kingdom. We left the saints of the heavenlies, who had been received up at the coming of Christ to heaven, as well as those who had been martyred during the crisis of judgment which introduced the kingdom, seated on thrones at His manifestation, to reign with Him for a thousand years. Let us now look at the heavenly blessing of the kingdom. In Rev. xxi. 9, Rev. xxii. 5, we find a description of the millennial display of the heavenly Jerusalem to the world. The prophet sees her "descendING," (not descendED: that she never does) out of heaven from God. What the saints should be in this day of trial — "lights in the world" (Phil. ii.); the Church is in the heavenly places to the world in the day of glory, reflecting all the glories of God and of the Lamb; the seat of the heavenly administrative power of the kingdom ("know ye not that the saints shall judge the world?"); her heavenly character and position, and yet her connection with the millennial earth is revealed — clothed with divine glory, such as that of Him who sat upon the throne in Rev. 4. Angels are the willing door-keepers of that secure city, which is the chief fruit of the travail of Christ's soul. It has the fulness in perfection of administrative power towards and over the world; twelve gates, for the gate was the place of judgment. The varied displays of God's nature, under the figure of precious stones, which shone in creation (Ezekiel xxviii.), and in grace, in the high priest's breastplate (Exodus xxviii.), here shine in glory. The city and its street is formed in divine righteousness, of which gold is always the fitting emblem, and holiness of truth, "like unto clear glass." The Lord God, the Almighty, and the Lamb are its temple and its light. The nations (spared through the judgments on earth) walk in the light of the celestial city, and the kings of the earth bring their glory and honour to it (never "into" it); they own that the heavenly kingdom now established, and the heavens themselves, are the source of blessing to the earth. "The Lord shall hear the heavens and they shall hear the earth;" and they own that "the heavens do rule." (Daniel iv. 26.) No evil of man or Satan is there, and nothing enters in that defiles or makes a lie, but only those who are written in the Lamb's book of life. The river of God and the fruits of the tree of life are for the refreshing of the Lord's redeemed; no tree of responsibility is now there, but one tree, which is the tree of life, and the leaves of the tree are for the healing of the nations of the world. The city is the vessel of grace to the world at that day — grace characterizes her; as the royal supremacy of the restored earthly sanctuary, and city of Jerusalem, is ever preserved; for we read, "The nation and kingdom that will not serve thee shall perish." (Isaiah lx. 12.)

Thus we find all that has been ruined and defiled by the first Adam, made good in the day of the kingdom, in and under Christ. The three great systems set up by God, and destroyed by men, established in glory. The Jew in earthly supremacy and blessing; the Gentile subordinately blessed around, governed in righteousness, and the Church of God in the heavenly glory; the centre of the administration of kingdom, and the vessel of grace to the world; the river of God. (Psalm lxvi.) His stream of blessing, ever full of water, has ever been dried up in its outflow in this world, not as to its source, but as from time to time God formed a channel for the blessing in and towards the world; it has been corrupted, and He has been forced to remove the pure stream to other courses, ever intent upon the blessing of man; the channel having proved itself unworthy of the stream. In Eden it took its rise in the beginning when the dispensation proposed was one of earthly good, and it divided into four heads, to bear to the world the riches of such a dispensation. Soon, however, as we know, its channels became corrupted, and there was found no place for such blessing to flow, and so the sources were stopped, and channels obliterated by the waters of the flood.

Again, when Israel was redeemed, and God amongst them, the river took its rise in the rock which was smitten for His people in the wilderness. "They drank of that spiritual rock which followed them," during the forty years' journey, till they were safe in the land. Then, in the daily and yearly round of feasts and gatherings to Jehovah, the people was refreshed with the waters of Shiloah, which ran softly amongst them — of the river "the streams whereof made glad the city of God." (Psalm xlvi.) But again the channels were corrupted, so that when He, who was their source, came to visit that one family, whom He knew of all the families of the earth (Amos iii. 2), and whom He had chosen to form the objects of the outflow of the river of God, and to be its channel to the Gentile world, He found it had so corrupted itself that He could not own it or permit it to defile the stream; and so, again, the source was transferred to another place, and the world became fully, what it was to Him and what it has been ever since to His people, "a dry and thirsty land where no water is." (Psalm lxxiii.)

The source was now to be the glorified Son of man in heaven; and the dispensation one of spiritual blessings in the heavenlies; and the channel of the blessing, His members on earth. We read in John vii., where the Lord passed by and could not own the channel (the yearly returning feasts), which had rendered itself unfit for the river of God: "In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive; for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)" Faithless as His people have proved themselves in this dispensation, and much hindered as the stream has become, still it flows on and will never be exhausted or dried up. "He (the Holy Ghost) shall abide with you for ever."

But the day is coming when it will be not only a dispensation of spiritual blessings in heavenly places, but one of earthly good as well. When there will be one glory of the celestial, and another of the terrestrial. When all things, both which are in heaven and which are on earth, will be gathered together in Christ. When the Lord "will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel" (Hosea ii. 21, 22), the seed of God. The river of God will then have a twofold source — in heavenly and earthly blessing, its source in the heavenly glory will be the heavenly Jerusalem — the Church of the glorified: "The pure river of the water of life, clear as crystal, proceeds out of the throne of God, and of the Lamb in the midst thereof." (Rev. xxii. 1.) And the source of the earthly glory will be the sanctuary of the earthly Zion, when living waters will flow out of the restored Jerusalem, for the blessing of the Gentiles and of the millennial earth. "Behold, waters issued out from under the threshold of the house eastward," etc. (Ezek. xlvii.; comp. also Joel iii. 18, Zech. xiv. 8.) And Christ will be the true Melchisedec, a Priest on His throne; the link between the heavenly and the earthly glory. The true feast of tabernacles will be kept both by Israel and the Gentiles, but also by the saints in the heavenlies, after the harvest or ingathering, and the vintage of judgment, at the end of this age. "And it shall come to pass that every one that is left of all the nations which come up against Jerusalem, shall even go up from year to year to worship the King, the Lord of hosts, and to keep the feast of tabernacles." And the nations that refuse to go up, will not partake of the refreshing streams of the river of God. The Lord hasten the day in His time.

8. — Satan Loosed for a Little Season, the Great White Throne, and the Eternal State.

After the close of the kingdom, before Christ delivers up the kingdom to the Father, and God is "all in all," we find another testimony of man's ruin. Having beheld Christ, and having been set in the midst of, and surrounded by the blessings of the kingdom, still we learn that man is ever the same. We had the testimony of Scripture that all are righteous at the commencement of the kingdom. The inhabitants of the world had learned righteousness by the judgments which introduced it, but we have not the same testimony as to those who shall be born during its continuance. And the closing scene proves to us the fact that grace and regeneration are as necessary then, as now, that man may be brought to God. It is clear from this, that there will be a declension during the continuance of the kingdom.

After the close of the kingdom, Satan is loosed for a little season, and goes out to the four corners of the earth (he never returns to the heavenlies), and the nations are thus tested for the last time, and the uunrenewed fall, in numbers as the sand of the sea, into his hands. They who are thus deceived, go up against the camp of the saints on earth, and are destroyed by the fire of God's judgment — thus separated by judgment from the faithful. Satan is then cast into the lake of fire, where the beast and the false prophet had been, after which the great white throne is set; and the earth and the heavens flee away from the presence of him that sat thereon; and no place is found for them. The wicked dead stand before the throne, and are judged by Him who judges the secrets of men (Rom. ii.) and who knows them! This judgment is according to their works, and their responsibility. The book of life was opened but none of them are found therein, and they are cast into the lake of fire. Death the last enemy is destroyed, and hades, the place of departed spirits, exists no longer; its whole contents were cast into the lake of fire. "Then cometh the end, when Christ delivers up the kingdom to God, even the Father; when he shall have put down all rule, and all authority and power. For He must reign till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith, all things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also Himself be subject unto him that put all things under him, that God (Father, Son, and Holy Ghost) may be all in all." (1 Cor. xv. 24-28.)

Then follows the eternal state, the new heavens and the new earth "wherein righteousness dwells" (2 Peter iii.), not that over which "a king shall reign in righteousness," but where righteousness dwells, for all things had been brought into full order and subjection, so that blessing unhindered flows forth from God. God dwells amongst men! Yet in this state of supreme blessedness we find that the Bride, the New Jerusalem, has her own peculiar place, she is the tabernacle of God among men! He wipes away all tears, and there is no more death, neither sorrow, nor crying, nor any more pain; for former things, connected with sin, have passed away. The overcomer has God for his God, and he shall be his Son. And yet — solemn thought for those who would oppose the truth — even in this eternal state, when the Lamb's mediatorial kingdom has passed away, and God is all in all, eternal punishment goes on, side by side, through the endless ages of eternity, with eternal blessing! Unto God "be glory in the Church by Christ Jesus, throughout all ages, world without end. Amen!"

[Note. — We may have observed that Rev. xx. and part of Rev. xxi. is succeeded by the description of the millennial state of the Bride, the Lamb's wife. Chapter xx. begins with the binding of Satan, at the commencement of the kingdom, and goes on through the time of the kingdom, or 1000 years, to verse 7, then it takes up the interval of Satan's last acts of wickedness when loosed for the little season; and finally the judgment of the dead, and destruction of the last enemy, death, before Christ gives up His kingdom to God (to Him who is Father), and God is all in all; so that verses 1-8 of chapter xxi. follow on in their consecutive order into the eternal state, as the verses we have quoted in 1 Cor. xv. Then the Spirit turns to describe that which had not before been given, the millennial glories of the Heavenly Jerusalem, during the days of the kingdom, as is evident from verses 10, 24, 26, and verses 1 and 2 of chapter xxi. The division into chapters and verses has thus disconnected the true order.]

9. — Conclusion.

We have now passed along the chain of the great dispensational dealings of God in their larger features, as through grace we have been enabled: from the fall of man in the garden of Eden to the eternal state.

We read in Psalm xxv., "The meek will he guide in judgment, the meek will he teach his way . . . . The secret of the Lord is with them that fear him, and he will show them his covenant." And, in His dealings with His servants, we find that He acts according to the principles of His own word: for we read in Numbers xii. "Now the man Moses was very meek above all the men which were upon the face of the earth." And in Psalm ciii. 7, "He made known his ways to Moses, his acts unto the children of Israel." It is to those who are morally near Him He deals thus, giving them capacity to understand Him, and the communications of His mind. This is solemn. For while Israel could only know Him in His overt acts, they were morally far from Him, and consequently unfit to hear the communications of His counsels and ways. This is ever so: there is a moral fitness in one Christian — a practical obedience to His mind and will as revealed — a desire to bow to Him, and respond to the way He has revealed Himself, that He waits upon, and guides and instructs; while another is dull of hearing, and learns but little, and even that little has not its freshness and power in his soul. "The natural man," on the other hand, receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned." (1 Cor. ii. 14.) "If any man will (desire) to do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." (John vii. 17) is a simple principle, and yet how much it involves! God does not reveal His truth, to be a mere sum of knowledge learned, for the gratification of the mind. What He teaches, with so much condescension, is imperfectly learned, if learned at all, when the conscience has been unexercised, and the claims of His truth have not found a response in the soul, so as to judge the darkness, and set the feet to walk in, and use, and live in the power of it. And besides this, divine truth is so contrary to every thought of men, even of the best of men, that even the soul which enjoys the revelation of it, is prone to sink into human thoughts, and human use of the truth.

Our meditations have led us, we trust, through grace, into some understanding, of the greater features of the dispensational dealings of God, than which nothing is more important: without an understanding of dispensational truth, the soul is unsteady in its testimony. If labouring for the Lord, it makes the need of souls the paramount object; and the claims of the Lord upon the souls of His people are too often forgotten. The "alabaster box of ointment" should be joined with "this gospel," that is, the publication of the activities of the grace of God by the Gospel, meeting the soul's need, united to such teaching as would lead the soul, through grace, thus satisfied and set at rest, into such an apprehension of the person of Christ Himself, and such an appreciation of Him, that the knowledge of His mind and will is sought; and the heart learns to bow to His claims, and to walk in the path of intelligent obedience, which His eye would mark out, and His written word direct, so that it may please God. (1 Thess. iv. 1.) I am bold to say that without a knowledge of dispensation, this is quite impossible: doubtless there may be, and there is piety amongst many; but piousness, while it meets with a certain amount of respect, even from the man of the world, whose heart is not seared, is not "the truth of God." It is one thing to be pious, another to walk in the truth. The soul that has been established in dispensational truth, and that has ascertained the ways of God during the various dispensations (and even when the testimony entrusted to men in each dispensation has been corrupted and destroyed), learns how to respond to God's way; how to walk before Him in accordance with His mind and will; even when the dispensation has fallen into ruins. Surely one judges that the path marked out in one dispensation, would be unsuited for another; and judges, too, with spiritual discernment, that a path right in the beginning of a dispensation, necessarily changes its character when the dispensation has fallen into ruins through the unfaithfulness of those to whom the testimony is entrusted; yet all the while recognising that divine principles never have changed, even while the vessel proved that it could not hold the treasure committed to it. The Christian, thus instructed, sees that which answered to God in a divine way, the fruit of the Spirit's teaching, in the soul of a godly Jew under law, when his nation, as an elect earthly one, was owned of God, necessarily altering its character when his nation became corrupted; while the divine counsels altered not. And still he is able to see the more vividly that the pathway of a godly Jew, in an earthly nation, under the law, cannot be that of a Christian in a dispensation where his calling is one out of and above the world altogether; and, moreover, that the experience of a godly Israelite in his dispensation is not such, in its best state, as is suited to a member of the body of the risen Christ; that to be satisfied with such is to ignore the position, of the Christian as such, and to return to Judaism in principle. It is to walk as those of whom it is said, "Blessed are the undefiled in the way, who walk in the law of the Lord" (Psalm cxix. 1), is right and blessed in its time, while to "walk in the light, as he is in the light," is quite another, and far beyond it; it is to realize that the dispensation with an unrent veil has ceased, that the things permitted in such a dispensation have passed away, and that the Christian is now within the vail, in the full light of God's presence, set there to walk as becomes such a position, and to judge everything in his ways inconsistent with the place, in the liberty of grace. The whole range of his responsibility flows from his position and from the relationship in which he is placed.

The Christian, so instructed, is enabled to pass through the world, with the truth girding his loins, and with a moral apprehension as to the work of all its vaunted progress in civilization, religion, politics, and everything around; and although his testimony may be, as it were, an individual one, "clothed in sackcloth," still his faith is confirmed by the very principles around him which tend in an opposite direction — and he feels that through grace "none of these things move" him; and that the day is coming when his testimony, if in accordance with the mind of the Lord, will be owned, and that then he will see to the full, the use the Lord has had for him as a witness, when to outward appearance he was, as Jeremiah, "shut up" — and when he "sat alone," the word of the Lord the joy and rejoicing of his heart.

Let me ask the christian soul a question. Are the claims of the Lord Jesus on you, of deep and paramount importance in your eyes? In proposing such a question, I do so to those who profess to love and own Christ as their Lord; and whose consciences have been for ever set at rest; and introduced by faith into the full cloudless presence of God, in Christ — to those who see every question that could hinder their perfect peace, answered by the atoning blood — past, present, future — all secure. Are the claims of Christ of sufficient weight, that you would seek to know His mind and will, even if it were to break up the most cherished associations of your heart? And, knowing His mind and will, are you seeking for grace to walk therein? I feel this a deeply solemn question in the present day, a day of the highest sounding profession, without conscience or life toward God. Religion is putting forth her fairest and most seductive forms; seeking the aid of science, and poetry, and art, to deck herself withal; holding in her hand a cup of prostitution, which stupefies the senses, lulls to sleep the conscience. And even where she is not putting on the outward adorning, she practises all sorts of deceits. Those whose senses would not be ensnared by the outward adorning, are ensnared by the specious arguments of expediency, and a round of evangelical activity — works perfect, it may be, before men, but not perfect before God. (Rev. iii. 2.) She is suiting herself more and more to natural, unregenerate man, and under the name of Christ, she turns away her eye from Christ, and boasts that she is "rich and increased with goods and has need of nothing." (Rev. iii. 17.) "The form of godliness, without the power" surely is the condition of things around us. The Lordship of Christ is ignored. The presence of the Holy Ghost either denied in words; or, what is worse, professed to be acknowledged in words, and completely denied in practice. This is truly solemn. The very vital central truth of Christianity, and of the Church of God — that which marks off, in a clear line, this dispensation from all that went before or which follows, denied; and the whole merged into a heap of confusion, out of which souls can find no clue; and are "ever learning but never able to come to the knowledge of the truth." "The foundation of God stands sure," whatever man's unfaithfulness has been. God's principles do not alter. And the responsibility of His people never alters either. While it is their blessing to know that "the Lord knoweth them that are his," still their responsibility is, "Let every one that nameth the name of Christ depart from iniquity," iniquity connected with the great house and its corruptions. (2 Tim. ii. 19, etc.) The Christian is to purge himself from the vessels unto dishonour, that he may be a vessel unto honour, sanctified and meet for his master's use, prepared unto every good work. He must not, as we have before touched upon, rest satisfied with the corruption — nor need he try to repair the injury that has been done; that will never be repaired till the professing mass meets its end in judgment. His path is a plain one. "Depart from iniquity." "Purge himself from the vessels to dishonour." And now comes his personal walk of holiness. He is to "flee also youthful lusts; and then his walk, in the company of others, to "follow righteousness, faith, peace, charity with them that call on the Lord out of a pure heart." This is the principle — a plain one — separation from evil, and to God in the midst of it. May He, who alone can do so, give subjection to His word to those whose eyes fall upon these pages, and a growing separation and deepening subjection, as they go on their pathway, to those who by grace have learned in their measure to walk therein! "He that hath my commandments and keepeth them, he it is that loveth me;" and "if a man love me, he will keep my words." (John xiv.) This is characteristic of Christianity. It is intelligent obedience rendered to a person, not to a law. The time was when the faithful and undefiled in the way were blessed, who walked in the law of the Lord. (Psalm cxix. 1, etc.) Then God was unrevealed. He was hidden behind the veil and the dispensational barriers of the age. He was hidden and had sent forth His claims to men in the law; and although it had said, "Thou shalt love the Lord thy God with all thy heart, and all thy soul, and with all thy strength," still it did not reveal a person to attract the heart. That time has passed away. Christ has come; and "by him we believe in God" (1 Peter i.), and to him we owe the love of our hearts and the obedience of our lives — one whose love constrains us to live henceforth, "not unto ourselves, but unto him who died for us and rose again." (2 Cor. 5) It is a person we are thus called upon to live for and to love; one who has sanctified us unto obedience such as that which characterized His own (1 Peter i. 2), surrendering self, life, all, for those who hated Him. The law proposed that a man should love his neighbour as himself.  The obedience of Christ was the surrendering of self altogether for His enemies!

The Lord Jesus appealed in His day to the Jews (Luke xii. 54-57) to discern "the signs of the times," even by the force of natural conscience, and to judge what was right. His word should find an echo in many a christian heart now, that has sunk down to sleep amongst the dead. (Eph. 5: 14.) Everything around us in the present day, religion, the state of men, nations, powers, kingdoms are each gradually and perceptibly taking their places for the closing scenes of judgment. The Christian, instructed beforehand of these things, can watch them calmly and quietly, awaiting the corning of his Lord. He knows his calling is a heavenly one where judgments cannot come. The coming of the Lord, the Son of God, for His people, is the one boundary, or horizon, of his hopes. His actions, and service, and plans, and sojourn here, are arranged in view of that event; and if called to serve his Lord and Master here, he does so in the sense that he serves as in the last days. May a deepening sense of this fill the souls of His people; and may this, their proper hope, ere the day dawn, be formed in their hearts, and serve to direct their ways! It has been, I believe, said by some one, that the Old Testament scriptures end with the hope of the coming of the Sun of Righteousness, and the New with that of the "Morning Star." Sweetly beautiful is this. The godly remnant of Israel who feared the Lord and spake often one to another, etc. (Malachi iii.), had that precious consolation before them — that of the coming of the Sun of Righteousness with healing in his wings. (Malachi iv.) And we find them in Luke ii., the Simeons and Annas, and "all them that looked for redemption in Israel" (ver. 25-38), rejoicing in the advent of the "Sun of Righteousness," the "consolation of Israel." But, alas, His beams fell coldly on the hearts of His nation; they had no heart for Him. Men were morally unfit to have God amongst them; and so He was obliged to hide His beams of blessing in the darkened scene that surrounded the cross, and to reserve the day of blessing till another season. Meanwhile, our calling was revealed, and our hope presented to us; not as the "Sun of Righteousness," but as the "Morning Star." The more we contemplate the fitness of this symbol of our hope, the more does its divine origin appear. It is the watcher during the long night who sees the morning star for a few moments, while the darkness is rolling itself away from off the face of the earth, and before the beams of the sun enliven the earth with their rays. And so with the Christian's hope; he watches during the moral darkness of the world, till the dawn; and just as the darkness is deepest and is about to roll itself away before the beams of the advent of the "Sun of Righteousness," his hope is rewarded in seeing the "Morning Star" (Rev. xxii. 16), in His earliest brightness, coming to take His people to Himself, that they may shine forth with Him as the sun in the kingdom of their Father (Matt. xiii. 43), when He reveals Himself to the millennial earth as the Sun of Righteousness.

May He, who alone can give blessing, abundantly bless the consideration of these things, and give that hope its own sanctifying power in our souls!

"I, Jesus, have sent mine angel to testify these things in the churches; I am the root and the offspring of David, the bright and the Morning Star . . . . He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus . . . . Amen." F. G. Patterson.

Lessons for the Wilderness

Lessons for the Wilderness

Thoughts on some typical incidents of Israel’s deliverance and pilgrimage.

F. G. Patterson.

“In the desert God will teach thee

What the God that thou hast found:

Patient, gracious, powerful, holy,

All His grace shall there abound.”

Table of Contents

Chapters 1 & 2: Initiatory Lessons

Chapters 3 & 4: Preparation for the Journey

Chapter 5: The Threefold Chord of Praise

Chapter 6: The First Three Days in the Wilderness, etc.

Chapter 7: “By-paths”  and “Straight Paths”

Chapter 8: The First Three Days on the Journey: Numbers 10 and 21.

Chapter 9: The Two Trumpets of Silver

Chapter 10: The Trumpet And The Rod

Chapter 11: The Water of Purification

Chapters 12 & 13: Nazariteship Amongst The Uncircumcised: Judges 13

Chapter 14: “Greater Works”

Chapter 15: The “Ribband of Blue”

Preface

The thoughts in these papers were written during a long sea voyage from Great Britain to Melbourne, in 1882. The writer trusts that the Lord may use them for edification and blessing, and for His own glory. Wellington, N.Z. April, 1883.

Chapter 1

Initiatory Lessons

In the First Epistle of Paul to the Corinthians (1 Cor.10: 11), we are told that the incidents which happened to God’s earthly people, Israel, contain special lessons for our own souls. “They were written for our admonition, upon whom the ends of the ages are come.” “The things which happened to them, happened for types,” and are used for us to that end. As Christians, therefore, we come in under the final dealings of God before the Lord comes; and judgment will then take its course. The Lord stays that solemn day of reckoning with the world, whilst gathering out of it a people for His name. When that action of His Grace closes, the day of the judgment of the Quick has arrived, by which He will cleanse His kingdom from all things that offend and from them that do iniquity, and will bring in that day of blessing, long looked for in the Millennial earth.

Before touching upon the Lessons for the Wilderness presented in these “things which happened to them,” I desire to say a little on the preparation of the People and their deliverance, which placed them in the Wilderness as a place of trial and exercise of heart, for Forty Years. I desire to do so, because there are so many of God’s people who do not stand in the consciousness of His full salvation. There is a feeling at times in their souls, which they would hardly like to admit or to analyze, that all is not well. It may be an undefined sense of hesitancy when they challenge their own hearts, or are challenged by others; a feeling which they cannot well account for nor define, but still there it is. The truth is, they have never reached the fact of their own hopeless ruin and guilt in the sight of God. Were this so, we would not find such thoughts intruding at all. The heart turns back upon its experiences, which haunt it even in its brightest moments, and they feel that all is not as it should be.

I am sure there is in such a state of soul, the want of being candid and open with God (at the bottom). There is an effort to conceal or to gloss over these moments; to forget them, until they make their unpleasant companionship painfully felt. What I mean by being candid and open with God is this: that we have never fallen down before Him and poured into His ear the truth of these unhappy experiences which are shut up in our hearts, and sought His grace to remove them forever.

Have you, my reader, ever gone, in the secret solemn moments of intercourse with God, and told out to Him this marring hindrance to your full peace and joy? Possibly you may never have done so — and yet perhaps you hope it will come right some day, and thus the harassing thought has never been brought out between your soul and God. No wonder, then, you are not free.

Do not expect, with such fancied concealment on your part, that God will pass such over, and give you to enjoy His grace all the same. Of course I am well aware He knows all about it. So does the parent who is aware that his child carries an unhappy secret in his heart. But he longs, too, that the child should open his heart and bring forth the secret (which the parent knows), and talk to him about it in the confidence which love inspires, for love truly known always inspires confidence. It is impossible to love a person truly without confiding in him.

But to return. What a wonderful thing it is to have self, with its sins and backslidings, its fear of death as its wages, and of God’s judgment at its end, all cleared away; and God, in His perfect love, taking possession of the whole vision of the soul! How free then is the spirit of the child of God. What rest then does he enjoy. How the Spirit of God witnesses with his spirit that he is a child. There is no painful questioning whether or not such is the case; but there is the freely flowing testimony of God’s Spirit with his that this is a clearly-settled thing. All is free and bright between him and God. His will is broken: he submits himself; he drops into the arms of love, and rests in the grace that saves. He worships and adores without effort and without check; and his heart goes out freely without a thought to God of self. The Lord is before his soul; both in what He has done, and what He is.

Let us now look back somewhat on the things which happened to Israel.

They were slaves in Egypt. Here was both their condition and position before Him — in bondage as to the one, and on the other in the territory where Satan ruled. We may ask the question here, What does Egypt signify? Just as Syria, and the Wilderness, and Canaan, have their spiritual and typical meaning, so has Egypt. It is not man in nature as God made him; nor is it man in nature fallen (that is Syria). Egypt is man in nature, fallen, and captive under the power of the enemy. Hence an Israelite redeemed and in the possession of the land, coming to worship the Lord with his basket of firstfruits, should own this as his former state and say, “A Syrian ready to perish was my father, and he went down into Egypt, and sojourned there with a few, and became there a nation, great, mighty, and populous: and the Egyptians evil entreated us, and afflicted us, and laid upon us hard bondage: and when we cried unto the Lord God of our fathers, the Lord heard our voice, and looked on our affliction, and our labour, and our oppression: and the Lord brought us forth out of Egypt, with a mighty hand and an outstretched arm” (Deut. 26: 5-7). Man in nature had fallen, and he was under the enemy’s power; God alone could now deliver.

But first He must show that He had interposed. Israel groaned by reason of her taskmasters; but Israel’s groans were groans of misery, not cries to Him who alone could help. For when his Deliverer came, Israel would have none of Him: Moses must be refused. Israel must reject her Saviour, as well as Egypt refuse his claim. When this was so, and that “boasting could be excluded” in all — then and then only will He interfere. We never really know the Gospel, until we see that we have rejected Christ!

This is the state of things in Exodus 2. God’s Deliverer appears now for the first time. Affection for His people was the spring that moved his soul! “It came into his heart to visit his brethren the children of Israel” (Acts 7: 23). “He spied an Egyptian smiting an Hebrew, one of his brethren,” and he “slew the Egyptian, and hid him in the sand.” Again he went out the second day, and seeing two men of the Hebrews striving together, he said unto him that did the wrong, “Wherefore smitest thou thy fellow?” “But he that did his neighbour wrong, thrust him away, saying, ‘who made thee a ruler and a judge over us?’ For he supposed his brethren would have understood how that God by his hand would deliver them, but they understood not.” Then Moses fled away: the figure of a rejected Christ.

There is now another thing which must be established ere we learn fully the Gospel. We have had in ch. 2 a rejected Christ in figure, now in Exodus 3 we have the “strange sight” which Moses turned aside to see, at the back-side of the desert, after his forty years. “The Angel of the Lord appeared unto him in a flame of fire, out of the midst of a bush; and he looked and behold, the bush burned with fire, and the bush was not consumed. And Moses said, I will now turn aside and see this great sight, why the bush is not burnt!

Let us repeat this expression of wonder — “Why the bush is not burnt!” Let us put it in another form, if we may; and say, “How can God, who is a ‘consuming fire,’ burning up all that is contrary to His Holy Being, reveal Himself without consuming?” Here was the grand question, Can He “who is of purer eyes than to behold iniquity,” have to do with man otherwise than by judgment in righteousness? Yes; most surely He can and has done so; He has revealed Himself in Christ! And Grace now reigns, through righteousness unto eternal life by Jesus Christ our Lord! Such is the gospel. The very foundation of all is this imperishable basis. And mark well, beloved reader, it is as the God of resurrection, He thus interferes (Luke 20: 37). This great fact comes out plainly in the Lord’s reply to the Sadducees. He says, “Now that the dead are raised, even Moses showed at the bush, when he called the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.”

Here, then, we find a marvellous group of divine principles clustering together, for the spiritual mind. A rejected Christ, and the God of Resurrection, revealing Himself through Grace in righteousness, as the foundation of the Gospel! Who could have conceived such a group of truths, here in type presented to us, but One who is divine and whose Book is divine?

But when we turn to the New Testament — to the Antitype, what wonders there await us! In the Epistle to the Romans — where the soul’s great questions are settled for each one individually, we find the deep foundations laid in these very truths. That Epistle begins with a rejected Christ. We read of “The gospel of God . . . concerning His Son Jesus Christ our Lord, (which was made of the seed of David according to the flesh); and declared the Son of God with power, according to the Spirit of holiness, by the resurrection of the dead” (Rom. 1: 1-4). Here we have the Heir of David according to the flesh, cast out and slain; but raised from the dead by the God of resurrection. And when the apostle would tell us of the great work which flows from this, he adds, “For I am not ashamed of the gospel of Christ; for it is the power of God unto salvation, to every one that believeth; to the Jew first, and also to the Greek. For therein is God’s righteousness revealed from faith to faith: as it is written, The just shall live by faith” (Rom. 1: 16,17). Here then we have the group of divine reality — which we meet in type in the book which first unfolds redemption.

Surely this must be so: God’s principles, whether taught us by types or facts, are always the same. How much more precious, of course, are the facts — it is on these we rest. The types edify and confirm the soul which is settled on the never-changing facts. It is there our souls may rest assuredly. We are not called to rest on promises as to these things. The truths of the Gospel are facts — divinely attested and satisfying to God and to him who rests there.

Chapter 2

Initiatory Lessons

When we come, further on in this book, to examine the details from the night of the Passover until the morning of praise (Ex. 12-15), we find that all are based upon these opening thoughts of Exodus. The details give us the varied features of the great facts of redemption, as learned by each soul and entered upon by faith. They are faith’s lessons, laying hold of what the Gospel is. The former great truths are really the work for us; and the learning of such is the work in us, by which we enter on and realize all that God has done in Christ.

Next comes the first great initiatory lesson for the soul, with whom God is about to deal. (Ex. 3: 14) When Moses would come to Israel, and they would say to him, “What is his name?” “What (said he) shall I say unto them?” “And God said unto Moses, I AM THAT I AM; and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.” Now, here is the first thing for the soul’s acceptance — God is! He is not afar off, but near. One out of whose presence we cannot escape. One in whose presence we ever are. Do we act on this as if we believed it, my friends? Does the poor fool who says in his heart, “There is no God,” believe this? How do his actions speak in reply? Just in this solemn way — that they are performed without reference to God at all! Who could sin with impunity, consciously in the presence of God? Not even the most depraved. He dare not commit his iniquity there. But his life is formed upon the principle that there is no God. He does not say this with his lips; but his heart says it. He would love to think that his desire is true, and that when he died he would be as the beasts that perish and cease to be.

Here I would pause on that solemn thought — the heart of man! “The Law” says of it, “Every imagination of the thoughts of his heart, is only evil continually” (Gen. 6: 5). The “Prophets” testify, “The heart is deceitful above all things, and desperately wicked; who can know it?” (Jer. 17: 9). The “Psalms” bear witness that “The fool saith in his heart, there is no God” (Ps. 14: 1). The “Gospels” — in the words of Jesus, record that “Out of the heart of men proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness”  (Mark 7: 21, 22). And the “Epistles” tell us the same, in words of even deeper import. “The Gentiles walk in the vanity of their mind, having the understanding darkened, being alienated from the life of God, through the ignorance that is in them because of the blindness of their hearts” (Eph. 4: 17, 18). It is the one universal testimony of every section of the Word of God.

But as the “heart” of man is the spring of evil, so it is the channel for good; and when cleansed of God it is where “Christ may dwell.” “Out of its abundance,” for good or evil, it “speaks.” “With the heart man believes unto righteousness;” it is “purified by faith”; the “pure in heart see God.” It “cleaves with purpose of heart to the Lord.” God’s love is shed abroad in it. It is a good thing that it be established in grace. When God said, “Seek ye my face,” my heart said, “Thy face Lord will I seek.” God would say too, “My son give me thine heart.”

But we must return to this initial lesson of the soul. God reveals Himself as the great “I AM,” the self-existing God, beside whom there is none. Let us act according to this revelation, and act always so as to prove that we believe it. There is none who can say, “I am that I am” but He. Where is the man who is not double-minded at times? Does he tell me all that is in his heart? Nay; not even to his best beloved on earth! Paul as a saved one can say “by the grace of God I am what I am.” I am what grace has made me. But even he cannot say “I am that I am.”

Blessed be God there is a Man of whom God hath said this, even when under the very wrath of the Cross. But He stands in this alone, as in all else beside. When He cried, out of those mighty depths, “He weakened my strength in the way; He shortened my days; I said, O God, take me not away in the midst of my days,” what was the reply? It was then the glory of the self-existing One is expressed; “Thy years are throughout all generations. Of old thou hast laid the foundation of the earth, and the heavens are the work of thy hands. They shall perish, but thou shalt endure; yea, all of them shall wax old like a garment; and as a vesture shalt thou change them, and they shall be changed. But thou art (see Hebrew and Greek) and thy years shall have no end” (Ps.102: 23-27 and Heb. 1: 10-12 and 13).

What then must be the first expression of the soul which has to do with God? It exclaims “God is!” “He that cometh unto God must believe that he is, and that he is a rewarder of them that diligently seek him” (Heb.11: 6). God says of Himself, “I am.” He says to Jesus, as Man in weakness, “Thou Art”; and the believing soul bows in faith saying, “He is!” This is the grammar of divine realities!

We see the result of this in Ex. 4: 29-31. We find in those verses a lovely expression of the sinner’s true attitude when first he has to do with God as a Saviour; when he has been seized with the reality of God before his conscience. He has not yet learned His work of Grace, nor has he experienced aught but the great fact that God has interfered. “God has visited the children of Israel.” “He has heard them; He has looked on their affliction.” What deep soul trouble might be saved were those two points grasped with a firm and mighty tenacity! “God is”; and “God has visited us, and looked upon our affliction!”

What now is the soul’s true response to these things? “Then they bowed their heads and worshipped!” This was faith’s obedience. It was not obedience to a claim from Him. It was not obedience to the law. It was not the obedience of love. Obedience to the law owns God’s authority. The obedience of love is the soul’s service of gratitude to Him who loves us. The former may honour His authority; the obedience of love may express the devotedness of a heart to Him. But nothing can honour God like the “obedience of faith.” It accepts the fact that He has revealed Himself as a Saviour

What a pity that this lovely expression should be obscured by a weak rendering in that most excellent of all translations, our honoured and beloved English Bible. If we refer to the two passages where only it is found (viz. Rom. 1: 5 and 16: 26), we see how much we lose in not having the true thought given us. After unfolding the substance of the Gospel, as in the person of Christ, the apostle turns (Rom.1: 5) to his own connection with it: “By whom (he says) we have received grace and apostleship for obedience of faith among all nations, for his name.” The Gospel is thus presented for obedience of faith. The other passage represents the Church — the mystery as revealed also for obedience of faith. Paul’s two-fold ministry, as many are aware, is thus presented.

Now this was faith’s obedience in Israel. God had revealed the fact that He had interfered, and faith accepted this without a “but” or a doubt! This is refreshing to the soul. Would that we saw such now-a-days.

But mark, now, that if in Israel we see that blessed effect of the news through Aaron, we see the opposite effect in Pharaoh — this man who solemnly witnesses to the terrible fact that God hardens those who harden themselves against Him. He shuts them up to that which they desire. “Thus saith the Lord God of Israel, Let my people go, that they may hold a feast unto me in the wilderness” (ch. 5: 1). Be (as it were) a fellow-worker with God to that blessed end. What then was the reply of Pharaoh? What the reply of many who hear the testimony of grace, day after day? “Who is the Lord that I should obey his voice?” Terrible reply of a soul who has never stood in aught but unbelief and defiance before Him. “I know not the Lord.” Thus speaks the pride of man, who hardens his neck against the Blessed God — “I know Him not.” For these two things God will take vengeance when Christ returns. He will be revealed from heaven with His mighty angels — taking vengeance on them that know not God; and that obey not the gospel of our Lord Jesus Christ”; and “who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power, when he shall come to be glorified in his saints, and to be admired in all them that believe in that day” (2 Thess. 1: 9, 10).

Chapter 3

Preparation for the Journey

I pass over the “signs and wonders, in the land of Ham” and the varied compromises of the enemy. I come now to the moment when all was approaching that solemn night of judgment: that crisis when all was brought to the final test; and every pleading voice was hushed in the dark and terrible night of judgment.

Yet God would not strike, without a warning word, even those who had hardened their necks against Him. Moses conveys this last and final testimony to Pharaoh in these words — “Thus saith the Lord, About midnight will I go out into the midst of Egypt: and all the first-born in the land of Egypt shall die, from the first-born of Pharaoh that sitteth upon his throne, even unto the first-born of the maid servant that is behind the mill, and all the first-born of beasts. And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more” etc. (Ex. 11: 4-6). The voice was heard for the last time, but never to be repeated.

O the solemnity of those “last words” of God at times to souls! The like perhaps had often been spoken in the ears of those who have refused them; but they little calculated that they never more should be heard. “The day of visitation” was past, and Egypt knew it not. This was her condemnation. The helm of the ship was put “up” or “down”; her course was changed, the voice was unheeded, and then she rushed on to her final doom! In the midst of judgment Pharaoh sought to flee from the Lord (Ex. 14: 25). It was now too late to flee to Him. And the day is fast approaching when the great men, and the mighty men of the earth will call upon the rocks to fall upon them and mountains to cover them, as they seek to flee, with souls guilt-stained forever, from the face of Him that sits upon the throne, and from the Lamb; because the great day of His wrath was come, and none would be able to stand (Rev. 6: 15-17).

I must not dwell on the chapters which follow. Suffice it that a few words may be said to lead us to the moment when Israel sang the song of Moses and of victory!

At midnight God would pass through the land in judgment; in the evening Israel were to slay the Lamb. There are two striking points before us as to the people here. First: their history would now begin with God; as He said, “This month shall be unto you the beginning of months.” And next: the blood of the Lamb, and it alone, could answer His claim. Here we learn in type two things — so frequently presented to us in the New Testament Scriptures. We find them in the Lord’s discourse to Nicodemus in the third chapter of the Gospel of John. 1. “Ye must be born again,” said the Lord to this man of the Pharisees; and 2. “The Son of man must be lifted up.” This new birth would be to him, as to Israel, “The beginning of months.” All before this was ignored; God would have none of it. And then again, “Take a bunch of hyssop, and dip it in the blood, . . . and strike the lintel and the two side posts with the blood”; “And when I see the blood, I will pass over you.” “And the people bowed the head and worshipped”

This was not the grand and solemn rite of the Day of Atonement, when blood was placed on the Throne of God. It was not a scene where the High Priest alone — standing for God, wrought that great work for Him, as for the people. Not so; every individual soul whose house was in that land was active ere this solemn moment of judgment arrived. Each should slay the Lamb himself; each should personally and individually appropriate the blood as his only shelter from the sword of the destroyer. Here it was that each one entered upon and learned and appropriated that precious work of Christ. The moment the eye of each saw that blood flowing from the slain Lamb, and his hand grasped the bunch of hyssop — emblem of his soul’s humiliation — and the truth of his repentance, and sprinkled the blood, he re-entered his house, sure and certain that he was sheltered with what God had accepted and that which alone would meet the destroying angel’s sword. God’s provision and God’s own acceptance of it were the ground of his unchanging peace.

This was faith: faith in God’s provision to meet His own demands: faith in His certain promise that all was well — all depended on this. Impossible that God could look on him other than white as snow. Why was this? Because He would never despise the value of the blood of Christ.

The night of terror came, and there was heard in Egypt “A great cry”; “for there was not an house where there was not one dead.” The first-born was dead in every unsheltered house: the Lamb in every house which was sheltered by its blood! Judgment had been passed on all; the Lamb had borne it for the people of God. Egypt had borne it for themselves. Each was irrevocable, and its issues never changed.

I desire my reader’s reply to a question. Do you believe that that precious blood has been shed; has been presented to God by Jesus? Do you believe it has met His claims? Is this enough for you? Has it met your need? I ask you to answer this question in conscience before God; and when it is answered, I ask you to rest on that blessed and eternal fact. Never more can your sins be imputed to you. Never more can that blood be shed; never more can it be presented to God. All has been done, once and forever. Its efficacy remains eternally the same; you are redeemed with the precious blood of Christ, as of a Lamb without blemish and without spot — foreordained indeed before the foundation of the world, but manifest in these last times for you. By Him we believe in God Himself: who not only gave His Son for us, but when His Son had died, He raised Him from the dead, and gave Him glory, that our faith and hope might be in God (cf. 1 Peter 1: 18-21).

What part had they in all that had gone before? Just but one small link which was only to their shame. “The bunch of hyssop,” — the humiliation of their soul — bringing each down to the very spot to which all that work applied, the link which appropriated all that was provided; the touch of faith of the hem of the garment of Christ!

Here I would remark, that there may be no misapprehension as to the import of the type, that in no way does hyssop point to Christ. It is remarkable that whenever the Lord is presented in Himself alone in type in Scripture, we never find this symbol mentioned. See the early chapters of Leviticus, where all those varied offerings of sweet savour, and for sin and trespass, are passed in review; no mention of hyssop is found there. But the moment we find an offering where the sinner is seen appropriating it, or being placed under its value, to cleanse or to restore — there we find the hyssop. We have noted this when Israel appropriated the Paschal blood. We see it when the leper is cleansed, (Lev. 14) when the unclean is restored (Num. 19). We learn it in the words of a soul in the depths of humiliation about its sin in Ps. 51, “Purge me with hyssop, and I shall be clean,” but never when Christ in His perfect blessedness appears.

Chapter 4

Preparation for the Journey

However, Israel must not only be sheltered in the place of judgment; but he must be redeemed out of the place of death. Without this last all was incomplete; until this was done they still stood in the old place of bondage, and there was no song of praise. All was silence on the Paschal night; “every mouth was stopped and all the world guilty before God.” There was no communion with the Judge. They were delivered from His claims on that solemn night. They must now be delivered from the claims of the Enemy; they must therefore be removed from the place of death where Satan’s power held sway. They must be delivered from the fear of death, through which they had been all their lifetime held in bondage (Heb. 2). The “midnight” of judgment had now passed, but another “night” of anguish must be endured; and the “morning watch” must come, when the Lord would look out unto the host of the Egyptians to trouble them; and the sea must return to his strength, as the “morning” itself appeared. Israel could then sing songs of deliverance because they were saved that day out of the hand of their enemies! (Cf. Ex. 14: 20, 24, 27, 30.)

How many souls (and thank God that there are so many), who know this shelter from judgment to come, but have never realized, nor even heard of, the full results of redemption. They have never in conscience left the old status in which they stood as sinners. How many there are who could say, “I am a poor sinner, and the blood of the cross is my only hope”; who could not say, “I am a poor saint, but the judgment seat of Christ is the resting place of my soul.”

Now here it is where souls are often feeble indeed. They have no soul deliverance at all. Israel has started with their kneading troughs on their shoulders, and their unleavened dough; but they have not left the land of slavery. They come to Pi-Hahiroth (“the gate of liberty”) only to find it a place of anguish and fear.

Oh, my beloved reader, hearken to one who knows it well, in my dwelling somewhat on that most common state of soul amongst the children of God. I refer to that want of liberty to avoid the evil and do the good; that want of freedom from self, which so mars the service, and worship, and joy of souls. How often have we come together to read Scripture, and we have drifted from some bright and blessed theme, to what we so well know as the state of soul in Rom. 7. Why is this? Alas, because souls are not free! I remember once at a reading, one being asked, in a reply to a question on that chapter, “If he was ever dissatisfied with himself.” How quickly was the reply given affirmatively to the question. “What (said the speaker) does that prove?” “Simply that you are not free – not yet done with self at all.” he had never fully exchanged self for Christ before God, both to break the bonds of evil under which they writhed; and to bring forth the fruits of good which they longed to perform.

God would have us find Him both the Deliverer from the thraldom of the one, as well as the Strength by which alone, as working in our weakness, we can do the other. God has accepted Christ, both as to what He has done, and what He is, for what flesh in us has done, and what self is. Here faith rests. But faith is not always simple; we hearken to the suggestions of our own hearts, and faith gets clouded and dim. The fact is we have not yet bowed to the great truth that we are dead unto sin in Christ! Here then, is the difficulty.

There are two great parts in learning the salvation of God. First: that “Christ died for our sins, according to the Scriptures,” and second: that we have died to sin in Him. We must learn both in order to be free. A soul exercised and convicted of its sins and guilt, on hearing the first of these great truths rejoices in the news and is sensible of forgiveness through His blood. Yet after a time when it begins to learn the evil of its nature, which is unchanged, it passes through far deeper exercises in another way, and the struggle begins — a struggle lasting often for years of bitter anguish; yet never at the same time losing what it had first learned of the work of Christ. Taught of God in this, He does not ignore what the soul has received, while leading on to further light. It was a question of faith in His precious blood which brought forgiveness for its sins. Now it comes to a question of experience, which always contradicts in us what God testifies. This is a striking and marked effect of the Spirit of God working in a soul. The testimony of the Spirit for us, as in Christ, contradicts that of His testimony in us, as of ourselves. How then are both testimonies to be reconciled? The soul must be passed through experiences of the most bitter kind, so as to have its confidence in self broken. It must be reduced experimentally to that sense of powerless inability to deal with what it finds within, or to do that which is well pleasing in the sight of God, and to learn to look to Christ alone and at self no more forever. All this is not learned in a moment, though Christ’s work is known in bearing our sins.

In short, beloved reader; it is the effort of the soul, which having begun with Christ for forgiveness of its sins; now seeks to carry on the work, of which it still finds the need, in its own supposed strength. It would now quell this evil working of flesh, curb that propensity, reduce into order an evil nature, which may not show itself outwardly in the form of sins, yet works inwardly to the deep anguish of the soul, and with all this, it desires and tries to do what pleases Him.

Have we never experienced this? Have we never found this “law of sin in our members, warring against the law of our mind,” and instead of giving us liberty, bringing us into captivity to its power? Take an evil temper for instance. One finds it part of our very being and so wound round our heart that although it may not show itself to others, it embitters the soul to its possessor — than which there is hardly any experience less easy to endure. We think we have power to deal with its workings; we strive, we pray about it, we cry to God; yet no answer comes. We see that it is not a Christian state that it should be unconquered there. We are at our wits’ end, and find no issue. What would not the soul give at such a moment, to break its bonds and be free? Trial after trial is put forth to snap the cords that bind us; they chafe our souls and remain unbroken. Effort after effort fails, as each is put forth to produce the good we long to do, yet we find it not. Service, if we are called upon to serve, is labour and sorrow. Perhaps we may have to conceal this bitterness in our own bosom rather than stumble others whom we would serve. Perhaps too our pride sustains us, and we bear our anguish alone. We put on a fair face to those around with this canker in our heart untold. The Enemy presses upon us; we find no escape. What more fitting cry can burst forth from the inmost experience of our soul than that furnished us by God’s Spirit — “O wretched man that I am, who shall deliver me from the body of this death?” {Rom. 7: 24}.

Alas, having begun with Christ, we then thought to carry on the rest ourselves — we supposed we had strength — have we not? At last we have come to the point, when we cease to struggle. Surrender becomes victory, and we are free! We may not at the moment be able to define how the soul has emerged into this liberty, but there is holy calm. We have learned one salutary lesson: we never got out of our bitter anguish, until we found we could not; that Christ would not help us, but that He can deliver. We ceased to struggle, we dropped our efforts, we turned away hopelessly from self; our eye was turned to Him Who died and rose; we learned that we too had died in Him, and we are free! Simple faith could never have brought us to that condition. Self must be, in experience, broken in all its pretentiousness; whether as to freeing itself from the bondage of evil, or as to the strength to work that which is good. It is a saint who learns “that in me, that is in my flesh, dwells no good thing.” Surely, one might suppose that although as sinners there was no good thing, or acceptable, performed by us — still that as saints there would now be some good found. Perhaps we unconsciously acted as if this were so. We supposed we now had power. But the lesson had been forced home by humiliating experience and failure on our souls, that even as saints no good thing can be found in us, nor ever can be; and that our efforts to bring forth good are but the denial that this is so.

“Ye are dead,” the Spirit says of us; but Experience says “impossible”; until forced to learn it thus; and faith bows in liberty to this great deliverance and reckons itself dead indeed unto sin, but alive unto God, in Jesus Christ our Lord” (cf. Rom. 6: 11, with Col. 3: 3).

In our typical chapters in Exodus, we see all this in some measure (12-15), but there is one point which deserves special notice here. You will remark that before this night of anguish was pressed upon Israel’s soul in Ex. 14, “The Pillar of Cloud” came down to be with them and to lead and guide. This points in type to a most important element in the history of the soul. It is this — that in the state of soul which we have just commented upon — the Spirit of God, as a seal, may be there, all the time. Nay, I would press the fact that it is so. Some would seek to have it that the Spirit could not be there until deliverance was known; to such I would reply, you are making the slate of soul of the person — that which God seals with His Spirit, and not the value of the precious blood of Christ in which it stands. A person passes at times* through much of the very experiences we have touched upon, and yet has never lost the sense of what he possessed, before he entered upon them. He knew his sins were forgiven through the precious blood shedding of Christ, and it was this — the value of the blood — which God sealed. The oil, or Spirit, was always put first on the blood, not on the man, when the leper was cleansed (Lev.14: 17). To this agrees all the teaching of the Word of God, whether of the types in the OT or the examples or doctrines in the New.

{*I do not say that all do. The case of each varies much. In this God is Sovereign.}

The Paschal blood having been shed in Egypt, and before the people stood on the sands of the wilderness — God had come down to be with them. This was in type the Holy Spirit at Pentecost, the blood of Christ having prepared the way, a witness to and seal of its value in which they stood.

I do not further dwell on the experience of Israel in what followed. We have touched on that of souls in the antitype already. I would only add that Israel too must taste the bitter waters of death to every hope from themselves. They too must “stand still, and see the salvation of the Lord.”* The Lord must fight — not they! The Lord must speak — they must hold their peace! They must cease to struggle, and the Lord must think for them.

{*They must stand still and see the salvation of the Lord after the cloud came down. Most of FGP’s contemporaries, whose writings we value, regarded sealing with the Spirit to coincide, typically, with deliverance across the Red Sea. That was the salvation of the Lord (cp. Eph. 1: 13). That was how the power of the taskmaster was broken (cp. Rom. 7: 24; Rom. 8: 2). Cf. Also 2 Cor. 3: 17. It was on the wilderness side of the Red Sea that the song of redemption began. See The Salvation of Jehovah, by W. T. Turpin, etc. [RAH]}

How strikingly the contrast is seen between Ex. 14: 10 and Ps. 78: 53! In the former we read, “the Egyptians marched after them, and they were sore afraid”! In the latter — “And he led them on safely, so that they feared not; but the sea overwhelmed their enemies.” In the former we see the weakness of man exposed, but in the latter the thoughts of God as to the new man revealed!

Does not this lead us to a happy conclusion so often taught us in the word; that God looks at the soul in whom He is working by His Spirit, as marked out for acceptance in Christ even at the very moment when He is forced to pass it through the deepest pressure, that the evil of the flesh may be known? And its powerlessness to cope with it experimentally learned? How dearly did Joseph love his brethren! How earnestly did he prepare their hearts to learn this, at the very moment when he was speaking roughly to them, and putting them in ward! Believe it, my brethren, there is no exercise of soul through which we pass, but which has its bright and glorious end, when we shall learn if we do not even now, what God’s end is. Ye have heard of the patience of Job, and ye have seen the end of the Lord, that the Lord is very pitiful and of tender mercy (James 5: 11).

The Red Sea does not in type go further than their death to all their foes. I look at these chapters, as before noticed, rather as the people learning experimentally and in detail the value of the work of Christ. Just as in the NT Christ’s work was done in the Gospels on the cross; while in the Epistles, the details of its value are taught us. Nought but death in them could deliver from him that had the power of death, nor lead them out of the place of judgment and this too by leading them into it! They pass down into death (in figure); and once there the enemy’s power is stayed. They are not said to “come up” out of the Red Sea; for this we must have the Jordan. “Going down” and “coming up” are terms in Scripture, which each apply only to Egypt and Canaan; not to the Wilderness, nor to the Red Sea.

Chapter 5

The Threefold Chord of Praise

Exodus 15 is the first song ever sung — which we hear of in the Word of God! Never had souls stood in the consciousness of God’s salvation before this time. We search in vain in the Book of Genesis for a record of redemption. We know, of course, how trustfully the patriarchs walked with God and rested in His promises; but we do not read of their songs of praise. They walked with Him as an accepted people walk; and no question was raised of a condition from which it needed the power of redemption to deliver. The first song bursts forth from the heart of Israel, with its threefold note of praise. We may expect to find therefore in this song, which inaugurated these dealings of the Lord in salvation, God’s true thoughts of the order of praise.

Ex. 19: 4, gives us the comment of God on this chapter and on the great work celebrated there. We read, “I bare you on eagles’ wings and brought you unto myself.” This is the foremost thought in the salvation of God. It was not that eventually they might not learn that that same work had brought them to their longed-for Land. Nay: it was the basis of every blessing onward to the end.

But we would not for a moment admit that a soul who had realized its being in “heavenly places in Christ Jesus,” was more fully brought to God than at the shores of the Red Sea. Of course it is quite true that there was much to learn and to realize, and there might not be that full sense of a heavenly portion in one who had sung this song, as in one who had traversed the Land and had taken possession of all upon which the sole of his foot had trodden. But I would have my reader be careful not to weaken the grand fact that in what is typified by the Red Sea for us, we are brought to God Himself!

This is seen most clearly in the book of the wilderness, which is so sweetly full of grace — the First Epistle of Peter. There we are in the wilderness most distinctly, for he does not lead us to our “heavenly places in Christ.” In 1 Peter 3: 18, we read, “For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God.” Not, remark, to Canaan, or heavenly places, but “to God.” This exactly fits the expression in the antitype, “I bare you on eagles’ wings, and brought you unto myself.” This is just as it should be. We may and doubtless shall, get all that follows, but the first great thing is this: “we are brought to God.” Nothing can add to this for us.

There is a lovely allusion to this in Deut. 32: 11; and to the figures of what the “eagles’ wings” signify. Indeed the gospel of the glory speaks in this figure with great significance. In this grand and touching passage we read, “As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: so the Lord alone did lead him (Israel), and there was no strange God with him!” The Lord asked Job (39: 27-29), “Doth the eagle mount up at thy command, and make her nest on high? She dwelleth and abideth on the rock, upon the crag of the rock, and the strong place. From thence she seeketh the prey, and her eyes behold afar off.” On the crag of rock, inaccessible to man, she builds her nest, and rears her young. The time arrives when she would teach her young ones to gaze upon the sun, and soar from the rock themselves. Then she “stirreth up her nest and fluttereth over her young.” The young ones must dare the space mid-air below, and she flings them off the rock! They flutter and sink down toward the abodes of man. They near the fowler’s arrow. She swoops in her might of wing from the height above, she “spreadeth abroad her wings, taketh them, beareth them on her wings.” The fluttering eaglet rests its pinions on the tried strength of the parent wing; the fowler’s dart can reach the eaglet’s life only through her own. Thus she teaches them to soar, and rise and gaze, as none other can but she,* on the bright and glorious sun. Thus we are taught as “the way of an eagle in the air” (Prov. 30: 19) to walk above the world and to gaze on Christ on high, sure that as He lives we live also. We learn too that “They that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run and not be weary; and they shall walk, and not faint” (Isa. 40: 31).

{*It is said that if any of the young cannot through weakness of vision gaze upon the sun, they are rejected from the eagles’ brood.}

But in this first song of praise; we find three distinct notes of harmony. How frequently these are reversed. Yea, even the last note taken up, and the rest forgotten! This should not be. When at the first, certain things come before us in Scripture, such initiatory references give us the roots of those varied branches and developments that follow. Some would suppose that the first thing for which we should praise is our own blessing. Gratitude for the love that has so fully saved — should cause the saved one’s heart to praise.

Let us rather see in what order these notes of thanksgiving flow from Israel’s heart that day.

1. The first is — “the Lord”! So much is self forgotten that the Deliverer alone is seen! This is as it should be. “Sing ye unto the Lord, for he hath triumphed gloriously; the horse and his rider hath He thrown into the sea! The Lord is my strength and my song, and He has become my salvation; He is my God, and I will prepare him an habitation; my father’s God, and I will exalt him. The Lord is a man of war; the Lord is his name!” (Ex. 15: 1-3). How blessed, yet how simple. How profound, and yet how suited was the first note from the redeemed! How glorious would be the gatherings of His people, were their souls so free that He were the burden of their song! Not the mere effort that such should be, but the full heart telling out His blessedness! Out of its abundance pouring forth its praise!

2. Next we have the Enemy! Those forces of might whom He had subdued! (Ex. 15: 4-12). “Pharaoh and his hosts hath he cast into the sea . . . the depths have covered them; they sank into the bottom as a stone. Thy right hand hath dashed in pieces the enemy . . . Thou didst blow with the wind, the sea covered them; they sank as lead in the mighty waters.”

3. And last of all they turn to their own portion — the blessedness and inheritance of the people whom the Lord had redeemed (Ex. 15: 13-17). “Thou hast led forth the people whom thou hast redeemed; thou hast guided them in thy strength into thy holy habitation.” These are the three notes of praise. Here is the divine order, the manner in which the Spirit of God would lead the full rich song. But this needs that full salvation should be known. Not merely known as a fact; but that the soul had entered upon its joyful possession. What else could suit the heart of God? What else could be the outflow of a heart that had read His? When John at Patmos heard Jesus named, his heart burst forth in such notes as these. God gave a voice, by His Spirit, to the hearts of those who knew His Son. When those words (Rev. 1: 4, 5), were written in the “Isle called Patmos,” on that Lord’s day — “Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; and from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of kings of the earth,  — a person was before the disciple whom Jesus loved. All was forgotten but One! The heart burst forth with joyful exultation, “Unto him that loveth us”! Here was the first note of this song. The Lord was there. The second, like that in Ex. 15, was His victory over our Enemies. He “washed us from our sins in His own blood.” The last note in true divine order was the result for us: He “hath made us kings and priests unto God and his Father”: just the order of Israel’s song. How could it be otherwise? If Israel’s threefold note of praise was dictated by the Spirit in Ex. 15; their divine order marked out in true and heavenly harmony; surely His Spirit, in dictating a song for God’s heavenly ones, must ever lead them in like and kindred notes of praise!

Chapter 6

The First Three Days in the Wilderness, etc.

“So Moses brought Israel from the Red Sea; and they went out into the Wilderness of Shur: and they went three days in the Wilderness, and found no water. And when they came to Marah they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah.”

“And the people murmured against Moses, saying, What shall we drink? And he cried unto the Lord; and the Lord showed him a tree, which when he had cast into the waters, the waters were made sweet.” (Ex. 15: 22-25).

This passage presents to us a very distinct and striking moment in the history of the people of Israel. We have — The First Three Days in the Wilderness, which lead to the trials of faith.

In this we learn what the world is now to us, as a place of trial and exercise of heart. Let us examine them in detail.

“They went three days in the wilderness and found no water.” One would suppose that all would now be well. God has wrought for us such a complete and glorious salvation, that we never should hear of sorrow more: He is about to bless us now all the way through. O, my reader, how many there are who are disappointed in this; who have started with the thought that all would now be well. Again we read, “And when they came to Marah, they could not drink of the waters of Marah, for they were bitter” (Ex. 15: 22, 23). The song of praise is changed into the murmurings of Israel!

Now, like other things in Scripture, the first moment, when anything is presented to us, gives to it its character onwards to the end. This is seen in these “first three days.” Was the wilderness to be like this all the way? Yes, reader, never to change! The only question is, “What the bitter waters are for each day ?” not, “Shall they cease in the step which follows, or in days which come after, to the end?” Nay; they never cease here below! If the cross has redeemed our souls, we must take up our own cross, daily, and follow Christ to the end.

Alas, how many of us rejoice in that which the cross has wrought; rejoice too in hope of the glory: while we have not yet learned to glory in tribulations also by the way! How often, instead of tribulation working patience, it works impatience by our restless wills!

Here then is the picture of our circumstances — we can neither find the water; nor drink it when it is found. A Christian learns the joy of God’s salvation, and with bright and fervent step he starts on his journey; and trouble comes. Bad times set in; losses in business supervene; former friends become cold; employment is not to be had: his children have no bread. Something seeming to answer is found. It turns out “bitter water.” Deeper losses follow: or his employer takes advantage of his dependence to oppress; to use words to him which would not be permitted, were he not in his power. Perhaps the voice of slander is spoken in secret. His heart is crushed, yet his bread depended upon his work: his children and wife need daily food. It is Marah for that soul.

But the Lord showed Moses a tree and he looked upon it, and then He showed him how to use that tree, to make the waters sweet. How was this? We gaze upon the cross — the tree: we learn a new use for it now. It had cleansed us from our sins; and even our sinful selves had there disappeared, in redeeming love. God saw us by it “dead with Christ.”

But now we place that cross by faith in the bitter waters, and what ensues? We ourselves are gone! The old man that would resent the bitter circumstance, was crucified there; and we learn to accept our own death to all. We suppress the resentful reply to the bitter word. We “keep silence when the wicked is before us,” even though our “sorrow is stirred,” and our heart is “hot within us.” We bow to the lesson as the training of our God. We look up: we rejoice; we glory in the sorrow. The tribulation works patience; impatience vanishes; the waters are made sweet: we learn to hold ourselves as dead; our evil nature is suppressed, leaving room for the new man alone to act. We had learned the meaning of “Peace I leave with you”; that peace which Christ had made; we now learn “My peace I give unto you” — that rest of spirit when drinking the bitter waters made sweet, and we find rest under the yoke of Christ: we submit; nay, we glory in those very things — finding our joy in God alone; the waters become sweet by such divine alchemy.

These are the “trials of faith.” These are the lessons that teach us what the “world” is. And here I may say that the exercises of soul, which led to the discovery of our own helplessness, are not confined to those which preceded deliverance. I believe we have them, in other ways, all through our path. Where is the exercised soul who has not gone through such experiences as to all through which we pass? The gaining of our daily bread: the affairs of life: everything in fact, bears that in it in which we learn our own powerless condition. Then comes in another power, which is not of man, but which works in his conscious strengthlessness the “power of his resurrection.” And it is God who works in us by this, both to will, and to do of His good pleasure.

Chapter 7

“By-paths and Straight Paths”

We come now to the “First three days of the journey” (Num. 10: 29-33). But we must turn aside for a moment to look at Israel’s by-paths — and the Straight Paths by which God would lead.

The entire journey in the Wilderness is comprised in twelve chapters which are found in the middle of the book of Numbers (10 — 21). The previous chapters give us a prefatory unfolding of certain things, connected with the arrangement of the camps of Israel, around God Himself, in their midst, in His Sanctuary. The remainder of the book giving other instructions, some of which look onwards to their dwelling in the land.

The first step onwards, gave a character to their whole path. We see in it the effort of flesh to find a path for itself in the Wilderness apart from that marked out of God. Flesh cannot walk in His paths; but seeks a bye-path — an easier way, which seems right, and seems to lead in flesh’s vision, to the same end. It proves but a snare, which must be retraced to the very spot where it turned aside, there to re-enter God’s true path, which alone is sure to reach the goal.

Let us examine this carefully. If we remark the order in which the Camp set out on its onward progress, it was unlike that prescribed in the earlier chapters of the Book of Numbers, where the Sanctuary was in their midst. Here the Ark went in advance of the whole, followed by the tribes of “Ephraim,” “Manasseh,” and “Benjamin.” (Num. 10: 21-24). But immediately the conduct of the people is described: chapter after chapter of failure is presented to us. They turned aside quickly out of the way; yet God forsook them not.

Since then nearly three thousand five hundred years have passed away, and the failure of that moment has never yet been recovered. Still — that is morally the very spot to which God will eventually lead back their erring hearts before they are restored in the end. Great and marvellous are Thy ways, O Lord!

When we turn to the eightieth Psalm — one of those heart breathings of His people in the last days which are hastening on; there we see — in those pleadings of His Spirit in their exercised souls — that He has that moment of Numbers still before Him. He ever remembers that scene, for He knows all and never forgets. We read — “Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock: thou that dwellest between the cherubims, shine forth. Before Ephraim, and Benjamin and Manasseh, stir up thy strength, and come and save us. Turn us again, O God, and cause thy face to shine: and we shall be saved . . . Return, we beseech thee, O God of hosts: look down from heaven, and behold, and visit this vine and vineyard which thy right hand hath planted . . . Let thy hand be upon the man of thy right hand, upon the Son of man, whom thou madest strong for thyself. So will not we go back from this: quicken us, and we will call upon thy name.”

The awakened soul of Israel returns in spirit to that first step of departure from the Lord. Their hope is alone in Him, and “the Son of man” — the man of God’s right hand becomes their resource and confidence, in the day when the Lord of Sabaoth turns their hearts to Himself, and causes His face again to shine upon them, and they are saved!

O what lessons for the redeemed soul! What warnings are here for us! What faithfulness to Himself and to us, do we find in all God’s ways! How small a beginning it was, which led to such mighty results, such mighty unfoldings of God! Let the way be long or short, the bye-path must be re-traced: the soul must be brought back in spirit: the first buddings of evil must be laid bare to their roots, that the soul may judge with God’s vision and wisdom, its path and ways to their spring. Such is the nature of the “Bema (or Judgment seat) of Christ” (2 Cor. 5: 10) when this is not done in this life here. But O, how blessed, that the deepest recesses of our hearts, will all be then laid bare; our motives and springs will then be known; and these very things that were so humbling to us while here, will be found, as under the hand of God, to have been made to work together for good for them who love God, who are the called according to His purpose. O God, there is none like Thee; and there is no people like thine, O Lord!

When the Camp set forward on its journey, the Ark of God went before, leaving its ordinary place in their midst. God departs from the ordered way, in sovereign grace; and instead of being surrounded to be cared for and guarded by the People, He goes before to care for them. “When he putteth forth his own sheep, he goeth before them, and the sheep follow, for they know his voice.”

“And they departed from the mount of the Lord, three days journey; and the Ark of the covenant of the Lord went before them in the three days journey, to search out a resting place for them” (Num. 10: 33). And this is His care for us in our wilderness path. He gathers us around Him, going before us by the way, in the varied expressions of His love for us. At times to “Remember Him” in the sign of His death; at times for the ministry of His word; at others to wait on Him in prayer. These are the oases in the wilderness — the green spots of refreshment where He would dispense His care, and give us to realize His Father’s love.

How often are our eyes turned upon some human prop at such moments as these. How little do our hearts look up to Him and to His stores of goodness; we would rest upon other broken reeds rather than on Him. It is not that we should refuse, by this, the instruments and channels of His grace. How often does the heart in seeking to keep from human props, run into the other extreme, and ignore the very channels by which He would refresh our souls. But such is man, ever seeking a way of his own devising, rather than the blessed Lord’s ordered way. We see here how even His servant Moses is at fault, just when His love was being so brightly expressed in the Ark advancing before the hosts of Israel. It was then that Moses leaned upon an arm of flesh, a natural help, in seeking to have a child of the desert — his “father-in-law,” to be for them “instead of eyes.” But God must now be all for them.

The Priests went forward bearing the Ark of God; wrapped in its coverings. First the Vail, then the Badger Skins, and then the heavenly blue. They went the three days journey — the Ark going before: the feet of the priests left their momentary mark in the sand of the desert, and Israel followed where these footfalls fell; thus were they strangers and pilgrims in the earth. Many had traversed these paths before; many have done so since that day; many a child of the desert had trodden the same solitudes; but they were not strangers and pilgrims there. What constituted the others such, and only this, was the presence of the Ark of the Lord — the Christ of God. We are only strangers and pilgrims where we are His, and He is our guide, and we follow Him. We may fail and stumble by the way, but this is what singles His own out from the common herd of men, and gives them that character of strangers here, and pilgrims journeying to a better land!

Chapter 8

The First Three Days on the Journey

Numbers 11 and 21

Now come the First three days of the journey, which lead to the testings of faith; will Christ, the heavenly manna be enough; will He be all-satisfying to their heart? Let the reader and the writer of these lines answer the question for themselves! Do you ever wish for aught that God has not bestowed? Is the Christ of God all your desire? Alas, alas; how many a heart afar off now from God, has begun by desiring something which God had not given! People will reply, if you ask, What is the subject of Num. 11? “Tis the story of Israel loathing the manna.” Nay, my friend, there is no word about “loathing” here. God’s Spirit will give us the true reply — “we should not lust after evil things, as they also lusted” (1 Cor. 10: 6). This was the first departure of the Church of God from Christ.

In this we learn something of what the “flesh” is. It never can be satisfied with Christ, our only portion here. “Our soul is dried away” is the language of flesh. “There is nothing at all but this manna, before our eyes.”

When first the manna was given “It was like coriander seed, white; and the taste of it was like wafers made with honey” (Ex. 16: 31). But its ‘virgin’ whiteness is now changed: its colour is not the same to their eyes: its taste was now “the taste of fresh oil.” All was changed. The footsteps of Christ marked the way; the Lord (rising up early) spread abroad the dew around the camp before it stirred — on the dew He spread the manna — the food of God — Christ incarnate. That was all! They had to gather it carefully before the sun was up. They might search in vain for a large piece: it could not be found. Seeking for signal interventions of God often show where we are. Have we gathered up all the smaller (but there is nothing small with God) interventions of his hand all the day long? We would then find the immensity of His supply.

Forced to be content, (alas that we should say so) with God’s provision, flesh again resents; and “the people . . . ground it in mills, or beat it in a mortar, and baked it in pans, and made cakes of it.” Would angels have done so, my brethren? (For “man did eat angel’s food.”) I answer, No! But this tells its own terrible tale. Some have sought to evade the solemn lesson here recorded, by referring to Ex. 16: 23 — seeking thereby to prove that this was right in Israel and of God. Alas, how it betrays our unspiritual state! Things were allowed and passed over too of the Lord, while Israel was still “under grace,” which brought down the heavy hand of God in judgment afterwards, when they were “under law.” Witness even this passage; as well as the giving of the quails in Ex. 16 in grace, and in Num. 11 when there fell thousands of the people for asking and receiving them. It speaks to our souls of the present hour with trumpet tongue. It is the character of the day especially, in which we live. Christ can never be palatable to flesh, and then man must seek to suit Him to the flesh in man, by some other mode. Is this never done, reader? What are all the efforts put forth to make Christ suit the natural mind of man, in the preaching, and teaching, and books, and efforts of the present day? If some of us have not got that which appeals to the senses in a religious way, by architecture, and music, and painting, and the arts of man; there are other ways. A book must have a choice cover: it must have pictures, and narratives to thrill the senses, or the like. There must be “services of song,” to entertain the “camp followers” — the “mixed multitude” which mingle with the host of the Lord. There must be revival preachings; flags, and music, diagrams and models, and the manna must be mixed carefully withal, so as to make it palatable to the flesh! Alas, alas, what a picture surrounds us! What a moment is before us when they grew weary of God’s bread, and sought to make it palatable to hearts whose cry was — “we remember the fish, which we did eat in Egypt freely: the cucumbers and the melons, and the leeks, and the onions, and the garlic. But now our soul is dried away; there is nothing at all, beside this manna before our eyes.”

Look around us on every hand. Look in our midst from gathering to gathering of God’s saints. Look, each one — into his own heart, and say, is not this the picture of what we see, and what we know? The Church of God; the saint of God does not say deliberately — ‘He is not enough.’ But her actions, our own individual actions, tell the tale. We are like Israel, seduced by our own flesh and enticed; or by those who have no portion with us; and having hearts ready to be drawn away. We mingle Christ with the devices of the flesh, so as to make Him the common food of man. We thus dishonour Him; and unspiritualize our own souls.

Do I speak too strongly in one word which I have written? My brethren, I would that I were able to portray the scene with the vivid colours of marked reality, which lies around on every hand today. A scene so strikingly pictured in the type before us. It is for us, on whom the ends of the ages are met, that such have been written in the Word of God. O, let those who are true to Him set their whole being against such things. Do we not know that when a truth of divine revelation is brought down to the intellect of man, that it is absolutely lost? It is no more now of God. Often have our hearts been pained to think that some chapter, some divine truth which it has taken us years to learn from God; and some one comes, presents it to unspiritual souls, who had never given it a thought hitherto, by a diagram or a model, or the like, and in half-an-hour it is picked up in the intellect: the edge of the truth is destroyed; its interest is gone. It is reduced to the human mind and lost!

Now let us remark the apparently broken manner in which v. 9 is thrown into the narrative of Num. 11. The infidel would say, Ah, yes; it was a scrap of some other writing then extant, which the collator of these books put in, mistakenly, here. Thus the most touching beauties of Scripture are lost on such minds. The very things which cause the soul of the renewed man to bow down with praise but serve to draw out the evil folly of the infidel heart — so blind in its enmity, to that priceless gift — the Word of God!

“And when the dew fell upon the camp in the night, the manna fell upon it.” Wondrously lovely are these words. They fall like dew upon the soul, in the midst of such a scene as the former part of the chapter describes. Man’s heart is exposed here; but that of the Lord disclosed. Did He withhold His open hand? Did the six hundred thousand men, besides women and children, hunger next day? Did the manna cease that night? Has God Himself now changed? This little verse of two lines is the touching and lovely answer. How blessed to read in it the character in which He spake of Himself after their wayward hearts had been exposed. How still more wondrous the word He speaks through the last prophet of Judah, whose utterance closed the Word of God till Jesus came — “For I am Jehovah, I change not; therefore ye sons of Jacob, are not consumed.” (Mal. 3: 6). He waited for three thousand five hundred years ere He would say these words: till man, till Israel, till Judah, till the Remnant brought back from Babylon, till all, had corrupted their way. Then He tells forth what He ever is — the resource of faith — the unchanging God! If God would change, nothing would be secure: there was nothing left on which to rest. It is joy to the soul to know this: that with Him there is no variableness, nor shadow of turning.

Reader, does your soul delight in this, that God never changes? If you know Him, you will find it the rest of your spirit for ever. Did He change toward us through the cross? Nay, I say; in Him there is none! Jesus offered to Him that which met His holy being without changing it, and thus let His changeless nature free! Free too, to bless according to the dictates of a heart evermore the same. Surely we too can say, “Because He changes not, therefore we are not consumed.” It reminds us of Him who revealed Him — even Jesus: Who when the Spirit of God shows us every previous ordinance and covenant and sacrifice set aside in the Epistle to the Hebrews, He brings in Christ to replace them all, and when He has brought Him in He keeps Him in for ever! He would not close the book without this word, “Jesus Christ, the same yesterday, and today, and for ever” (Heb. 13: 8). Jehovah was that great and fearful, that unutterable name, of old; Jesus (Jehovah the Saviour) the imperishable name — taken in time, to be borne for eternity!

But at the closing moments of their journey we find another scene, when the manna is again refused. The true scene when they “loathed” the light bread from heaven. Some might suppose that this was but a repetition of the former test, now at the end of the journey; as that had been at the beginning. To the infidel it is but food for his mocking heart, in his brief hour, at the expense of the Word of God. To the believer in Christ, it again tells forth another of those signal lessons of Scripture, at which his heart bows down with praise to Him, who has hidden these things from the wise and prudent, and has revealed them unto babes. O let us ever be but babes, so that we may be divinely wise.

How many souls, do you suppose, of manhood’s age were here in this scene, who had come out of Egypt with Moses? Without taking account of Moses himself who never entered the land, there were but two! These were “Caleb the son of Jephunneh, and Joshua the son of Nun!” Of the others we read — “Their carcases had fallen in the wilderness”; all had died. They had had their test and had been found wanting: they had said, “would God, we had died in this wilderness,” and God gave them their desire. They could say (in Num. 11) we remember the flesh-pots of Egypt. Here (in Num. 21) there is no trace of such a word. Then it was the testing of the fathers; here it was that of the children; such could not say “we remember”; alas they say — “we loathe”!

Are there not those amongst us who had come forth to Christ in these last days, through many exercises, and with the loss of all things, with earnest hearts refusing the allurements of the world? We have found somewhat of the desert’s toil; but have not our hearts often returned to Egypt and longed for those things behind us, which fed ours nature there? Let my reader answer if this be so. But there has grown up (as with Israel) a generation among us who had not been then alive to those things which feed the flesh; many too have been born in the wilderness, to speak as men; they have been brought up from the first on the manna, the pure bread of God. They have not purchased the truth with the wrenchings of heart with which their fathers had. It has cost them nothing, but tacit assent, often without an exercise of soul.

These are here before us, in Numbers 21.

They had come to the borders of the sunny land: a few steps more, and they were in possession of all. They might have gone in with the idea that they were of a different race with their fathers, who had died: they might have taken credit for this. Surely, they might have exclaimed, ‘we never loathed the manna,’ ‘we never longed for the flesh-pots of Egypt.’ ‘We were brought up on manna, on Christ and His truth alone!’

They had just come up to Kadesh, on the very borders of the Land; but between them and it, was a small strip which belonged to Edom, through which was “the Kings highway” (Num. 20: 17, etc.). Edom refused to let them pass that way; and God ordered that it should be so; for it was not the way for the redeemed to enter into Canaan. They were then turned back for two years to have their testing, and to disclose what was concealed within till now. “They journeyed from Mount Hor, by the way of the Red Sea, to compass the land of Edom”; they had to pass down south around Mount Seir — Edom’s possessions; and turn them northward by the eastern side of Jordan, and pass into the Land through its dried up waters, after the Ark of God. Death and resurrection is the only pathway thither.

And now the latent truth comes out; now the springs within are reached: now the children’s hearts have had their test. At once we read of those who might have thought truly that Christ was enough till now; “our soul loatheth this light bread.” “Where is boasting now?” “It is excluded.” “Every mouth is stopped,” my reader. We learn to judge our own hearts and not those of others. Our spirits are humbled: we become slow to speak; slow to wrath. We distrust ourselves; we cling the more to Christ. We are dumb; we have to leave it all with God, and Christ is all to us now and for ever. These “First three days on the journey,” lead, then, to the testings of faith: they disclose to us what the “flesh” is in ourselves, as in those also in whom there is nothing else but “flesh” in the sight of God.

Chapter 9

The Two Trumpets of Silver

Redemption being complete, the Christian is looked upon in three distinct conditions, which are never confounded, in the Word of God.

First: he is seen as possessor of eternal life in Christ; “God hath given unto us eternal life, and this life is in his Son.” This gift of God is founded on the fact, that all his guilt is put away; his sins and iniquities are remembered no more. Death is no more for him the wages of sin, but the entrance upon his eternal rest. But with all this he is down here on earth; he has no new place with God; he has received a nature suited to that new place; but not that place itself.

Second: he is also brought into heavenly places in the Person of Christ: He hath “quickened us together with Christ; and hath raised us up together, and made us sit together in heavenly places in Christ Jesus” (Eph. 2: 6). In this he has a new place with God.

Third: there is a journey between these two points. A race to be run: a goal to be reached; though reached already if he looks at himself as in Christ. He has so to run meanwhile, that he may attain; to run with patience the race set before him, looking unto Jesus. He must press towards the mark for the prize of the high calling of God in Christ Jesus. To labour to enter into God’s rest. To hold fast the beginning of his confidence steadfast unto the end (cf. Phil. 3; Heb. 3, 4, 12; etc.). He has no present but what is future, in looking at this triplex condition in which he is seen.

To understand this triplex view of the christian state, is of great importance in the understanding the Scriptures, and rightly profiting by their teachings. There are warnings, and exhortations addressed to him while in the race, which would not apply to his standing before God. These warnings and “ifs” of Scripture try his heart if unsettled in redemption, as they would seem to him to make the end far from sure.

Israel had this triplex condition too. But they did not begin as we, with a new place with God; they had to reach it at the close. We have already begun with this new place, in Christ in heavenly places: yet we run to reach the goal, and the fruition of all. We are seated in heavenly places in Christ Jesus; yet we are running the race to win Christ, and be found in Him! This is our heavenly calling of which we are partakers, as holy brethren in the Lord.

Israel was brought by redemption, out of Egypt; and he was brought into Canaan. But he had also to pass through the Wilderness to his rest. The book of the Wilderness (Numbers) unfolds this journey as many are aware. The NT, speaking generally, is for the most part occupied with that journey, onwards to the end: the Epistle to the Ephesians only, leading into the having Canaan as a present thing in Christ. This is assumed however, in all the Epistles, as true of every true Christian. The Epistles to the Hebrews, and those of Peter are occupied with the pilgrimage, and the journeyings of the people of God, in a special manner.

Before the journey commenced (cf. Num. 10: 11), Moses was commanded to make Two Trumpets of Silver: “Make thee two Trumpets of Silver: of a whole piece shalt thou make them: that thou mayest use them for the calling of the assembly, and for the journeying of the camps” (Num. 10: 2). The visible and open guidance of God by the Pillar of the cloud and of fire, was there by day and by night continually. This all could behold. Even the most unspiritual in the Camp beheld the constant unvarying presence of the God of Israel. Then came the testimony of His word in this type before us, rendered as occasion needed, by those who received the communications and were near enough to be in the secret of His mind, as then revealed. This was given through those Silver Trumpets, by the varied notes which were sounded. Then again, the Ark of the Covenant went before the camp, to seek a resting place for them in the Wilderness.

Those three things expressed the guidance of God to Israel — “At the commandment of the Lord they journeyed” as directed by the movements of the Pillar of the Cloud. His “Word” sounded on more special occasions, by means of the Trumpets of Silver. There Himself, as the true Ark of the Covenant; and he that followed would “not walk in darkness but have the light of life.” These are seen in the antitype in 1 John 2: 4-6. First we have His commandments; then His Word; and then Himself.

But there was more in the Silver Trumpets than all this. In this book of Numbers, we find that they are the only Instruments which the Lord directed to be made in this Book, in the Wilderness journey. They were made of Silver; while in Exodus, the things which were made there were all of Gold or of Brass. The former presenting God’s essential righteousness; the latter, that righteousness when it dealt with man in responsibility. The sockets of the boards of the Tabernacle, with some fillets and hooks, were made of silver, and they only. I believe we must always interpret by the context, in seeking to know the meaning of these typical things. It will not do to lay down one hard line in such cases, and insist that each must mean, in all places, and books of Scripture, the same. To do so we would suffer much loss in the lessons of the Word. The silver may point, as some say, to redemption, when the book in question treats of such. But in Numbers where it is the journey that is before us, and these Trumpets the means by which the God of Israel communicated with His people; the Silver Trumpets present to us — first, the “Trumpet” is the testimony of His Word: while the “Silver” is the immutability of His ways. This is echoed in the Wilderness book of Hebrews. 1st. The word of God, confirmed by His oath; and 2nd. The immutability of His ways. “Wherein God, willing (counselling) more abundantly to show unto the heirs of promise, the immutability of his counsel, confirmed it by an oath,” etc. (Heb. 6: 17).

The Silver here then has this meaning — the immutability, or unchangableness of His ways; so abundantly proved during their eventful journey. This was the basis of His actings, and His command, testified by Aaron and his sons, by means of those Silver Trumpets.

We read of four distinct blasts or notes of these Trumpets in Numbers 10; and we find these notes echoed by the Spirit in the Epistle to the Hebrews. Here, the people were under the leadership of Moses and Aaron, the Apostle and High Priest of Israel, in their earthly calling. There, the Christian assuredly is under the leadership of Christ — the Apostle and High Priest of the holy brethren — Partakers of the heavenly calling.

The first note of the Trumpets in Numbers was “For the calling of the Assembly” of Israel; when they were to be gathered together for the varied exigencies of that day. In Hebrews this finds its antitype in the words, “Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another, and so much the more, as ye see the day approaching” (Heb. 10: 23).

The second blast was “For the journeyings of the camp.” “At the commandment, of the Lord they rested in their tents, and at the commandment of the Lord they journeyed.” How blessed to know that no movement was undertaken; or no halting place was chosen in the desert, but “At the commandment of the Lord,” clearly and distinctly announced in their ears. How few of His people can clearly say, “I am as certain of my path here, or there; or I am as sure I have halted in the very spot indicated, ‘by the commandment of the Lord,’ and not by the desire of my eyes, or the longing for change, or the slothfulness of nature, emanating from my own deceitful heart.” No matter where the direction of the journey pointed, “at the commandment of the Lord,” or how much delay there seemed to be, till another order for the march was sounded from the resting place; Canaan alone was the goal! “For the journeying of the camps” the note was sounded, and it had this end alone in view; just as those antitypical blasts of the Trumpets are re-echoed in Hebrews: “Let us labour therefore to enter into that rest”; “Let us run with patience the race set before us, looking unto Jesus, the author and finisher of faith.”

The third occasion on which we read of the sound of the Trumpets is “an alarm” – They have translated this word in Ps. 89: 15, as “The joyful sound.” But it was both. For it was heard both when the enemy was astir, and to the accustomed ear it was a “joyful sound”: the Lord of Hosts was with His people: no enemy could take them unawares. But it was “an alarm” too, for it stirred up the faithful to the need of vigilance against a watchful foe: and to the enemy it was the “alarm” of impending defeat and ruin.

Who of the saints has not quailed before the warning of Hebrews? How often have we seen the exercised soul trembling and uneasy as the “alarm” sounded in those solemn verses in Heb. 6 and 10. The sound of the Silver Trumpet was echoed in the conscience of the questioner; and yet the “alarm” when explained and interpreted by the mind of the Spirit, proved to be but a “joyful sound” to the weakest faith: though fatal to unbelief.

“Also in the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the Trumpets over your burnt offerings, and over the sacrifice of your peace offerings, that they may be to you for a memorial: I am the Lord your God” (Num. 10: 10). This was the fourth “blowing of Trumpets” in the desert — the “days of gladness” were there marked; and over the “Burnt-offerings” and “peace-offerings” the sound was heard. How full is the end of Hebrews (ch. 9 - 12) of the worth of Him in whom all the offerings found their answer “once” and “for ever”! It is a day of gladness we are called to there, to “Eat the fat, and drink the sweet; to send portions unto them for whom nothing is prepared: for the day is holy unto our Lord; neither be ye sorry; for the joy of the Lord is your strength” (Neh. 8: 10). Or as the Epistle to the Hebrews would put it — “To do good and to communicate forget not; for with such sacrifices God is well pleased (Heb. 13).

Thus we find the Numbers with its types, and the Hebrews with its interpretations, fitting themselves together with the perfection of God’s communications to our souls. “The things which happened to them happened for types, and are written for our admonition upon whom the ends of the ages are met” (1 Cor. 10: 11).

The Trumpet then, characterized the starting point of the journey of the people of God. O, if they had hearkened to its joyful sound they would have known the “Blessedness of the people that knew” this; “They shall walk,” says the Psalmist, “O Lord, in the light of thy countenance” (Ps. 89: 15).

Chapter 10

“The Trumpet And The Rod”

Then came the journey. Alas, each step was but failure and turning aside “as a deceitful bow.” In the chapters which follow we do not find even one that is free from sorrow and ruin. What a witness are they not against us! What a testimony too, to the faithful unchangeableness of God! And God permitted them to advance, step by step, in this downward path; He never left nor forsook them all the while. At last when the deepest spring in their hearts was reached, in Num. 16, in the rebellion against the Royalty of Christ, as seen in Moses (“King in Jeshurun”), and against His Priesthood, as seen in Aaron, by Korah and his company, God’s hand must now strike, and strike it will. “Hereby shall ye know (said the Lawgiver), the Lord hath sent me to do all these works; for I have not done them of my own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up with all that appertaineth unto them, and they go down quick into the pit: then ye shall understand that these men have provoked the Lord (Num. 16: 28-30).

This was complete apostasy. This was the last and final sin: “the great transgression.” This is what Christendom has for her doom: she will “perish in the gainsaying of Core” (“Korah” Jude 11).

Now comes the never-failing resources of God. How truly these things speak to us; how they recall to us that nothing happens, absolutely nothing, which has risen so high or gone so deeply down as to find His resources fail. How then is it that He, who cannot brook sin, will bring in to the Land a people, who have thus gone to these lengths in ruin? How can the plague be stayed that had begun? Who could stand between the living and the dead? None but our Great High Priest — not one! Priesthood alone can bring a failing people in, consistently with Him who will not sanction their failure and who never fails Himself. This was His resource: the Rod of Priestly grace (Num. 17), triumphant over death, which laid its deep and broad foundations by resurrection, in a sphere where its buds and blossoms and fruit — the fruit of the almond tree could flourish; apart from the storms of sin, and murmuring, and judgment. Where it could be “shown” to the Lord as that which He had chosen to lead an unfaithful, and a failing people into the Land.

Yes, my reader; we have been redeemed from the deep ruin in which we lay: when our guilt cried out for its due — the vengeance of God. We have set out in the desert with a nature which hates sin and loves and enjoys all that is in God Himself. We have another nature which takes advantage of the very fulness of the grace in which we stand, and makes it but the occasion for outraging the grace, and living in the sin it loves, if allowed. But God has His way of dealing with us, who still have the tendency to return to the hole out of which we have been digged. He has His way of holding us up in the joy and blessedness of all that our better self delights in. This is by the Priesthood of Christ — who “ever lives to make intercession for us.” Never, for one moment, are we from under that. Rod of Grace. Never will His purpose for Christ’s glory change, and this is the manner in which He works, day by day, to bring us into that good land, where sin, sorrow, and sighing are things of the past for ever.

The Trumpet and the Rod then were the extremes of the path in the Wilderness. The one was the testimony — the commandment of the Lord, which began the journey, and was to have guided them all through the way. The people hearkened not to it, but turned aside. “They tempted and provoked the Most High God, and kept not his testimonies; but turned back and dealt deceitfully like their fathers: they were turned aside like a deceitful bow. For they provoked him to anger with their high places, and moved him to jealousy with their graven images (Ps. 78: 56, etc.).

Then it was, when they had gone to destruction (Hormah), that His own unfailing resource was brought forth. His soul turned to the Man of His right hand at the end of their path of shame. The Rod that budded and bloomed blossoms, and yielded almonds was brought forth from the Sanctuary, to lead and guide; to take away the murmurings of the people that He might not take away themselves. The Rod came forth last when destruction was pending over them. The Trumpet was first heard, then at last the Rod, and it never failed.

But let us examine more closely this “thing which happened unto them.”

We will turn to the Hebrews — our wilderness book. Let me call it the “Book of the Trumpet and the Rod.” There the Christian is viewed as in the desert — where he follows his “heavenly calling” out of this scene, and after Christ — the Forerunner who has “entered within the vail” ; “into heaven itself now to appear in the presence of God for us.” In the first chapter we find the Lord Jesus coming forth from God, at the close of all His testimonies, as the Messenger or Apostle; God spoke in the person of His Son. Then His glories pass before us; He is the effulgence of His glory; the express image of His subsistence. The upholder of all things by the Word of His power; the appointed Heir of all things; the maker of the worlds; the purger of sins: better than the Angels, because He is who He is; He is the object of their adoration; God speaks to Him as God (Heb. 1: 8-9). Jehovah addresses Him as Jehovah, in the day of His affliction (Ps. 102)

In Hebrews 2 we find Him as Man; fitted to be the High Priest because of this; going back to God, and crowned with glory and honour when He sat down on high. As Apostle He had come from God to us (Heb. 1); as High Priest He had gone back from us to God, when He had passed through his pathway of suffering, and made at its close propitiation for our sins (Heb. 2).

Then in Hebrews 3 we are to “consider Him” in these characters, as leading His people through the Wilderness, as Moses the Apostle from God, and Aaron the Priest, had done at another day.

The whole profession of Christianity is looked upon then as professedly in the journey from the Cross to the glory, and in the wilderness where thousands would fall and never reach the goal; as Israel’s carcases fell in the wilderness. Being thus looked at as in the way, we find the “If we hold fast the beginning of our confidence steadfast to the end.” “Today if ye will hear his voice, harden not your hearts.” “We are made partakers of Christ if we hold fast the beginning of our confidence steadfast unto the end.” Here the “if” and the warning comes in most suitably as on the journey to the rest of God.

Now you will always find, I think, that an “if” is used in false Christianity to disturb true souls, who are not thoroughly settled in grace, instead of in the way that God uses it, against the flesh. They will say, ‘O don’t be too sure; salvation is not such a certain matter as you think; a great deal depends on oneself; there are conditions. Don’t you see how many times an “if” is used, and a condition pressed upon us, etc., etc.’ Now I think God uses an “if” to make us dependent and trustful in Him, and His faithful love, and never uses it to disturb the faith of the simplest child of God.

Suppose I was walking on the parapet of a great high building with my little child by the hand. I felt the awful danger of the place for him, and said, as he looked down and shivered with fear, “My little son, if you fell down there you would be smashed to pieces: don’t pull away your little hand from mine.” The child looks up into my face and says, “Father, you will hold me fast, you have no trace of a thought in your heart of letting me go, though you warn me.” “No, my child,” I say, “not a trace: but I want to keep you alive to the danger, and keep up the sense of dependence on me, in your heart.”

This is the way God uses an “if.” He keeps the soul alive to the sense of the danger of the place we are in; the power of the enemy; the treacherousness of our own hearts; the faithfulness of His; our constant need of dependence on Him. Surely all this is right and well: and this dealing meets the case, and the present need of the true heart, on the journey: while it vindicates the care of God, under whose conduct all profess to be, but who alas are often only the mixed multitude — the “camp followers,” of the true people of God.

Now when we come to Heb. 4 He applies all these preceding chapters to us. The Apostle had come to us from God (Heb. 1). The Priest had gone back from us to God (Heb. 2). The people were under His conduct in the way, in these two characters (Heb. 3). The Spirit would then exhort, “Let us therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it (Heb. 4: 1).

Suppose I meet my reader, and find that although he has professed to be journeying to God’s rest, and that all his aims and hopes were there; yet his daily life and ways do not answer practically to the ways of a stranger in this scene; and a pilgrim to that other. Suppose I find him going on with the world and its spirit, and settling down on his lees; bringing up his family for the earth; placing them in it; allowing ways that were unsuited to his heavenly calling: Well, I say, you may be all you profess, but, if I were you, I would “fear.” You most assuredly “seem to come short” of it. Take care: many profess, and many fall by the way and never get in at all. Israel all came out of Egypt, but they fell in the Wilderness, and never reached the goal. There is no question raised here about a true soul going in. “We which have believed do enter”; no doubt about that; but you should remember Israel. They heard the report from the spies: the gospel of the rest of Canaan — in their day, and never got in. The word preached by the spies did not profit them, because it lacked the divine mixture of faith: “it was not mixed with faith in them that heard it.” “They could not enter in because of unbelief.”

Now here we break off suddenly in the chapter to meet the difficulty which a godly Jew would experience about this “rest of God” being still a future thing. He would naturally say, “Well: I thought God had rested when He created the world. Does it not say that in the seventh day God rested from all His works which He had created to make?” Oh yes, says the writer, “God rested from all his works.” And surely He did; but sin broke through His rest. He only rested from creating, but never rested in the works of His hands. Sin came in immediately, and disturbed His rest, and left Him with these alternatives 1. to destroy all by judgment; or, 2. to let all remain in its ruined state, as fallen with man, whom He had placed over all; or 3. to begin to work again. He refuses to destroy them by judgment, and will not allow it to remain so; and so we find Him again a Worker, making coats of skins for Adam and his wife, and He has never rested since that day.

Men seek religiously to keep a sabbath as a day of rest. Well, I say, you have not God with you in that fancied rest. He is a worker since the third of Genesis; and never has been a rester, and never will, till the new Heavens and new Earth come, wherein dwelleth righteousness. The Lord Himself when here, was accused of breaking the Sabbath, when He had cured the paralyzed man at the Pool of Bethesda; and His reply to the accusers was this “My Father worketh hitherto, and I work.” Now the Spirit works; and by-and-by the rest of God — Father, Son, and Spirit will come, and then only will God rest.

There was one other difficulty to be met for the convert from Judaism. They read in Joshua 12 that the Land had rest from war. This the writer meets by telling them how their prophet King sang, hundreds of years afterwards, the words of the 95th Psalm, “Again he determined a certain day, saying in David, ‘Today’ (after so long a time) as it is said, ‘Today if ye will hear his voice, harden not your hearts.’ For if Joshua had given them rest, then would he not afterwards have spoken of another day.

Adam had broken up the rest of Creation by his sin; Israel had broken up the rest of Canaan by theirs, and so God wrought, in His infinite patience and grace, and will to the end, until the time foreseen in v. 9. “There remaineth therefore a keeping of a sabbath” — a rest of God — for His people.

This break therefore disposes of the difficulties.

Now the exhortation — the blast of the Silver Trumpet — is heard, “Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.” God has retreated into Christ, and there His rest is now; and will be displayed for all His own at that day.

How abruptly we again break off at verse 12 of our chapter. But no: it is the word — the blast of the Trumpet of Silver that is heard — the Word of God: quick and powerful, and sharper than any two-edged sword. It pierces the joints and marrow: it discerns the thoughts and intents of the heart. It deals with every movement of the will of the flesh. All is laid bare under that which is His “eye,” looking down and discovering thoughts in your heart, my reader, that did not emanate from Him: intentions for today — for tomorrow — that have not Christ before them, and the goal — the rest of God. The Word comes in and stops them all.

Do you welcome that as a “joyful sound”? If you are an honest pilgrim you say, ‘Yes; it is a joyful thing to me to have my soul searched out; every corner of my heart laid bare: every secret corner exposed and brought into the light of God’s presence by His living Word.’ Still, you add, it is disheartening, to have that detector of my thoughts and intentions ever pressing down its searching and breaking power into my soul. Yes, but had Israel rejoiced in the blast of the Silver Trumpet they had never fallen, so to say, in the Wilderness, and God has this in His mind for you.

But you will remember that the Trumpet began the journey with Israel; and when all had gone to ruin, then God’s resource of the Rod was brought forth at the end. But how is it for you? The Trumpet sounds — the Word of God speaks with its searching notes to the soul, and lays all bare: then at once, the Rod of Priesthood, is introduced. He puts the Trumpet and the Rod together at the beginning of the journey, that the one may deal with the will of the flesh that would break away from Christ; and that the other may uphold the weakness of the renewed soul, prostrate under the searching power of the Word. How blessed! He does not look for the failure to become apparent before He interferes. No. He would carry His people through without the failure, and bring them in safety to that Land of rest.

But one might say, as he reads Heb. 4: 14 — “Seeing then that we have a great high Priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession;” he might say ‘That great person cannot know what a poor weak thing like me has to pass through. I have a wicked heart: He had not: He could resist the temptations of the enemy: He was pure and perfect: He was the Son of God.’ How touchingly the next reassuring verse reads, “For we have not an high priest which cannot be touched with the feeling of our weaknesses:* but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace for timely help” — (see Greek). Much better indeed than “help in time of need.” Better to be sustained in answer to our cry of weakness before we fail, than even to find a strong arm reached forth to raise us up again when we have turned aside from Him. The cry goes forth from the sense of need; the strong right arm is around us in that strength which is made perfect in our weakness; and we can say, “Thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me”; and “Hold thou me up, and I shall be safe.”

{*Cf. 2 Cor. 13: 4 where the same word is found as to Christ.}

Chapter 11

“The Water of Purification”

When the Lord introduced the Rod of Priesthood as His unfailing way of bringing in a failing people home to glory, all hung from that moment on it, whether to sustain, to restore, or to meet their need. The details of its establishment in the Type, and its varied provisions and exercises are found in Numbers 17- 20.

In Numbers 17 we find Priestly authority established in Aaron and his sons: and in Numbers 18 Priestly service to maintain the people in communion; they should bear the iniquity of the Sanctuary, and of their priesthood before the Lord. With them rested the charge of the Sanctuary — God’s dwelling — and of the altar — the place of intercession for the people. There are things which those in this place of nearness to God — His priesthood, now have to sustain; which others — who keep the more distant place, and enter not upon its exercise (though all His people are Priests) — have not to bear. We see this amongst the people of God even now. Those who have never entered on their Priestly place in practical power, do not sustain the reproach of Christ as those who have done so; although the former enjoy the result of this nearness of the latter; and partake of the spiritual communications vouchsafed to those who are in the secret of the Lord.

Still, the most holy things of the offerings of the Lord — the varied details of the sacrifice of Christ (Num. 17: 9); as well as the best of oil and wine (Num. 17: 12, 13), first ripe fruits of the Land, are their portion. That is, they feed on Christ s work, and Christ s person in a manner, and in the midst of the Holy things; which those who keep in the greater distance lose.

You see this illustrated constantly in the spiritual saint; as also in the unspiritual, who holds truth in a carnal way. And, it is grief to say, there is much truth held carnally by the people of God. You will see those who do not doubt their salvation, and yet who plainly are unspiritual saints. Then when trial comes; or some intervention of God s hand to break up the fallow ground of their hearts; they have to go through much deep exercises and fears — finding they have to do with God in a way that their lives had never experienced.

Yet all the while faith is not lost: Christ has sustained it in their souls by His unceasing Priestly grace. “I have prayed for thee, that thy faith fail not: ” yet they have to be sifted like wheat. Well, if the sifting out of the chaff leaves the pure grain behind; and well, if when converted they may strengthen their brethren.

In Numbers 19 we find another feature which flows from Priestly service; that is, in a certain sense, advocacy to restore and purify when defiled. And I may here remark that in Numbers 20, we find the exercise of Priesthood with regard to the needs and murmurings of the people; and at its close, the perpetuity of it touched upon in the stripping of Aaron and the clothing of Eleazar; a living Priest goes up to Mount Hor, from the presence of the people; and a living Priest comes down — re-appearing without a break, in their sight.

Num. 19 is the only reference to the work of Christ we find in the journey of the people through the desert. This is most significant and instructive. In fact it is the key of the book. The Redemption of Israel out of Egypt gives character to the book of Exodus. The propitiatory work of the great day of atonement (Lev. 16) characterizes the Book of Leviticus after Priesthood failed. And the maintenance, or restoration of the unclean to communion, is peculiar to the Book of Numbers. Each are suited to the books in which they are found, as well as to the state of the people; and the aspects in which the Lord is seen.

I do not purpose dwelling too largely on the details of Num. 19; which are full of interest. Rather do I desire grace for a practical application of the truths there presented us.

One thing strikes us; there never was a return to the blood sprinkling of redemption on the night of the Passover in Egypt. The blood once appropriated by our souls, and satisfying to God, never needed to be applied again. Its efficacy was abiding and eternal. Just as we never find a recurrence of the application of the precious blood of Christ to our souls, in the teaching of the New Testament.

It is here then the great significance of this “water of purification” — mingled with the “ashes of the Heifer,” is presented to us. We will remark too that it was what we may term “Eleazar” work that we find here. It is not “Aaronic” service — pure and simple. The reason is this — that it is not the highest aspect of our Lord s blessed work; but very necessary yet humbling (may we not say?) to Him; because connected with the failures of His people. Blessed service of love surely in its perfectness, for “his own.” Nor is it the greatness of His work, which the “bullock” would present; the perfection of His patient toil. Nor yet the passive, unmurmuring submission, as a “lamb without blemish or spot”; or as a “sheep before her shearers is dumb.” Here it is a lower aspect than all these: a “Red Heifer without spot, wherein is no blemish; and upon which never came yoke.” The female of the herd, yet inwardly and outwardly clean.

Remark too, the place where her blood was presented. It was not where the God and the High Priest meet, at the Brazen altar without, or at the golden Mercy-seat within; but where God and His people came together for communion, “before the tabernacle of the congregation.” The blood was sprinkled seven times there, just as a memorial of the basis of all.

The Heifer was then consumed. Ashes was all that remained: the irrefragable proof that our sins could never be imputed again. They had been — once, to Christ: He was consumed by the judgment which fell on Him; and blood could not again blot out, what already blood had obliterated. Every portion of this sacrifice was burned outside the camp. There was not the smallest portion kept to be consumed before the Lord. It was more completely in every part consumed, outside the camp, than even the sin-offering in Lev. 4. The very blood was burned there also. The only thing reserved was as much of the blood as the Priest could take on his finger for a memorial and sprinkle seven times “before the tabernacle of the congregation.” She was slain too “outside the Camp.” How completely does this exclude the thought that aught of this sacrifice was atoning; or offered as a propitiatory offering to God. No: all was for the “unclean.” Every one too, in the chapter, who had to do with the ashes was defiled. The Priest who carried out the ceremony; the person who burned the heifer; the man who gathered the ashes; he who sprinkled the water of separation; or who touched the ashes; and whatsoever he touched who had thus touched them: all were unclean! There was but one thing undefilable, and that was the “Ashes of the Heifer.” Yes, reader; what a lesson is here. No one can have to do with sin, even in another, and be undefiled, but God, alone! When He touches sin He withers it; when man does so he either sympathizes with it, or is defiled!

But I must pass on. The ceremony of restoring the defiled or unclean, needs but few words But let us see for a moment what made it needful. With us it is sin; or the flesh revived in ourselves, or in another. The carnal mind; the unclean lust; the selfish covetousness of the soul; the angry word; the foolish thought. The opened ear which hears the sinful word, or slander. The slanderer himself; the liar; the profane. Are these things possible in the saint of God? Read Col. 3: 5, 8; or Eph. 4: 28-32; Eph. 5: 3-5, and say if God proclaims this; or read your own heart, reader, if you know it somewhat, and tell me what you think. One moment’s working of sin, in whatever shape it may be found, secretly or openly, and you are an unclean man; “cut off” from the fellowship of God s Spirit, and of the Father and the Son; from the saints too, who are maintained in the communion which you have lost.

Of course you must be a saint to have lost it; and you must be a saint to be restored; both are true. If not a saint you never had it; nor could you be restored to what you never had. So that this does not interfere with your salvation. But I need not press this, in a day when salvation is somewhat truly known.

The sin committed suddenly in your presence, which you were not party to, has made you an unclean man, as well as him who committed it! This is solemn. If a man died suddenly in a tent (Num. 19: 14), all those present, or who came in, were unclean. How could they avoid this? you say. I reply — Will God lower His standard of holiness because man would excuse himself under the plea that he could not avoid it? Never, my friend. He provides the way in which you shall be restored; but He will not declare you clean when it is not so. An “open vessel” too; your opened ear for instance, “which hath no covering bound on it” (Num. 19: 16), when your ear is not closed to all else but Christ; is defiled. But we must proceed.

“The grace of God in a man’s heart, is a tender plant in an unkindly soil.” It is like the “Sensitive Plant,” which when it grows naturally abroad, droops and closes its leaves even at the approach of the footstep of man, or the brushing of the dewdrops off the grass-plat near where it grows. The Spirit is grieved within us, and we need a “clean person” now to act. Where will such be found? He speaks Himself — our true “Clean One” — “ If I wash thee not, thou hast no part with me” (John 13: 8).

Here too we find the “Bunch of Hyssop” in the hand of this “Clean Person”; not in our own. Each man’s hand grasped this in Ex. 12 for himself; each dipped it in the blood in the bason; each went forth and struck the lintel and two side posts of the door of his house — and each appropriated this as his only shelter from the destroyer. The poor thief on the cross did so in the depths of his humiliation when he bowed in faith and justified God for his righteous sentence and suffering. There God met him, and Christ took the lost sheep to His home rejoicing! But here all is changed. The Hyssop is in the hands of another. It is not man now appropriating Christ; but the Advocate about to bring the soul of the defiled to its true and real state of humiliation and judgment of self for its sin.

Does my reader ever suppose that when his soul has turned aside and been defiled, he would have turned back again, but for the advocacy of the Lord? When the sin has been committed, and its pleasure has gone; whose hand has grasped the Bunch of Hyssop, and has applied the remembrance of His anguish in bearing that sin away? Then again, with the water of His word mingled therewith, sprinkled it on that man whose back is turned on his Master, and sent him away to “weep bitterly”?

When David’s murder and adultery were accomplished, and he strove to hold his head high; and forget his crime, who sent Nathan the prophet, with the word of God to open David’s eyes, which lust had closed? Was it to restore David to His favour for which Nathan was sent? Nay, but to do a “third day” work (Num. 19: 12), and to bow his soul down in the agony in which we behold him prostrate on the earth, with the cry, “I have sinned against the Lord.” “Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.” (Ps. 51: 7). This was true “third day” conviction. It was the deep sense in the soul of self loathing; and self judgment, in the sight of God, who had not imputed, but had put away his sin. There was no restored communion here: there was anguish and sorrow. But on the “seventh day” the child of adultery died. And again the Hyssop is dipped in ashes and running water, and sprinkled upon the soul — prostrate man. Can he not now feel his hopes revive in God? His real state (not merely his felt state) has been reached. He can say, “Restore unto me the joy of thy salvation; and uphold me with thy free spirit” (Ps. 51: 12). Now he can wash his face and anoint himself, and enter into the house of the Lord and worship. A man now who knows his own heart better, and has learned a deeper lesson of the heart of God! This was the “seventh day.”

Look at Peter. In high handed self confidence he denied his Lord, and when the cock crew — the Lord turned and looked upon Peter. He had not felt his sin, nor his departure from Christ ere this; but the look of Christ entered his soul — the “third day” had arrived for him; and bitter tears, which could never blot out his sin, disclosed to him the depths of his departure from the Lord, and the sense of being unclean and defiled. But for him there was a seventh day too. The joyous heart which girt his fisher’s coat unto him, and leaped into the sea to greet his Master, proves a heart restored; a “seventh day” reached; even before the springs of departure were fathomed in his soul in the interview which followed. Sin in him had triumphed for the moment over the grace of Christ; but grace in Christ had finally triumphed over his sin!

Well; “there is forgiveness with thee that thou mayest be feared.” But when we have tasted the bitterness of thus sinning against our God; and some taste this more than others: we learn to walk more softly and distrustfully of ourselves. But let me beseech of you my reader — Do not trespass upon the grace which restores thus. The conscience becomes blunted; the soul grows deadened, under the power of this sinning and repenting; the joy of the heart in Him is sapped and eaten away. He is surely faithful and just to forgive us our sins, yea, moreover, and to cleanse us from all unrighteousness; but if so, the aged Apostle adds; “my little children, these things write I unto you, that ye sin not.” Yet “If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins, and not for ours only but for (the sins of) the whole world” (1 John 2: 1, 2).

Chapter 12

Nazariteship Amongst The Uncircumcised

Read Judges 13

The ordinance of the Nazarite Vow is found in its true and suited place, in the journeyings through the Wilderness; and is introduced in that book which treats of the itinerary of the people of God (Num. 6). Certain directions of a (to us) typical character, are unfolded there, to be observed by those who separated themselves unto the Lord by this Vow.

I judge that it follows in marked order, after the subjects of the previous chapter, in which we find the cleansing of the camp where Jehovah dwelt, and more specially, later on, with the law of the bitter water of jealousy; which applies in principle both to Israel, and to the Church, in her responsible place: as also to the individual saint. The Church has given herself to another, when she had been espoused as a chaste virgin to Christ; and the Lord exposes the pollution of the flesh in her; and the man — Christ Himself, is thus guiltless of her iniquity, which she bears, in the Government of God.

Then, in ch. 6, we have special devotedness, in separation to God, by individuals, when the Church figuratively, as a whole, had gone aside. Just as in 1 Timothy we have the external Church in order as God’s habitation, and in 2 Timothy the separation to God of individuals, when she had fallen without possibility of return as a whole.

However I only refer to this fact — not with any thought of entering upon details of the Nazarite Vow in Num. 6, but as noticing its place in the Wilderness, and the fact of Nazariteship then coming in, for the first time. We may remark that Nazariteship was a vow entered upon by individuals — voluntarily on their part; and not inherent, or characteristic of the person: and we may also add that in Scripture — with the exception of Christ — the true Nazarite — there were but three born Nazarites in the actual sense, known in the Word of God: namely, Samson, Samuel, and John the Baptist. As Christians we are looked upon as born into this condition as being in Christ.

I now turn in the first place, after these preliminary remarks, to the thirteenth chapter of the Book of Judges.

This Book comes after Joshua, where we have the people introduced into their earthly inheritance by Joshua; type of Christ in the power of the Spirit of God, leading His people into the realization of their heavenly inheritance in practical power. The Book of Joshua shows this energy in taking possession thereof; and also the decay of that energy in maintaining the same in the power of God.

Now Judges is the result of this; and gives us the history of the failure of Israel (or the Church in the antitype), in not putting out evil from their midst, and possessing the Land. The death of Joshua is the key note which begins the book. They were then left to work out their own salvation from the enemy. Analogous to this is the departure of apostolic power from the Church, which is left to work out her own salvation from the enemy, with fear and trembling, in the absence of Paul; while God was there with them both — willing and working according to His good pleasure (Phil. 2).

The Church of God was set up on earth in heavenly blessing, and she failed from the beginning in realizing this; she went downwards in her course, till she has become what we see around us. Hardly a trace now remains of even the apprehension of what the Church of God is. The “World” has become the “Church”and as a consequence under God’s government, the responsible Church will be treated as the world; while God will remove His own before her judgment comes.

Now Judges is the history of this in Israel; and unfolds in type for us, God’s great principles to the end. From time to time, and at the cry of the people when oppressed under their enemies — God raised up Judges and Deliverers, which answered to the varied revivals in the Church of God by His suited instruments; and He wrought great deliverances for His people. They too, went on well for a time, during the life of the Judge, and then relapsed into their old ways. We find in this book exactly Twelve Judges — showing how completely God had wrought for their blessing. Twelve being the number of complete earthly ministration. The history closes with the sixteenth chapter: those which follow showing a state of things which had come in somewhere about the second chapter of the book. I judge that this portion of the book is placed last of all, for the special purpose of showing when the book closed its history in Judges 16 the character of things in which God was thus working all through for His people, in mercy. I notice this specially, as some would perhaps think that these closing chapters, owing to their place in the book, were the state which supervened after all the work of the Judges was done. A reference to the chronology of the English Bible will help to show the time when the circumstances occurred.

In examining the histories of these revivals we will see that the deliverers were, generally speaking, raised up at the cry to the Lord of the people. He heard their cry and sent His instruments to deliver them. This character of things closes in Judges 12. Up to this, the enemies were found amongst the Canaanitish Nations within; or some other adjacent tribes — scourges from without which had entered the Land: Midian, Moab, Ammon. and others, were in general their foes. They variously typify Satan’s power and the instruments he uses.

But when we come to Judges 13 we find other enemies — not of Canaan — under whom they groaned in complete bondage for “forty years.” These people were the Philistines. This moment of their history marks the commencement of Israel’s relations with these bitterest of foes. They had settled within their borders, but were neither of the land itself within; nor were they scourges from without. This is to be noted well. The relations of Israel with these “uncircumcised” never ceased until David came: when he had taken the stronghold of Zion, the Philistines were finally subdued. Then was heard the sound of a going in the tops of the Mulberry Trees: the Lord went forth before His armies and discomfited them (2 Sam. 5). Similarly the enemy which answers to them in the midst of the Church of God, looked at responsibly on earth, will never be finally subdued until Christ — the true David comes; and then all will be complete victory.

What then was the principle and resource of God, after eleven Judges had been raised up, to meet this character of enemy, and deliver His own? It is seen in the twelfth of the Judges in Samson; in whom we see Nazariteship, or separation to the Lord: “He shall be a Nazarite to God from his mother’s womb!”

We will here remark too, that this Deliverer was not raised up at the cry of the people to the Lord: there was no cry then heard from them. Unlike the former answers to their cry, He interferes in this case unsought.

In the barren wife too, we see the constant sign in Scripture of the powerlessness of man, and the need of the power of resurrection; and God interferes in Sovereign mercy, Himself. He reveals a new principle to meet the state of things onwards, till David came. He does not raise up a Deliverer to lead the people themselves to victory over their enemies. They had sunk too low for this. There was now no restoration to a formal state proposed; no recovery was suggested in this new departure in the ways of the Lord. This Nazariteship therefore was complete separation, even from the people of God; while working out great deliverances for them the while, from their internal foes: and this in the midst of the people still, who were not separate themselves.

But I must look a little more closely at the character of this enemy, and who they were.

Like most principles, and facts unfolded in Scripture: we find that the first intimation of such, generally gives us a key to what afterwards grows from this root into the texture of the Word.

If we turn to Genesis 10, where the dividing of the nations of the world is before us — the peopling of the earth by the sons of Noah; we find (Gen. 10: 6-20) the descendants of Ham were Cush (the Ethiopian) and Mizraim (Egypt of which this is the Hebrew name), etc. Then in vv. 13, 14, “Out of Mizraim . . . came Philistim.” Here then is the root, and there, the branch — plainly before us. They were not merely man fallen and under Satan’s power, as Egypt represents: but they wandered away from that ground, and had crossed the Desert by what is termed “the way of the land of the Philistines.” This “way” God would not allow Israel to traverse when leaving Egypt (Ex. 13: 17), “because that was near.” It was in fact a “short cut,” if we may so speak, across the Desert, and into the land of Canaan. It was not the true path for the redeemed — through the Red Sea and Jordan; through death and resurrection; by which alone the Land could be entered after a divine way, and possessed.

These “uncircumcised” (for this they are always termed); passed into the Land of Promise — wandering away from their own country, and entering into the place of blessing, without the title to possess it. They were not now of Egypt; nor were they of Canaan. They had left their own country, and were no more Egyptians: they had reached that other without the right to be there. They were not Israel; nor even were they those who were attached to Israel for blessing; but had “intruded into those things” which they had no title to possess. They were the bitterest enemies to the truth in that day — these “uncircumcised.”

They were the seed of the natural world fallen, under Satan’s power, and unredeemed; which stretched out into the place of promise, and laid hold on it without title; but they never absolutely possessed the promised Land. They may have “giants,” and great ones of the earth, and by knowledge may seem to possess; but they never can.

They were thus the greatest enemies to the people of God. It may not be too much to say, that there is much to do with the natural senses in this class of enemy; for they have their “Five Lords” and “Five cities” too; but after all it is knowledge alone, without faith, or life, and there it perishes. It had intruded into those things it had not seen, vainly puffed up by the mind of flesh. (Col. 2: 18).

Can we not apply this solemn type to what is around us on every hand: yea, within us also? Can we not apprehend how, as truth is known, it may be received by the natural senses of man? The flesh — uncircumcised and unrenewed, may lay hold of divine things, yea of heavenly truth; and yet have no part or lot therein. The mind may work with divine revelation, and take it up in clearness; with precision and accuracy of expression; but there it ends. What greater enemy can there be, to the true work of the Spirit of God in the Church!

These were the foes which overflowed like a flood, and engulfed the people of God, in Judges 13. “The Lord delivered them into the hands of the Philistines forty years.” Flesh — unredeemed, had taken possession of the divine place, and faith was silent, and cried not to the Lord. All was death around at that day. Then God moves after a new fashion; and inaugurates a new thing — unknown before.

Indeed I may go further, and say, that all His vessels from that hour, until David came upon the scene, were raised against these hitherto triumphant foes.

1. Samson — in whom was the Spirit of Nazariteship, or separation to the Lord, was raised up — (note it well, my reader) to “begin to deliver Israel out of the hand of the Philistines.” He would only inaugurate the work — for he was not Christ! He might “begin” the work: the True David alone could finish it. It is to be noted here, in connection with this, that his name of Samson, means “Sun-like” — from Shemesh, the “Sun” of Righteousness Himself. The principle which he represents would be the nearest thing to Christ, in its verity and truth; and seen in His people, in Separation to God.

2. Then came Samuel — in whom was the Spirit of prayer, or dependence on the Lord; and in whom we see that great and mighty power first definitely established. His work was always against the Philistines, and prayer was the mighty lever wielded under God by him. His very name signifies “Heard of God,” as he himself was the child of his mother’s — Hannah — the barren woman’s prayer (cf. 1 Sam.1 — 7).

3. Then came Jonathan in the days of Saul, and in him we see the Spirit of faith in service. His hand wrought great victories over the uncircumcised (cf. 1 Sam. 13, 14).

I pass over poor Saul, who was anointed “Captain over my people Israel, that he may save my people out of the hand of the Philistines.” His was the trial of flesh — set in the fullest advantages; a gift without life, in an unsanctified vessel. Alas, poor Saul! He never went against them, and at last he fell by their hand.

These three instruments taken together, give us the three-fold cord of true power in these days. Separation to God; Dependence on Him; and the Energy of Faith in service! All these must go together for a “Threefold cord is not quickly broken.” Poor Jonathan tried to serve without the other two: he never separated from Saul’s house, and after his lovely, fresh and successful service, he too fell by these very foes, and his body was nailed by the Philistines to the wall of Bethshan! (1 Sam. 28).

Chapter 13

Nazariteship Amongst the Uncircumcised

In the case of Samson we see how everything betokens God’s hand working in sovereignty. He chooses the already dishonoured tribe of Dan; first among Israel which lapsed into idolatry (Judges 18). He can do as it pleases Him. Unasked, the Lord appeared to Manoah’s wife and announces the birth — to her who had been hitherto barren — of this child. The details of the chapter are very lovely, in many ways, and especially bright in the fresh deductions of faith of the wife of Manoah. I would but notice in passing, three strong features which present themselves to us here. First, we have the Nazarite — the separated one, to the Lord. Next — after the offering of the Burnt-offering and Peace-offering — how the angel, whose name was “Wonderful” (cf. Judges 13: 18 with Isa. 9: 6), ascends up to heaven in the flame of the altar. And lastly, “These things” showed to Manoah and his wife.

Now here I would refer to the NT for a moment, with respect to the Nazariteship of Christ. In the earlier Gospels the Lord is seen in the power of the Kingdom — eating and drinking with the children thereof, if they would hear. In the Gospel of St. John this is all changed. He is an alien to His mother and her children; a lonely Man, from the very beginning of that Gospel; and “His own,” are set aside (John 1: 11, 12). He is a Nazarite all the way through: gathering and leading a heavenly company of Nazarited ones to the Father’s House on high. In John 17, where the acme of this is seen, we find in broad lines, these three things of Judges 13 come out afresh in all their intensity and reality. His people are separate: “They are not of the world, even as He is not of the world.” He says to the Father, “And now come I to thee”: He ascends on high, in the value of the Burnt-offering and the Meat-offering, in which they were accepted before the Lord. And “These things speak I in the world, that they might have my joy fulfilled in themselves.”

The Church of God was a Nazarited one. Instead of retaining this place, she “ate and drank with the drunken.” But Christ was ever so; and when the Church has fallen as a whole, the only resource is individual Nazariteship — special devotedness to the Lord. The Church of God ever is united to Christ in glory; but to be owned in such a state, it requires that those who would be recognized must be separate to Him. There is no other way. They must be Nazarites; and they must keep the secret too of this, with the Lord. To be outwardly so, without inward separation; to pretend to Nazariteship externally, when not so before God, is terribly solemn. To have an outward character to maintain, while inwardly the conscience is not pure, is but to find, when the moment of testing comes, that we have lost our strength, and wist not that it was departed from us.

Samson’s history — all the details of which I do not enter upon — suffice it for my present object, to notice its broad features, is divided into two distinct parts; each ending with the sentence “and he judged Israel . . . twenty years” (see the end of Judges 15 and that of 16).

The first division of his history is embraced in Judges 13 - 15 of the book of Judges. In it we will notice how full of power is this Deliverer of his people. How complete is his victory over the Philistines. In all this portion we note too, that “The Spirit of the Lord” came upon him, in his mighty acts (Judges 13: 25; Judges 14: 6, 19; Judges 15: 14). And also we will notice that he is not accompanied by Israel in these acts. Nay, even the men of Judah come down to bind him and to deliver him into the Philistines’ hand!

How striking is all this to our souls; let the saints of God accept the path of Nazariteship in these days: it is true that God may be, and will be with them in power and blessing. That blessing may extend largely, and with deepest profit even to those too who have not separated themselves to the Lord; bringing deliverance also to them. But they are opposed to those who have taken this separate path. When the people of God are not separate to Him — they will not have those who seek His face, to act in faith and Nazariteship, because to do so is but to judge their own path as unsanctified to God. They would not refuse coalition, nor acts of outward power; but to separate from them and for their blessing too, only meets with their enmity and condemnation.

In the second division of his history all is changed! There is no trace there of the power of “The Spirit of the Lord.” Samson has lost the Nazarite place: the very common sense of man has departed from him, to his betrayal and defeat. He falls — never to rise again, into the hands of the Philistines. He is blinded by his foes; a proof to them at least, that Dagon is stronger than God! Have not God’s people done this? Have they not fallen into the hands of the uncircumcised? Have. they not lost their Nazariteship — being mixed up with the worldly? And thus accepting the evil, they witness, alas, without the words, that evil is greater than good, that the world under which they are captive is stronger than God: saying — that there is nothing perfect here, “We are delivered to these abominations.” They are blinded and captive — and, unable to break their bonds. Only fit for the world to make mock at, and rejoice that their Nazariteship is defiled and destroyed. How well may the Scriptures say to such, “Awake, thou that sleepest, and arise from among the dead, and Christ shall shine upon thee.” (Eph 5: 14).

But when the world — and “woe unto it”! has drawn away that which God had separated to Himself, by its allurements, it only brings upon itself the dire judgments of God, and its total ruin: and this too at the moment of its greatest triumph. When bind Samson is called to make sport before the Philistine Lords at Gaza, and when he leaned upon the pillars of the house on which they stood, filled with these thousands of the foe, God heard his cry. And when he bowed himself with all his might — the house fell upon himself and on all that were therein; “So the dead which he slew at his death were more than they which he slew in his life”: but he falls himself in their destruction.

Thus it will be with the world when God removes the Church from this scene, as when Samson himself was removed; more of her foes will be destroyed in her death, than she had done in her life; for her removal will be the sign for the crushing judgments of God on the professing Church, which alas is but the world!

Now analogous to these two sections of Samson’s history: the one, of Nazariteship in power and victory: the other, of Nazariteship lost, and of blindness and defeat: we find these two features plainly, in the two last messages to the Seven Churches in Asia, in the Revelation of Jesus Christ by John: namely, Philadelphia and Laodicea.

I do not enter upon the interpretation of the Seven Messages, which is familiar to many amongst the Lord’s people in these days. But only notice that these messages are divided into two great parts. Those two parts unfold the universal principle of God’s judicial dealings with man; with Israel; and with the Church, as a responsible body set up on the earth. He looks back at the primal order, or state, in which anything was first set up, and from which it had fallen. He gives space to recover this state if such may be. But failing this He looks forward — and revealing Himself in judicial power and glory, presents this as the measure and standard. As if to say, “Can you meet and answer me?” The state in which that which the subject of judgment was set up by His hand in perfection, is the one standard of judgment: and then the nature of God Himself being the other.

The first four messages to the Churches are founded on the former standard. He charges the Church that she had left her first love she had fallen from that state in which she had been established. Then comes the exhortation — “Repent, and do thy first works, or I will remove thy candlestick out of her place.” No response to this being made; we go further and hear the solemn words, “I gave her space to repent and she repented not”: therefore judgment must supervene.

The standard of judgment then changes. The Lord Himself was coming in. Can she meet the burning beams of His glory? Can she stand when He appears? Nay, all was now over, and the only thing that faith could do was this, “hold fast until I come.” This is the ground in the last three.

Then all is changed. The messages are now founded on this — that recovery can never be. Judgment must clear the scene, ere the glory appear, when Christ comes.

I would here remark what is of great importance to note well. That there is no “Church ground” (to speak in a Pauline aspect), in these messages. John is always individual, and never corporate in the divine teaching through him. They present moral states, or great moral features reviewed by the Lord; with His varied exhortations and ways of dealing with such; and the rewards to the faithful “who have an ear to hear.”

I do not think that such an expression as “Philadelphian ground” is therefore a true thought. Rather the reverse. It gives the impression at once of a corporate thing; and loses therefore the great value, in its true and moral aspect, as a moral state expressed by, and suited to the Lord.

There may be what we may term a ‘Philadelphian state’ seen, individually in souls, in the dark ages; or even now in the professing Church. Souls that are true; and walking in devotedness of heart — wherever found; and when walking up to the light and every gleam of it possessed, are truly “Philadelphian.” Knowledge is not Philadelphian in any wise; unless knowledge is found producing that truly blessed moral state, of which Christ can approve.

Are there none, my brethren, who would perhaps assume “Philadelphian ground,” who are anything but Philadelphian? Are there none, on the other hand, who know but little indeed of the light and truth which has been shed about our path in these days, and yet who walk unseen, with every gleam of light they possess shining out in devoted hearts and ways? At the same time they are mixed up with what others, with greater light, know is not the truth?

I do not say that such would continue to be so, did they refuse fresh gleams of light, shed upon their path. Nay; this would at once deprive them of the character of Philadelphia. They would be Laodicea in a moment then.

Philadelphia is indeed the Nazarite path: that moral Nazariteship which meets with the approval of Christ. All is victory with such a state. Yet it is a path in which the secret must be kept, between Christ and the soul. He knows and He alone: “I know thy works” — this must suffice the true heart. Such may be asked, “Tell me wherein thy great strength lieth!” but it is a secret not to be betrayed. This answers to the first part of Samson’s history.

But Laodicea follows. Alas, she is blind, as Samson, now. Her Nazariteship is lost. She still thinks herself “rich, and increased with goods, having need of nothing”; yet her strength is gone; she is blind and naked. She is counselled to anoint her eyes with eye-salve, that she may see. She is lukewarm, and neither cold nor hot, but nauseous to Christ: He will spue such a state of things out of His mouth.

My brethren, there are lessons here for our souls! We may have to begin de novo; the days of our former separation may have been lost. But we can begin again! We have a God of mercy to deal with, who has unfolded what is well-pleasing to Him. The moment is coming when the Church of God will be removed, in her last stage here; then the judgment of the Philistines will take place. Then the “sound of a going” will be heard “in the tops of the mulberry trees,” once more; and the Lord will go forth to battle with His foes, and “The saints will be joyful in glory”: “The high praises of God will be in their mouth, and a two-edged sword in their hands !”

Let Philadelphia then remember that He has said, “Hold fast till I come,” and, “Let no man take thy crown.” The day is coming when Christ the heavenly Nazarite, will say, “Eat, my friends, drink, my beloved.” When we shall know the meaning of the words, “Then shall the Nazarite drink wine” (Num. 6). The blessing of Joseph which ran thus, will then be Christ’s: . . . “The God of thy father who shall help thee; and by the Almighty who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, . . .the blessings of thy father have prevailed above the blessings of my progenitors, unto the utmost bound of the everlasting hills: they shall be upon the head of Joseph, and on the crown of the head of him that was Nazarited (see Hebrew) from his brethren!” The Crown is shorn (as it were) of the only True Nazarite, when the days of His separation shall be at an end! (Cf. Gen. 49: 25, 26; Deut. 33: 13-17).

The days of the Kingdom will then have come, and those who have stood fast, and walked as Nazarites here, will then be owned. Those who separated themselves to David of old, in his days of rejection, gathering to him in the Cave of Adullam, and in the days of the Kingdom, they received their reward. But the brightest gems of his glory were those specially named, who had met these special enemies — “the uncircumcised.” If we consult 2 Samuel 23, when the Sweet Psalmist of Israel sung his lovely “Last words,” it was of those who had conquered the Philistines its substance most expressed.

Chapter 14

“Greater Works”

“Let your light so shine” (Matt. 5: 16).

“Greater works that these” (John 14: 12).

“The Candlestick” was one of those ordinances which stood alone, giving a character to the Wilderness Journey, in the Book of Numbers. We have already noticed several of these special things, some of them not even mentioned elsewhere, which are peculiar to this Book. Before the journey commenced, and the Levites were set apart to serve, the “Candlestick” was the first thing spoken of.

When the Lord addressed Moses, from off the Mercy Seat that was upon the Ark; — “And when Moses was gone into the tabernacle of the congregation to speak with him (God), then he heard the voice of one speaking unto him from off the mercy seat, that was upon the ark of testimony, from between the two cherubims: and he spake unto him: “And the Lord spake unto Moses, saying, Speak thou unto Aaron, and say unto him, When thou lightest the lamps, the seven lamps shall give light over against the candlestick.” (Num. 7: 89; Num. 8: 1, 2).

Here only, of all the furniture of the Sanctuary is the Candlestick found. Just as the Trumpets alone belong to this book; and the Rod of Priesthood; and the Ashes of the Heifer; and the Ribband of Blue; — The Candlestick — though heretofore directed to be made, stands alone. This is full of instruction for our souls. How blessed it is to find some grand apparent difficulty in the Word of God! Be assured that when something comes across our path there which seems irrational, and out of context; in fact something that we are afraid to entertain — tempted to fear some mistake; it is in such a place that the richest ore crops out from the Word; yielding to us its sweetest lessons!

But the mistake we sometimes fall into is, making efforts to master the difficulty at once, never giving a thought to the great fact that we may not yet be ready for the truths which are there. Our souls are not fit for the lesson, and we must wait; we must grow in fitness; we must not give the matter up as hopeless, nor as not being for us at all. But we must wait for God’s time, and look for light to Him. Jesus spake to His disciples, as they were able to bear it.

Have I not at times feared to make my difficulties known to another? Has not my soul trembled — tempted to think I had placed my confidence in some statement of the Word in vain? Yet I have waited on my God, and not in vain; ‘and, it may have been in years after, the truth was made clear in the Word, and my soul was filled with praise! The great thing is never to lose confidence in it: God will sometime make it plain to the exercised heart.

I do not say that there is such a difficulty here, in the ordinance of the Candlestick. There may be absurdity in the matter, to the soul of the infidel. He may sneer at the hopeless jumble which the word of God here, as elsewhere, presents, to him. He may found theories about disjointed narratives and of collected manuscripts, and other wise deductions while the beauties of Scripture, like the starry skies to the blind man, are lost upon him. Alas — he wants eyes to see!

How suitably then is the Candlestick here introduced. The people of God are about to start on their Wilderness journey (Num. 10); in their Levite character* they are about to be set apart to serve the Lord (Num. 8), and ere they start on their pilgrimage all must partake of the Paschal Feast — the symbol of the unity of a redeemed people (Num. 9). The first thing therefore is this, that they are to shine as the “Epistle of Christ — known and read of all men”! They are to “Let their light so shine among men, that they may see their good works, and glorify their Father, which is in heaven.” “Christ” is to be made known through them on earth, He is to shine out in all their ways: this on the one hand; but on the other, it is their works which are seen; but they are to shine so that men may trace them to the source of all — their Father in heaven revealed by Jesus; the Father of lights with whom is no variableness, nor shadow of turning! Here then most suitably is the Candlestick found.

{*The Church on earth has two characters. The first her Priestly one — all her Members being fitted to enter the Holiest — under their great High Priest to worship God. Then in the second place she has her Levite character — in which the service of the people of God is seen. All too, have this place.}

Remark too in this ordinance of the Candlestick — the seven lamps, lit up by the oil of the Spirit, are to shine where no light was, within the holy place, but “over against the Candlestick — the shaft of which was of beaten gold. The lamps were to shine so that its beauty should be seen.

In the inner Sanctuary, or “Holiest of all” there was no light needful: the God of Israel was the Light thereof: the glory “Shekinah-ed” there; and in that glorious light none could dwell. What a wondrous “shadow” was this of Him, who “dwelleth in the light to which no one can approach, whom no one hath seen nor can see,” to whom be glory for ever and ever ascribed! (1 Tim. 6).

But in the outer Sanctuary, or “Holy Place,” this light was there. “The candlestick shone over against the shaft thereof.” God would have a light to display His Son. And here it is of profound interest and instruction to us, to note that when the vail was rent which divided the Holy place from the most Holy, the now blended light still shined on — when both were but one “Holy”!* The light of Him who sits upon the Throne or Mercy Seat; and that from the seven branched Candlestick, both combined; the light from the glory in the face of Jesus, and the light of the Spirit lit up in the Church of God on earth, formed one bright and glorious effulgence. The day will come when in the glorified Church on high (Rev. 21), we read, that “the glory of God did lighten it, and the Lamb is the light thereof”; and yet “Her light was like a stone most precious; like a jasper and a sardine stone.” This effulgence all combined will shine forth — “I in them, and thou in me: that they may be made perfect in one; that the world may know that thou hast sent me, and hast loved them as thou hast loved me (John 17: 21).

{*It is deeply instructive here to note, that in the Epistle to the Hebrews the Holy place and the Most Holy are spoken of as one thing — under one plural word, which embraces both when applied to the antitype — the true heavenly Sanctuary. For us the vail is rent and all are one: the “Holy” and “Holy of Holies” (cf. Heb. 10: 19).}

If we turn to the Gospel of John (chs. 12 — 14) we have a lovely hint at this “Candlestick” — where the Lord unfolds the gift of the coming Comforter to His People, when He was going away.

He had entered Jerusalem as her King. “Hosannah! Blessed is the King of Israel that cometh in the name of the Lord,” resounded from the voices of “much people,” “which had gone forth to meet him” (John 12). They waved the branches of palm trees, and spread their garments in the way. The Romans looked on and were silent. The Greeks came up and laid hold on His followers, saying, “Sirs, we would see Jesus.” All seemed lifelike, and promised great things.

But the Lord was not deceived. He could not yet “silence the enemy and the avenger”; nor “rise to reign over the Gentiles”; nor bless His people as their King. Nay. “The corn of wheat must die or abide alone” (John 12: 24); but if it die, it would bring forth much fruit. Another scene must darken the world. The cross must ensue, and the judgment of the world must come (John 12: 31). But the end would be — “I, if I be lifted up from the earth, will draw all men unto me.” No more an earthly Messiah seeking in vain to draw the Jew — “His own”; but a wider glory would shine from the cross: Christ must leave the earth: He “must be lifted up” from it — not yet to heavenly glory; but between the heavens and the earth — upon the cross, He would be no more merely the object to the Jew as walking here; but to draw all men unto Himself! He would thus — as the crucified, be the object for the world. The “Brazen Altar” must be satisfied; its claims must be set at rest for ever, ere He could pass into the holiest in virtue of the work there done.

When the camp stood at rest in the Desert, surrounded by the Tribes of Israel, it figured the dwelling place of God. When one approached God’s dwelling place, he left the world outside. Inside the curtains which surrounded the Court of the Sanctuary, he met the Altar of Brass. It did not stand in the world outside, nor did it reach the dwelling place of God. Like the cross, it stood between them both — for the Mediator between God and man; the “Daysman,” to stand between. But the sinner had left the world, and all hope from man behind, when he lifted his eyes to the meeting place between God and man. The cross where Jesus was lifted up, was this Brazen Altar. “I, if I be lifted up from the earth, will draw all men unto me!” He would thus be the “Zaphnath-Paaneah”; the true Joseph — the “Saviour of the world” (Gen. 41: 45).

When the “Brazen Altar” was thus passed by, ere the saved one reached the presence of God, the “Brazen Laver” met him by the way. He must not only be cleansed according to the need of man; but fitted for communion according to the thoughts of God! The Laver met his daily need, and the defilements contracted by his feet were removed — that no soil might hinder his fellowship with the Father and Son. Jesus becomes the true Laver (John 13) to wash their feet, that they might have “part with me.” “If I wash thee not thou hast no part with me.”

When the Brazen Layer was now passed, the “Holiest” the “Father’s House” — was entered (John 14) to prepare a place for those who had been cleansed. The vail was yet unrent till Jesus died; He enters it, as yet, alone. He would come again and receive them there Himself. But Jesus — “The way the truth, the life,” must prove in death, by being rent in twain as it were, that “no man cometh unto the Father, but by me.” This was the vail — His flesh.

In the “Holy” place “the Candlestick” was set to shine meanwhile. The oil was about to be given; the Spirit of God, the other Comforter should be bestowed. Then the lights of the lamps would shine over against the Candlestick. Jesus had declared the Father; “He that hath seen me hath seen the Father also.” This was natural in Him and true. None but He — the only begotten Son, which is in the bosom of the Father, had declared Him.

But a new thing would come. One which would be supernatural indeed. “The believing one on me, the works that I do shall he do also; and greater works than these shall he do, because I go to my Father.” This was the ‘Candlestick.” The sevenfold light would shine from the believer, in the power of the Spirit, “over against the Candlestick.” Believers would show forth the Son of God, as he had shown the Father!

These were not Apostles: doubtless they too were amongst those who would so shine; but we do not find Apostles named in John. It is “believers” of which He speaks here. Were this not so, they would lose the joy and blessedness of these Scriptures in John.

The “great work” of Jesus — so natural to Him; would be replaced by “greater works” in them. It was the Father known in the Son was His great work here. But when poor lost ones, now saved, would show forth Him, by the power of the Spirit given them: these things were beyond what man could do. The seven lamps would show their light, but they would shine when no light was seen, revealing the beauty of the shaft and knops and flowers of the Candlestick.

Look at Stephen — “Full of the Holy Ghost,” gazing steadfastly into heaven. The glory from the Holiest shone out upon him. The Lamp of the Candlestick was lit up on earth, and no power of Satan could quench the light. It was “ Christ” that shone in him. It shone over against the Candlestick. He beholds his Master in the heavens, and he is like his Master in the darkness outside. His face shines, as a child of the resurrection, like the face of an angel. His words are like his Master’s prayer. He was telling forth, without the words, the virtues of Him who had called him out of darkness into His marvellous light.

Surely this was a “greater work” than Christ had done. With Him all was perfect; all shone out because it was within. But not so with us. If the God who caused light to shine of old out of darkness had lit a Lamp in our hearts, it is tor the shining forth of the light of the knowledge of His glory in the face of Jesus Christ (2 Cor. 4: 6).

But all this is “Because I go unto my Father.” All rests on Him. He alone can order the lights “without the vail of the testimony, in the Tabernacle of the Congregation . . . from evening until the morning before the Lord continually . . . He shall order the Lamps upon the pure Candlestick, before the Lord continually” (Lev. 24: 1-4).

May His own “Shine, as lights in the world, holding forth (exhibiting) the Word of Life!”

Chapter 15

The “Ribband of Blue”

“. . . Upon the fringe . . . a ribband of blue” (Num. 15: 37-41).

The ordinance which now comes before us, in this remarkable book, is found in a parenthetic chapter, lying in the midst of the history of Israel’s conduct in the Wilderness; and is peculiar to the Book of Numbers alone (ch. 15). This chapter contains certain directions to Moses relating to things to be observed when they be come into the Land, which the Lord had given them. (We may of course except the verses from 32 to 36, where an instance had occurred of presumptuous sin in the Wilderness; and yet this incident was connected with the directions about sins of ignorance, and sins of presumption there given.)

The very position of the chapter has marvellous beauty for our souls. Israel had been sentenced to wander for forty years in the desert, until the carcases had fallen there of those who had “despised the pleasant land,” and who said, “Would God we had died in this wilderness.” Some amongst them had sought to go up against the Amalekites and the Canaanites without the Ark, and were discomfited unto Hormah. This was told us in Num. 14. The rebellion of Korah, Dathan, and Abiram, which was in reality apostasy, was then about to manifest itself. Just before this took place, this lovely chapter drops in, with its streams of refreshment for our souls — detailing the unchanging faithfulness of the Lord! He speaks to Moses in all the calm dignity of one who could not change, though Israel might destroy himself. God was faithful, and He had given them the Land. Nothing then could alter His purposes and promises to Abraham’s seed.

Moses was to speak unto the Children of Israel, and say unto them, “When ye be come into the land of your habitations, which I give unto you!” (Num. 15: 2). Just as if nothing had occurred, and Israel was as faithful as He, those words are uttered; irrespective of all that had passed!

But it is always thus. Man may fail: the saints too may turn aside. The servant’s heart may be wrenched as he beholds their ways; but God is the refuge of their heart and their portion for ever! It reminds us of the Corinthians, when in such a state that Paul had to turn aside on his way there, having heard of their sins. But before he ever touches upon this, his heart turns to God. He thinks of Him. Of his abiding faithfulness, spite of all; and he says, . . . “Who shall confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. God is faithful, by whom ye were called unto the fellowship of his Son.” (1 Cor. 1: 8, 9).

Thus it is here (Num. 15): He would bring His people in; and would teach them in the Wilderness their practice for the Land! This is striking and remarkable indeed. It is something at which we may challenge our hearts and ask — Are we too sensible of the fact that we are taught in the Wilderness our practice for the glory? I have no doubt that our walk here determines our place in that glory. Yet on the other hand — I am sure “it will be given to them for whom it is prepared of my Father” — as the Lord has said. But this does not alter the other fact in any wise. If we recall the scene of the Supper which they made for Jesus in Bethany, before He entered upon His passion in Jerusalem (John 12), we see three souls there — the dead man, Lazarus raised from the dead, seated with Him at the feast: the Martha who had served Him at her own board, and loved her Saviour, still serving there: and the Mary who sat at His feet and heard His word; who fell at His feet in her sorrow now worshipping at His feet, in this typical scene of glory. We are taught by this that as each one had learned of Him and walked with Him in the sorrows of the eleventh of John, each took their place at the feast in Bethany with Him: Lazarus sat; and Martha served; and Mary, with her spikenard poured forth, worshipped!

So with His people now: they are being fitted here, slowly but surely, by His hand, for the place and service they shall occupy in His glory. What an incentive is this for diligence of soul!

How this reminds us of David’s men of old, who came to him, a sorry lot indeed; but served and abode with him till his kingdom came, and then what glorious men surrounded, and ministered to his glory! What characters were their’s: what deeds had they wrought long perhaps forgotten; but remembered, and recalled and detailed in their value to him, in the day when he “wrote up the people” (2 Sam. 23).

There is a touching significance too in this “Fringe” which was to be placed on the bottom of their garments; and the “Ribband of blue,” coming in here, in the midst of instructions, which have to do with Canaan, and their practice there. Nothing could be plainer than the fact that this “Ribband of blue” was an ordinance for the Wilderness path; though not for it alone. It was that which was abstract and general, without having reference to place or circumstances. Yet here it is, in the midst of instructions for the Land. Why was this?

It is plain (and the more so when we apprehend its import), that this heavenly border, was to serve, to connect their earthly path with things of another scene! That while here below the heavenly blue was to link their practice with things above, where Christ sitteth at the right hand of God!

Thus is the unchanging faithfulness of the Lord, linked with the heavenly walk of His own, as they are instructed in “things above,” where their hearts, and their affections are also.

Let us remark too, that this fringe, with its border of blue, was not placed on those parts of their garments, which were conspicuous to the eye. They were placed on the border of the robe: “the hem”* which came nearest to the ground. They were to “look upon it and remember all the commandments of the Lord, and do them; and that ye seek not after your own heart, and your own eyes.”

{*That which the woman with issue of blood “touched,” when she was made perfectly whole by Christ. (Matt. 9).}

The smallest detail of life: that which was connected with the pathway, and came down to the common things of every day, were to be heavenly in their character. It was to call to their mind each day and hour, by its heavenly blue — that they belonged to Him who is heavenly “as is the heavenly, so are they” (1 Cor. 15: 48). They were to “remember,” and to “do” — to be obedient in all details.

It was not enough that they should themselves decide what was heavenly, and follow the dictates of their own heart. All was faulty unless done in obedience too: obedience to the commandments of the Lord. But there was more than this. Its result was seen in a holy and separate walk; “and be holy unto your God.”

And here it is when the New Testament in its antitypes reflects the types of the Old with such marvellous beauty. When we come to look at the practical directions which are found there, how the details enter on the smallest things of life, and are founded on the fact that the saints are connected with heaven and Christ.

Time would fail us to recount the thousand precepts which fill its pages: the commandments addressed to direct the life possessed. The directions given to the life bestowed upon the children of God. How different is this from the commandments of the Law. They were prohibitions to the flesh, out of which nothing but evil could come. They forbid its actions and its lusts. They required righteousness from an unrighteous man, and visited their curse upon all who did not answer to them. But the commandments of the New, are addressed to a new life given, which needs to be directed through an evil world. They are called commandments, because if we did everything right without obedience, it was worthless. This was the path of Christ.

This heavenly character comes out very strikingly in the Colossians: as in other places in the Word. But there, where the saints are not themselves [looked at as] seated in heavenly places in Christ, it is largely seen; though not less seen in the other epistles. The saint in Colossians, “risen with Christ,” is practically walking in a character suited to heaven where Christ sits at God’s right hand.

Remark, beloved reader, how all those relations of life which Christianity owns, are here addressed. Wives and husbands; children and parents; servants and masters; ministers and those ministered to, in their heavenly paths: the subject one always coming first.

We do not find in the New Testament, directions for kings, or rulers; statesmen or soldiers; or the great ones of the earth. There may be, and there have been saints in these relations, but God does not recognize them as such there. To be so but falsifies what Christianity is. It instructs the lowly, the subject ones of the earth, in their heavenly path; but great in the sight of God. Some of the relations it exhorts came in through sin (as servants and masters, etc.). It does not disturb them. It does not undertake to set the world to rights. It leaves all things as it found them for the present time; but it comes from heaven to sanctify the heart in these relations, that it may be “heavenly” and “obedient” and “holy” to the Lord. The servant to his master, though an unbeliever. The master to his servant though a slave. And this while gathering out of the world a people for the Lord.

How sad and solemn it is, when heavenly truth has but little power with the saints, when clearness of doctrine, held in the mind, has never sanctified the heart; when worldliness marks those who hold the highest truths which God has been pleased to reveal. When the conscience alas, is deadened by the very truths which should produce a separate, holy, obedient, heavenly path.

But I speak of nothing new in this. It brought forth those terrible “woes” from the lips of Christ. Those warnings which came forth with scathing distinctness against those who taught the precepts of scripture, and pretended to walk therein, but whose desire was to be “seen of men,” and not of God. Hearken to those denunciations of Christ in Matt. 23 against the formalists and religionists of that day. Woe after woe is heard; and this touching rite of the “Ribband of Blue” is referred to with those words:

But all their works they do to be seen of men, they make broad their phylacteries, and enlarge the borders of their garments; they love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi, Rabbi.

Is there not the spirit of this around us now, rather than the lowly heavenly grace of our Lord? Had they not changed by their formalism, that which was the expression of this — in the “border” of blue, into an emblem for self-exaltation and spiritual pride? That which God had given to produce a lowly walk, was used only to gain place and honour from man.

But Jesus is the same. And virtue comes out of Him now as then, when a lowly soul would touch the border of His garment by faith, whether for healing, or for fresh supplies of grace.

May the Lord apply these several Wilderness lessons on which we have meditated, to our souls; binding them all together, as one said to me once, with a true “Ribband of Blue,” that His name — the name of our heavenly Saviour and Lord, may be glorified in His people, while they are waiting for Him here below. F. G. Patterson.

A Chosen Vessel

A Chosen Vessel

“The Lord said unto him, Go thy way: for he is a chosen vessel unto me” (Acts 9: 15).

F G. Patterson.

London: G. Morrish

Contents

Chapter 1: The Vessel in The Potter: The Potter in The Vessel

Chapter 2: The End of Man’s History

Chapter 3: The Vessel Called: The New Man

Chapter 4: The Vessel Set Free

Chapter 5: Why Did God Permit the Entrance of Evil?

Chapter 6: The New Man

Chapter 7: The Vessel Emptied of Human Strength

Chapter 8: The Purpose of God in the Vessel

Chapter 9: God in the Vessel

Chapter 1

The Vessel in The Potter: The Potter in The Vessel

Then I went down to the potter’s house, and, behold, he wrought a work on the wheels. And the vessel that he made of clay was marred in the hand of the potter; so he made it again another vessel, as seemed good to the potter to make it (Jer. 18: 3, 4).

Hath not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor? (Rom. 9: 21).

It is of immense interest and profoundly instructive to us, to trace the history of souls in the word of God. Not only does this interest grow upon us in apprehending His dealings with “men of like passions as ourselves”; but in such a study we learn what God Himself is, in His unspeakable goodness and mercy: One who never withdraws His gifts, nor repents of His calling; and who never falters in His purpose until it is accomplished fully; in vessels “which he afore hath prepared unto glory, even us whom he hath called; not of the Jews only, but also of the Gentiles.”

In all this work His sovereignty shines conspicuously. Nay, He would have us accord to Him His own place in this; who “works all things after the counsel of his own will.” He has a right to do as He pleases, which man has not. Man would seek to bind God to certain laws of his own, and so fetter His sovereign will, as to refuse that He should act outside them, but once we know that all our blessing hinges upon His absoluteness — and that this absoluteness is pleased to display itself in mercy, in which He delights — all is changed. In fact, beloved reader, we are shut up to this in God. We have no more right to claim our soul’s salvation from Him, than we have power to change places with Him on His throne of glory! We may have grace given to surrender this supposed claim; to put ourselves before Him, conscious that He has a right to do just as it pleases Him. We may find, too — nay, we shall find, that our very title to mercy is the absence of any! and that rest of soul is found in His nature itself — which, had He not been pleased to reveal to us, in Christ, we never even would have known.

He was pleased to create a world, to set it revolving in space amongst the countless orbs which shine in the heavens around us. He was pleased to allow sin and death to enter that fair scene. Who can reply? He was pleased to choose and to call a people out of it, and to permit them to destroy themselves, while He, with long suffering, bore with them “till there was no remedy.” He was pleased to send His Son to endure the cross and bear His wrath. Who was before Him in all this? Not one! In all things He wrought He permitted; He ordered; and it is He who challenges the stubborn heart which would say “Why doth he yet find fault; for who hath resisted his will?” It is He who deigns to stoop to the reply, “Nay, but O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, why hast thou made me thus?” (Rom. 9: 20).

Have we ever stood in the potter’s house, and beheld him, as he wrought on the wheels? The workman takes the lump of clay; he presses it to the wheel ; the wheel revolves before his eye. Where now, (let me ask) is the vessel? It is in the mind of the potter, before it is formed: the design is there. His fingers shape the mass before him: gradually it grows up before his eye: gradually the thought in his mind is transferred to the clay, and it rises up before him, and the thoughts hitherto unexpressed, grow into the vessel which his fingers mold.

He sees a flaw; an imperfection in the clay. Others, beholding, have not detected it, as with the artist’s eye. He crushes the clay, under his hand into a shapeless mass again. And again his fingers mold and fashion it into his design. Again, and again defects appear. Again and again the clay is reduced to a shapeless mass, until at last it rises, in perfection of design before him; his eye surveys it with satisfaction and pride; and he removes it from the wheel to take its place with the choice things of the earth around.

Where now is the potter? Where was the vessel before he began? It was in the potter! Where now is the potter? He is in the vessel All that his mind designed and wrought is there seen. The vessel is fit for that which he had intended.

And this is the history of the soul. The clay is in the Potter’s hand. His fingers fashion it, and it is marred; the clay needs more of His patient manipulation and skill. It is not yet smooth and even, nor pliable to His hand. He crushes it time after time. The perfect vessel stood before His mind and purpose ere His hand had taken the clay, and placed it on the wheel. But when all is done, He has transferred His thought with unerring skill to the clay; the Potter is now seen in His handiwork; and it is a vessel of mercy, which He afore has prepared for glory.

How important, as these crushings take place, is the need of the interpretation of these skillful workings of the hand of the Potter! How often are the lessons misunderstood; or not apprehended at all! In the history of souls in the Word these actions are seen; the results are reached. In them we read the history of His dealings with our own souls, and the handiwork of God. We look then for the lines of beauty, resulting from His hand; we yield ourselves to the things which happen; we see the end of the Lord: we know how it is that all things work together for good to them that love God, who are the called according to His purpose.

As a Potter (Yatsar) the Lord God took of the dust of the ground, in the first creation; and fashioned it into a man; and then “breathed into his nostrils the breath of life; and man became a living soul.” But the vessel was marred. Again the divine Potter takes of the same lump, and puts forth afresh His skill, and forms a vessel of mercy, for eternal glory: a new creation in “ Christ.”

Chapter 2:

The End of Man’s History

“Cut it down, why cumbereth it the ground?”

There was but one man on earth, (once a child of Adam) who could say, “Be ye followers together of me” (Phil. 3: 17); and this without any qualifying word. This man was the apostle of the Gentiles — Saul of Tarsus; afterwards called Paul. In this he does not speak to us as an apostle, armed with the power and authority of Christ; but as a Christian-the leader or representative man, of the whole profession of Christianity; than whom none knew better when to assert and to prove his apostolic office, nor better how and when to lay it aside. He lays it aside here in this remarkable expression, as well as in the epistle generally, in which it is found.

There are other passages where he uses language apparently of like significance, but to which he adds some qualifying words: “Be ye followers of me, as I am also of Christ”* (1 Cor. 11: 1, etc.). But the difference is very great, even without entering on the meaning of the words in the original tongue. In this, he is inculcating the surrender of all things for another’s wealth: this Christ ever did, and in this he followed Him. But in that (Phil. 3: 7-14) he runs the Christian race for the goal, casting all behind his back, and looking to “win Christ, and be found in him,” to be like Him in full conformity! He runs to attain all, at the end. This Christ never did. He surrendered all indeed; but never ran to attain, for He was always Himself — whether here or on high.

{*This verse belongs more correctly to the close of ch. 10 and of the line of truth there spoken.}

I need not dwell on the fact, which is of course clear; that whether asserting his apostolate, or laying it aside, his writings have each and all the same authority, as the word of God. These fine and touching distinctions will only be the more valued, when apprehended by the spiritual mind.

Let us look then upon him as a Christian; a heavenly man; a vessel of mercy; a “chosen vessel unto me”; as the representative, or typical man, of the whole scheme of Christianity; a vessel filled with the Spirit, who can say, “Be ye followers together of me, and mark them which walk, so as ye have us for a type” (typos).

First of all, let us see the moment, in the history of the world, when the “chosen vessel” was called. This imparts great significance to the manner and method of his call; as well as to the state of mankind at that moment, out of which he is separated to Christ.

We will refer first to the parable of the fig tree, planted in the vineyard — used by the Lord Jesus in Luke 13. The hour of Israel’s judgment was fast approaching; yet their eyes were such as “see not.” They had made their Lord their “adversary” (Matt. 5: 55; Luke 12: 58) in rejecting Him, and He counsels them, if even so, to agree with their adversary “quickly, as thou art in the way,” lest when the end came the adversary would deliver them to the judge, and the judge to the officer, — the officer to the prison; from which there was no escape till the last mite was paid. Talking of judgment thus, some mentioned a partial one which had fallen on those Galileans who had been slain by Pilate. They spake of it as of the ordinary news of the day, and with the not uncommon thought, that a special visitation of such a kind from God’s hand, only marked those upon whom it fell, as deserving it beyond their fellows. They deemed that such was the sign of God’s outwardly and manifestly governing the world, so that they could approve or understand. The Lord at once applies this to the conscience of all around; as also the case of the eighteen persons on whom the tower of Siloam fell; saying that judgment would now be universal, and not partial, and that unless they repented, they would all likewise perish, not merely those of their brethren whom they were bringing up for His judgment.

He then speaks the parable of the fig-tree, planted in the vineyard (Ch. 13: 6-9). This was a picture of what was passing around at the moment, and of its end. For three years the Lord had come, in His ministry, seeking fruit from His fig-tree — and finding none, He saith to the dresser of the vineyard, “Behold these three years I come seeking fruit on this fig-tree, and find none; cut it down, why cumbereth it the ground?” Here was the sentence in righteousness. The fig tree was not only fruitless, but mischievous, “a cumberer of the ground.” But grace said, “Let it alone this year also, till I shall dig about it and dung it; and if it bear fruit, well; and if not, then after that thou shalt cut it down.” This extra period of trial was the fresh ministry of the Holy Ghost sent down at Pentecost; and ended with the martyrdom of Stephen, when they finally refused Christ in glory. This closed the history of Israel, as of man under the dealings of God.

This extra year of grace was marked by every sign and pleading of the Lord with His people, until refused. When we open the Acts of the Apostles (Acts 1), we find the Lord Jesus in resurrection amongst His disciples. Their hearts still lingered over the hopes of Israel-uncertain as to the end. “Lord, wilt thou at this time restore again the kingdom to Israel?” He replied, “It is not for you to know the times or the seasons which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you; and ye shall be my witnesses, both in Jerusalem and in all Judea, and in the uttermost parts of the earth.”

In the enactment of the laws of a country-when a statute becomes obsolete — the circumstances having changed under which it was given-the legislature repeals the old law, and then enacts a new one adapted to the fresh condition of things.

When the Lord had sent out the twelve to preach the kingdom of heaven to Israel (Matt. 10), the mission was confined and narrow. He was “a minister of the circumcision for the truth of God, to confirm the promises made to the fathers” (Rom. 15: 8). All the promises to Israel were fulfilled in Himself. Their mission was “Go not into the way of the Gentiles,”-there was yet no word for them. “And into any city of the Samaritans enter ye not.” This mongrel race, half heathen, half Jew, had no promises from God any more than the Gentiles. But,” said the Lord, “Go rather to the lost sheep of the house of Israel.” They were the objects of this narrow, but necessary and preliminary mission. And yet it did not even embrace all Israel, “For they are not all Israel, who are of Israel” (Rom. 9: 6). Nay, “Into whatsoever city or town ye shall enter, inquire who in it is worthy”! Narrowed up thus, was this mission, to the worthy ones — the godly remnant of the people. But the nation having refused Jesus, and His atoning work having been accomplished on that cross, where His own people had placed Him by Gentile hands, all was now over on the ground of promises to Israel.

But Christ had risen; triumphant over all His foes. The boundless grace of God was set free to bless all men in righteousness through His work on the cross. The old enactment of Matt. 10 must now be changed. The sphere was too narrow for this grace to flow out; and as His footfall grew lighter, as it were, as He neared the top of Olivet, He turns round to a lost and ruined world of sinners — giving His disciples in the breadth of His heart, their new and fresh enactment. They were to begin at Jerusalem, where faith was dead: they were to carry the mission onwards to Samaria, where faith was corrupted for centuries; and to the uttermost parts of the earth, where there was no faith at all! And the grand answer to every state of man would be found in a risen Christ, of whom they were witnesses.

May we not say that these three concentric circles give us the key to the Acts of the Apostles, in the twenty-seven chapters which follow? The mission began at Jerusalem (Acts 2-7); it went out to Samaria (Acts 8), and to the uttermost parts of the earth, in principle, as to the whole creation, with Paul, in the chapters which follow, to the end (cf. Col. 1: 23).

These were His last words on earth His farewell words. “When he had spoken these things while they beheld he was taken up, and a cloud received him out of their sight. And while they looked steadfastly (atenizo) toward heaven, as he went up, behold two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven” (Acts 1: 9-11). The special year of grace was to be ministered to the fig-tree: the Lord would not therefore yet take them definitely out of their Jewish hopes. These “men of Galilee” have their eyes diverted from the heavens towards which they were gazing. They were to keep their eyes downwards on the earth: Jesus would “so” come again to them; outside the cloud He would be seen; and His feet would stand upon the mount of Olives (Zech. 14: 4), from which He had just ascended in their sight. This would be His coming to Israel, with the ensigns of the kingdom, and earthly glory.

They could not yet see (by the Holy Ghost sent down from heaven) the inside of the cloud, which Stephen saw, when, filled with the Spirit, he saw the heavens opened, as he steadfastly gazed (atenizo) into it. All then was over finally, and instead of angels diverting his eyes from the heavens, as in Acts 1, the Holy Ghost directs his eyes to heaven, as the sphere to which he now belongs, and Jesus, first sustaining him in the hands of his murderers, receives his spirit, and all closes with man on that ground for ever.

In Paul we will see further still, how he takes his origin from the glory of God, now seen in the face of Jesus Christ.

The Holy Ghost was sent down from heaven in Acts 2. The witnesses — in Acts 3 — Peter and John, go up to the temple “at the hour of prayer, being the ninth hour.” A certain man was daily carried, and laid at the “Beautiful” gate: a cripple from his birth; who begged his bread. This was the picture of Israel. “Beautiful” as was the spot where they were, they were like this lame beggar, and had never really walked; and were bereft too, of Israel’s blessings of “basket and store,” of “silver and gold.” Their history now, as under probation had closed, for the man was “above forty years old” (Acts 4: 22). Once there lay a paralytic at the pool of Bethesda (John 5) for thirty and eight years (the time of Israel’s wandering in the wilderness, until the brazen serpent was uplifted for them, in Num. 21) — their history was not then fully told, as in John 5. But now all had closed (Acts 3) as far as they were concerned. Forty years spoke of their moral end as a people under the old state of things.

But that “ninth hour” had witnessed another prayer, from the heart of Jesus on the cross, and darkness had covered the whole land, from the sixth to the ninth hour (Luke 23: 44) — the “hour of prayer” and of the “evening sacrifice” too (Dan. 9). At that hour Jesus had committed His spirit to His Father, and the veil was rent from the top to the bottom. Judaism was over; God was fully revealed; man’s sin had come to its fullest height, as he there stood face to face with God. But the sins of His people were borne at that moment, and the throne of righteousness eternally satisfied.

“Silver and gold have I none,” said Peter, “But such as I have I give thee; in the name of Jesus Christ of Nazareth, rise up and walk.” And immediately the “lame man leaped as an hart,” and he entered the temple “walking and leaping and praising God.” God was ready, through Jesus, to do this for the whole nation of Israel, had they then received His Son, and bowed in faith to His name.

Peter now addresses Israel (Acts 3: 12-26), offering them, on their repentance thus, that the Christ they had refused would return from the heavens, and that the times of restitution of all things of which the prophets had spoken, would come, and the nation would be fully blest. The answer to this is in the following chapters. In Acts 4, they put the two witnesses in prison — and in Acts 5, the whole twelve are also put there. Then in Acts 6, 7, Stephen, the last great witness, summed up their history as the rejecters of every deliverer God had ever sent. Joseph, they had sold into Egypt: Moses, they had asked “Who made thee a ruler and a judge?” They had slain the Just One, as their prophets had foretold; and now they resisted the Spirit of God! A broken law; stoned prophets; a slain Christ; and a resisted Spirit closed the tale. As they “stopped their ears and ran upon him,” they were like the “deaf adder, that stoppeth her ear” at the voice of “charmers, charming never so wisely” (Ps. 58). Stephen’s spirit passes away to Christ; and Christ, standing and ready to return, now sits down at God’s right hand, waiting till His enemies are made His footstool (Heb. 10).

Saul of Tarsus, then a young man, was present at Stephen’s death, and “kept the raiment of them that slew him.”

The Sanhedrim was becoming effete and old. Its energy, hitherto fiercely waged in vain against the cross, was growing feeble, when this young man came upon the scene. One of great learning and unspotted life — and probably of the highest caste amongst the Jews, excelling all amongst his people in the religion of the Pharisee; with perhaps the finest energy given to man — he had been welcomed by the great Sanhedrim of Israel, and entrusted with authority to extirpate the religion of the Nazarene! With a zeal for the God of his fathers beyond all others at that day, he stood by when the final stroke was put to the rejection of Jesus, in the stoning of the proto-martyr Stephen. And lest the murderers should be impeded, by their long Eastern garments, he “kept the raiment of them that slew him,” and “consented unto his death.”

The whole Christian assembly was then broken up in Jerusalem, and scattered everywhere, “except the apostles.” Saul must now carry out his commission elsewhere, and Damascus was to have been the next scene of his zeal.

But before I refer to this, I would note the touching grace which shines out in the eighth chapter of the Acts of the Apostles.

During the past history of Israel, God had sought to find a response in their heart, under the culture of His hand; whether, as under the law, or the prophets, the Baptist, or Christ. All had failed: there was no answer in their heart either to the thunderings of the law, or to the pleadings of the prophetic ministry; nor had the grace of Christ drawn forth other than the cry at the end, “Away with him; crucify him.” The final witness was seen in the church, formed at Pentecost, and the voice of the Holy Ghost proclaimed the “wonderful works of God.” This followed, as we have seen, till the seventh chapter of the Acts closed the trial that sought for good out of Israel’s heart, or for an answer there to perfect goodness in the heart of God. Now the turning-point had come; and it would be no more sought to produce good from man’s heart; but to put good into it by a new ministry inaugurated in the conversion of Saul. But there was still something to be met which God would not pass over, and this we find in chapter eight of the Acts of the Apostles.

A child of Ham had traveled a toilsome journey across the deserts of Africa, from the abodes of Cush, and with a burdened heart, to “Judah, where God was known” (Ps. 76: 1, 2). He had heard of the God of Israel, and of the Holy city where He might be found. Up to this the stream of mercy from God’s throne had been poured forth upon Jerusalem. But Jerusalem, refusing the “sure mercies of David,” had diverted the stream. Still, it had not ceased to flow, though its course was changed. It turns its course now to unclean Samaria, and onward still, till it reached the deserts beyond. There, this Ethiopian was seen, returning to his own land, with his soul unsatisfied, for Jerusalem’s day had passed; she “knew not the day of her visitation.” But God is “a rewarder of those that diligently seek him,” and this seeking heart shall not have sought in vain. Philip draws near at the Spirit’s bidding, and hears this man read the prophet Esaias. Neither wealth nor learning, nor worldly place, had given him the riches he was about to find-treasured in the book which he had brought away from Jerusalem. Philip began at the same scripture which he read, and “evangelized to him Jesus.” The Person who alone could satisfy his soul was found, and he goes “on his way rejoicing.” Ethiopia had not stretched out her hand in vain to God! (Ps. 68). God did not change His governmental ways in placing the race of Ham under degradation (Gen. 9), in the blackened skin of the negro race: but while leaving all questions of government as they were, He makes — not the face — but the heart and conscience of the negro as white as snow, by the blood of the Lamb!

I read this chapter, in this light, as a parenthesis: thrown in between the first notice of Saul at Stephen’s death, and his journey to Damascus (Acts 9). It is, beloved, as if God would say, even when this solemn scene of martyrdom had closed for ever the ground on which He would have dealt with Israel; and when He was about to “cast them out of his lap,” and to inaugurate a new order of things — as if He would say, if there be a seeking soul in the wide earth, even the child of a cursed race, that soul shall not seek Me in vain. I am a rewarder of all that diligently seek Me.

But when I come to Saul I find the other side, illustrative of this new departure from the old ways; and in him is exemplified the word — afterwards written by his own pen — “I am found of them that sought me not” (Rom. 10).

Chapter 3:

The Vessel Called: The New Man

“He is a chosen vessel unto me” (Acts 9: 15).

We thus see the moment in the history of the people and of the world at which we have now arrived. All had closed up for ever in the way of grace presented to be received by Israel, and of Israel’s testing to prove what man is.

We must now see more than this in Saul, who comes in, not as a member of the chosen race, the seed of Abraham, but on the common ground of man, “dead in trespasses and sins.” Therefore in him we find embodied the sin of man as a race, in all its varied answers to the dealings of God.

We may possibly know that after God had tested man in paradise, and man had fallen, He tested him out of paradise as a sinner (whose back had been turned against God) for four thousand years. These trials, in broad lines, were first, by his conscience which he received when he fell, and he became lawless and unclean. Then under the Law — and he became a law-breaker; then by the ministry of Jesus in grace, whom he had crucified and slain; and lastly, by the Spirit of God sent down from heaven – whom he resisted. This was, with many details, the history of the probation of man.

If we now turn to a passage in 1 Tim. 1: 15, 16, we read,

This is a faithful [or trustworthy] saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth the whole [tihv Tcetoav makrothumianv] long-suffering for a pattern [or delineation] of them which should hereafter believe on him to life everlasting.

Here he plainly occupies the first place, as “chief of sinners”; as the man, too, in whom the whole long-suffering of God was displayed; and as the pattern for all who should follow in the faith of Christ. This is worthy of our marked attention. Mark well the expression — “the whole long-suffering!” This embraces that great period between the fall of man-his departure from God at the first, when driven out of paradise — until that long-suffering absolutely closed in the rejected ministry of the Holy Ghost (Acts 7).

God’s long-suffering since then is on other grounds (2 Peter 3: 9, 15). He has not counseled (µh me boulomenos) that any should perish; but that all should come (or be afforded a place) for repentance. And again, “The long-suffering of our Lord is salvation.”

But, in Saul, outwardly spotless in life, we behold the man who could say:

1st, “I have lived in all good conscience unto this day.”

2nd, “Touching the righteousness in the law [I am] blameless.”

3rd, “I verily thought I ought to do many things contrary to the name of Jesus of Nazareth.” And,

4th, when the martyr Stephen charged the Jews, saying, “Ye do always resist the Holy Ghost, as your fathers did, so do ye,” Saul was there, and Stephen’s murderers placed their clothes at his feet, while he, consenting unto Stephen’s death, kept the garments of them that slew him!

Here then we see the embodiment of the whole long-suffering of God in a man, immaculate, outwardly, as he was. Yet, while, with conscience inviolate, and the law’s righteousness fulfilled, as far as he himself knew — he persecuted Christ, and with murderous zeal, resisted the Spirit of God: yea, more, a man who could claim, by the Spirit of God, to be, in a superlative manner, the chief of sinners. Because, in his mighty energy, he had undertaken a task, never surpassed in purpose by another, to wipe out the name of the Nazarene from the earth, as a man wipes a dish and turns it upside down!

Armed with the powers of the Sanhedrim, such as they were, and breathing out threatenings and slaughter against the disciples of the Lord,” this “cumberer of the ground,” this fruitless Pharisee, doing evil on every hand, proceeds on his way to Damascus, and God’s hand laid hold of the axe, and with one stroke cut down the tree! It had cumbered the ground too long — doing mischief to all around.

But now, let us, with retracing steps, examine the grounds of the attitude of Christ to him as presented in this scene.

His cross was “the judgment of the world: ” man had placed Jesus there with wicked hands. It was the reply of his heart to the perfection of goodness in God. It was that in which “the thoughts of many hearts were revealed.” The heart of man was there; and the heart of God. The heart of Christ was there; and that of the poor convicted sinner; as well, too, as were the hearts of those who truly loved their Master; but who, when Satan’s power — the power of darkness — was over the minds of men, forsook Him and fled away.

But the moment Christ expired, the veil of the temple was rent in twain, as if God was waiting until that moment arrived, to shew that the judgment was so fully borne-that the distance between Him and a world of sinners was gone-that He could now come forth and kiss the prodigal in righteousness; and impart new life to the tree which He had cut down, while yet it cumbered the ground. Three days afterwards the tomb where Jesus had lain was rent, to shew that He who had removed this distance was also gone. But now (Acts 9), He rends the heavens and comes forth, proclaiming afresh His true and God-given name of “Jesus” — Jehovah the Savior: “I am Jesus,” the Nazarene, the Savior of My people from their sins.

Saul, and those that were with him, were journeying onwards to Damascus, with letters to the synagogues, that if he found any of “the way” (tip q 66ou) he might bring them bound unto Jerusalem. At this time Christianity had no name. It had come into the world, but was not of it, nor of its ways. It was not Judaism with its ceremonies, instituted of God, though now corrupted by man. It was not heathenism, with its orgies of uncleanness and abomination. It was a strange and heavenly thing, governed by no principle that governed the world. And it had no name; but was termed “the way.” Several times in the Acts do we find it so named.*

{* Acts 9: 2; 19: 9, 23; 22: 4; 24: 22.}

Of one heart and one soul, and with great grace upon all, there was, in the hearts of those who had been cast out of all on earth, a heavenly purpose, a courage and joy which was not of man. The martyr Stephen, when being crushed to death by the stones of the multitude, could kneel down, and with yearning of soul for his slayers, and without one thought but for their blessing, pray for them, and looking up steadfastly to heaven, commit his spirit to Christ and pass away. Let its disciples be scourged by the rods, and with their feet fast in the stocks, and their bleeding backs on the cold ground of the innermost prison-they would sing praises to the Lord at midnight, instead of murmuring at their lot. Others could count it all joy to suffer shame for the name of Jesus. What name then could be found for such a creed? There was none! And therefore it was called “the way.” And indeed, we may add that it never got its name, till the mocking and witty Antiochians named the disciples “Christians” first, in their city. Called such in sarcasm by man, it was accepted by the Spirit of God from that day. Still, as yet it had no name; and Saul, with his company, bent upon its extermination, turned towards Damascus to find out any there that were of “the way.”

In a moment all was changed. “At midday O King,” said the apostle, long afterwards, “I saw in the way a light from heaven, above the brightness of the sun, shining round about me, and them which journeyed with me. And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks. And I said, Who art thou, Lord? And he said, I am Jesus, whom thou persecutest” (Acts 26: 13-15).

Here was the solemn end for his conscience, the terrible reply. Christ and Saul were face to face! Saul, in the full flush of energy, in enmity and violence against the Lord; and He, with the calm and touching reply of One whose very answer speaks of mercy. “I,” and “Thou!” Personally, individually, alone, and face to face, were Christ and this persecuting and injurious man: this “cumberer of the ground”; the dread devaster and waster of the church of God. “I am Jesus”: His mission fulfilled on earth; and in the brightness of the glory above, only seeking such objects as Saul, to display the virtues of salvation! Speak, Saul; let thy voice be heard; the day has not come, when those who refuse to answer now will be “speechless!”

“And he, trembling and astonished, said, Lord, what wilt thou have me to do?” It is not now the answer of another who knew not his own heart yet — “ Lord, I will go with thee,” etc. Nay, that was the will of man. It is rather, “Lord, what wilt thou have me to do?” This soul was converted to Christ. Here was the will of man broken; the will of God alone allowed. This was the instinct and out-speaking of obedience-the first characteristic of the new man. The old tree was cut down to its roots; new life was implanted, through the quickening voice of the Son of God — and at once it struggles for action, even before his conscience was at rest: nay, even while his soul was in an agony.

Blind for days, with the glory of that light; blind to all around, that he may see only what was within his own heart, no food nor drink passed his lips for three days: his soul in anguish might say, “Out of the depths have I cried unto thee, O Lord.” All this was produced in one little moment, and now to be made good in his soul by a gospel, dating from the throne of God; a gospel by which is declared the Father’s estimate of what His Son has done, when He had died, and risen, and ascended on high: the gospel of the glory of Christ. This son of Benjamin — ravening “like a wolf,” at midday-soon shall “divide the spoil.”

“They led him by the hand and brought him into Damascus.” There, in the isolation of repentance, in the house of Judas, in the street called “Straight,” upon his knees in prayer-so real, that the Lord calls attention to it in that touching interview with Ananias, in the words “Behold, he prayeth” — this was the second characteristic of the new man. Here was prayer — the expression of dependence, at once heard: this, too, as well as the desire of obedience, before his soul had found rest, or peace with God.

But Ananias — is he prepared for this full expression of mercy to such as Saul? Could he understand the new wine of this gospel of the glory, which could come forth and lay hold of such as he? Nay; he remonstrates, “Lord, I have heard by many of this man, how much evil he hath done to thy saints in Jerusalem, and here he hath authority from the chief priests to bind all that call upon thy name.” He cannot but suppose that all was a mistake. Impossible that one like this could be thus laid hold of, as a suited vessel to display the fulness of mercy. Saul himself is astonished. Even he would plead, “Lord, they know that I imprisoned and beat in every synagogue them that believed on thee and when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him” (Acts 22: 19).

The Lord’s reply to Ananias was this: “Go thy way, for he is a chosen vessel unto me . . . for I will show him how great things he must suffer for my name’s sake.” And Ananias went his way, and entered into the house, and putting his hand~ upon him, said, Brother Saul, the Lord has sent me, (Jesus, that appeared unto thee in the way as thou camest) that thou mightest look up, and be filled with the Holy Ghost.

Here we have the gospel, carried by Ananias, from the Lord to Saul, removing the fear of God which had filled his soul; speaking peace to his troubled conscience; withdrawing with a tender hand the barbed arrow of conviction; and the Spirit of God is now received by Saul as a seal of this message of mercy. His eyes, which had hitherto been blinded to all but the darkness within, are now enabled to “look up” (anablepses) to the source from which all had come — to the very face of Jesus Christ in glory.

Ananias then receives him by baptism: “And straightway he preached Christ in the synagogues, that he is the Son of God.” This was a true conversion: the turning round of the whole man: the breaking of his will. The features, too, of the new life, the new man, are at once expressed: peace with God learned, and the Holy Ghost, sealing all home to his soul; and he could say, as more fully afterwards, “I believed, and therefore have I spoken,” as his voice is heard preaching Christ in the synagogues of Damascus.

This was the call of this “chosen vessel unto me.” Separated from the people of Israel, as well as from the Gentiles (Acts 26: 6), by his conversion from the glory of God on high, where Christ was; he is sent forth to be “a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee “to make known on earth, as sent from Christ in glory, all that he knew of Him who was there. Heavenly in his birth, and heavenly in his testimony, he is the pattern of all who should believe on Jesus afterwards, even from that moment, to life everlasting. Every believer since that day, has taken his birthplace from that glory. The condition of Christ at any moment, determines that of all who belong to Him; whether as incarnate; or risen; or ascended to the glory of God. Such have to bear witness that they belong to that scene, and to Him who is there; they have to witness that they have been taken out from the people or from the Gentiles, as neither of one, nor of the other, but as heavenly men, who have, like him, to be shown what they must suffer for His name’s sake, while living in, and passing through a world which rejected Him.

What a wondrous thought, that it is no good that God is seeking from man! He seeks rather those, who may be the more fitted to display that mercy in which He delights. To “make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory, even us whom he hath called, not out of the Jews only, but also out of the Gentiles.”

Chapter 4:

The Vessel Set Free

“The law of the Spirit of life in Christ Jesus bath made me free from the law of sin and death” (Rom. 8: 2).

The guilt of a lifetime is often learned by the convicted soul, in an incredibly short space of time. Drowning men, who have been recovered, have said, that like a flash of light, their lives stood out before them; and the forgotten sins, which years before have been committed, seemed in one moment to rise before them, in their terrible category. As the language of “Moses, the man of God,” it would be: “Thou hast set our iniquities before thee, our secret sins in the light of thy countenance” (Ps. 90). The dead conscience awakes, quickened under the convicting rays of God’s light, and in a moment we stand before One who told us all things that ever we did.

When this is so, excuses are of no avail: no palliation is offered now. A man finds his soul laid bare, in the presence of infinite holiness. Hitherto, the conscience may have been asleep, with no thought of guilt, unless the vague sense that all is not well. Or the conscience may hitherto have been uneasy, yet no defined sense of guilt be there. Doubtless, Saul of Tarsus quailed before the words, “It is hard for thee to kick against the pricks.” The natural conscience of man feels this pricking and goading at times: its zeal and ardor is forced and unreal. There are compunctions in that principle which sits in judgment upon men’s actions (which conscience does), and though it be sought to silence its voice with freshened zeal, it never rests.

Were there no prickings of the natural conscience in Saul of Tarsus, when with upturned face, shining like an angel, the martyr Stephen gazed into the heavens, his body shattered by the stones of the multitude, and commended his spirit to Jesus? Were there none, when those pale faces of some who loved their Lord and Master-to save themselves, and those they loved, from prison and from death — blasphemed His name, compelled to it by this violent man? (Acts 26: 11). Ah, “the way of transgressors is hard,” and it was so with Saul. Yet, while natural conscience takes knowledge of these things., it does not follow that the soul is converted to God. Nay, rather, natural conscience drives a man away from Him. It drove Saul to greater excesses than before. It drove Adam away from God to hide under the trees of the garden; until his conscience felt the power of the word — “Adam, where art thou?” Then it was awakened, and he stood before God a convicted sinner. It drove Saul to seek to hide his real state under the religious zeal which hitherto filled his soul.

But when the voice of Jesus reached him in his mad career, his guilt stood forth in its terrible intensity, as he was brought to bay. And when he was allowed to read his own soul’s guilt in the presence of God, where no excuse could avail, then his conscience was purged and set at rest. But with him at this time, there may have been no question of his nature raised. This is not the question which comes foremost in the history of souls. The efforts to avoid the evil, and perform the good, to be well pleasing to the Lord, which follow true conversion, bring out this in its true and terrible depths. Saul has now to pass through this stage of the soul’s history, for his own deliverance, as a saint; I do not dwell here on the fact of its necessity afterwards for helping others — but as a vessel of mercy, which, from such a state, must be set free.

Probably during the three years, in which he “went down into Arabia, and abode at Damascus,” it was, when this took place. On this I do not dogmatize: but it was a needful process, whenever it occurred; and the result of it we find in the experimental learning of his nature, through the bitter anguish and exercises detailed in Rom. 7, much of which doubtless he had to learn experimentally for himself, as also the many lessons which he learned for the sake of other souls.

Here I would remark, that the experience of the closing verses of this well-known chapter (Rom. 7: 14-26) have a wider and larger significance, than perhaps many may be aware of. It is so framed by the Spirit of God, that no exercised soul, however deep may be its experience, and under whatsoever dealings and dispensations it is found, but may find expression in some way for that which it is passing through. In some cry or other there recorded, it will find what answers to that which it endures; though doubtless its full pressure could not be known until the light of Christianity had shone. I do not enter upon its details. Many have done this: some with lasting profit for many more. But I judge that it reaches far behind the exercises of a soul under the law, as expressed in the “ten words.”

The natural man may have lived — “touching the righteous that is in the law, blameless,” yet with his soul still unawakened. In overt acts its prohibitions had never been broken. But they never touched the tree — the root of “sin” within! There was one of its commands which reached his inmost soul at last: the command which said, “Thou shalt not lust,” and when that commandment came, expressing the holiness of the law, “sin revived, and I died.” “Sin, taking occasion by the commandment, wrought in me all manner of lust, for without law, sin was dead”; it lay dormant; or unprovoked within his soul; until its unholiness was thus revealed.

Human nature fallen, too plainly speaks on every hand, not to have discovered to us the fact, that the moment a prohibition comes home to us — from the earliest childhood to our latest breath — at once is kindled within us the desire for the very thing which it forbade. A thousand instances and examples might be presented to prove this.

But there was “Law” in Paradise — before man fell, and man was a responsible creature before he broke away from God: he was responsible to obey the law-prohibiting his eating the fruits of the tree of the knowledge of good and evil — before he became a “transgressor.” God had revealed His ways to him, as a Giver, in the largest and widest munificence. Nothing was withheld from man. The ten thousand tributary streams which contributed to his happiness in Eden, spoke of a God who would withhold no good thing. “Of every tree of the garden thou mayest freely eat”; proclaimed the freeness and fullness of no niggard Hand. The man was to enjoy it all freely. One small interdict prohibited the eating of the fruit of one tree: a tree which marked a responsibility which, when accepted, would only entail evil: “In the day that thou eatest thereof, dying, thou shalt die.” It was that, in observing which, he expressed that his will was subject to God who had placed him there, and surrounded him with every creature blessing.

This is the principle of law. An interdict will always prove a will in the person addressed, either subject or insubject to another. The smallest interdict is sufficient for this. It is the way to discover whether another is subject to you or not. If insubject, the authority of that other is refused, and as a consequence two wills are opposed, the one to the other: while the man that is tested, owns in conscience, that God has a right to be obeyed.

Now Satan did not begin by calling attention to the blessedness with which the man had been surrounded: nor to the character of God as “giving all things richly to enjoy.” Rather does he seize upon the prohibition calling attention to the interdict alone — “Yea, hath God said, Ye shall not eat of every tree of the garden?” whereas, God had said, “Ye shall eat of every tree.” The grand master-stroke of the serpent was, to instil lust into the soul, and distrust of God; to cast a suspicion on the fulness and freeness of His nature to bestow. This was the poison of the serpent, which has permeated humanity ever since that day. It was done before ever there was a sin committed. The devil had stepped in, and sown distrust in man’s heart; creating a suspicion in the soul; and separating man and his Creator by the loss of faith in Him.

This is what men do between each other now-a-days, to reach some end they have in view. I dare say they may not perhaps think so: but the largest portion of the sorrows between men, or even between brethren, are caused by some hint, behind backs; or some whispered story, to which the heart of others is ready to lend an ear; which causes distrust to spring up between souls. Distrust engendered, dislike follows, but more especially in the one who has wronged the other. It is exceedingly hard to trust a heart you have wronged. “A lying tongue hateth those that are afflicted by it”; and “He that repeateth a matter, separateth very friends”; and “He that did his neighbor wrong, thrust him away,” etc. These passages (kindred in their character) are but the workings of this principle of evil. Hence the true saying, “The injured may forget; the injurer, never!”

To restore man to perfect confidence in God: and to meet the outrage on His nature, was the work of Christ at the “end of the world.”

Man, then, was a responsible creature before he fell. Distrust of God and lust were instilled into the soul of the woman. Will was put forth against: God — and in the case of Adam, high-handed will (for “he was not deceived” (1 Tim. 2: 12); and man fell. A breach, as wide as the poles, came in at once between God and man; an abyss, impossible to repair, or to recross. Man became as “one of us,” said the Lord, “to know good and evil” (Gen. 3: 22). This he never can unlearn. He never returns to innocence again.

What, then, is “to know good and evil”? It is something which is said of Godhead too; “as one of us,” we read “to know good and evil”! It is to sit in judgment, and pass sentence, on good or evil which we find in our own souls. Of David the king, it was said, by the wise woman of Tekoah, “as an angel of God, so is my Lord the king, to discern good and bad” (2 Sam. 14: 17). This in reference to the decisions of judgment. So of Solomon in 1 Kings 3: 9; so of Israel, Deut. 1: 39; see also Heb. 5: 14.

This is the work of conscience: to take know-ledge of the evil practiced by a will opposed to God; to sit in judgment upon it, and to condemn: and, alas! to apprehend the good, while opposed to it; to approve of it, without the power to perform. This was fallen man with a conscience. Responsible before he fell; distrusting God; and transgressing in will His command. An ability, even when fallen, to pass sentence upon his own actions, by the knowledge of good and evil: good that he had not the power nor desire to practice, and evil that he was not able to avoid! Then, at last, he is driven out of the presence of God; for he had lost his place on such a ground for ever. These three things marked his state. Distrust of God; sin committed in that distrust; and his place irrecoverably lost. These three things are reversed by the gospel. His confidence is restored by faith in Him as a Savior; his sins removed, which had been committed in distrust; and he is brought into a new place in Christ before Him.

The soul when thus awakened, finds these great primal enmities which separated between God and man, wrought upon, in deep and solemn exercises. The sense of responsibility as a sinner who had eaten of the tree of the knowledge of good and evil, at enmity in his mind by wicked works; the knowledge of good unfulfilled, and of the evil of his nature exposed; powerless, too, for all but evil ; the sense, in some measure, differing according to circumstances, of good in God Himself; and a responsibility to set itself, as it supposes, right with Him. These things are forced on the soul in terribly bitter lessons.

Nothing in man’s words can equal those of the soul’s anguish in Rom. 7.

I am carnal,* sold under sin; for that which I do, I allow not: for that I would, that do I not; but what I hate that do I. If then I do that which I would not, I consent unto the law, that it is good. Now then it is no more I that do it, but sin that dwelleth in me.

{*There are two words in the original tongue for “carnal” (sdrkivos and sarkiko ) the only difference being one letter. They are found in 1 Cor. 3: 3 and Rom. 7: 14, and elsewhere. One word is applied to the standing of an awakened [quickened] man, still “in the flesh,” that is, having the sense of his responsibility, as a child of Adam, and no deliverance before God. This is Rom. 7. The other is applied to saints, whose practical state was not spiritual: they “walked as men” (1 Cor. 3). This latter is opposed to the normal state of a saint as a “spiritual” man. We find in the context (1 Cor. 2, 3) the “natural,” the “spiritual,” and “the carnal man.” The first a man merely with a natural soul unquickened: the second, the normal state of the saint; and the third, the saint walking after the flesh.

For I know that in me (that is, in my flesh), dwelleth no good thing: for to will is present with me; but how to perform that which is good, I find not. For the good which I would, I do not; but the evil which I would not, that I do. Now if I do, that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that when I would do good, evil is present with me. For I delight in the law of God, after the inward man; but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members.

Mark, reader, this struggle between “good “ and “evil,” by a soul under the sense of responsibility, or, “in the flesh.” Yet it is not his guilt which troubles, but his state The deep anguish not only takes in all this, but goes back to the first spring of departure of man from God. All the roots of its being are laid naked, and open, before Him with whom it has to do. How varied are the ways of God to lead the soul into this struggle; that it may learn to struggle no more ; that it may learn that every effort, every trial, every struggle, as long as they continue, are only the more distinct proofs that it is not yet arrived at that point where, when ceasing to struggle, it surrenders; and then only finds, that this surrender; is liberty. It is then set free.

I forbear here, to deduce examples of these exercises and their end, as found in the word. Many are to be found there; many, too, may be interpreted every day by scripture, as they are seen in the people of God.

The discovery of an evil nature, by a saint, suggests at once, that it should be subdued. The desires and longings of his renewed soul, when felt by him, suggest at once, that they should be gratified; and that God had implanted it there to that end. The sense, too, of responsibility, that both these suggestions should find their answer somehow, lays the ground of this painful struggle. It is not conflict, properly so called, at all. It is the effort which only ends in defeat, more painful still. It leads into captivity, but does not set free. But when deliverance comes — not victory (victory would be my own meritorious act, deliverance that of Another), it comes as a double deliverance — answering to the “good” which it found itself incapable of producing, and to the evil which it was impossible to avoid. The soul must be able to look up, rejoicing in liberty with God, and it must be able to look down into its own heart, and be able to produce the good which it longed to perform, and have power over the working of a sinful nature, the flesh,” within.

Here it is that we find a defect in our souls. Many have got that liberty which enables them to look up to God: they can say, “All there is well.” But are we all free from the power of the evil within, when we examine our own hearts? Nay; the very joy and thankfulness which the soul experiences in being free in looking up, makes too often careless, alas! about the other. This may be through ignorance; indeed, it may frequently be so. We need to be taught that there is a freedom of the soul, which is filled with the Spirit, in which it may walk each day absolutely apart from all the workings of the flesh, or the desires of the mind: such a liberty, indeed, as if there was no evil to combat there at all-a freedom which brings forth fruit to God.

It is not that there will not be conflict to the end of our pathway here; it is not that “the flesh” will cease to be an occasion of constant watchfulness. Nor is it that “sin in the flesh” can ever cease to exist, while we are here on earth, though “condemned” when Christ died. But let us remember Paul’s path as a saint, a vessel chosen to God; one who walked in such a way (and in this he would join others also), saying, “It is God that worketh in you, both to will and to do according to his good pleasure!” It is no more then, “the good that I would I do not, but the evil which I would not, that I do.” Nay, the “willing” and the “doing” are accomplished by souls set free; vessels in whom God can work, and wield according to His good pleasure.

For what, beloved reader, is a vessel? Suppose you placed one on the table at your side, have you not two thoughts in your mind as to its use? You place it there to hold what you put in it; this is one thought. Then the other is, that it may be held by the hand of another. Had it a will or a motion, these uses would be hindered.

And so with God’s vessels of mercy; they must be will-less, and motionless too; they are to be filled with that which He puts in them, and to be held and used by His hand. It is only in the measure that our wills, our motions, our thoughts, are set aside, that we are really vessels; and, as such, fitted and meet for the Master’s use.

But this is not our present subject. Here we are discussing the deliverance of the vessel, so that it may be free in soul with God, and free, too, from the workings of the will of the flesh, and have power to bring forth fruit to God; that on the one hand it may realize its place “in Christ,” and on the other, that “Christ liveth in me.”

I remember, years since, visiting at the bedside of an aged saint. We spoke for some time on general things as Christians. I asked her if she had ever thought of Christ who was in glory, ‘living’ in her weak body, on its bed of suffering? I have not forgotten the strange look she gave, as the thought flashed upon her mind, for the first time, as it appeared to me. “Ah,” she said, “Christ living in me!” It seemed a wonderful revelation to her soul: the body, as the vessel — so much in the power of this, that Christ, not self, lived. “Nevertheless I live, yet not I, but Christ liveth in me. Is not this even a greater thought, though the converse of that word of Paul, “To me to live is Christ”? The latter was the motive of his life-the spring in his soul; the former, the result of this, “ Christ liveth in me.”

This is freedom indeed. “The law of the spirit of life in Christ Jesus hath made me free.” We speak of the law of gravitation, the law of nature. We mean the natural tendency of each which governs its actions; as the apple falls to the ground: it does not rise when disengaged from the tree. This thought in its own character, is here. That “law,” — the tendency in which it must move — “of the spirit of life in Christ Jesus, hath made me free.” It lifts the soul out of that other law of sin, that which governs the nature of the flesh; and also, that law of death. It has become the law — the natural issue, of life, which He breathed on His own when He arose — a quickening Spirit — the second Man — the risen Lord.

Thus, may we not say, the soul finding its responsibility — “under law,” as having eaten of the “tree of the knowledge of good and evil,” — passes through these deep lessons, that it may discover experimentally, the depths of a ruined nature — “the flesh” — which sprang up in man’s heart when he broke away from God. But now set free, it finds too, that it has reached in Christ, the “Tree of life”: the “law of the spirit of life” in Him, setting it wholly “free from the law of sin and death.” Free, too, in that two-fold way which we have in measure discussed. Namely, free in soul in looking upward at God; free to enjoy in the present, and in hope, all that He is. And free from the workings of “the flesh” within. Self is ignored, and the life lived in the flesh is lived by the faith of the Son of God: that is, faith in Him as object, and power, and all. The springs and motives of such a life do not spring from self, but from “Christ”; and thus only bring forth fruit to God: being filled with the fruit of righteousness, which is by Jesus Christ, to His praise and glory.

Chapter 5:

Why Did God Permit the Entrance of Evil?

“By one man sin entered into the world, and death by sin” (Rom. 5: 12).

Before examining God’s ways further with “a chosen vessel,” it will be profitable to examine the testimonies of the word as to the “new man, God’s “new creation,” in Christ Jesus, which is thus being developed in the vessel of mercy.

The terms “old man” and “new man” are very definitely used in scripture. I judge that neither term can be used of an individual as such. That is, an individual could not say, “I am the old man”; nor, “I am the new.” The terms are generic and comprehensive, embracing — the first — all that we were “in Adam”; and the second — all that believers are “in Christ.” Nor do I find that scripture will allow us to say that we have the “old man” in us — while it teaches most fully, that we have “the flesh” in us to the end; if it works, we read “with the flesh (we serve) the law of sin” (Rom. 7: 25). These terms will come out more fully, as we proceed with the examination of the truths now before us.

One great and important question here arises, reverting to the condition of man as first created of God. That is, the solemn question of the entrance of moral evil into this world. How frequently is such mooted by the sceptic; and as frequently found without reply, in the mind even of the believer in Christ! The question is Why did God permit the entrance of sin? Why leave it a possibility? And in this is embraced the entrance of death by sin.

How immensely important to possess clearly an answer to this stupendous question; one that will leave the infidel without excuse, and, at the same time, settle firmly in divine truth the minds of those who believe. I do not here go further than its entrance into this present world on which we live. For we know from scripture that sin had already entered the universe, possibly through Satan’s rebellious fall, once an “anointed cherub” (Ezek. 28). Nor do I comprehend the fall of the angels that had sinned, and who are reserved in Tartarus (2 Peter2: 4), until the judgment of the great day. I confine the question to the entrance of sin into this world; and that of death — its consequence — having passed upon man — the race of Adam alone. Death may have been, and was possibly, there — even in this world, in its previous periods of change, during the ages and cycles which had passed prior to its having been shaped by God’s hand, in the six days’ work, into an abode for man.

I accept what is now pretty well known by the student of the word, that in the term which opens the book of Genesis — “In the beginning,” as well as in the next clause of the verse, God has left it open for the possibility of millions of years to have elapsed since that “beginning” was, when God created the heavens and the earth; and thus time sufficient was allowed, to form the strata of the earth, as it is now found, before the work of the six days was accomplished, in the varied ages which had passed, and through the many catastrophes which had probably taken place. For we read in the next clause of the verse, that the earth (not the heavens), was without form and waste (tohu), having probably fallen into chaos. God had not created it in this state, as Isaiah testifies (Isa. 45: 18). “He created it not waste” — the same Hebrew word as used in Gen. 1.

We are aware that there are traces of death to be found in the fossils and petrifactions of extinct animals, of species now unknown, in the strata formed by the ages gone by. This is admitted most fully; but it does not interfere with our present question in any wise.

I take therefore, the statement of Rom. 5: 13, as the basis of the great question now before us: “Wherefore, as by one man sin entered the world, and death by sin; and so death passed upon all men, for that all have sinned.” The first part of this important passage confines the entrance of sin to this world; and the second limits the passing of death, as a consequence of sin on man; without noticing, in the former case, the possible entrance of sin into other spheres; and, in the latter, the fact of death passing upon other than the human family.

Let us now turn to Gen. 1, 2, where we have the account of the creation of man,

And Elohim saith, we will make man [Adam] in our image, after our likeness, and they shall have dominion over the fish of the sea, and over the fowl of the heavens, and over the cattle, and over all the earth, and over every reptile that is creeping on the earth.

So Elohim created the man [Adam] in his own image, in the image of Elohim created he him; male and female, created he them.”*

{*Translation of Gen. 1 from the Hebrew, by G. V. Wigram.}

There are two distinct words used here by God, very different in their signification; they are “image” and “likeness.” Another has given valued thoughts on the use assigned to each, to which I would add some remarks. How accurately this usage is maintained throughout the word of God, is amongst the wonders of its perfections.

The word “image” is sometimes, in human language, used to signify the likeness in one for another; as one would say, ‘such an one is the very image of his father’ — meaning that he is an exact likeness; but this is not the way it is used in general, in scripture. There it is used, rather in speaking of that which is set to represent another, without having any reference to its being like or unlike, in features, or otherwise, to the person represented. As we read of Christ being “the image of the invisible God” (Col. 1: 15). And man being “the image and glory of God” (1 Cor. 11: 7), etc.; the word image being here used, as fully representing another, as the image of Jupiter, of Caesar, etc. Now “likeness” is different from this: its meaning is simple and readily understood, as describing a person being like another, that is, having the same traits of character and features, etc.

The man was created then in both these ways. He was set as the great center of an immense system, fully to represent God, as His image. The dominion of the vast system was his. All created things were under him. All intelligences, his wife included, were to look up to him as God’s representative in that sphere. God alone was over him; all else being subject to man. But he was also in the likeness of God. He was pure as his Creator made him, he was very good: he was sinless too, absolutely without evil: he was from God, to be for God, and thus like Him, and fit, therefore, to be His image — to represent Him; and to be the center to which all should look up; and with an intelligent will; his choice also was free.

But again we ask, Why did God leave moral evil a possibility? Or, in other words, why permit the entrance of sin? Could He not have created a being, which could not fall? One who could only do what was good and right?

The answer is plain. Because, if He would create a glorious creature — man, after His own image, and in His likeness, free to choose either good or evil, and not a creature governed by a mere chain of instinct, as the birds and beasts around him — He must leave the entrance to him of evil, a possibility, though not a necessity.

If man, as God created him, could not choose evil, then he had no choice at all: and he would be no more virtuous in doing good, than the mere animal which follows the instincts of its nature. And because, in such a case, he must do good, he would be no more virtuous in doing so than they.

Either God must refrain, — we write the words with reverence — from creating such a being, of this high and glorious order of existence, with a free choice and will; or He must leave the question of evil a possibility to him. Alas, for the result! of which a fallen race speaks with such terrible reality. He chose the evil and refused the good; and the moment he exercised his choice he became a sinner. Man, created in the image of God, fell from that pinnacle of eminence, never to be restored to it again. Fallen Adam begets a son in his own likeness after his image (Gen. 5: 3), while unfallen Adam had been created “in the likeness of God” (Gen. 5: 1).

Observe, in all this there was no thought of man being holy: nor could it have been said as afterwards of the “new man,” that he of Him, was “created in righteousness and holiness of truth” (Eph. 4: 24). God is holy — absolutely so. But holiness is relative, inasmuch as it supposes evil to exist, and implies absolute separation from it. This could not be said of man, as God created him. He was pure, and perfectly good, but evil was not for him in existence, until he chose evil, when presented in the form of a temptation, and thus he threw aside the authority and will of God, who had given it to him. So of righteousness, which also presupposes the existence of evil.

How everything in the sinner now depends on his will, in having to do with God; his salvation and all, depend upon the surrender of his will to Him. “Ye will not come unto me, that ye might have life” (John 5: 40). And “Whosoever will, let him take the water of life freely” (Rev. 22: 17). Now Christ is said to be the “image of the invisible God” (Col. 1: 15); the “image of God” Himself. (2 Cor. 4: 4). This is because he fully represents God; but He is never said to be in His “likeness”; simply because He is God Himself, therefore not merely like Him. But it is said that He came in the “likeness of sinful flesh,” and rightly so; because He was not sinful flesh at all. See Rom. 8: 3.

He too, had His own perfect will; and while tested to the uttermost in life and in death, it was always subject to God’s. “My meat is to do the will of him that sent me, and to finish his work” (John 4: 34).

This obedience and subjection found its perfection fully in death. He “became obedient unto death, even the death of the cross” (Phil. 2: 8). Mark, He was not subject to death, as the first man, through his sin. With him it was the penalty of disobedience, and the ending, by God’s sentence, in death, of will in him to the uttermost. But it was there that the perfection of Christ’s surrender of a perfect will in obedience, shone out most fully. Or rather, may we not say? the perfect blending of a perfect will in Him with that of God, in obedience unto death itself.

Chapter 6:

The New Man

“Created in righteousness and holiness of truth” (Eph. 4: 24).

We now come to the New Testament, where we find a gradual unfolding of God’s ways as to the new man”; indeed, we may say a new kind of man altogether from the first man. I would just draw attention to some of the salient points which are found there in the three great epistles, which, taken together, would give us the completeness of God’s thoughts, and His purposes in the new creation in Christ. I refer to Romans, Colossians, and Ephesians.

The first of these epistles unfolds in detail, the moral closing up of the history of the first man, as fallen, under every advantage, and after every trial from God whether without law, as being proved lawless; or under law, as a law breaker, and this, subsequent to the possession of privileges and advantages, which were before the special dealings of God took place in a separate people. The end of the trial and time of testing was, when Christ came and was refused. “All (now) had sinned,” in looking back, and “come short of the glory of God” — the measure now, and standard by which all would be judged. Man had been set up in perfection as a creature, and had fallen; could he now meet the burning rays of God’s glory? On this, as on all other grounds, all was now over, with the old man for ever. God must now either end that man, whose will was set up against Him, by judgment in righteousness: or reveal Himself in sovereign grace through righteousness, in virtue of the work of Christ. I do not here, of course, enter upon this work of the cross, and the death, and resurrection of Christ; only looking at it, as the means, whereby God would close morally for faith the history of man in righteousness, and begin His new creation in His Son — as head of a new race.

The section of the epistle in which God first shows how the race was all under judgment, and guilty before Him, ends in verse 19 of chapter 3.We then find, immediately following, in Rom. 3: 20, etc., how the righteousness of God is now manifested for the sinner, in God’s raising up His Son from death and setting Him on high; and not against him, as standing in his own responsibility. And this, too, “by faith in Jesus Christ,” personally; and “by faith in his blood,” as the means by which the righteousness of God was vindicated against sin. He thus stands in perfect justification from all his guilt.

But his state as a sinner in the first Adam is not thus ended. When we pass that section which deals in all details with his guilt, and which ends at Rom. 5: 11, we are introduced to the manner, in which our whole state is dealt with, and closed in the death of Christ. We read in Rom. 6,

Our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.

There is nothing in the Romans about the “new man” in any wise. But there is the crucifixion of “our old man” fully set forth, in order that the body, or totality, of sin might be set aside. The nearest approach to anything positive on this head is found in the expression of Rom. 7. “I delight in the law of God after the inner man, ” but it goes no further. While fully closing up the questions of our guilt and state, it goes no further, but while showing Christ risen, the believer is not said to be risen with Him. For this, we must have the next step, in the Epistle to the Colossians.

There is in Romans a new will shown as either struggling against the old — the flesh, in Rom. 7; or else, when the soul is set free, walking in “newness of spirit,” and “newness of life.” Romans gives us therefore, the crucifixion of “our old man” with Christ.

Now Colossians stands between Romans and Ephesians in doctrine. In the former, man is seen as alive in sins; the heart is going out after all its lusts unhinderedly. What then, must be done? He must be brought down into death — the death of Christ — to have his history closed: “Knowing this, that our old man is co-crucified with him.”

In Ephesians, we have man “dead in trespasses and sins,” and consequently another kind of dealing must come in. Unlike the Romans, where he must be brought down into death, because alive in sins, life must come in positively to quicken a dead soul in that condition, and to raise him up out of it; and all must be a new creation in Christ Jesus, who is in heavenly places.

Colossians, therefore, as we might suppose, would take in both sides-dead in sins, and alive in them. This it does, looking back on our Romans condition, and looking forward to our Ephesians condition in Christ Jesus. Therefore we read, “In the which (sins, etc.) ye walked when ye lived in them” (Col. 3: 7). And we also read, “And you, being dead in your sins,” etc. (Col. 2: 13). The saint therefore, is looked upon as “dead with Christ” from the elements of the world, as well as dead to sin, and dead to the law; and also risen with Christ, and though not sitting in heavenly places in Christ Jesus, he is seeking those things “above, where Christ sitteth at the right hand of God.” He is, therefore, down here on earth.

This being so, he has not reached his new place with God in Colossians, though he is suited to the place as in life, and as risen with Christ. He has a new status, but not a new place. We would not therefore find, here in the epistle, the “new man” spoken of as in Ephesians. Indeed it is remarkable, that when it is apparently spoken of in Eph. 3, it falls far short of the full thoughts of Eph. 4: 24; different words being used in the Greek original; and the word man (–<2DTB@H) being omitted altogether (Eph. 3: 9).

We have, therefore, a different word for “new,” used in Colossians, as compared with Ephesians. In the former it is <X@H; in the latter 6"4<`H: the latter signifying what I may term familiarly by the graphic expression ‘brand new!’ a kind of man never seen or heard of before;23 while the former would be entirely new, but does not imply a new kind or genus, as the latter would.

We find, however, that the knitting up of both scriptures, Eph. 4 and Col. 3 is done by the Spirit of God in remarkable wisdom, by the use of these two words, being found in the construction of the verbs, “renewed “ in Eph. 4: 23, and Col. 3: 10; that in Ephesians being compounded with the “new” of Colossians; and that in Colossians with the new of Ephesians.24 Wondrously wise are the scriptures of our God!

We may also here notice what is still the more striking and instructive, namely, that the word “putting off” is quite different in each epistle; in fact, there is no affinity at all between the words in Greek. In Colossians we have a word which signifies “passing out from under,” or, “being divested of” something; as a garment. Jn Ephesians we have not this, but its being absolutely “laid aside,” or “laid down.” I might take off my garment in one action; and I may also, by another action, lay it aside when I have taken it off. We shall presently understand the reason why it should be thus in each epistle, coupled with what we have seen already.

There is an illustration of the use of these two words in the LXX of Lev. 16: 23, where Aaron, having finished the work of the great day of atonement, clothed in the white linen garments, first “cuts off” those garments, and then leaves them in the tabernacle of the congregation. I would also refer the English reader to Acts 7: 58, here the verb of Eph. 4: 24 and translated “putting off” — which should be, more correctly, “laying aside” — is used by Stephen’s murderers, who “laid down” their clothes at a young man’s feet, whose name was Saul; and also to Heb. 12: 1, where the same word is translated “lay aside,” as to “every weight,” etc.

In fact, while Colossians gives us the subjective side of the “new man” (what is practical life in which the saint lives here while walking on earth), Ephesians gives us the objective side of the “new man,” as showing us what he is on high. Colossians being rather Christ in us.

In Romans, therefore, we find “our old man crucified”: in Colossians the “old man parted with,” and the subjective side of the “new man.” While in Ephesians we have the old man wholly “laid aside,” where we are seen as all that we are in Christ — the objective presentation of the full ‘brand-new’ man: an absolutely new creation in Christ.

It is not Adam innocent, nor Adam fallen, and righteousness under law, but a positively new creation.

It has been noted that the 6"4<`H: of Eph. 4: 24, and the <X@H of Col. 3: 10, are characteristic of each epistle. In Ephesians it is a new creation in contrast with an old; in Colossians it is a practical new life in which we live; though the care is taken to show that it is a new thing entirely, formed of God.

We may read vv 21-23, thus: “If so be ye have heard him, and in him have been instructed, as is truth in Jesus (namely) your having laid aside, according to the former conversation, the old man, which is corrupt according to the lusts of deceit. But be made new [that is, absolutely new] in the spirit of your mind. And your having been invested with the new man [that is, the brand-new thing] which is after God, [or, according to God] having been created in righteousness [not innocence] and holiness of the truth.”

This “holiness of the truth,” stands in contrast with the “lusts of deceit” of v. 22. The deceit of the serpent having produced the lusts of the heart at the beginning; and righteousness being the basis of God’s new creation, he is formed — created — in it, and in holiness (absolute separation from evil) of the truth, which has begotten him.

As to the passage in Colossians corresponding and filling up on the practical side, we may read: “Your having been invested with the new” (<X@H) he does not write “man” (—<2DTB@H — this word only being used of the full absolute thing in Eph. 4 — “which is continuously being made new toward perfect knowledge, according to the image of the Creator of him.”

Now remark again, that in Colossians we have “Christ” as the example of all for the new (man). Your life is hid with him in God (v. 3). The characters of Christ as the elect of God, presented as forming and practiced (vv. 12 and 13). The word of Christ is to dwell in him richly (v. 16). In fact, as v. 11 states, “Christ is all, and in all.” While in Ephesians it is “God, ” and the nature of God is presented as the standard of all. The “new man” there is created after God (v. 24). He is to be an imitator of God (Eph. 5: 1). To walk in love (which Christ showed fully) and walk as children of light — God’s two essential characteristics, what He is (Eph. 5: 2 and 8).

Again, we have more: we have in Colossians the “image of him that created him.” In Ephesians we have rather “likeness” to God Himself pressed (6"JV 2,`<).

Here, therefore, we come back to these words as at the first, “likeness” and “image”; the new man of Ephesians being morally like God — seen in his true place as in Christ in heaven and as objectively presented to us there in Him. Therefore, when we come into the practical life — the subjective side, in Col. 3 we have “image,” because there he walks on earth at the present, but is morally to represent God, who was fully represented in Christ Himself, and who is “all.”

Then again, as to the exhortation of each epistle connected with the “new man.” We find in Col. 3: 9, “Lie not one to another.” There it is the practical life. But in Eph. 4: 25 we have, “Wherefore having laid aside lying, speak truth” to each other. Here, with the old man who has been laid aside, goes the thing itself-lying. Not merely is the exhortation, as in Colossians, to refuse the practice of it; but the thing is looked upon as gone here, and the exhortation takes the positive side, exhorting to speak the truth, etc., as in the other parts of the context in the epistle. There alone, too, have we the conflict of the saint in its true and only measure. Satan is again on the scene in a special way, to oppose this man of a new creation, as at the first he did in the old. On this I do not enter here.

Chapter 7:

The Vessel Emptied of Human Strength

“Most gladly therefore will I rather glory in my weaknesses, that the power of Christ may rest upon me” (2 Cor. 12).

In another connection, which we may hope to refer to again, the apostle Paul writes thus: “We have this treasure in earthen vessels, that the excellency of the power may be of God and not from us” (see Greek). I cite this now with reference to the end of the verse. God never gives intrinsic power to His saints. “God hath spoken once; twice have I heard this, that power belongeth unto God” (Ps. 62: 11). If this is important in the lives of the saints, how much more, if I may draw a distinction, is it for those who are called upon to serve in the word. Yet in every service and in every action in the lives of God’s people, the power of God is needful, that they may walk and serve and work and toil in the energy of the Spirit, and in the expression of the life of Jesus in their mortal flesh.

For this end, another character of discipline takes place after deliverance is known. This may be more or less spread across their lives, but one absolutely needful to produce that condition in which the power of Christ works: which is, as we read, “made perfect in weakness.”

The object of this discipline is not easily distinguished at first by the majority of saints. It is more often divined and felt by those who serve outwardly in the word, than in the ordinary pathways of the people of God. It frequently happens, too, that it mixes itself up with exercises before deliverance is known, and is not easily separated from these, in the analysis of the soul’s history. However, although we may confound them experimentally in ourselves, scripture distinguishes them most clearly. It is only as we grow in the apprehension of the word, and of the mind of the Spirit there, that we are able to give to each its place and its true interpretation. We only know in part, at best, while here; but when that which is perfect is come, then that which is in part shall be done away; and then shall we know even as also we are known.

Saul had served amongst the saints for some years, before he was separated to the work to which he had been called. This took place formally and definitely at Antioch (Acts 13), where he was sent forth by the Holy Ghost on his first mission amongst the Gentiles; but going, as he always did, “to the Jew first.” We find this mission described at length in chs. 13 and 14 of the Acts of the Apostles. The vessel had been prepared in quiet, and now in going forth into that wider harvest field, he needed special dealings of the Lord to strip him finally and fully from every thought of quasi strength in man. The very success of the work, and the power of God manifested towards souls, needed corresponding dealings to countervail the tendencies of the flesh. It ever seeks to intrude, and hinder the work of God. Often, in apparently insignificant ways, its intrusion is felt by one’s self or by others: like the “dead flies” which “cause the ointment of the apothecary to send forth a stinking savor.”

It is therefore to be expected that special dealings of God should be discerned distinctly at the opening of this great world-wide service of the apostle, commencing here. After the early part of the work is described, and that at Antioch in Pisidia took place (Acts 13: 14, etc.); he now leads the band of servants, first to Iconium (Acts 14: 1, etc.), and from thence to Derbe and to Lystra. Here he was stoned, and drawn out of the city, as they supposed him to be dead. I refer to this to connect this moment with what he reveals of his life in 2 Cor. 12.

Having no visible proof of his being called to serve the Lord, like Peter and the rest, who were appointed by Him in life; he must prove, as all true ministry must from that day, its divine origin by the effect of it upon souls. Consequently his ministry was constantly called in question. The servant must expect this now-a-days also, as a consequence, when he seeks to serve according to God’s mind, and as following in the line of those gifted from Christ in glory.

This took place in a very painful manner at Corinth. The jealousies of others so wrought against him there, where the chiefest of his work had been accomplished, that he was forced to speak of himself very prominently (always a painful and trying subject), and to tell of services, of toils, and of sorrows, seldom (perhaps never) equaled by those of any other man. The folly of others gives us here a glimpse of an unparalleled life of devotedness to Christ and the church. “Are they ministers of Christ? I speak as a fool, I am more; in labors more abundant, in stripes above measure, in prisons more frequent, in deaths oft. Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day have I been in the deep; in journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness” etc. (2 Cor. 11: 23-27).

This is what he had done for the Lord! But what had the Lord done for Paul? “It is not expedient for me, doubtless, to glory, for [yap] I will come to visions and revelations of the Lord” (2 Cor. 12: 1). And here he discloses what had happened to him “above fourteen years ago.” The scene at Lystra, when he was left for dead, was more than probably the moment when what is recorded here took place.*

{*I see no reason to question the chronology of the Authorized Version here.}

If 2 Cor. 11 gives a history which might clothe Paul with honors, and give grounds for him to boast: ch. 12 gives us a dealing of the Lord which reduced him to “nothing.” No doubt it was necessary that the leading man in the Christian course should be introduced into things which it was not lawful to reveal. It was needful, too, to strengthen him in a special way — giving him to realize, above others, what was the portion of all: the possible state for every saint to enjoy, though, in the state of things, unspeakable also. But to follow this, and consequent upon it, the discipline came which had the effect of emptying Paul of every vestige of human strength, reducing him to the condition of a will-less, powerless vessel, so that he might be fitted thus to be wielded and used by the hand of the Lord who did so.

“It is not,” said he, “expedient for me, doubt-less to glory, for I will come to visions and revelations of the Lord. I knew [hoida] a man in Christ, above fourteen years ago, (whether in the body I cannot tell ; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven. And I knew such a man . . . how that he was caught up into paradise, and heard unspeakable words, which it is not possible for man to utter. Of such an one will I glory: yet of myself I will not glory, but in my weaknesses.”

Here was the realization given him of all that he was, both as a man in Christ, and of the sphere of blessing where his portion lay; and of those things which he heard there, which human language could not express. The measure of this common portion of all His saints, may be realized variously by each; but the portion is the same for all. Upon this I do not enter. Each, too, may minister in part of that which he consciously possesses. But if so, the special dealings of God ensue to check the evil of the flesh, which according to the measure of the revelation rises pari passu with its abundance.

This discipline is suited and adapted to each several soul. This is the reason why, I doubt not, that all speculations as to what was the nature of Paul’s thorn in the flesh, end in nothing. God has wisely seen fit to leave it untold. Were it made known, we would have perhaps settled that it was not ours, and then have left it there. To have left it untold, gives us to see that there was a great principle of God’s dealings, seen in this man’s case, but applicable to all. Each would have his suited “thorn”: the very thing that would counteract his natural tendency; and so act as to strip him of every pretension to power, and break any fancied strength of man.

We see this on every hand, we see it better in our own soul’s history. For it is not always that another is permitted to know the secret thorn which rankles in the breast, such as that we would give the world to remove, ere we know the “end of the Lord.” He presses home the “stake” (ax6.Xo*) which pins us to the earth, as it were, in very powerlessness. You see this at times, for instance, in incongruous marriages. The soul is worn away, especially in a sensitive, spiritual mind ; and there is no earthly power which can change the sorrow, and heavenly deliverance is withheld. Again, there is a child whose conduct breaks the heart of a parent: every measure fails to deal with him, and the “thorn” rankles deeply in the wounded heart. It may be that some disgrace is permitted, as to which the soul feels that death were easier to bear. It may be that slander has stung the soul with deeper pain. There may be, too, some human weakness, which renders the afflicted one an object of pain to those who love him, or of ridicule to others. Such as these, and the many sorrows of the way are used of God as the “thorn” to curb the energy, to break the strength of “man.” Circumstances, friends, relations, health, good name, all are touched by Wisdom in this holy discipline of the soul. These things in the hand of God are like the river banks which on either side guide the stream of waters which flow between them; rendering the waters useful and fructifying, which, if flowing onwards without these guides, would devastate all around, in-stead of bearing a blessing on their bosom. How often have we not thought what good Christians we might have been if circumstances were different; in short, if the banks which carry the river were broken down. Nay, these are the wise dealings of our God to keep us just in the channel and path where we are, to shine and glorify Him.

Like Paul of old, when the “stake” was driven home, we may cry to God, even thrice, as he: Take away this thorn, this terrible hindrance to the work of Christ, this feebleness of the vessel, this sapping of energy, this hindrance to service, this cruel “stake” from which the soul struggles in vain to be free. But no; there it remains, until we find, in the acceptance of its bitterness, the occasion of a strength which is not of man, but the emptying us of fancied human power. We learn our powerlessness, we feel that struggling is but in vain. Yet here the secret of strength is found: but not of man, not our own. The Lord comes in. He finds the vessel bereft of strength; prepared for that power with which He can wield it. He finds that condition which it is His to use. “ And he said unto me, My grace is sufficient for thee; for power is made perfect in weakness. Most gladly therefore will I rather boast in my weaknesses,* that the power of Christ may rest [“tabernacle over”] upon me.” “The surpassingness of the power is of God, and not from us.”

Those who serve the Lord outwardly in the word, know in measure these things. They know well, much as they may be blessed, and valued too; what bitter lessons they have to learn in secret with the Lord. Never could they be explained to another ; yet they are but the emptying of fancied strength in man. No true servant but will find this out for himself; he will recall those moments, when death was working in the fragile vessel, that life might work in those to whom he ministered. Yea, he begins to find how good these lessons are, that made room for a power working which he is conscious is not himself, not of man; and that when, outwardly calm, he felt the abject weakness of his own heart, his Lord might step in and give him victory.

It shows that the stoning occurred first at that time.

{*It is not “infirmities” but “weaknesses” in which he glories.}

Thus, then, is the vessel brought by the hand of the potter, often through bruisings and breaking and crushings on the wheel, to its true and blessed form in which God can work Himself alone. When the vessel would say, “not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God”: and again, “We have this treasure in earthen vessels, that the excellency of the power may be of God and not from us. Forcible and striking this is: he does not allow that the power would be ‘from’ God, as something apart from Him, and conferred or imparted to us. Nay, but it is divine, and yet inseparable from Him who works; it is “of God” — and yet not ‘of us,’ as not only negativing the thought that it might be so; but the word he uses still more strongly emphasizes this: that the power is of God and not from us.

There is a “threefold cord” which must be found in the saint if he would serve his Lord aright: the motive, the energy and the end.

At times the motive may be right and the end also, but the energy may be but the human vessel working out (as it supposes) the things of the Lord. All three must go together, and this is the object of this disciplinary process that all may be of God, and not of man.

Chapter 8:

The Purpose of God in the Vessel

“For the shining forth of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor. 4: 6).

Because [it is] God who spoke light to shine out of darkness who hath shined [or ‘lit a lamp’] in our hearts for the shining forth of the knowledge of the glory of God in the face of Jesus Christ. But we have this treasure in earthen vessels, that the surpassingness of the power may be of God, and not from us (2 Cor. 4: 6, 7).

Marvelous purpose in God! To light a lamp within us, and so deal with us, that He may reduce the vessel to a transparency in His hands, in order that the glory of God shining in Jesus on high, should shine out so that His people may be God’s lanterns in a dark and Christ-rejecting world.

Some have referred to Gideon’s lamps and pitchers (Judg. 7), as if there was an analogy here to that scene; but there the lamps shone out only when the pitcher was broken: not so here. The vessel is rendered transparent, if I may so say; all the hindering element of flesh is so attenuated that the “treasure” possessed by the vessel may shine forth undimmed.

The circumstances through which the vessel was passing at this moment, all working to this end, are worthy of our deep consideration. They enter into all the texture of the teaching which flows from God to us in this epistle. Indeed this is ever so in the ministry of the New Testament times. The vessel is passed through the trial or exercise, whatever that may be, and the heart thus trained; the affections formed by these things; the man himself so sustained and supported of God in the sorrows of the way, that “Out of his belly shall flow rivers of living water.” He has drunk the living stream at the fountain head of all, in the eighth day of heavenly power and blessedness in Christ. His thirst has been quenched by Christ. And so his inner man — the mind, the heart, the soul, the whole vessel, becomes the medium of those streams of refreshment to others, which have consoled his own soul in its sorrow. The Father of mercies has filled it with all His consolation in Christ-so full, so blessedly full, that it overflows and the stream passes on in living power, fructifying those in the desert sands of the world where his path lies.

Fourteen years, after what we have already spoken of, had passed: scene after scene of his labors had been traversed; and during the successful work at Ephesus (Acts 19), news had come of the sorrows and sins of those in Corinth, who had been the objects of the labors of Paul. He had written to them a letter (1 Cor.), his heart full of anxiety, but teaching, largely too, what was needful there. The mighty energy of God’s Spirit had sustained the vessel for this service, and, then it was despatched by the hand of Titus.

At this moment the enemy had come in, in terrible power at Ephesus (Acts 19), and the infuriated mob, moved by the spirit of idolatry, had made the insurrection which we learn of there. Paul, after the manner of men, might have said he had “fought with beasts” there. He had like to be torn limb from limb by those whom Satan led at that moment in terrible power. So terrible was the moment that hope was gone, the jaws of death were all but reached, and his spirit passed into the state of one who had “the sentence of death” in himself, and he “despaired even of life.” (2 Cor. 1: 8).

Here was a moment for the soul! A living man, whose life was so real before God that God, as it were, might have said: Such a real man as Paul must learn all in power himself; his purpose is to bear about in his body the dying of Jesus; well, then, he shall be helped in this. He shall be delivered to death for Jesus’ sake, that the life of Jesus may be manifest in his mortal flesh. This is ever God’s reward to those who seek to live in the power of what they teach and know.

But at that same moment a deeper anguish filled his soul. The energy of the Spirit had waned, in which he had been sustained when he wrote to the Corinthians. A reaction came. Titus was gone. There was no recalling what was past. We love those to whom we have ministered in the church of God more deeply than others. There is a link formed between their souls and ours, which even the glory will not efface (cp. 1 Thess. 2: 19, 20). What bitter pangs does the heart feel when, in any way, the enemy’s power comes in to sever this bond. We look upon them as lost to us; the joys of fellowship with them destroyed. He wrote in the greatness of his service, and with the truth of the Spirit from his pen. But now the reaction came. He feared he had lost the beloved Corinthians. How will they receive his letter? Was it too hard, too severe? In deep exercise he repented having written it. “I did repent,” said he, speaking of his tried heart’s exercise (2 Cor. 7: 8). A greater death than that of the body, which seemed to have impended, was now felt; his soul died within him, as it were, in the bitterness of his sorrow. Some have passed through this kind of death: it must be known in measure to be understood. He could not rest in his spirit at a great and prosperous work at Troas, but went in search of Titus, that his soul might be relieved (2 Cor. 2: 13).

Pressure after pressure at the hand of the potter, for he was but the clay upon the wheel; growing up under the skillful eye and hand of the Master. All these varied trials fell at one moment of crushing soul-death on this vessel. God was attenuating the opaqueness which still remained, that the light might shine forth with brighter power; that the Treasure of his heart might be more clearly seen, that His purpose in the vessel might be unhinderedly manifested.

At last — God which comforteth those that are cast down, comforted us by the coming of Titus” (2 Cor. 7: 6). God “delivered us from as great a death” — as from the fury of man at Ephesus. What a moment of soul-comfort which now followed! “We were comforted in your comfort; yea, and exceedingly the more joyed we for the joy of Titus, because his spirit was refreshed by you all” (2 Cor. 7: 13). Well can he say, “O ye Corinthians, our mouth is open unto you, our heart is enlarged.” He can pour forth his heart’s teaching. He is unhindered in his joy.

What a moment for the true servant! What a moment for the people of God! Little do they know how the servant’s heart is hindered in the ministry at times: how the springs of God are dry to them because of their state: then the servant has to learn fresh lessons of death working in himself; and his brightest words become dull, because the Spirit of God is grieved, and hearts are dull of hearing. He must be a rebuker to both servant and people, instead of rivers of refreshment in a thirsty land.

But what was this Treasure which he possessed? Strange casket was he for such, also one which would not conceal but permit its full display. The context will explain. It does so, first by recalling a moment in Israel’s history which laid the ground of it in the nature of God there first made known — in sovereignty, displayed in mercy.

Israel’s history had run on under pure and living grace, from the day when God called Moses to be a deliverer of His people, at the backside of the desert in Midian, until, as a delivered people purchased and redeemed, they drank the waters from the smitten rock at Rephidim. Many a time did they abuse this living stream of grace, and murmur against Him who poured it forth.

Then came the giving of the law to Israel, which was only accepted to be broken. Thus all relations, whether of grace or law, were destroyed, grace was abused, and the golden calf was the answer to their word, “All that the Lord hath spoken we will do.” Moses goes up from that scene saying, “Peradventure I shall make an atonement for your sin.” He returns, and separates himself from the guilty camp of Israel. Then, in the touching interview which followed, and at his cry, “I beseech thee, shew me thy glory,” the Lord retires into Himself — He stands upon a sovereignty which can do as it pleases. He alone can say, “I will,” and none can hinder. “I will have mercy upon whom I will have mercy.” This is the manner in which His sovereignty will be displayed, “Because he delighteth in mercy.”

And Moses comes down from the mount, with the second table of the law in his hand, the skin of his face shining with the brightness of this fresh and suited name: “The Lord God, merciful and gracious, longsuffering, abundant in goodness and truth.” Sovereign mercy was the foundation of this relationship of God with Israel. But now we come to Paul in 2 Corinthians, and there we find that sovereign mercy is the basis of the gospel of the glory, which in a special way he names as “Our Gospel.” (2 Cor. 5: 3).

What, then, was the gospel? Was it different from that of the other apostles? For by it was communicated “this Treasure” to Paul, who stands here as the representative man — the pattern to all coming after. Mercy, sovereign and free, shines in this man’s case more fully than all, as we have already seen. He would tell us so, saying, “Therefore seeing we have this ministry, as we have received mercy, we faint not.”

Christ had died: God had “made him sin for us, who knew no sin.” God had abandoned Him who had trusted in His God. He who had taught others to trust in Him was Himself forsaken, and the cry, “My God, my God, why hast thou forsaken me?” attested this; and was the mocking taunt of His foes, “He trusted in God, let him deliver him now if he will have him” (Matt. 27: 43). We see no righteousness in this. But we see that “The righteous Lord . . . hateth iniquity” — and His Son having taken that place must take all its consequences. It was God’s righteous judgment against sin which we see there.

He was taken from the cross and placed in the grave. The soldiers sleep as they guard the tomb: they became as dead when the angel of God descended to roll back the stone where the dead had been laid. But Christ had risen. He was not there. The tomb unsealed, the grave-clothes unmoved, pointed to the mighty fact that no grave could hold the Son of God.

Some days elapse, when we see another sight. On the Mount of Olives, perhaps some five hundred disciples stood, and from their midst a Man ascends to heaven, out of their sight. He is saluted there by God in righteousness as the Author of eternal salvation; the Establisher of righteousness against sin, for “the righteous Lord loveth righteousness.” The Father gives Him the Holy Ghost afresh for others-and out from the glory comes the message, which afterwards arrested Saul of Tarsus, that this righteousness of God was so vindicated by the Son, that God set Him on His throne, and the news is sent forth from the heavens that God’s righteousness could now be displayed for man, a sinner, in salvation-and not against him in judgment: that all who submitted to Jesus, the Nazarene, should become God’s righteousness in Him.

“Our Gospel” dates from the glory of God. It comes forth as a ministration of righteousness, and of the Spirit (2 Cor.3: 8, 9): no more the ministration of “condemnation” and “death.” It shines out from His face who accomplished the work, and whom God seated on His throne — the witness of His estimate of the work which He had accomplished. The “Treasure “was this. It was all that was thus brought forth from the glory of God, as found in Christ there; and as possessed by the vessel of clay.

Then came the attenuating process, by which the vessel would be made the medium through which it should shine. The light was taken in through exercises of conscience; and shone out through the exercises of his heart. The “life of Jesus” must be made manifest in the earthen vessel (2 Cor. 4: 10); out of it the faith of Jesus (2 Cor. 4: 13 and cp. Ps. 116: 10) must be expressed; and the hope of Jesus (2 Cor. 4: 14) must actuate the heart. And the momentary lightness of the affliction, through which it passed, only worked to enlarge the capacity and give in result a far more exceeding and eternal weight of glory. The eye was fixed on the unseen and the eternal: the seen and temporal was passing away; and even if the earthly tabernacle — suited to the present passing stage — were dissolved, a building of God, a house not made with hands, was sure; and if Jesus came — all that was mortal which remained would be swallowed up of life (cp. 2 Cor 4, 5).

This, then, was the purpose of God with the earthen vessel; this the process to reduce it to all that He desired. The light of the glory in the face of Jesus shone in the holiest on high, and on earth the light of the lamps shone over against the candlestick to cause its beauty to be seen.

Chapter 9:

God in the Vessel.

“The sentence of death” (1 Cor. 1: 10).

“The power of his resurrection” (Phil. 3: 10).

The passages at the head of this chapter present two principles which the vessel of God’s choice must practically learn. They are not confined to the Christian interval alone; but have been the lessons, variously taught, and more or less intelligently learned by the elect, at all times, and in all dispensations; though the clear, doctrinal meaning was not known until New Testament times.

They are, as we may speak, in a certain sense, correlative. The vessel is taught experimentally the first of these; and in the same way he finds the second working in him. What has “the power of his resurrection” to do with aught but a dead man? Surely nothing! Therefore if death works in him, life works also in him in the power of resurrection. This power is of God alone.

These are the great lessons set for every saint while here. The measure in which they are learned is quite another matter: as is also the soul’s apprehension of the lesson. But oh, what conscious power is found, as the soul learns to hold the cross, to every motion of human life which works in his body! to bear about in himself the sentence of death, morally or physically, that he should not trust in himself, but in God who raises the dead. Then death works in him, and life towards others.

The former principle — “we have the sentence of death in ourselves” — is preparatory to the desire “That I may know him and the power of his resurrection.” And this will be seen as we examine other cases in scripture, “written for our learning.”

The history of the “father of the faithful” will help to this end. In Abraham’s path we are introduced to one, and the dealings of God with him, in whom we see the gradual unfolding of God’s lessons for the soul, before the doctrine of these things is developed to us in the New Testament scripture.

Like ourselves in our measure, he had to pass through all in an experimental way, to reach the perfect end. With the saint in the New Testament, did he but accept what is there taught, it would be with him that the place where others ended he would begin. But the state of soul, and the power of the flesh, and the deceivableness of our own hearts, are such that we must, alas! learn, too, all the lessons in an experimental way.

In Paul we see one who learned these things practically, but with much difference from ourselves. Speaking for oneself, and perhaps for others, we learn them through failure, in which we experience (more like Peter) the extricating ministry of Christ. Paul’s case differed much, for in him we see rather the true heart taught, the singleness of eye met, so that he had more of the preventive or preserving ministry of Christ, rather than the restorative or extricating, while, at the same time, he was passed through circumstances of varied kinds that the lesson might be experienced in his own soul. We see failures in his life, but they were few.

We all experience, in a sense, the threefold way in which God revealed Himself to Abraham. He was called by the “God ofglory” (Acts 7: 2). He was sustained by the “Almighty God, ” and all was provided by “Jehovah Jireh. ” This was his history as a saint. But all was not revealed to him at first: the flesh had to be broken, fallen nature exposed, law had to be tried and found fruitless for faith, promise had to be rested upon, and then the fruit of accomplished promise had to be surrendered for the power of resurrection on Mount Moriah. Until this came he never was really and fully a worshiper, nor did he ever know God by that new name, “Jehovah-Jireh.” I do not dwell much upon his earlier history. He did what true children of God do also, until they learn otherwise. He saw, when called of God at first, that which it was God’s will should be done or possessed, and he assayed to realize and accomplish it in the strength of man. All fails, and then at last God does by him what he assayed to do himself. The end in view was right and the motive was right, but the energy put forth was of “man.” He had not yet taken “the sentence of death” to himself, nor had he learned “the power of his resurrection.”

Was not this so with Moses when he assayed to deliver Israel? With David at Ziklag? With Peter in the judgment hall? Each was tried, each sought to do that which was right and of God; but the energy was of man, and God did, at the end, by each one the same things which each had assayed to do themselves. We see this every day around in the history of saints. We know it in our own. Often, too, we have seen, in the first freshness of soul in a young saint apprehending the truth, a deeper and more spiritual recognition of the will of the Lord than at later times in his life. He may have turned aside from the performance of it, or he may have sought to do it in the power of man, thinking that because it was right and of God he should do so. Years after the thing is done (if there was no failure or turning aside) by God Himself in him. Or, if failure supervened and — turning aside, it was forced upon him through sorrows and trials and breakings of the flesh, and of the will of man which had come in to hinder.

You see it, too, in those that have assayed to serve in the gospel or in the church. The energy of the heart which pushed forth the young man as a servant, fails, he breaks down, he is coldly received, or the like. If there is gift from Christ, the thing was right and of God; but the energy was self — unbroken. Painful lessons followed (than which there are few more so), but if we watch that man’s after history, if he walk with God, he will come forth brightly in useful service to the Lord: God doing by him what he assayed to do himself in vain.

In Abraham’s case we will examine the moment when he was enabled to take home “the sentence of death” to himself in the “sign of circumcision” (Gen. 17), thus learning the fruitlessness of flesh, and to be cut off from himself in the things of God.

Nearly fourteen years had passed since the birth of Ishmael, this son of the bondwoman: this effort of the energy of man to accomplish the thoughts of God. He was born and was brought up in Abraham’s house for twice seven years. All seemed outwardly promising for the time; but Abraham had trodden for those fourteen years a path which was self-devised. These years are passed over as a blank in his history — utterly unrecognized. And oh, how many histories of God’s saints will be found a blank by-and-by! The power of man was seeking to further the things of God. But this he must discover, in one short interview, in which his whole path and his Ishmael are totally ignored; not by words, indeed, but by the simple revelation of God Himself — the almighty One who was all-powerful, in contrast with quasi -power in man.

Let me ask my reader has he ever known cases analogous to this? Has he not seen with an enlightened eye lives of apparent usefulness — and this, too, in ways supposed to be of God — blown upon in one moment by some truth flashing upon the soul, which judges all? How multitudinous are the paths that would fade into a mist as one flash of divine light is shed upon them! Yea, even those which are based upon the word of God and His known will in the truth, not to speak of the ten thousand paths and ways of supposed service, which have no warrant from it at all: the former done in the strength of man and worthless, the latter I care not to analyze, so worthless are they.

And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God [El-Shaddai] walk before me, and be thou perfect. And Abram fell on his face, and God talked with him” (Gen. 17). What a moment was this! To discover in that interview that he had never yet touched the pathway of the Lord. He had walked by the light of his own eyes. All was worthless, all was ignored, he has but to listen as he lay on his face before God, until the whole unfolding of God’s mind, thus far known, is heard, and the previous fourteen years is treated as a blank in his history. One sentence alone passes his lips in this whole chapter, one cry from his heart is heard. It is the struggle of one who now feels that nothing of God was in those many years of hope, that he must now step off this self-devised pathway on to the path of God, leaving all behind as a mistake, as the effort of man to accomplish the things of God.

What a moment for the soul! Have there not been such-like soul-awakenings in God’s saints at times? Moments when all was fading away which had delighted the eye, and the heart’s cry was heard: “O that Ishmael may live before thee!” Must all then go? Is there not some remnant of former days which may be spared? Has all been a mistake? Is all to be thus ignored? God may pity the soul in this — though not His purpose. He may say, as it were: “And as for Ishmael, I have heard thee.” And the link may be spared and blessed in an earthly way, but it never enters the path which is divine: “But my covenant will I establish with Isaac.”

Seven times do we now hear the utterances of God in His unchallengeable “I will” (vv. 2-8). Those purposes are announced, into which man could never enter as co-worker with God. “I will make my covenant with thee”; and I “will multiply thee exceedingly”; “I will make thee exceeding fruitful”; “I will make nations of thee”; “I will establish my covenant between me and thee, and to thy seed after thee, in their generations, for an everlasting covenant, to be a God unto thee, and to thy seed after thee” (cp. Gal. 3: 29; Phil. 4: 19). “I will give unto thee, and to thy seed after thee, the land whereon thou art a stranger”; and “I will be their God.”

Abram has but to hearken, to receive, to hear, all that God Himself would do by him. Abram’s strength was but that of man, it could but mar the power of God in resurrection. He must accept the seal of this new creation, he must take “the sentence of death” home to his own soul in the “sign of circumcision” — the seal of the righteousness that he had by faith, being yet uncircumcised.

Mark the significance of all this, expressed in the changing of his name at this time. Rather, let us say, in God imparting to that name the breathings of His own. Instead of Abram he would now be Abraham. The breathings of the name of Jehovah, the self-existing God, are imparted to his; he is made, as it were, a “partaker of the divine nature” (Cp. 2 Peter 1: 2). He belongs to the new creation of God. *

{*See also how Oshea is turned to Jehoshua, and many other cases in the word (Num. 13).}

This was the sign of “the sentence of death” upon man, and the entrance into that where “all things are of God” — of which circumcision was the seal. The work of God would be done in the vessel by Himself alone. The human vessel must bow. It must take this sentence home to itself. In spirit it must enter into the new creation with a new and divinely-breathed name.

The vessel must be will-less and powerless in His hand. But more: “The power of his resurrection” must be known, for it alone can avail in a dead man, to lift him out of the dead and into this new sphere. (“He considered 28 his own body now dead.” “He hesitated not at the promise of God through unbelief.”) This power now comes in: “As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.” She, too, must be made partaker, as it were, of the divine nature; she must, like him, have the breathing of God’s name put to hers, that she may in figure be of the new creation also. “And I will bless her, and give thee a son also of her: yea, I will bless her and she shall be the mother of nations, kings and people shall be of her.” Again he falls on his face — now as Abraham. He “found strength in faith, giving glory to God.” Abram once had fallen on his face and listened; but now Abraham fell on his face and laughed, and said in his heart, “Shall a child be born unto him that is an hundred years old: and shall Sarah that is ninety years old bear? . . . And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: 29 and I will establish my covenant with him for an everlasting covenant, and with his seed after him.”

This was “the power of resurrection,” now the resource of God. Human strength and human hopes were dead in Abraham and Sarah, the “sentence of death” taken home to their souls, that they “should not trust in themselves, but in God that raiseth the dead.” “Against hope he believed with hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be” (Rom. 4: 18).

But there was more taught here. God had said, at the moment when he first appeared to Abraham as the Almighty, “Walk before me, and be thou perfect.”

Hitherto the Lord had been his shield and his exceeding great reward. His guardian care had marked his path — his shelter from his foes. Now more was asked: God’s new name would bring fresh responsibility. El-Shaddai had been revealed Himself, who could do all things, who only needed an empty vessel under “the sentence of death,” to use. “Perfection” must now be found. This was the answer of the soul to the revelation of God, the soul responding, as face answers to face in the glass, to all that God is — as thus known.

We have then:

Circumcision first brought in, the sign of the sentence of death and the cutting off from ourselves;

the power of His resurrection follows, as that of God, who would work in a dead man;

we have perfection required in those in whom the other two are seen.

Thus were the roots of these things learned in practical power by the vessel of promise, afterwards to be known in their spiritual significance in New Testament times.

The omission of the “not” here is very probably right, and in keeping with the subject.

Which signifies “laughter” or “joy”: he makes melody in his heart to the Lord; realizing this heavenly joy: this “eighth day” of creation power.

When therefore we turn to Paul in Philippians we find all there. The vessel is there in its moral beauty and perfection, as far as this can be reached below. The workings of flesh are not there, nor sin, nor the weakness of man, as a vessel of mercy upon the potter’s wheel. No flaw is here. The vessel is not now marred in the hands of the potter. True, it is not yet transformed into the potter’s image in glory; but it is attenuated to its utmost on earth, rendered as transparent as it may yet be; and the “Treasure” shining out in every phase. Christ is motive, Christ is energy, Christ is end. The potter is now seen in the vessel.

We find those great principles which we saw in Gen. 17, in Phil. 3. Paul has gone through the prefatory work. Four years in prison, chained to a soldier, had wrought its work. The soul had been stripped of all its “desirable things.” The labor for Christ which was his life was now arrested, as to outward warfare in the work. Brighter lessons were in store: lessons for the church of God, in all ages of her sojourn here on earth, were to come forth from the Roman capitol, where he wore his chain.

He takes the conscious place — not now merely as learning the fact of death to all the energy of man, as Abraham — but of accepting it. “We are”; said he, “the circumcision.” The painful lesson is past. Christ had passed away from the earth: He had died to the scene, and died out of it, to rise into that new place, now fully taken, as “the beginning of the creation of God.” Head of that new order of things, associated with Him, “circumcised with the circumcision not made with hands,” we partake of all that into which He as Man had entered. We are circumcised in Him, as Sarah was in Abraham. “We are the circumcision, who worship God by the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh: ” the “sentence of death” to all that savored of the energy of man, even at his best, and the flesh only to be ignored, even in its best phase.

There all that savored of this, all that of which man could boast, is cast aside. Of all men he had that of which he could boast as to the flesh. Not the “flesh of sin” here, but that which looked fair in man’s eyes, and was the best fruit that man could produce, as such, in divine things. By birth, by religious zeal, by righteousness of the law which applied to man in the flesh, all was surrendered in that moral death, of which circumcision was the seal.

But more: “ all things” were counted loss, they but stood in the way of that which was “all his desire.” “That I may know him, and the power of his resurrection.” Here was another of those striking points found in Gen. 17: the desire in gazing at Christ in glory, to know Him there — gone up to that scene where all His glory shone. And here on earth, as a vessel indeed, will-less, powerless, empty, finding that power which raised up the Son, out of every sorrow and grief by the way — and by which, at last, He rose from the grave — working in the vessel, wielding it and using it for the purposes which alone were His, to work, while here, for His glory.

How did this power work in Paul? Look at the man who above all on earth was filled with such mighty energy in the service of Christ in the gospel: shut up as a malefactor in prison, suspected by his brethren, shunned by all for a time, cut off from the work which was more than life to him. His great heart had swelled with the hope that, as he had evangelized the eastern world — “From Jerusalem, and round about unto Illyricum,” he had fully preached “the gospel of Christ” — he would now go forth to the western world, as far as Spain — carrying the word of life.

Caught in the toils of a prison, the great vessel learns, after four years of exercise, to say: “I would have you understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel.” God was doing greater things when the great vessel to whom the gospel of the glory of Christ was committed was set aside from its active work. Most of the brethren were waxing confident now (as in quietness of heart, his case in God’s hands, he waited on His vindicating love), his bonds were known to be for Christ; others were the more bold to speak the word without fear.

But God was making the vessel for His use. It was on the potter’s wheel. There were greater things to be done by him than his heart had devised. It was a light thing to evangelize the western world compared with the writing of those epistles which came from his prison in Rome, to instruct and comfort and rejoice the hearts of millions of His saints for well-nigh two thousand years. To this end “the power of his resurrection” alone could work. And if the fellowship of his sufferings” reached even to “conformity to his death,” it was but the path by which he would arrive at “the resurrection out from among the dead,” and thus be more like Christ.

There again we have “perfection” seen in the vessel, as far as such can be reached while here on earth. This “perfection “ is always dispensational in its character, and answering to the revelation of Himself which God has been pleased to make from time to time: as Almighty, or Jehovah, or the Father of the Lord Jesus Christ.*

{*Compare Gen. 17: 1; Deut. 18: 8; Matt. 5: 48; Phil. 3: 15.}

It is important for us that we understand the different ways that perfection is looked at in the word.

We have positional perfection, as we may term it, which every soul that belongs to Christ possesses in Him; the standing of the saint as set free under the gospel now set forth. This positional perfection is in contrast with what a Jew under the law could possess; because “the law made nothing perfect.” Under the gospel~the conscience of the believer is perfected by the precious blood of Christ. When “once purged,” no charge of sin can ever press itself on the worshiper. By one offering, Christ has perfected continuously the sanctified ones, that is, those separated to God by His blood.

But more: he has died with Christ out of the old status, which he possessed as a child of Adam. He is risen with Christ into a new sphere, too; he has been quickened together with Christ, and raised up together (Jew and Gentile) and seated in heavenly places in Christ Jesus. Every soul who is in union with Christ stands in this “perfection” before God. I do not speak here of their realization of such. Paul labored that he might present every man perfect in Christ (Col.1: 28). In this there is no intrinsic perfection in the saint, it is his dispensational standing. He is complete in Him who is the Head of all principality and power. He is circumcised (positionally) in Him by the passing out, in the circumcision of Christ, into that new order of things, that eighth day, to which circumcision belonged. (It must be performed in the type on that eighth day.)

There is a moral perfection which is attainable here below on earth, to which Paul exhorts and in which he walked himself (Phil. 3: 15). This is what the Spirit of God wrought in the vessel, in the condition found in Philippians producing in it a reflex and an answer here to all that Christ on high is with the hope filling the soul, to be conformed to Him in His path on earth, reaching even to the grave, and out of which the power of His resurrection would raise it if it reach “conformity unto his death.” “All things” were dross and dung in see king for such perfection; but it was attained by the setting aside of all that man could glory in, and it was wrought by the Holy Ghost in an empty, will-less vessel, hastening on to the goal. “Let as many as be perfect, be thus minded: ” attainable, indeed, by all, though perhaps few really attain it, for want of a single eye.

But “perfection” itself could never be reached on earth. True, the positional perfection, all who are Christ’s possess in Him. Moral perfection would be attained by the true-hearted saint who yielded himself to the workings of the Spirit of God. But the end would not be reached while here. Nor until the mighty power of Christ would be put forth, and “mortality would be swallowed up of life,” and He would change our vile body that it might be fashioned like unto His glorious body, according to the power whereby He is able to subdue all things unto Himself. Of this Paul would say: “Not that I had already attained, either were already perfect, but I follow after, if that I may apprehend that for which I am also apprehended of Christ.”

Thus the father of all that believe learned his threefold lesson experimentally in his path of old; and the leader of the people of God, in New Testament days, learned it in his. He was a man of like passions as ourselves, but a man with a single eye, a single motive, an undivided heart. He waits on high with Christ for the fruit of all that the potter’s hand had skillfully wrought, not a flaw remains, no more crushings are now required. He enjoys the “far better” thing meanwhile. By-and-by “This corruptible shall have put on incorruption; and this mortal shall have put on immortality,” and the Master’s handiwork will shine in him, as a “vessel of mercy, which he had afore prepared unto glory.”

He will have then received the crown of righteousness, which the Lord, the righteous Judge will give him at that day, and not to him only, but unto all those that love His appearing (2 Tim. 4: 8).

Scripture Notes and Queries

Scripture Notes and Queries

F. G. Patterson.

Preface.

In Editing this Volume the Editor has found that the experience of several years' study of the Word of God has been helpful. This experience has enabled him to add to what had been written; or render it, he trusts, more clear and helpful.

Trusting, in the Lord's gracious love and goodness, that it may be found helpful to some, it is compiled and sent forth in this form.

Blackrock, May, 1871.

Contents

1. In what way do "All things work together for good," etc., even adverse things? (Rom. 8: 28)

2. What does Baptism signify? What is the Teaching of Rom. 6?

3. In what way does Phil. 1: 6 bear upon the question of the Perseverance of the Saints?

4. What is the Teaching of Prov. 1: 26? Who is "Wisdom"?

5. Does the Holy Ghost dwell in Christendom, or in the true Church ― the "body of Christ"? (Eph. 1: 22, 23; Eph. 2: 22, 23; 1 Cor. 12: 13; 1 Cor. 4: 17)

6. In what way are true believers, under the curse, by putting themselves under law, as a rule of life? (Gal. 3: 10)

7. What class of persons are contemplated in Phil. 3: 18, 19?

8. Is Atonement in the act of death only, on the Cross?

9. How does God "create evil," as Isaiah 45: 7 states?

10. What is "leaven" of Matt. 13: 33?

11. What is entering into temptation (see Matt. 26: 41)?

12. How do the angels ascend and descend upon the Son of Man? (John 1: 51)

13. How did Christ learn obedience by the things which He suffered? (Heb. 5: 8)

14. Is Zaccheus' language, "Behold, the half of my goods," etc, that of self-righteousness, or of a hear touched by grace? (Luke 19: 8, 9)

15. What is the difference between being quickened by the Holy Ghost, and sealed? (John 7: 37-39; Eph. 1: 13, 14)

16. What is the "Olive tree" of Rom. 11?

17. What is the meaning of 1 Peter 1: 2; and why is "obedience" placed before blood?

18. "Without the camp," of Heb. 13?

19. What is the Teaching of the Parable of the unjust Steward? (Luke 16)

20. Is prayer to the Holy Ghost a Scriptural thought? (Eph. 6: 18; Jude 20; Rom. 8: 26, 27; 1 Cor. 12: 27)

21. Does the judgment-seat of Christ embrace unbelievers, as well as believers? (2 Cor. 5: 10)

22. How is one to endeavor "to keep the unity of the Spirit in the bond of peace"? (Eph. 4: 3)

23. If the Holy Ghost did not dwell in believers in Old Testament times, how do you account for Isaiah's statement (Isa. 63: 10, 11), "His Holy Spirit within him;" and Peter's (1 Peter 1: 11), "The Spirit of Christ which was in them," i.e., the Prophets?

24. Are "the Saints" and "the faithful" two classes in Eph. 1: 1?

25. What means "Wherein He hath abounded toward us in all wisdom and prudence"? (Eph. 1: 8)

26. Was Peter wrong to "go a fishing," and did he not draw others into it, etc.? John 21: 3)

27. What do we learn in the Lord's addressing Peter as "Simon, son of Jonas"? John 21: 15

28. How is one to know that one is baptized with the Holy Ghost? (Eph: 1: 14; 1 Cor. 12: 13)

29. What is the "perfect man," of Eph. 4: 13?

30. What is meant by eating and drinking "unworthily" of the bread and the cup? (1 Cor. 11: 29)

31. Does John 13: 2-4, and Matt. 26: 20-26, refer to the same supper? Was Judas present? If so, why did the Lord admit him ― He knew his evil heart?

32. Is righteousness God's gift, as life? (Rom. 5: 18)

33. Does sealing take place immediately on believing? Can a person be a believer and not sealed in this dispensation? (Eph. 1: 13)

34. What does the number "five" signify in Scripture as a symbol? (Lev. 26: 8)

35. What is the meaning of "obeyed from the heart the form of doctrine which was delivered unto you"? (Rom. 6: 17)

36. What is the force, in their contexts, of the word, "For many are called, but few are chosen" in Matt. 20: 16; 22: 14?

37. What is the difference between the "anointing" and "sealing" of the Spirit? (1 John 2: 27; Eph. 1: 13; 2 Cor. 1: 22)

38. Are the two last verses of 1 Cor. 5 now practically applicable to those gathered to the Lord's name?

39. If the Old Testament saints had life, what was the object of renewing the sacrifices?

40. What is the meaning of "the Author and Finisher of faith"? (Heb. 12: 2)

41. What does "firstborn of every creature" mean? (Col. 1: 15) 69

42. What does "all fulness" mean (Col. 1: 19)

43. What are the "sufferings," of Col. 1: 24?

44. What is "the dispensation," of Col. 1: 25?

45. What is the "mystery which hath been hid"? (Col. 1: 26)

46. What are the "Hidden Manna" and the "White Stone"? (Rev. 2: 17)

47. If "all Scripture" be "profitable," what edification is to be learned from the story of Saul and the Witch of Endor? (1 Sam. 28)

48. If Enoch and Elijah were taken up to heaven, what is the meaning of John 3: 13?

49. The believer's confession of sin explained. (1 John 1: 9)

50. Why are saints told to make their calling and election sure? (2 Peter 1: 10)

51. What is the meaning of the Covenant or Testament of Gal. 3: 17, and Heb. 8, 9? Are Christians under any covenant?

52. What is the "reward" of Col. 2: 18?

53. Explain, "Lie not one to another" of Col. 3: 9

54. Who are the five foolish Virgins? (Matt. 25)

55. What is the dispensational teaching of the "days" in John 1; do they correspond with the "days" of John 20 and 21?

56. Is it right to continue to ask for spiritual blessings for oneself and others, when the requests have been laid before the Lord?

57. What is the "ministry" of 2 Cor. 4: 1?

58. Why, in 1 Tim. 3: 15, do we find "the living God" ― why "living?"

59. Is there any Scripture to lead us to believe that the Holy Ghost will dwell in us forever? (Eph. 1: 13, 14)

60. What is the meaning of Rev. 20: 4, and the "first resurrection?" etc.

61. Does Isaiah 49: 9, 10, apply to Jews or Gentiles?

62. What are "governments" in 1 Cor. 12-28?

63. How do you reconcile the apparent contradiction in Numbers 23: 19 and Ex. 32: 14?

64. Why is the baptism of the Holy Ghost referred to so early in the Gospels? (Matt. 3: 11)

65. What is to "stand perfect and complete in all the will of God"? (Col. 4: 12)

66. What is to "grieve" and what to "quench" the Spirit of God? (Eph. 4: 30, 1 Thess. 5: 19)

67. What is the difference between the bitter experience of Rom. 7: 14-24, and the conflict of flesh and spirit in Gal. 5?

68. What is the difference between Matt. 16: 19 and 18: 18?

69. What is the distinction between the "Kingdom of God" and the "Kingdom of heaven"? (Matt. 13; Luke 17: 21)

70. What is the correct thought of Heb. 12: 23, "To the general assembly and church of the firstborn"? Does the Holy Ghost repeat Himself, or is there a distinction?

71. What is the proper teaching of 1 Cor. 11: 5? Is there any ground for women praying in an ordinary prayer meeting; not in the assembly?

72. What was the state of the Old Testament saints compared with that of Christians? (Ezek. 18: 31)

73. What is the meaning of the parable of the debtor who was forgiven, and then put in prison for the debt, and what is its application to us, if Jewish? (See Matt. 18: 23-35)

74. Did Paul's ministry of the "one body" only commence when he was a prisoner in Rome? (Acts 26: 22, 23; 1 Cor. 16: 8-10)

75. When is a person sprinkled by the blood of Christ? (Heb. 12: 24)

76. Is the unbeliever quickened?

77. Then "the veil will not be rent for them" (i.e., the Jew). What Scripture can be given for this?

78. It is said, 'the blood is always presented to God.' Is there no application of the blood to us in Heb. 10: 22?

79. Suppose there had been no blood-shedding, might there not have been the blood (qy. water), for condemnation?

80. Would it then be correct to say, that "the moment the water of the word has reached the conscience of a sinner he is clean?

81. "Sprinkled from an evil conscience," is not sprinkling of blood upon persons, and for sins? (Heb. 10: 22)

82. Would a Christian be attracted by those things which are pleasing to the flesh?

Scripture Notes and Queries

1. "M. T. P." writes ― "I should be glad if you would say a few words on that text in Romans 8: 28, 'All things work together for good to them that love God.' Do the accusations of the enemy, and of our own hearts, work together for our good? They are not pleasant to bear. In what way do they work for our good?" (Rom. 8: 28.)

A. ― The passage supposes the consciousness of the perfect liberty of grace in which as believers we stand ― "No condemnation to them which are in Christ Jesus" ― "The law of the spirit of life . . . hath made me free from the law of sin and death," ― "Ye are not in the flesh, but in the Spirit ― The Spirit dwells in us, and "witnesses with our spirit that we are the children of God. If children, heirs, etc.; but we are not yet in possession of the inheritance, except as knowing it is ours, and we find ourselves in a groaning creation, still subject to the effects of man's sin: we are linked to it by a body still subject to death, while waiting for the adoption, to wit, its redemption. We have been redeemed; our bodies are indwelt by the Spirit, which links us with Christ in heaven; in the body we are linked with a groaning creation. We have been saved in hope of the glory that comes, we learn in patience to wait for it; and in such a state of things we do not know what to pray for as we ought; but the divine feeling produced in our hearts by the Spirit, expresses itself by a groan which cannot be uttered; but into which the Spirit enters, and God, who searches the hearts, finds in us the mind of the Spirit, who "makes intercession for the saints according to God." In such a state of things, although we do not know what to pray for as we ought, we do know that all things work together for good to them that love God.

Your question, "Do the accusations of the enemy and our own hearts work together for good" would not have place here; although God may and no doubt does turn them to account for our blessing, because the enemy has been silenced for ever as to our acceptance with God. God Himself has proved Himself "for us," and has justified us, so that the Holy Ghost asks in verse 33, "Who shall lay anything to the charge of God's elect?" There is none. "Who is he that condemneth?" There could be, nay is, no condemnation to them who are in Christ Jesus. As to the accusations of our own hearts, we have nothing to satisfy us in them; if we had, it would be a bad sign. We know that no matter how deep the discovery we make of the evil of our hearts, Christ has been under it all, and has put it away for ever. We do not think badly enough of ourselves. Once we have discovered that there is no "good thing" in us, and with the full knowledge of what we are, Christ died for us, and that He has delivered us completely and for ever; we begin to think not at all of ourselves ― we then have done with ourselves altogether. The Spirit, who dwells in us, is grieved with the slightest shadow of failure or sin, and does not, nay could not, for the time, lead our souls into the enjoyment of our place and portion. He turns us in on our own hearts that we may see the evil and exercise self-judgment as to it; this we may confound with the "accusations of our own hearts."

The verse then shows us, that in such a state of things, God makes all things work together for our good (a precious consolation in the midst of trial and difficulty) ― and so our heart is kept at rest, in the consciousness that His ends are accomplished in and for His people.

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2. "N., Glasgow," asks ― (1) Baptism; what does it mean ― death only ― or death and resurrection? (2) Does the 6th chapter of Romans teach Baptism of water? and what is the teaching in that chapter.

A. ― (1.) In Baptism one is always baptized to something. In Christian Baptism, as many of us as are baptized to Christ, are baptized to death. We are buried with Him by Baptism to death (Rom. 6: 4). The thought of resurrection follows, in coming up out of the water; but is not the primary thought of Baptism, which is a going to death; we are baptized for death ― The thought is death and burial.

(2.) In Rom. 6 the Apostle refers to Baptism of water, to show that in it the person had been baptized to death, and that it contradicted the thought that one might consider himself alive in a sinful state, so as to continue in sin, that grace might abound. The chapter fully refutes the unholy thought that the full, free, boundless grace of God, which constituted the believer righteous by the obedience of another (ch. 5: 19, 21), is a principle of sin. The argument is, that if we have part with Christ at all, we have part with One who has died to sin, and who is alive to God. We have died with Him to sin and we cannot be alive to that state to which we have died ― we cannot be alive to sin and dead to sin at the same time; the objection contradicts itself. Our Baptism was to Christ's death. When Christ died, He died to sin; He was, in His death, discharged from it; He came out of the position to which sin attached as a substitute. Alive in resurrection, He has nothing to do with sin, and lives to God only. We should then consider ourselves as having died to sin, and having come out by His resurrection from the sin for which He died, and as alive to God only; in a state outside the former, and so to walk in newness of life. We have a right to do so, because He died for us. The subject of the chapter is practice, not standing; and in the allusion to Baptism, he gives us God's thoughts, as to what Christian Baptism expressed as an initiatory ordinance.

But it is to be observed that it is never a sign of what is already possessed; but of what the baptized is about to possess. It is the reception of persons into the sphere of blessing where the Holy Ghost dwells, and the privileges of Christianity are, by those who are there already; it is the act of the baptizer. The baptized are received in order to partake of the blessings of that place of privilege. Instance the day of Pentecost; when Peter exhorts the Jews to "Repent and be baptized every one of you, in the name of Jesus Christ, for (είς) the remission of sins, and ye shall receive the gift of the Holy Ghost" (Acts 2: 38). Here it is plain that they were to be baptized with a view to (είς) forgiveness, and the reception of the Holy Ghost. They were not baptized as possessing these things, but in order to receive them. So also we find every case in Scripture. Paul is baptized that his sins might be washed away (Acts 22: 16). We have been baptized for (είς) death (Rom. vi), not because we are dead and risen already. No doubt we find that many who were born of God were baptized, but they never were baptized because of this, but were received by those within into the sphere of blessing here on earth ― the House of God.

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3. A correspondent would be glad to know how far the doctrine of the "Perseverance of the saints unto the obtaining of eternal life" is borne out by the passage, "He who hath begun a good work in you, will perform it until the day of redemption," or, Jesus Christ.

A. ― The passage (Phil. 1: 6) shows the perfect confidence there was in the Apostle's heart, that God who had begun a good work in them, that is, the spirit of devotedness to the interests of the Gospel (v. 5) as all other precious fruits which he saw in the Philippians, would continue it until the day of Jesus Christ. His confidence was sure, because it was God Himself who was thus working in them, both to will and to do, of His good pleasure (c. 2: 12). The fruits which he had seen were the proof of the existence of the eternal life which God had implanted in their souls. There cannot be the fruit of righteousness, till the righteousness is possessed (c. 1: 11); or the fruit of the Spirit, till the Spirit is within (Gal. 5: 22), and "By their fruits ye shall know them." In all these cases it is merely the happy natural outflow of that which the Christian possesses; and is to the glory of God. Hence, I do not like the expression, "Unto the obtaining of Eternal life." We never find the obtaining of it a future thing in Scripture. To be sure, the full unhindered enjoyment of it ― "reigning in life;" and its full fruition is always, as we well know, a future thing; but the possession of it is always a present thing to the believer. It may be clouded and hindered, but it is there. He has obtained it as he has obtained forgiveness of his sins, by faith in Christ.

Life and Propitiation come to us through the death of Christ (see 1 John 4: 9, 10). ― When we hear His words and believe on the Father who sent Him, we have eternal life (see John 5: 24; John 17: 3). We are born again by His Word, applied to our consciences by the Holy Ghost. "Of his own will begat he us with the word of truth" (James 1: 18); "Being born again . . . by the word of God" (1 Peter 1: 23). Thus we have a life in us in Christ, which as sinners we never possessed. We were dead in sins, Christ came into the place of death for sins; in His death He put away sin, and bore the sins of many (Heb. 9: 26-28). God raised Him up from the dead, and has, by the same power, quickened, or given life to us, together with Christ thus risen, "having forgiven us all trespasses (read carefully Eph. 1: 19-23, Eph. 2: 5, 6, and Col. 2: 13); leaving them behind us as it were, in the grave of Christ, thus bringing us into a new place in resurrection before Himself. Christ risen from the dead, and gone up to heaven, is our life, which is thus "Hid with Christ in God" (Col. 3: 1-4); and is ― blessed be God ― as secure as He! We have still the old nature (we had nothing else once) to treat as an enemy, to mortify, and subdue; but our life is secured for ever. Hence, it is not a question with us now of obtaining life; but of possessing Christ, who is our life; and thus safe in God's own hand. "Because I live, ye shall live also." (John 14: 19.) The fruits will be seen somehow, wherever there is life in the soul; still the fruits are not to be an object to occupy us. Let others see them ― and let us be occupied with Him, who is our life ― risen, victorious over death, sin-bearing, judgment, everything, and its object and measure. If so occupied we will have but few doubts of the final issue ― rather treating them as they deserve, as of the enemy. Faith, keeping the door of our hearts, will admit no such intruders.

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4. "A humble believer, Glasgow," asks ― What is the teaching of Proverbs 1: 26? Does that passage mean that God will rejoice over the punishment of the wicked? Does "Wisdom" in the context, mean the Father, the Son, or the Holy Ghost? etc, etc.

A. ― In the passage it is "Wisdom" who speaks crying in the streets to the simple, the scorner, and the fool, to turn at her reproof, and to love not their own ways; and that Wisdom's spirit would be given them, and Wisdom's words made known to them. (The fear of the Lord is the beginning of wisdom, v. 7.) When they would therefore be reaping the fruits of the folly they had sown, under the retributive government of God in this world, in their fear and calamity they would call upon Wisdom to guide them, but they would not be heard ― it would then be too late to learn Wisdom's ways. Wisdom would then laugh at them as it were (it is a figure of speech), for what they were suffering; having set at nought Wisdom's counsels and reproof, when she cried to them to learn her ways.

The Book of Proverbs refers to the government of God here below, on the principle that, "Whatsoever a man sows, that shall he also reap" (Gal. 6: 7). This is true of saint or sinner. Grace saves the vilest, but the government of God is over all. It is on the principle that if a man squanders his money, or his time, or his health, he will reap the fruit of his ways in the loss of these things, etc. The grace of God in salvation never sets aside these principles of His dealings with men; nor does this marvellous grace alter the fact that every man reaps the fruits of his ways under God's government. A true Christian may do something for want of discretion, and want of hearkening to Wisdom's words, which he may have to repent of all his days.

As to your question, Who is it who speaks? It is plain from 1 Cor. 1: 24 that Christ is the "Wisdom of God;" and that He is made unto us wisdom (v. 30). (Read Prov. 8: 22-35, and compare with John 1: 1, 2.) Christ's word, that is, the expression of Himself, is to dwell in us richly in all wisdom. The Christian, too, is exhorted to walk in wisdom toward them that are without ― the world; redeeming the time (Col. 3: 16; 4: 5).

It is plain that Prov. 1: 20-23 is not a Gospel invitation at all. Hence the danger of using Scripture out of its true place and connection. The passage does not teach that God win laugh at the punishment of the wicked, and the rejector of Christ. The divinely taught mind shrinks from such an idea. Still the passage has no doubt often been used to waken up souls to the invitations of the Gospel, with much real effect.

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5. "W., Oswestry, Salop," writes, ― "I find that some Christians maintain that the Holy Ghost dwells in Christendom. Now I have always thought . . . that the Holy Ghost dwells exclusively in the Church. I would be so glad if you would give me your thoughts about this," etc.

A. ― I think that a right understanding of the distinction between the Church as the "Body of Christ" (Eph. 1: 22, 23), unto which believers are baptized by the Holy Ghost (1 Cor. 12: 13), and thus united to Christ, exalted and glorified in heaven (1 Cor. 6: 17); and the "House of God," a "habitation of God through the Spirit" (Eph. 2: 21, 22), in the world, will make the matter in your question simple and plain.

When Christ was glorified as Man to heaven, the Holy Ghost (not previously given, see John 7: 39) descended from heaven and took up His abode in and with the saints, on the day of Pentecost, as God's house. (Acts 2.) The Church thus begun, and set up as God's witness and abode through His Spirit, is styled "the House of God, which is the Church of the living God, the pillar and ground of the truth" (1 Tim. 3: 15). This "House" was a co-extensive thing at the descent of the Holy Ghost, with the "Body," its other aspect, and was the true thing which God Himself fitly framed together; a member in which was a living one, and in union with Christ the Head, by the Holy Ghost. But we find that after its being set up, men began to build on the foundation, wood, hay, stubble; as well as gold, silver, precious stones, etc. (1 Cor. 3), and as a consequence the House, as man built it, began to assume vast proportions, and entirely disproportionate to the Body, the true thing. But still, the Holy Ghost did not leave the House, and this House still was, as far as man's responsibility went, "God's building." "The temple of God and the Spirit of God dwelled! in you" (1 Cor. 3: 9, 17); i.e. collectively those built together were a temple; quite a different thought from the body of the believer being the temple of the Holy Ghost, as in 1 Cor. 6: 19. The House of God soon became what the apostle speaks of in 2 Tim. 2: 19-21, and which he likens to a "great house" containing vessels to honour and dishonour; quite a different state of things from its primary state, and which characterised Christendom ever since; and at which judgment has begun (1 Peter 4: 17).

The Holy Ghost in the first instance, baptises all believers into one Body (" There is one body and one Spirit," Eph. 4: 4), uniting them to Christ as Head on one side; and God dwells amongst them as a habitation through His Spirit on the other. He dwells in a "House" or "Habitation" here on earth, and all who profess the name of Christ are responsible for the presence of the Holy Ghost; although not, of course, "sealed" as the true believer, and indwelt by Him. Thus we often find, as the other day in Italy, a remarkable work of the Holy Ghost, where there may not have been previously a single living member of the "Body of Christ."

A right understanding of the Church as the "Body of Christ," composed of living members, and the "House," or professing Church, is the key to much of the teaching of the Epistles. The word "Assembly" (the true word wherever you find "Church" in the English Bible), has a double application. If we look on high it is the Body of Christ ― "The Assembly which is his Body" (Eph. 1: 21, 22); if we look below the Assembly is the House (1 Tim. 3: 15). The difference lying between union of living members by the Holy Ghost to Christ in heaven, and God having come down to dwell in a habitation on earth.

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6. "O.M.A.B., Boyle," asks for replies to the following questions: ―

(1) Tell me the meaning of Gal. 3: 10.

How can it be said of saints, justified sinners by faith in Jesus, even though they should make the law their "rule of life," as they say, that they are under a curse? To be sure, such practically deny their oneness with Christ in resurrection; they are rendering themselves incapable of living in the power of the risen life, but this does not alter the fact that they are one with Christ ― risen, ascended, and seated in the heavenlies, and that God looks at them as such. How, then, can it be said they are under a curse?

A. ― The Apostle is not speaking of the standing of persons, but is showing the effect of the law upon all who put themselves under it, or are striving to live on that principle in their relationships with God. That they are in fact putting themselves back in the state to which the curse of the law applies, and consequently putting them selves under the curse, for the simple reason that they do not fulfil it, and it curses all who fail to do so. If a Christian puts himself under the law, he must be consciously only in the position to which it refers; i.e., he must be "in the flesh" (Rom. 7: 5). Whereas the standing of a Christian is "not in the flesh but in the Spirit (Rom. 8: 9), and, as a matter of course, he is not realising his place as risen with Christ. The law applies to a child of fallen Adam, responsible to God as a sinner, and to none else. It pursues its claim upon him as far as the death of Christ. There, the believer, as having died with Christ, disappears from its pursuit, and it can go no further. It has no claim over one who is dead, and has thus eluded the uncompromising grasp of the law, and is now alive in another state, in Christ risen from the dead. So that, if a Christian puts himself under it in any way, he practically denies the place where Christianity has set him, and cannot consciously be in his true position before God. Of course then he breaks the law ― (Who ever kept it as alive in that state?) ― and it curses, without distinction, all who do so!

This is quite a different thing than if Paul was pronouncing upon the standing of a Christian, as God sees him, "in Christ." Impossible that in such a position he could be under a curse; and were he realising it, he could not put himself back into a condition to which the curse of the Law applies. When consciously there, he walks, not in the flesh, but in the Spirit; and the righteousness of the law is fulfilled in him who does so (Rom. 7: 4), but never by being under it.

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7. (2.) What class does the Apostle speak of in Phil. 3: 18, 19?

A. ― I believe whenever the Apostle writes such solemn words and warnings as these, that he has his mind upon those who have professed the name of Christ, but who, in their worldly fruitless lives, plainly show that it is a mere profession without reality, and are thus the greater enemies to the Cross of Christ ― joining to the name of Christ a life which had the things of earth for its object, instead of that which filled the soul of Paul, a Christ in heavenly glory, who had been rejected by the world.

Doubtless the end of such would be utter "destruction" not merely the "destruction of the flesh" of 1 Cor. 5: 5, to which you allude. Such solemn words as these, while searching to all consciences, have in view the mere lifeless professor in the outward universal Church, and are never used to stumble the true believer, or to throw the faintest shadow of a doubt on the certitude of his perfect, eternal, unalterable security in Christ. But when the walk is careless and disobedient, and one sees that souls are satisfied with the knowledge of grace, without seeking to grow up to Christ in all things, it is blessed to have such solemn words to search the conscience deeply, and to provoke the Christian to make his calling and election sure, by adding to his faith, virtue, knowledge, temperance, patience, godliness, brotherly kindness, and charity (see 2 Peter 1: 5-11), and walking suitably to his high and holy calling.

I am daily more deeply impressed ― may the impression be deeply engraved upon the hearts of both writer and reader ― that in our walk as Christians we should strain every nerve in practical Christianity and obedience to the Lord, as though our soul's salvation depended entirely upon ourselves; and yet with the perfect consciousness, at the same time, that it does not depend on ourselves at all. This is so important in a day of much knowledge of the full free grace of the Gospel, and much high-sounding profession, and, alas! but little thorough reality or true-hearted devotedness to Christ. A yielding of ourselves to God, as those that are alive from the dead, and our members as instruments of righteousness unto God! and a bringing of every thought into captivity to the obedience of Christ!

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8. In reply to a communication from "Elo, London": ―

There is no subject in Scripture which demands more an exercised heart and a worshipping and adoring spirit, than that of which you have written. It is not a subject for a cold, doctrinal analysis, but one for a heart which has had grace given to see something of the deep need of the soul for that which Christ passed through on His cross; who, with a chastened and reverential spirit, would seek to learn the meaning in some measure, if it could not learn it in its depths, of that unparalleled moment, which, once passed through, could not be repeated.

With such a state of soul, much can be learned through grace, and I believe the more the soul understands what passed on the cross, the more solid will be the peace which flows from it. With the mere knowledge of the death and blood-shedding of Christ, forgiveness, shelter from judgment, may be and are known; but there will not be the solid abiding peace with God, till the soul understands in some measure (Who could fathom its full depths!) the meaning of the cry which issued from the soul of Christ on the cross, "My God, my God, why hast thou forsaken me?" That (to us) fathomless cry expressed the position, according to its truth, in which His holy soul stood at the time when He was enduring the judgment of God about sin! It was a moment when the whole moral nature of God, truth ― majesty ― righteousness ― holiness, against and concerning sin, burst forth in its fullest power and expression, and discharged itself upon the head of Jesus! It was a time when the moral nature of God about sin was so brought out, and exhibited, and vindicated, that He can turn towards a fallen world with the fullest display of love in righteousness, and declare Himself a just God, in justifying those who believe, whosoever they be, and whatsoever be the ruin in which their sins have placed them; and do this without the least compromise of His nature in doing so! It was a time when Christ was drinking to the dregs the cup of divine and unmingled wrath ― the cup which expressed the divine judgment of God against sin ― when Christ was forsaken of God; His soul bearing directly the inflicted judgment of God.

Oh for a worshipping spirit to gaze upon Him at that moment. To behold Him drying up, as it were, the river of death and judgment of God upon sin, that His people might pass over dry-shod. Not one sigh of Christ — not one sorrow of His holy life, but is of infinite value to us; but it was at this unequalled scene that atonement was made: it ended in His death. Death consummated the work, but the act of death alone must not be dissociated from the previous scene. If so, it would separate it from the bearing of the judgment of God about sin. The death and blood-shedding were the witnesses to this, but the cup of wrath was drained and finished, when the death of Christ completed the works

Simple souls do not distinguish this, while they rest in peace on the cross ― the death ― the blood-shedding ― the being made sin ― the being made a curse. And in all these rightly; without entering into the meaning of that which God alone can fully know. They know that by means of death they are redeemed ― that they are justified by blood ― by His death they have life ― by the shedding of His blood they have remission. His blood it is which makes atonement for the soul. They are reconciled to God by the death of His Son. But to confine atonement merely to the act of death would indeed be to err. It would be to omit the fact of the divine judgment of God about sin, which was borne to the full by Him when forsaken of God; when He cried and was not heard (Ps. 22: 2). This Psalm gives us the feelings of His holy soul on the cross at the time when the circumstances narrated in the Gospel took place, in which verse 1 of the psalm is quoted. If we take verses 7 and 8, and compare them with Mark 15: 29-31, nothing can be plainer. It was when He made His soul an offering for sin, when He bore sin judicially before God. Simple souls look on the work as a whole, and rightly so, and with adoring hearts, they rest upon it as undergone for them, without entering fully into its meaning. With such, one would pray that the feeling may indeed be deepened, and a more worshipping spirit flow daily from what they have gained. But when the question is before the soul, it is well to guard against confining atonement to the bare act of death which was the climax and accomplishment of the work, and thus forget that to which Scripture attaches such deep and pre-eminent importance.

I would add, in conclusion, that God does not call upon a sinner to believe in anything that Christ did, but to believe in Christ. He knows what He did, and accepts the sinner who believes in Him according to His own knowledge of the value of Christ's work, and not according to the knowledge the sinner possesses of it; still it deepens and strengthens the believer in the knowledge of God and His grace, as the soul comprehends how the judgment of God for sin has been borne by the Son of God ― how He ended in Himself that to which the judgment attached; and rising out of the dead, is the One in whom every one believing in Him lives.

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9. In reply to "J. M'M., Airdrie," with reference to Isaiah 45: 7 ― "How does God create evil?"

From chapters 40 to 48 of the prophet Isaiah, it will be clearly seen that there is a great question between Jehovah and the idols of Babylon. The Lord declares that He had raised up Cyrus, King of Persia, the "righteous man from the east," to deliver His people Israel, in the face of and in the midst of this idolatry (consult 2 Chron. 36: 22, 23; and Ezra 1: 1-4; and many other passages), and the idols of Babylon.

But there was then a danger also to be met, lest this Persian king or his people, might attribute to their own idol gods of Persia this deliverance and victory over Babylon and her gods and idols (see an example of this in 2 Chron. 25: 14-16; 18: 23).

We are told that the Persians were famous for a two-fold system of idolatry ― Light and Darkness, Good and Evil. And so Jehovah declares His pre-eminence over all these principles which the Persian mind had deified, and with which it was familiar. It does not convey the thought that Jehovah directly creates evil; but it establishes His divine pre-eminence as God, above principles which are mere creatures or abstract qualities, and which the Persians held as gods; and to which he might attribute his victories.

Apart, too, from all this, God is Creator; and if He permits in His wise purpose, a creature to work its own will, still He is Creator, and He made the creature, and permits it. No one in any sense is above Him, nothing can be carried on against Him. He allows evil to exhaust itself, and then His goodness ― nay, Himself, is manifested in overruling and counteracting it.

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10. "T. S., Crewe." ― In reply to your question on Matt. 13: 33: ―

You will find it a rule in Scripture, that leaven is generally used as typical of evil, whether in doctrine or practice. For instance, "Beware of the leaven of the Pharisees and of the Sadducees. . Then understood they how that he bade them, not to beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees" (Matt. 16: 6, 11, 12). See also Mark 8: 15; Luke 12: 1. In the last verse we read, "Beware ye of the leaven of the Pharisees, which is hypocrisy."

Paul writes to the Corinthians, with regard to evil practice, "know ye not that a little leaven leaveneth the whole lump?" (1 Cor. 5: 6.) And to the Galatians, with regard to evil doctrine, subversive of Christianity, "A little leaven leaveneth the whole lump" (Gal. 5: 9).

In Matt. 13: 33, we are taught in one of six parables which follow that of the sower, a similitude of the kingdom of heaven, in its new mysterious form, which was about to be introduced on the rejection of the King. For one ρeculiar and striking characteristic of the kingdom of heaven in mystery is that the King is not here. It begins at the ascension of Christ. This was some of the "things new" which a scribe, instructed in the matter, would now bring out of his treasures, added to the "things old" which the prophets had aforetime written about the kingdom of heaven (v. 52). It had been said that it would be "as the days of heaven upon earth" (Deut. 11: 21), and of the throne of the King, a His throne (should be) as the days of heaven" (Ps. 89: 29); again, the Gentiles should know that "the heavens do rule" (Dan. 4: 26).

Now all this state of things was entirely set aside for the time, because of the rejection of the King ― of Christ. And instead of all the blessings consequent upon His reception, a far different state of things would be introduced. The enemy would come and sow tares amongst the wheat in the world, or, as it is called, "the field" (v. 38). The outward appearance the kingdom of heaven would then assume, would be that of a vast sheltering power, given under the figure of a tree, which would shelter the birds of the air; or, as they are interpreted to be, the emissaries of the wicked one (see vv. 4, 19, 32). And again, as our parable tells us, doctrine or profession would spread through the three measures of meal, or the sphere of the nominal profession of Christianity till the whole should be leavened. One has only to lift up his eyes, with but a small amount of spiritual intelligence, on the state of things in Christendom around him and see what has come to pass.

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11. "Eva" asks, — "What did the blessed Lord mean when He said to Peter, 'Watch and pray that ye enter not into temptation?' What is entering into temptation? (Matt, 26: 41.)"

A. ― The Lord desires His disciples to "watch and pray," instead of which they slept and prayed not, and when the hour of temptation came they fled · Peter, who was so confident of his own strength, saying, "Though I should die with thee, yet will I not deny thee," most signally failed. What brought him into the judgment-hall? Why did he thus "enter into temptation?" ― this was entering into temptation. He had not been told to do so. In verse 58, Peter followed Christ "afar off," and "went in and sat with the servants to see the end;" he "entered into temptation." There he was at that moment ― flesh unjudged and trusted in ― prayer and watchfulness wanting ― a moral distance between him and Christ ― temptation entered upon, and unhallowed companionship sought. What a fit vessel was he at that moment to be the sport of Satan.

How often do the Lord's people thus fail? Instead of distrusting themselves, they enter into this or that, and when the time of trial comes, there is failure and a practical denial of Christ. The flesh has been unjudged, and leads them where the Spirit never would have led.

Thus we see many around us ― with unjudged flesh ― no moral nearness to Christ ― temptations of one sort or another sometimes unthinkingly entered upon ― an infidel publication opened and read ― an association of one kind or other taken up ― unhallowed companionship sought, or fallen in with, without divinely given moral courage to resist it ― the ear opened to a suggestion of one kind or other which is known to be subversive to divine truth ― and thus the poor, weak vessel becomes a stranded one on the shores of infidelity; or the clear divine testimony of one who might have been a faithful, firm, and devoted disciple, is lost to Christ, through the machinations of an ever watchful enemy.

All these things, and many more of a like nature, come under the term "entering into temptation." It is the exercise of one's own will and the disregard of the will of the Lord ― self is trusted in, and "wisdom from above" unsought.

It would be a useful question to ask oneself, with regard to everything in which one is engaged ― whether of a religious nature, or the business or other occupations of life, ― Am I sure that Christ has sent me here? ― would He have me engaged in this association or that occupation? ― would He have me read this book, or take part in this or that folly? If one cannot satisfactorily answer to the Lord, and to our conscience before Him, such questions, depend upon it we have engaged in that which is the exercise of our own wills, and thus have "entered into temptation." We cannot count upon the result if we do these things. No doubt, God will take care of His own to the end ― of this I am sure ― but I cannot count upon Him if I "enter into temptation." I may have to learn my folly, like Peter, by a deep and shameful fall. O, for a more thorough and growing distrust of self! If this was more fully felt, we would experience but little of the shameful failures which we have to mourn.

How can I expect to be preserved from contamination if I enter into some place, or companionship, or occupation which the Lord would not sanction, and to which He would not have me go? As long as I am in the path of obedience, I can count with the utmost confidence upon the care and protection of the Lord; He charges Himself with all the rest when I am there. But the moment I get out of this path, I have left the place where He would have me, and where I could count with all confidence upon His care and love.

Depend upon it, the more we know, the more we will distrust self. The more knowledge the more prayer; the more will our sense of dependence upon the Lord grow and increase, so that we can never move one step aright until we know His mind and will.

I have answered your question at length, with the earnest desire that we may be led to seek the paths of life with a single eye, and avoid "entering into temptation;" "The spirit indeed is willing, but the flesh is weak."

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12. In reply to "M. S., Lyndhurst," with reference to John 1: 51: ―

The first chapter of John's Gospel is a magnificent unfolding of the person and personal titles of the Lord Jesus, from His existence as the Word of God ― the eternal Son ― till His millennial glory as Son of Man; His relative characters of High Priest, Head of the Church, and Messiah, being omitted. It begins by showing that He was God, then that He became flesh, and concludes by showing Him the Son of Man ― God and Man. Nathanael at the close of the chapter, gives us a striking figure of the faithful of the Jewish nation at the end of this age, before the introduction of the Millennium, who own the Lord Jesus when He appears as the "Son of God," and "King of Israel," according to His title and person in the second Psalm, "Thou art my Son;" "I have set my King upon my holy hill of Zion." The Lord Jesus answers, that he would not have to wait until that day to see His glory, but that "henceforth (this is the force of the word, not 'hereafter'), ye shall see heaven open, and the angels of God ascending and descending upon the Son of Man." In other words that the Son of Man was even at that moment the object of the attention and ministry of the most excellent of God's creatures. By and by He will reign in His full Melchisedec character ― "a Priest upon his throne . . and the Lord" will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel" (Hosea 2: 21-22). He will be the connecting link between the heavens and the earth, when all things in heaven and earth shall be gathered together in Him (Eph, 1: 10).

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13. "In what sense did Christ 'learn obedience by the things which he suffered'! (Heb. 5: 8.) How is this to be taken?"

A. ― It was an entirely new thing for the glorious Son of God to learn obedience. He who commanded all things from all eternity came into this world of sin, and took the place of obedience, and in a pathway of suffering in which He never yielded to temptation ― "He suffered being tempted" ― never yielded ― He learned what it was in this world to obey. We learn obedience by the subjection of our wicked hearts and wills to God. He learned it as one with whom it was a new thing, and who had a perfect will, but who laid it aside ― ("not my will but thine be done") who submitted to everything, obeyed in everything, and depended on God for everything. His obedience ended in death rather than fail in faithfulness or obedience to His Father. How contrary to the first Adam was the second in all this! And the Christian is "sanctified unto the obedience . . . . of Jesus Christ." May we have grace to be conformed to Him and to obey!

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14. "Eva" writes, "'And Zaccheus stood and said unto the Lord, Behold, the half of my goods I give unto the poor: and if I have taken anything from any man by false accusation, I restore him fourfold' (Luke 19: 8, 9). Do you think this the language of self-righteousness, or of a heart touched by the grace of God?"

A. ― It is plainly the language of a benevolent and conscientious heart without the knowledge of salvation, which the Lord brought that day to Zaccheus' house. The tone of Zaccheus is as different as possible from that of the self-righteous Pharisee who "stood and prayed with himself," in ch. 18: 11, 12. Here was the case of a man who was truly in earnest. Neither his diminutive stature nor the crowd around the Lord hindered him. Would that we might see many as truly in earnest as the blind beggar and Zaccheus! The Lord Jesus, the good Shepherd, called His own sheep by name; He said, "Zaccheus, make haste and come down; for today I must abide at thy house."

Zaccheus tells the Lord what had been* the habitual practice of "an honest and good heart," which had yearned after better things; but still, however blessed it is to see human righteousness where it exists, there was no recognition of this when it was the question of bringing salvation to him ― "This day is salvation come to this house. . . . For the Son of man is come to seek and to save that which was lost."

{*It may be, doubtless, the expression of a devoted purpose for the future.}

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15. "J. K. M." asks, "What is the difference between being quickened by the Holy Ghost, and being sealed; and when are we sealed? "

A. ― The difference is very great, and is of immense importance; it will account for the different states of soul one meets daily. The difference is that between the state of a saint before, and the proper state since the day of Pentecost, before which there was no sealing of the Holy Ghost on man. The saints prior to that time were born again. A saint now, in his normal state as such, is not only quickened, but sealed. Of old, the Holy Ghost was not given; nor was He given until Jesus was glorified (John 7: 37-39).

Quickening, is the Holy Ghost producing by a new nature which a sinner had not before, holy desires, hatred of evil, desires after Christ, the love of what God is, and of what is due to Him. A soul in being born again, receives a nature that it had not before as a sinner. A soul having this new nature, hates what it finds of the old, loves the things of God; before it knows deliverance it often finds itself in the deepest distress ― delighting in the law of God after the inward man ― consenting to God's requirements in the law ― to will present, but how to perform that which is good finding not; in the deepest distress because it finds it has no strength to carry out the desires of the new nature. Another law in the members wars against the aspirations after holiness of the new nature, and brings it into captivity to the law of sin in its members. All these symptoms may be found in a soul born of God, without the knowledge of redemption. Sad to say that this is the common state in which most real Christians are found. It is not a normal Christian state at all. Many souls in such a state are seeking to get peace by progress and victory over self ― that is, trying by suppressing the workings of an evil nature which is found twisted and knotted round the heart, to follow the desires and hopes for which the new man struggles so unsuccessfully against the old.

What then is to bring the sense of deliverance and set the new man free? The knowledge of redemption ― of Christ's finished work. God's righteousness must be submitted to, and peace found by the surrender of every pretension to strength, and by being completely cast over upon Him for deliverance. In other words, the new nature has no strength, and the soul cannot find peace or liberty by progress: but it must find peace by surrender of all hope in itself, and through the work of Another. Then it is, when at the end of itself, and the thought of strength in itself, that it finds that the work of Christ applies to its ungodly, and not its improved state ― that when it was without strength Christ died for the ungodly. Thus cast over upon the victory of Another, the deliverance is complete and the new nature set free. It can thank God through Jesus Christ, in whom, on the cross, God condemned sin in the flesh; i.e., the evil nature which so harassed and distressed the soul.

This will give some idea of the state of a quickened soul without the knowledge of redemption. Now we will seek to ascertain what the sealing is, and when it comes.

In Eph. 1: 13, 14, we read, "In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation; in whom also after that ye believed ye were sealed with that Holy Spirit of promise, which is the earnest," etc.

The sealing of the Holy Ghost is the result of believing in Christ for the remission of sins. The Holy Ghost then gives the consciousness of pardon, and joy in the knowledge of the finished work of Christ, in putting away its sins. This is the normal and healthy state of a believer; and is the only normal and healthy state of a Christian known in Scripture ― the full assurance of faith and forgiveness. We have not to pray for the Holy Spirit as a seal; Scripture teaches that the reception of the Holy Ghost as a seal is the result and consequence of having believed in Christ and receiving remission of our sins. Union with Christ ― and thus membership of Christ follows. Union is only by the Holy Ghost; a Christian has life in Christ, but he is united to Christ by the Holy Ghost ― life in itself alone is not union. "He that is joined unto the Lord is one Spirit" (1 Cor. 6: 17); and it is by the hearing of faith, that the Holy Ghost is received; as we read in Gal. 3: 2, "Received ye the Spirit by the works of the law, or by the hearing of faith?"

We find instances which will illustrate these two states of soul in the Acts of the apostles. Cornelius was a devout man, and one that feared God with all his house, and gave much alms to the people, and prayed to God always (Acts 10). Here was a soul in which the desires and hopes of the new nature were at work. What he wanted was the knowledge of salvation to bring him into the enjoyment of true Christian state and privileges. Peter is to be sent for that he might hear words of him (v. 22); who, when he comes, preaches salvation, forgiveness, and peace; and the result of the reception of the forgiveness of sins was, that the gift of the Holy Ghost came upon him as Peter spake, and on those in his house who believed. Again in Acts 19, Paul finds certain disciples at Ephesus, whom he asks, "Have ye received the Holy Ghost since ye believed?" They were believers of John Baptist's testimony which was the announcement of a Messiah to come, who would forgive their sins, and a Holy Ghost which He would communicate. They wanted the further testimony of the rejection, death, and resurrection of Christ, and the efficacy of His work in putting away their sins, and the consequent gift of the Holy Ghost as a seal. The result of Paul's testimony to them was, that they received the gift of the Holy Ghost.

These instances show the difference between sinners who had been quickened, and believers who were sealed.

How then do we know that a soul is sealed? when it knows the forgiveness of its sins, not merely as a hope but a fact. When is it sealed? when it has believed in the Lord Jesus Christ, and has received its pardon.

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16. "J. K. M." ― The Olive Tree: ―

It may help your understanding of the passages in Rom. 11, to know that the first allusion to the Church, the Body of Christ, in the Epistle to the Romans is in ch. 12: 5. Even there we do not find the doctrine of the Church taught; but the practical walk of the members one with another as "One body," The Church is not the subject of the Epistle to the Romans.

The Apostle in beginning his subject of the Olive Tree, writes, "I speak to you Gentiles." He does not speak to the Church as such, although his teaching is for the Church. It is the Gentile dispensation which he has before him.

The Olive Tree symbolizes the line of the testimony and of the promises of God under the figure of a tree, of which Abraham was the root, as being the depository of the promises ― the nation of Israel ― his posterity, the branches ― the fatness, the promises of God.

This tree of promise begins in Abraham, and runs on into the Millennium; and God always maintains a stock (i.e. Christ), and the faithful of any dispensation, which sustains God's testimony in the line of promise on earth. The Jewish dispensation proved itself a failure. They were the natural branches, and it was their "own olive tree" Because of unbelief they were broken off." The Gentile dispensation then commenced, and the wild olive branches were graffed into the stem, and thus brought into the place of testimony and line of promises (to them spiritual), in which they stand "by faith in such a place, responsible to continue in the goodness of God, or failing in this to be cut off. God, who did not spare the natural branches, would not the less spare them. The Gentile dispensation not having continued in the goodness of God will be cut off. Meanwhile God has His own purposes to fulfill, "and the long-suffering of our Lord is salvation." "Blindness in part is happened to Israel, until the fulness of the Gentiles be come in." Then the Jews will be graffed in again, as the natural branches, and Israel nationally will be saved ― not individually as now.

It is not in anywise a question of the Church, the Body of Christ; nor of individual salvation, but of Jewish and Gentile dispensations, and the result of the failure in each of them.

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17. "E. C." ― "What is the general meaning of 1 Peter 1: 1, 2; and why is obedience mentioned before blood? "

A. ― James, in his Epistle, addresses the scattered twelve tribes, as Israel had still the character of God's people in his eye: and he recognises both the synagogue (c. 2: 2), and the assembly (c. 5: 14), before the final separation of the believing remnant from the nation in general had taken place. It was a transitional moment, and he has the nation as a nation, although scattered, before him. Peter, on the other hand, takes up only the elect strangers of the dispersion, who were anywhere but in the land of Israel ― Pontus, Galatia, etc. ― and sets their eye upon a heavenly hope. Consequently, verse 2 is a complete reversal of the whole hopes of Israel, to this remnant of faithful ones. As to Israel of old, we might read it thus, "Elect according to the foreknowledge of Jehovah, through sanctification of ordinances, unto obedience of the law, and sprinkling of the blood of the old covenant (Ex. 24), which sealed their condemnation." Now, he can write of the believing ones that they were "elect according to the foreknowledge of God the Father (the name He reveals Himself to Christians, in the Son of His love, as Jehovah was His revealed name to His elect nation ― see Ex. 6), through sanctification of the Spirit (not ordinances) who separates us from man, unto the obedience of Jesus Christ" ― i.e., to obey according to His order and pattern, who never did even His own perfect will, but the Father's; "and (unto) sprinkling of the blood of Jesus Christ." The Spirit separates us unto both. Thus separated or sanctified by the Holy Ghost unto His obedience, we come under the efficacy of the blood of sprinkling of the new covenant, which purges the conscience, instead of sealing our condemnation.

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18. "E. C." ― "Does Heb. 13: 13 ― 'Without the camp' ― refer to Ex. 33, when Moses pitched the tent ί Without the camp, afar off?' or, rather, is there an allusion to it; for I suppose there is no doubt the reference is to Lev. 16? "

A. ― In the Gospel narratives we learn that Israel had refused their Messiah, saying, "We have no king but Caesar" (John 19). Jesus said on His cross, "Father, forgive them, for they know not what they do" (Luke 23). The answer to this intercession was the offer by the Holy Ghost, sent down at Pentecost (Acts 2), by Peter (Acts 3), "I wot that through ignorance ye did it," he says, adding that if they would now repent, Jesus, whom they slew, would return, and the times of refreshing would come. Their full answer to this offer of grace was at the martyrdom of Stephen (Acts 7), in which act the citizens who hated the nobleman who had gone into the far country to receive a kingdom and return, sent the messenger after Him, saying, "We will not have this man to reign over us." (See Luke 19) Stephen sees the Son of man ― standing at the right hand of God, till then ready to bring in the "sure mercies of David." They had now refused these "sure mercies," and the whole earthly order of things is broken up at Jerusalem, and they were all scattered abroad, except the apostle. Hebrews now come in, and in it we find Jesus seated and expecting, till His enemies be made His footstool (ch. 10: 12, 13). Till the day when He says, "But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me" (Luke 19: 27). In each Scripture it is a characteristic attitude in which He is seen. In consequence, the Jewish believers are called upon to "go forth therefore unto him outside the camp." They must come outside the earthly order of things, and everything of a religious character which recognized man in the flesh, and connected itself with the world. This was most distinctly Judaism at all times. This Word of the Lord holds good with regard to every religion which connects itself with the world, and recognizes and provides for man in the flesh, and unrenewed. An earthly formulary, which takes in all the nation or country, or district, is the "camp" now, and the distinct call of God to the believer is uncompromisingly to disconnect himself with such, and take his true place with Jesus ― "bearing his reproach" ― "outside the camp," or such an order of things.

Thus acting, he recognizes what God requires ― separation from evil ― in order to walk in fellowship with Him. Moses was quick in apprehension in the mind of God, when he pitched the tent without the camp. (Ex. 33.) He knew that God could not now dwell amid a rebellious and revolted people. Every one that sought the Lord went out to this place of separation to God; and God's presence was found there; and there He spake to His faithful ones.

There is no doubt, as far as the offering went, that Lev. 16 is alluded to. It was the type.

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19. "What is the teaching of the Parable of the Unjust Steward? Why is the Spirit of the world held up for us to follow?'' (Luke 16.)

A. ― The principles which governed the Steward, leading him to sacrifice present for future advantages, are commended. He might have kept his master's money; but instead of this he laid it out in view of the future. (See 1 Tim. 6: 17-19.)

The lesson taught us in the parable is, The use of riches now that the dispensation is changed. It is not now one in which earthly blessing and prosperity ― the increase of basket and store ― is a sign of blessing from the Lord, as once it was to the Jew. The dispensation is that of the grace of God seeking the lost. Chap. 15 gives us its picture. It shows us that we may turn riches into a means of fulfilling love, by the divine alchemy of Christianity. The spirit of grace filling our hearts (ourselves being the objects of grace), exercises itself in temporalities towards those who need. Thus, the Philippians' care of Paul turned the "unrighteous mammon" into an "odour of a sweet smell, a sacrifice acceptable, well pleasing to God" (Phil. 4).

In chap. 15 we find one who had departed in self-will from God, with the portion of goods which had fallen to him, (the blessings which man received in creation), and had wasted his substance with riotous living. In chap. 16 man is a steward who had proved himself unfaithful in his stewardship, wasting his master's goods. Fallen man has done both; he has revolted from God, and as a steward has proved an unfaithful one. God, in his grace, does not canvass our title to the goods we have in our hands, which we hold but on sufferance, not certainly as having a title to their possession. He does not remove the goods; but speaks of them as "another man's;" and we should use them in view of the future, so that, by and by, we may find we have made a satisfactory use of them, and be enabled to give a satisfactory account of the use we have made of them, for Him who had left them in our hands. If we are faithful in the least, we will be faithful in much; and according to the faithful use of that which is in reality "another man's," we get the sense of realization, and the joy of possessing that which is truly "our own;" i.e., heavenly things ― the "true riches." We get the consciousness too of having "done wisely" in our use of the master's goods, while we had them in our power.

Verses 4 and 8 may be read thus, "I know what I will do, that when I have been removed from the stewardship I may be received into their houses:" "And I say unto you: make to yourselves friends with the Mammon of Unrighteousness, that when ye fail ye may be received into everlasting dwellings."

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20. "O." ― "Is prayer to the Holy Ghost a Scriptural thought? "

A. ― The Holy Ghost is God ― a Divine person. When God, as such, without reference to the persons of the Godhead is addressed in prayer, it includes the Spirit, with the Father, and the Son. In the New Testament prayer is spoken of, not as "to," but "in" the Holy Ghost. (See such passages as Eph. 6: 18, Jude 20, Rom. 8: 26-27.)

After redemption was accomplished, and the Lord Jesus in heaven ― a Man in the glory of God ― the Holy Ghost was sent down from Heaven (Acts 2). The Holy Ghost dwells in the body of the believer individually (1 Cor. 6: 19, etc), and baptizes all believers collectively into "one body" here on earth (1 Cor. 12: 12-27), uniting them to Christ, the Head, in heaven. He is spoken of in Eph. 2: 18, as the power of our access to the Father, through Jesus, "For through him (Jesus) we both (believers from Jew and Gentile) have access by one Spirit unto the Father." As Christians we "live in the Spirit" (Gal. 5), and "walk in the Spirit." Hence, prayer should be "in the Spirit" also.

It is not that the Holy Ghost is not worthy of all worship and prayer ― He is God. But since redemption has been accomplished, God has been pleased to take a place with us, and in us, through His Spirit. This precludes the thought of the Holy Ghost being made by us the object of our prayers. Hence we find the Apostles addressing under His inspiration, the saints and assemblies of God; saluting them from the Father and the Son ― the Spirit Himself being the One who, dwelling and acting in the Church, sends the salutation. This is the same in principle. It is, therefore, in Christianity, unintelligent to do so. If done in ignorance, it is one thing, but to do so when we have learned the Lord's mind, and this grand central truth of Christianity, is quite another.

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21. "A. B." ― "C." ask: ― "Does 2 Cor. 5: 10, contemplate believers and unbelievers? Will the sins of believers, previous to their conversion, be manifested at the judgment seat of Christ? Will this manifestation be to the praise of divine grace? Will it be only the service of Christians which will then be brought out? If the sins of believers, as well as the deeds which God can accept, be manifested there, how does this agree with, 'their sins and iniquities will I remember no more?' (Heb. 10.) Is not judgment past for the believer?"

A. ― 2 Cor. 5: 10 is a broad general principle, which is applicable to all men, irrespective of what grace has accomplished in and for those who believe. It is however to be remarked, that when the apostle has before his mind both saints and sinners, he does not speak of persons being judged, but of their receiving for things done in the body ― retribution and reward is his thought. Because, for the saint judgment is past ― Christ has borne it for him; he does not come into judgment (John 5: 24); "condemnation" there is incorrect. All must be manifested before the judgment seat of Christ, that every one may receive of the things done in the body, whether they be good or bad. The thought is, the perfect manifestation of all that a person is, and has done, before a throne characterized by judgment, yet without the judgment of the person being in question. It does not say "judged," for then even the saints would be condemned. Yet, when the wicked "receive the things done in the body," they must be condemned.

The apostle has no sort of anxiety for himself as to this solemn thought of a judgment seat; instead of that, it has a sanctifying and practical effect upon him, as one now manifested to God (v. 11). When he thinks of the wicked, knowing that for such it is the "terror of the Lord," it is an incentive to him to "persuade men."

God, who has wrought us for the glory and assimilation to Christ, works morally in our souls, preparing the vessel by a moral dealing thus for glory. When man fell, he came to know good and evil for the first time. Good, which he had no power to practise ― evil, that he had no power to avoid. God works in the sinner, convincing him of, justifying or cleansing him as to nature or practice, according to His knowledge of it, through the work of Christ. He reveals Christ as One in whom was perfect good, outside and above the evil, as the standard by which the Christian thus purged may judge all within himself. Without the knowledge of grace, the soul fears the light. With it ― it rejoices to have a perfect standard whereby to judge all in itself that is inconsistent with the light. God works by His Word and Spirit in the conscience which He has purged, to produce this entire and unsparing judgment of self; those who have benefited by His working thus in them, will have gained. If they have not, and that the fruits which God would have produced in them have been turned aside, they will bear the consequences of the neglect, and lose what they might have gained; which if gained, although produced by Him, is counted to them in grace.

When manifested before the judgment seat of Christ they will then be enabled fully to judge according to God's judgment, as being then divested of the flesh that hindered, all their past career. On one side will be seen all God's gracious care and painstaking wisdom, with which He deigned to deal with them all through their course; on the other, all their own frowardness and wilfulness ― how here they lost by not hearkening to Him; and there they gained and grew in stature, profiting by His ways. Here, capacity, which they might there have had, was stunted to the measure they will have then attained. There, the soul exercised by His workings, had grown in a capacity for enjoying heaven and Christ, which it never can then recover or regain.

When the sense of this tribunal is kept before the soul which has been established in grace (for without it none could for one instant bear the thought of receiving of the things done in the body), it has a present sanctifying effect upon the Christian, He rejoices to judge himself, in the thought that one clay he will be able to do so perfectly, in the full blaze of God's presence in the light. What he has failed to do now, he will be enabled then to do perfectly. He thus keeps his conscience in the light; maintaining its rights and authority against all the subtle encroachments of the flesh. Holiness due to God governs his heart. The inward energy of holy grace which separates from all the evil within, connects the soul with God ― binds the heart to Him, and rejects everything which is contrary to Him. When manifested before the judgment seat of Christ, the full sense of divine grace, but imperfectly learned here below at best, will then be seen. Grace as immeasurable and as perfect as the God Himself "whom it reveals. It will be to the praise of divine grace in the believer indeed.

The statement, "their sins and iniquities will I remember no more," has reference only to condemnation. Christ having done a work which purges the conscience, and has perfected the believer for ever, God righteously remits his sins; He calls them to mind no more for ever. Divine working in the soul enables us to call them to mind, and produces that moral judgment of ourselves about them, which deepens as we know Him better. This work of manifestation is true now, as far as we have realized the light. Having learned divine grace, cannot I look back upon my whole course now in perfect peace with God, and wonder and adore my God?

Cannot I look back at what I was before my conversion, and, while abhorring myself, adore His grace to me? Cannot I look back at my failures since my conversion ― be humbled about them ― and worship Him, as the way in which I have learned Him in His patient grace; convicting, rebuking, chastening, and restoring my soul; thus permitting me to grow in the knowledge of Himself and His ways? God be thanked for the grace that enables us to do so in unhindered liberty, and in the unsparing scrutiny and judgment of self. I do not suppose that a period of time is the thought of this judgment seat. Certainly not an indiscriminate huddling together of righteous and wicked; than which no thought is more foreign to Scripture.* It is, as I have said, a broad general principle applicable to saints of all times and dispensations to the end; and embracing sinners as well.

{* Note. — Matt. 25: 31, etc, is the judgment of the quick or living nations — not dead sinners who have been raised. It happens at the opening of the millennial kingdom, "when the King sits upon the throne of his glory." The judgment of the wicked dead (Rev. 20) is after the 1000 years of millennial glory, when the heavens and the earth as they are then, will have fled away from before the face of Him that sits upon the great white throne.}

I trust, beloved friends, that what I have said, may lead into some apprehension of its great principles, and have a present sanctifying effect upon the lives of my readers. Also, that it may prove a spur to the energies of those who know the true grace of God in which they stand, to persuade men ― the thought, that it is the terror of the Lord for sinners, weighing upon the heart; and the deep, deep love of Christ constraining us to make known His grace who died for all!

There is no doubt but that ministerial service will be the subject of divine scrutiny. You have this distinctly taught in 1 Cor. 3: 8 — 15; the subject there is "work" — (ministerial labour); not "works." The subject of 2 Cor. 5 is "things done in the body," and thus far more general.

God be thanked we go there in the likeness of Him who sits upon that judgment-seat. He has come for us, and received us to Himself, as He has said (John 14). He has changed our vile bodies, and fashioned them like His own glorious body (Phil. 3). He who sits there is the righteousness of those (believers) who are manifested before Him (2 Cor. 5: 21.).

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22. "C. A. S." asks, "How, am I to endeavour to keep 'the unity of the Spirit in the bond of peace?' What does it mean? "

A. — The Holy Ghost came down from heaven personally on the day of Pentecost, and dwells in each member of Christ individually (1 Cor. 6: 19; Eph. 1: 13, 14, etc.) and the saints thus indwelt upon earth, form God's habitation through the Spirit. He dwells corporately in the whole Church (Eph. 2: 22, etc). He unites each member to Christ (1 Cor. 6: 17). Each member to the other members (1 Cor. 12: 13), and all the members to the Head. This is the Church of God — the body of Christ.

This unity has remained untouched by all the failures of the church. It is a unity which cannot be destroyed, because maintained by the Holy Ghost Himself. He constitutes the unity of the body of Christ.

The Church of God was responsible to have maintained this unity of the Spirit, in practical outward and visible oneness. In this she has failed. The unity has not. It remains because the Spirit of God remains. It abides even when oneness of action is well nigh gone. The unity of a human body remains, when a limb is paralyzed; but where is its oneness? The paralyzed limb has not ceased to be of the body, but it has lost the healthy articulation of the body.

Still, no matter what the ruin may be — no matter how terrible is the confused and unhealthy state in which things are — Scripture never allows that it is impracticable for the saints to walk in the fellowship of God's Spirit, and maintenance of the truth; such is always practicable. The Spirit of God pre-supposes evil and perilous days; still God enjoins us to endeavour "to keep the unity of the Spirit in the bond of peace;" and He enjoins nothing impracticable. We never can restore anything to its former state; but we can walk in obedience to the word, and in the company of the Spirit of God, who enables us to hold the Head. He will never sacrifice Christ and His honour and glory, for His members. Hence we are exhorted to endeavour to keep the "unity of the Spirit" (not the "unity of the body·" which would prevent us from separating from any member of the body of Christ, no matter what his practice). The Holy Ghost glorifies Christ — and walking in fellowship with Him, we are kept specially identified with Christ.

In this endeavour, I must begin with myself. My first duty is to separate myself to Christ, from everything that is contrary to Him: — "Let every one that nameth the name of the Lord depart from iniquity" (2 Tim. 2: 19). This evil may be moral, practical, or doctrinal; no matter what it is I must get away from it; and when I have done so, I find myself practically in the fellowship of the Holy Ghost; and on a divine basis where all those who are true-hearted can be likewise. If I can find those who have done the same, I am to follow righteousness, faith, peace, charity, with them (2 Tim. 2: 2 2). If I can find none where I am, I must stand alone with the Holy Ghost for my Lord. There are however, the Lord be praised, many who have done likewise, and are on the line of action of the Spirit of God in the Church. They have the blessed promise as a resource, "Where two or three are gathered together in my name, there am I in the midst of them" (Matt, 18: 20). They are practically one, as led by the same Spirit, with every member of Christ in the world who has done likewise. I do not now refer to their absolute union with the whole body of Christ — but of the practice.

The basis on which they are gathered {i.e., the Spirit of God, in the body of Christ) is wide enough in its principle to embrace the whole Church of God; it is the only divinely wide platform on earth. Narrow enough to exclude from its midst every thing that is not of the Spirit of God: to admit such would put them practically out of the fellowship of the Holy Ghost.

This endeavour does not confine itself to those who are thus together — one with the other. It has in view every member of Christ upon earth. The walk of those thus gathered, in separation to Christ, and practical fellowship of the Spirit and maintenance of the truth, is the truest love they can show toward their brethren who are not practically with them. Walking in truth and unity — they desire that their brethren may be won into the truth and fellowship of the Holy Ghost. They may be but a feeble remnant; but true remnants were ever distinguished by personal devotedness to the Lord, who ever specially watched over them with the most tender solicitude, and associated Himself specially with them!

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23. "J. K. M." — "If it be true that the Holy Ghost was not given to dwell in the bodies of believers, to unite them to Christ in Old Testament days; and that the personal presence of the Spirit in man after Pentecost, was a new thing previously unexampled in the word and ways of God; what is the meaning of Isaiah 63: 10 — 11, 'His holy Spirit within him;' also 1 Peter 1: 11, 'The Spirit of Christ which was in them?'"

A. — Everything good that ever was wrought from the creation of the world, was done by the power of the Holy Ghost; He moved upon the face of the waters in the Creation; by Him souls were new-born; He inspired the prophets to write, or to speak God's Word. Bezaleel was filled with the Spirit of God to prepare the Tabernacle, Ark, Vessels, etc, (Exodus 31: 3.). David was instructed by the Spirit of God in preparing the pattern of the Temple for Solomon (1 Chron. 28: 12 — 19). The saints were guided and instructed by Him. David prayed that the Holy Ghost might not thus be taken from him (Ps. 51: 11). Noah preached righteousness by the Spirit of Christ. John Baptist as a prophet was filled with the Holy Ghost from his mother's womb. To multiply instances is unnecessary. Still all this is far from dwelling in them.

The statement in John 7: 39, divides by a clean line between the saints before the Lord's glorification, and since that time. Had the Holy Ghost been then given, God would have been sealing souls in a state short of the consciousness of redemption; and thus accrediting such a state. Consciences were then unpurged (while God was known in grace), and the Holy Ghost could not have sealed them in such a state. When the work of redemption was accomplished, and the soul thus introduced into the liberty of grace, the Spirit of God could then take up His abode and dwell in the body of the believer, as a seal of the perfection of Christ's work. We see this clearly brought out in type, in the case of the consecration of the Priests. The High Priest was anointed with oil (the Holy Ghost in type), without sacrifice; this was typical of the perfection of Christ's person; the Holy Ghost descended in bodily shape like a dove upon Him. The Priests, Aaron's sons, were anointed after sacrifices; this was a figure of the perfection of Christ's work in which they stood. Habits of thought have confounded the state of the Saints before the day of Pentecost, with those since that time. Alas! too, souls are not free — they are not enjoying the liberty of grace which the Holy Ghost ministers to them now; consequently they accept a state short of Christian liberty before God. They limit their experience to that of a godly Jew, under law, before redemption. They have almost come to the state of the men of Ephesus in Acts 19: "We have not so much as heard whether there be any Holy Ghost:" i.e., whether He was come yet or no.

Nothing can be clearer than the line drawn by the Spirit of God in John 7: 39, between believers before the glorification of Christ, and since that time. Before that time all that ever was done in or by a saint, prophet, or otherwise, was by the power of the Spirit acting in the vessel for the time. Now He dwells in the body of the believer, as in a temple (1 Cor. 6: 19), seals him, having believed (Eph. 1: 14), until the day of redemption (Eph. 4: 30). He may grieve the Spirit of God, but he never can lose Him. Besides all this, it was an action of the Holy Ghost, in whatever way it took place, in the Old Testament times. This is a different thing from His descending personally from heaven on the day of Pentecost, and dwelling amongst men. His person and presence upon earth is as distinct as that of the Lord Jesus when here. In the believer individually, and in the church collectively. The Lord's promise of the Comforter — the Holy Ghost, was that He would not only be with them (for a limited time, as Christ had been), but in them as well; and that, "for ever." To this end it was expedient that He should go away; if He went not away, the Comforter would not come. The passages you quote have reference to the action of the Holy Ghost in the vessel, whether of a prophet, or otherwise at the time.

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24. "L. H., Jersey." ― "In Eph. 1: 1, we read, 'To the saints, . . . and to the faithful,' etc. Are these two classes of persons, or is one the standing and the other the walk? "

A. ― The word "saints" is a general term applicable to all who are Christ's, at any period of the history of God's dealings. But the Spirit of God has been pleased here to add the word "faithful," a word which may be rendered "believers." It is to be found in the following passages, amongst many in the New Testament, 2 Cor. 6: 15, a He that believeth," or "the believer ·" 1 Tim. 4: 10-12, "Specially those that believe," or, "specially believers," and "Be thou an example to the believers;" these examples will serve to show that the word may be truly used in this sense. The Epistle to the Ephesians contemplates only the saints since the accomplishment of redemption and the descent of the Holy Ghost, teaching truths peculiar to them. It is from God who has Christ, now both God and Man, in His presence. "Saints" and "faithful" are used of the same persons; the former signifying their condition with reference to the world, the latter giving them a special character as having believed in Christ Jesus. The Patriarchs, &a, had hoped in faith, for One who was to come; those who are contemplated in Ephesians had believed in One who had come and had wrought redemption, and was now a Man in the glory of God; who not only had believed, but who were faithfully maintaining the faith they had received; for when Paul was writing, Christianity, and especially the doctrines he had enunciated, were beginning to be unpopular, not in the sense of the benefits of salvation and redemption, but in the holy and separate walk they inculcated, as the calling of the Church of God. The apostle contemplates this state of things in the mode of his address to the Ephesians and Colossians.

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25. "L. H., Jersey." ― Ephesians 1: 8, "Wherein he hath abounded toward us in all wisdom and prudence?"

A. ― God has fully unfolded to us, in verses 3-5, His calling, as suited to His own counsels, and His own heart; which is "to the praise of the glory of His grace." In these verses He does not take into account our sinful condition, but lets us know His own thoughts as to the way He now has us in His presence, as purposed eternally in His own counsels in Christ. In verse 7, He takes into account that we are sinners, needing redemption and forgiveness, and acts according to the "riches of His grace," which (grace) He has caused to abound toward us, "in all wisdom and intelligence" (as it may be read), suited to those called into such a calling, in making known the mystery of His will which He purposed in Himself for the glory of Christ. He treats us as friends (compare John 15: 15), in the place of intimacy and nearness. These counsels we learn in ver. 10.

Thank God we are placed in such a position, and called thus to share in His counsels as to Christ; not merely because we shall share the glory with Him (ver. 11), but because His glory is everything to us, and has a real interest in our hearts.

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26. Q. ― "Was Peter wrong in going a-fishing, and did he not draw others into it? What is the lesson?"

A. ― It is plain that Peter's going a-fishing was not in keeping with the commission given to him by our Lord in the previous chapter, "As my Father hath sent me, so send I you." No doubt it was Peter's suggestion which disclosed a similar weakness in six more of them, in that Peter afforded a vent for the exposure of their weakness, so far is he chargeable with their offence. What a great matter a little fire kindles! But he who applies the torch, is of course the one chiefly to be censured. The lesson I gather from it is, that no amount of acquaintance with Jesus, such as the disciples had; or no amount of intelligence without His personal keeping, or the power of the Holy Ghost (which these seven were not enjoying at the time), will preserve one on the line, or divert one from earthly interests, in some form or other.

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27. Q. ― "What are we to learn by the Lord addressing Peter afterwards as 'Simon, son of Jonas?'"

A. ― I believe it is to show, that He is addressing him as the man ― the natural man, as he was in nature. Is he in nature still? Can the man in nature reckon on his love to the Lord; or does he see his weakness, and will he cease to trust in the son of Jonas? The Spirit tells us that it was "Peter" who replied to our Lord's question. If you will read carefully Gen. 48 ― 49, you will see this principle carried out in the names "Jacob" and "Israel." "Jacob" was his name in nature, "Israel" what God had called him. It brings the interchange of names most forcibly before us, as carrying a divine meaning.

When He said to him, "Lovest thou me more than these?" it was "more than the disciples." Peter had professed, "Though all shall be offended because of Thee, yet will I never be offended." He had made a greater profession in fleshly confidence than all the others, and had fallen more grievously than any of them. It was this appeal which touched him to the very quick.

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28. Q. ― "How is one to know that one is baptized with the Holy Ghost?"

A. ― By faith founded on the Word of God. It is a positive result to every one who has believed in Christ, and received the remission of sins. "In whom after that ye believed (or having believed) ye were sealed with that Holy Spirit of promise," etc. (Eph. 1: 14). "By one Spirit are we all baptized into one body," etc. (1 Cor. 12: 13). Besides, there is the absolute consciousness of it, in union with Christ. The consciousness of the believer is, "In that day ye shall know that I am in my Father and ye in me, and I in you" (John 14: 20). It is not merely that we receive a new nature; all must have it to possess the other; but positive union with Christ by the Holy Ghost, received on believing, as well as union with all believers here upon earth. Do we not know this? We meet those whom we have never seen before, and are conscious of a closer tie than that of father or mother, brother or sister in the flesh.

If I am to ask a man how he knew his body was joined to his head; he would tell me that he had the positive sense of it. As my hand is united to my body, and acts directly with reference to the welfare of the whole body, not merely for itself in particular; so a member of Christ never has a mere exclusive capacity, or in his own individual interest, and the more he acts as a member of Christ's body, so far is the whole body served, or the reverse. "If one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it" (1 Cor. 12: 26).

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29. "Wm. C, Skreen," asks for an explanation of Eph. 4: 13: "Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ." "What is the perfect man?"

A. ― The object of ministry by Christ's gifts (see vv. 11 and 12), is the perfecting of the saints, and the edifying of the body of Christ, till each and all should arrive in one uniform basis of faith, and the full knowledge of the Son of God, to the stature of full grown men; no more remaining in the unhealthy state of babes, tossed to and fro with every wind of doctrine. "A perfect man," means simply "a full grown man" ― the fulness of Christ Himself being the measure of the stature desired; the Christian attaining it by growing up to Him in all things. This is put in contrast with the state of a babe. The state of soul of the individual is what is in question in vv. 13-15.

You will find the word here rendered "perfect," in the following passages: 1 Cor. 2: 6, "Them that are perfect" Let us therefore, as many as be perfect" Phil. 3: 15; "Every man perfect in Christ," Col. 1: 28; "Strong meat belongeth to them that are of full age," Heb. 5: 15. There are many other passages in which it occurs. The thought is "full grown."

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30. "D. M. A., Deal." ― "What is meant by eating and drinking 'unworthily,' of the bread and the cup, in 1st Cor. 11: 29? "

A. ― The "unworthily" refers to the manner of partaking of the Lord's Supper, not so much to the person who partakes. Every believer, unless excluded by some discipline for sin, is worthy to partake, because he is a believer. The work of Christ has made him meet for heaven, and worthy to partake of that which calls to mind his Lord in the solemn moment of death, sin-bearing, and judgment. If he bring unjudged sin, or carelessness to it, it is to profane the death of Christ, who died to put sin away from God's sight for ever. The Christian cannot be condemned for sin (the world is condemned); but Christ having borne his sins, God does not condemn him for them, although He cleanses him practically from them by chastening. They never escape His eye ― and while He never imputes them for condemnation, still He never passes over a single sin, and if we do not judge it in ourselves, He deals with us for it by discipline which may reach to sickness unto death, as verse 30 shows.

If we eat the Lord's Supper with unjudged sin upon us, we do not discern the Lord's body which was broken to put it away; thus we partake of it "unworthily," and God cannot allow such carelessness. Grace makes us worthy to partake, but the government of God, administered by the Lord over God's house, deals with sin or carelessness. Still, if we scrutinize our own ways and judge ourselves, we are not judged of the Lord. Judging ourselves for failure, is our course, and then eating the Lord's Supper. Some have thought they should absent themselves from the Supper when they have failed. But He does not say, "Let a man judge himself and so let him stay away," but "so let him eat." Staying away is mere self-will. It is not enough to judge the mere action; it is ourselves we should judge. The state of our heart which allowed the failure, should be subjected to scrutiny and self-judgment. If I am a child, I judge my ways, if they are unsuited to my father; but I do not set about to judge if I am a child, when I fail; but how naughty I have been as the son of such a father. I may behave very unworthily of my kind father, but my behaviour is not the ground of the relationship. I cannot be a naughty child, unless I am a child; and the relationship is the ground of self-judgment, that I may behave myself suitably to the relationship, and to Him who is my Father.

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31. "Sophia." ― "Do John 13: 2-4, and Matthew 26: 20-26, refer to the same supper? Was Judas present? And if so (since unbelievers should not be admitted to the Lord's table), why did the Lord, who knows the secrets of all hearts, admit him?"

A. ― There is no reason to suppose that the two passages do not refer to the same supper, or paschal feast. Judas was present, and during its continuance Jesus instituted that which Scripture afterwards calls the Lord's Supper. The institution of the feast did not reveal other features which were subsequently given to it when it became the symbol of fellowship in the Church, formed afterwards by the descent of the Holy Ghost from heaven at Pentecost (Acts 2). It was then that the church of God began to exist. When redemption was accomplished, and Jesus ascended to heaven as Man; the Holy Ghost descended from heaven to dwell in believers, and in the church of God; baptizing all Christ's members into one body, and uniting them to Christ in glory.

The Lord's Supper was the recognized symbol of the unity of the body of Christ. The first institution of the supper did not embrace what was afterwards revealed to Paul the apostle as to this. He writes, "The cup of blessing which we bless, is it not the communion of the blood of Christ? the bread which we break, is it not the communion of the body of Christ? "For we, being many, are one bread, and one body; for we are all partakers of that one bread (or loaf)" 1 Cor. 10: 16-17. This was a feature added to the first institution of the supper. One loaf was that which symbolized the unity of all who were united to Christ, and baptized into one body by the Holy Ghost. In 1 Cor. 11: 23-26, Paul distinctly informs us that he had a special revelation as to the supper; and of course we should expect it to be so, as he alone had received the revelation of the Church of God as one body. Now the church ― the body of Christ ― is only composed of believers, members of Christ. When they gather together, as such, in His name, to eat the Lord's Supper, it does not contemplate the thought of unbelievers partaking of the supper amongst them. Even those who are Christ's and whose walk does not comport with the holiness and truth that becomes the house of God, are precluded from the Lord's table. This makes it simple that no unbelievers should partake of it. If Judas did so, it was before the church had any existence, and before the supper had certain features attached to it, as subsequently added through the apostle Paul.

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32. "B." ― "Is it a correct expression, i.e. Scriptural ― to say that the Righteousness of God is His gift, as life is?"

A. ― Romans 5: 17 is clear as to this, where it speaks of righteousness as His gift: ― "Much more they which receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ."

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33. "A. N. L." ― "Does sealing take place immediately on believing; or, is it possible for a person to be a believer and not be sealed in this dispensation?"

A. ― Sealing takes place at once on receiving the remission of sins. "In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed (or ί having believed') ye were sealed with that Holy Spirit of promise" (Eph. i13). Forgiveness of sins is announced by the gospel; I have believed and forthwith I am sealed by the Spirit. We must not confound the state of many quickened souls with that of those who have believed. The action of God in quickening and in sealing are as distinct as possible. He quickens a sinner who wants life; He does not seal a sinner as such, surely; that were to seal him in his sins; nor does He seal a quickened soul in his misery. He does not seal Peter when he cried out

"Depart from me, for I am a sinful man, O Lord" (Luke 5), or when the soul is crying out in misery needing forgiveness. He seals a believer; and "Where the Spirit of the Lord is there is liberty" not doubts, and bondage, and fears.

These two actions of the Holy Ghost are never, as far as I know, synchronous ― they do not happen at the same moment; while on God's part there is of course no reason why it should not be so. Many cases testify as to this in Scripture,,

The disciples were quickened before the day of Pentecost, yet they were not sealed till then, because before that day they could not know that their sins were all put away. The Samaritans received the preaching of Christ through Philip, they were not sealed till Peter and John came down. ("As yet he was fallen upon none of them." See Acts 8: 5-17.) "There was great joy," we read, and there is often this without peace from God, in the full knowledge of the remission of sins. Peace is a full and perfect word; it is far more than joy. A soul that has forgiveness and peace with God has been sealed by the Spirit. Paul was quickened by a voice from heaven (Acts 9: 4), and yet he did not receive the Holy Ghost till the third day after, when he had gone through all the deep exercises in his soul for the three days (see v. 17). Cornelius was a devout man, one that feared God, and prayed to God always ― a quickened soul. He is told to send for Peter, to hear words of him, whereby he and all his house would be saved (Acts 11: 14). God does not call him a saved man, as merely quickened. When Peter comes he does not tell him he must be born again, which as a sinner he needed and had been, but he points him to Christ, and tells him of forgiveness of sins; they accept the message, and the Holy Ghost fell on them at once. You get the same thing in Acts 19; those at Ephesus who were quickened souls had not as yet received the Holy Ghost.

It is not possible for a person to be a believer in the present dispensation without being sealed. There are many quickened souls longing for forgiveness, who are not sealed; but no Christian ever dies and passes away from this scene, where as to personal place the Holy Ghost is since Pentecost, without being sealed. This is why you see cases in which there was no liberty, or peace with God, enjoyed during lifetime, yet they had occasional gleams of joy; when on a death-bed they have got perfect peace with God, and are sealed.

I think we use the word "believer" too indiscriminately, for every state of soul in which God is working. A believer in Scripture language is one who is sealed. Scripture allows but one basis, or normal condition, for Christians, and never supposes a child of God whose sins are not forgiven. When we come to look at the condition of souls we find that in many cases they have not forgiveness, while there is no reason on God's part why they should not know the pardon of their sins.

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34. "C. Somerset." ― "What does the number 'five' signify in Scripture?"

A, ― Five seems to be used to signify that which is relatively small; the number characterizing weakness. In Lev. 26: 8, we read, "Five of you shall chase a hundred." The very smallness of Israel, if faithful, would easily discomfit their enemies in power. In Isaiah 30: 17, on the other hand, it is said of them in the time of their judgment, "At the rebuke of five shall ye flee; till ye be left as a beacon upon the top of a mountain, and as an ensign on a hill" In the Parable of the Ten Virgins, we find that after the midnight cry they were broken up into fives ― weakness ― in the interval between the hope of the Lord's coming being revived in the Church, and the shutting to of the door. We find the Lord (Matt, 14, Mark 6, Luke 9, and John 6) feeding the multitude from five loaves and two fishes. He is equal to the demand, no matter how scanty the supply, at times of peculiar moment in the gospel history. Paul says, "I had rather speak five words with my understanding . . . than ten thousand words in an unknown tongue" (1 Cor. 14: 19).

There are many other places where "five" is used in Scripture, but these passages will help to an understanding of its meaning as a symbol.

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35. "R. P." ― "What is the meaning of 'But ye have obeyed from the heart the form of teaching into which you were instructed' (Rom. 6: 17, Ν. T.)?" etc.

A. ― The disciples in Rome had given proof in their practical ways of the Apostle's doctrine in this chapter, by walking in the truth of the old man having been crucified with Christ. They were counting themselves as dead with Him, and alive unto God through Christ. Thus sin was not having dominion over them, and as set free from its slavery they had become slaves to righteousness (he speaks after the manner of men). The heart was thus free to yield itself unto God in practical obedience, the conscience being at rest before Him.

The thought of baptism of water is not in the passage. Their practice corresponded with the true spiritual meaning of their baptism, referred to in v. 3, which was "unto death." Baptism is never put as obedience in Scripture. It is always the act of the baptizer, never that of the baptized. It is never the sign of what a man is already, or of an inward state; but of that to which he is baptized. They were baptized "to death" in this chapter; not because they were dead already.

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36.Q., ― "What is the moral use of the words, 'For many are called but few chosen' in the different contexts, Matt. 20: 16, and Matt. 22: 14?" "Anointing" and "Sealing"

Α. ― I apprehend that the two passages show the contrast of the external effect and internal power. Matt. 22: 14 is pretty plain. The gospel message, as men speak, had brought in a crowd, and where the true wedding garment was not, he who had it not was cast into outer darkness.

The application of 20: 16 is less immediate: it is more the general principle. It connects with Matt. 19: 29, 30; there reward is declared to be the fruit of sacrifice; and to guard against enfeebling grace, this parable is added; where, though there was appointed reward for labour, we are shown to be no judges of it. For there were those who though coming last, if God calls them to it, will be first. There may be a great appearance of labour, and yet God not own it. It is still the contrast of the outward appearance, and those whom God has chosen; the fruits of His own grace, and not of following apparent principles by man, while only self is there. Only here it is labour and reward brings it in; in 22 external calling of grace.

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37. "B., Islington." ― "What is the distinction between the anointing and the sealing of the Spirit?"

A. ― The anointing is the action of God, by the Holy Ghost, in sealing a believer as His. If I put a mark on something belonging to me, it is then marked as mine. It is the distinction between the putting on of the mark, and the fact of its being marked. God anoints us with the Holy Ghost, and the person, who has been thus anointed is sealed.

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38. "M'C" ― "You ask, Are the two last verses of 1 Cor. 5 practically applicable, now, to those gathered together separate from evil, according to 2 Tim. 2: 19-22?

And, Is it correct to refuse obedience until power come in?"

A. ― To the first, I reply, that the word of the Lord abides for ever. Its authority never ceases, and obedience is always due to it. Power has nothing to do with it. Grace is needed to induce the heart to obey, but obedience is always due. The direction relative to tongues has not lost its authority. Were there tongues, it would apply. But its authority remains. This clears up at once the question as to 1 Cor. 5: 12, 13. "Put away from among yourselves that wicked person," has its own simple authority that nothing can take away. It applies to an assembly including all saints professing to own the Lord everywhere (see address of the Epistle, ch. 1: 2); and whenever a wicked person is found in an assembly, the case it applies to is there, and it is a simple matter of obedience.

There are acts of power; as, "I have judged . . to deliver to Satan." Paul does not say, Do you do it? He does it in all the solemnity of the assembled saints; but there is no command, but a personal act of power, as Paul says elsewhere, "Whom I have delivered to Satan" (1 Tim. 1: 20).

The declaration or exercise of a personal act of power, has nothing to do with the abiding authority of a command. The power may not subsist ― the command does. That it requires the help and grace of the Lord to act upon it, is no more than is true of every command in Scripture. To apply the ruin of the visible assembly to sanction disobedience, is a principle wholly unallowable. I cannot appoint elders; it is not a question of obedience, but authority, and I have not that authority; the assembly had it not when Paul was there, nor can they assume it now; but they were bound to obey the command then ― they are so now. Wherever two or three are gathered together in Christ's name, Christ is; and there is the "within" and the "without." It is a clearing of the conscience of the assembly; "Ye have approved yourselves to be clear in this matter" (2 Cor. 7: 11). Otherwise, the assembly would be the positive sanction ― and by Christ's presence, of the association of Christ and sin; it would be far better there should be no assembly at all than that.

2. Tim. 2: 19, etc, gives us the general principle of everyone who calls himself a Christian departing from iniquity, purging himself from false teachers, and walking with those who call upon the name of the Lord out of a pure heart. It is individual duty when evil has come in.

As to the second question, it is practically answered already. In bestowing power, God is sovereign. When the Word has spoken, I am bound to obey. To "refuse obedience until," is to disobey; and it is to assume authority on my own will, and not wait till God chooses to do that which rests on His will.

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39. "A Learner" asks, "If the Old Testament saints had eternal life, what was the object of renewing the sacrifices year by year?"

A. ― It could not be then said that they had eternal life. It was only brought to light through the Gospel. (2 Tim. 1: 10, Titus 1: 2, etc.) We know that they were all born again, but there was no revelation then as to the distinction between two natures. They had the conscience of the "old man" unpurged, and the desires of the "new man;" but, looked at as men in the flesh, they were under tutors and governors until the time appointed by the Father. Under Judaism, they were servants under the law as a school-master, until Christ and Christian faith had come (Gal. 3). "When the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son unto your hearts, crying, Abba, Father."

That which the sacrifices pointed to and typified had not come; the continued repetition of the offerings showed this. That of which the brazen serpent was a figure had not taken place. "The Son of man must be lifted up, that whosoever believeth in Him should not perish, but have eternal life" ― now named for the first time. In only two places in the Old Testament is it named; and even there it is w view of the future. (Psalm 133: 3; Dan. 12: 2.) The Son of God had come and had displayed eternal life in Himself ― nay, He was the eternal life, which "was with the Father, and was manifested unto us" in the Son; a Moses or a David could not display it, and it was reserved for Him to speak first of that which He alone could display. He takes away the typical and oft-repeated sacrifices, unsatisfying to God, and leaving man's conscience unpurged; establishes the righteousness of God against sin; and God — glorified at what He had done — puts Him, as Man, into the glory of God in righteousness. Atonement was made, reconciliation accomplished, and now God in righteousness gives eternal life to every one believing on Jesus. "God hath given us eternal life, and this life is in his Son" (1 John 5). Our whole state as sinners ― what we were, and what we had done ― was thus dealt with judicially on the cross, once and for ever; and Christ, risen out of the judgment, is our life ― we are quickened together with Him, having been forgiven all trespasses (Col. 2: 13).

A new nature, capable of enjoying God, was imparted by the Spirit, through faith in the word of God, at any time. The recipient of it was born again. More can now be said; we have eternal life in Christ ― Christ lives in us: and this eternal life brings us into fellowship with the Father and the Son, which could not be till the Father was revealed in Him, and the Holy Ghost given by which we enjoy it.

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40. "M. W. K." ― (1), "What Is the meaning of 'The author and finisher of faith?' (Heb. 12: 2). (2), Is there any difference, and what, if any, between the words 'Faith of Christ' or 'of the Son of God' and 'faith in Christ Jesus?' Has 1 Peter 1: 21 any relation to this subject? etc."

A. ― 1. The Lord is spoken of here as the one who had run the whole career of faith as a Man on earth, until He sat down on the right hand of the throne of God. The cloud of witnesses of ch. 11 might fill up their little niche in the career of faith, and be an encouragement to those who were called to walk on the same principle; but there was one who had gone through the entire course, from beginning to end of the pathway. If the fathers had trusted in God and were delivered, He had cried and was not heard. All ― even the cup of wrath ― must be drained to the bottom before the answer came. He looked for comforters, and found none ― His friends betray; His disciples flee away; Peter denies Him, Forsaken of God, because made sin, He treads with unfaltering step the pathway of faith, looking onward to the joy that was set before Him, till He sat down on high ― the "Captain," or "Leader, and Finisher of faith." We look steadfastly upon Him, and are not only encouraged, as by the other witnesses, but are sustained and strengthened and upheld in the race that is set before us. In contemplating Him, the new man is in vigour and activity, and the weights and besetting sins are laid aside with ease.

"Author," in this passage, is the same word as that translated "Captain" in ch. 2: 10, and "Prince," in Acts 3: 15, and 5: 31.

2. The expressions are substantially the same. There is, however, a nice shade of difference. In Gal. 2: 16, 20, we have the characteristic way by which we are justified, and by which we live ― viz., "on the principle of faith," Christ being the object of it ― in contrast with "works of law." So "we live," also, by "faith" in the "Son of God," as the object and motive and spring of our life.

In Gal. 3: 2 6 ― "Faith," here, is the object of the apostle's argument, in contrast to "the law" ― Christ being He who is the object of this faith. 1 Peter 1: 21 has no relation to this subject.

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41. "R. A. H." asks the following questions from Col. 1 ― (1) "The firstborn of every creature;" v. 15?

A. ― The apostle is unfolding the personal glory of the Son of God in these verses (15-19). When the Creator deigned to take a place in that which He created, He must necessarily be "first-born," or "chief" of it all, in the dignity of His person. It is a relative name; not one denoting the date at which He did become a Man, thus taking a place in it. Just as it is said of Solomon who was not David's first-born, "I will make him my first-born, higher than the kings of the earth," in the place of priority given him. He adds, in verse 16, "For by him were all things created . . . and for him;" explaining and enlarging upon verse 15. He must be the chief of it all, even if He appeared last in order of time, as taking a place in it. Adam could not be this, and his children were only those of a fallen man. When God Himself takes a place in that which He created, He could not have a secondary place; but is "first-born," or "chief," because He had created it. Wondrous and yet simple testimony to the deity of Jesus!

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42. (2) "All fulness;" v. 19?

A. ― We should read verse 19 thus: "For in him all the fulness was pleased to dwell." This was the counsel of the Godhead. In chap. 2: 9, we find the fact: "For in him dwelled! all the fulness (completeness) of the godhead bodily." The fulness of the Godhead was pleased to dwell in Christ. Christ is God; and Christ is Man; yet it is Christ who is both. When He, the Son of God, walked here upon earth, it was not a partial manifestation of God, as if He were but a man. If He, the Son of God, wrought miracles, it was by the Spirit of God; "If I cast out devils by the Spirit of God" (Matt. 12: 28); yet, "The Father that dwelleth in me, he doeth the works" (John 14: 10); the Father wrought in the Son. It was not one Person of the divine fulness of the Godhead acting alone, or to the exclusion of the rest. But all having, not merely similar counsels, but one counsel, end, and aim; "all the fulness was pleased to dwell in him."

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43. (3) What are the "sufferings" of v. 24?

A. ― Paul in a special manner suffered those sufferings of which he speaks here. To Christ alone, for Paul, as for all saints, belonged those atoning sufferings which He bore once, and for ever; which God never forgets. Still He suffered in many ways here below, in which His love led Him, and He does not exclude us from a share in them with Him ― "the fellowship of his sufferings," and if we are faithful we may know them in measure. Paul knew them in a peculiar way. It was not here so much "the afflictions of the gospel," as "sufferings for you" ― Gentiles ― and "for his body's sake, which is the Church," of which he speaks. The truths concerning his testimony which led him to prison, and a life of unparallelled devotedness and suffering, which perhaps few if any have ever borne.

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44. (4) "The dispensation" of v. 25?

A. ― (a) "The dispensation of God" given to Paul completed the word of God. Creation, Providence, Law, Government, the Kingdom, Incarnation, Atonement, every subject had been unfolded in the word of God, but one.

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45. (4) "The mystery which hath been hid," etc, v. 26?

(b) When it was revealed through Paul the full circle of revelation was completed: this was the mystery of Christ and the church. 1st, That Christ should ― as Man ― be set in the heavenlies, having all dominion, by redemption (personally He had it as God), as Head over all things in heaven and earth, to the church, His body, united to Him by the Holy Ghost come down from heaven. 2nd, That He was "in you" ― Gentiles ― the "hope of glory." This was a new thing. When Christ came He was the "minister of the circumcision (the Jew) for the truth of God, to confirm the promises made unto the fathers" (Rom. 15: 8). Abraham was the vessel of the promises of God; they were repeated to the fathers, Isaac and Jacob; Israel took the promises on the ground of law and man's responsibility, and forfeited them totally; then Christ came, in whom were all the promises of God, yea and amen. He came to establish the promises, as Heir of them all, to the people to whose fathers they had been made, i.e. the Jews. He was rejected, and instead of becoming the "Crown of glory . . . unto the residue of his people" (Isa. 28: 5), the Heir of glory goes on high, and the poor Gentile believer, who had no promises, comes in on the footing of pure mercy, not promise; as we read, "that the Gentiles might glorify God for his mercy" (Rom. 15: 9): we get a place in Christ on high, united to Him who is the Heir of all the glory · and not only are we in Him, but He is in us ― not the "crown of glory," but "the hope of glory;" "Christ in you the hope of glory."

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46. Q. ― "What is meant by the 'Hidden manna;' and the 'White stone,' of Rev. 2: 17?"

A. ― The church had departed from her first love in the state contemplated In the message to Ephesus (c. 2). God had used the persecution, with which Satan had tried to drive her out of the world, as that which brightened her up for the Lord. This is Smyrna. Satan had not succeeded in driving her out of the world, as a "roaring lion," and he now tries seduction, as a "serpent," and he succeeded in drawing her into the world: this is what we find in the message to Pergamos, ״ I know . . . where thou dwellest, even where Satan's seat is." Still there were faithful ones; Antipas, a faithful martyr, might be slain amongst them for His name. (Striking meaning, the name Antipas, i.e., "against all" when all were slipping away into the world.) Now we find the promise to the overcomer in such a state of things ― the "Hidden manna," and the "White stone." The manna was, in figure, Christ humbled here: there was no place on earth that He could take: doing so would but own the world in its state of departure from God. He was the lowliest on earth. Those who were standing firm in this lowly path, in which the church should have trodden in His footsteps, would be fed with Him as the humbled, rejected One, which the church was now ceasing to be. It was the "Hidden manna" too. This is an allusion to the golden pot of manna which was treasured up in the ark for a remembrance (Ex. 16). The humiliation of that Blessed One God never forgets. It was no mere passing savour, as merely a means to an end, in accomplishing His great work; but that which abides in God's memory and heart for ever! Blessed to be fed on such food ― "God's treasured store."

The "White stone" was, according to an ancient custom, a mark of approval ― as a black stone was of disapproval ― it is the approval of Christ to those who were satisfied with this lowly path. In the stone a new name written, known only to Him who received it. There are common joys of God's saints now: there will be common joys in heaven. But there are secret joys now between the heart and Christ, known to him who is recipient of them alone. There will be such in heaven.

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47. "J. K. M." ― "If 'all Scripture' is 'profitable' (2 Tim. 3: 16), what edification is the Christian to receive from the narrative of Saul and the witch of Endor? (1 Sam. 28.)"

A. ― We learn a deeply solemn lesson from this chapter, besides the ways of God with His people Israel, instructive as they are. We find the closing days of one who had once maintained an outward form of piety, and had exhibited much apparent devotedness and zeal in the service of the Lord, but who never had faith. In Saul's case we see how far flesh can go in an outwardly devoted pathway, yet, when the testing time comes, it proved that there never was any real link with God. His outward zeal had destroyed the witchcraft in Israel, when he was maintaining a religious character; but his conscience never was awakened ― he had not faith. In his extremity in the face of the enemy he trembles, and enquires of the Lord, who did not reply to him by dreams, Urim, or prophets: and he has the solemn conviction forced upon him that the day of outward apparent serving of the Lord was gone. Like the sow that was washed, he has recourse to what he had once destroyed, and which even by natural conscience he knew was evil ― to enchantments. Here God meets him, and exhibits a power that causes even the witch to quail ― terrified by a power superior to the enchantments which she practised. He finds now, when too late, that he had given himself up to Satan's power, and made the Lord his enemy, who tells him his end. Like Judas ― who had habitually yielded to temptation, he finds now that the enemy cannot shield him from the judgment of God, whose grace he had traded upon so long!

Poor Saul! Poor Judas! how many a fair vessel, when the day of reckoning comes, will be found like you!

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48. Q. ― "If Enoch and Elijah were taken up to heaven, what is the meaning of John 3: 13?"

A. ― They were caught up to heaven. No man had "ascended" up to heaven till Christ. He did so in the calmness of His own divine and indwelling power.

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49. "R. P." ― "How is it said in 1 John 1: 9, 'If we confess our sins He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness' after it is said in Ephesians 1: 7 and Colossians 1: 14, 'In whom we have redemption through His blood; the forgiveness of our sins?' 2. As a believer in Jesus Christ, whose blood has cleansed me from all sin, am I not already forgiven ― washed every whit clean ― so as to need no repetition of forgiveness, or application of it? 3. To which does the ninth verse apply ― to the cleansing efficacy of the blood at the first, or the washing of our feet afterwards by the water of the Word? especially as the next verse says, 'My little children, these things write I unto you that ye sin not?'"

A. ― 1, 2. I must preface my remarks on these questions by stating, first, that a sin is never forgiven till it is committed; let us be clear as to this: when I, as a poor sinner, believe the gospel, God forgives my sins on the ground of what the Lord Jesus Christ has done; He is just and consistent with Himself in doing so, as a righteous God. He justifies me, and I am pardoned for all the sins I have committed: God remembers them no more for ever. But more, I find, after all, that I am still a sinner, and that if God in grace has removed the fruit off a bad tree, the tree is still there, and may produce a new crop. Then I learn another truth, not only that Christ died for me and bore my sins, but that I have died with Him, and thus for faith, as for God, the old tree is gone, that nature which produced the sins, for which there is no forgiveness. As dead with Christ, I am justified from sin, and the Christ, who has died and risen, is now the true "I" ― a new graft on an old tree which has been cut down; "Christ liveth in me." The old tree is there, and if I am not watchful it may ― alas, it does appear; for "in many things we offend all." Now, I cannot say that I am forgiven for what I never have committed; for forgiveness has reference to actions which have been committed, not to the nature which produced the evil thing. Forgiveness assumes that the sins are in existence to which the forgiveness applies. Neither can I say that I must sin in the future ― I may do so if not watchful; and if I do so, it is the allowance of the action of the old nature, which, as long as unconfessed and unforgiven, hinders fellowship and joy. As for imputation, that cannot be, because Christ has borne the wrath for me, and is in God's presence on high. I cannot enjoy the presence of God ― and God will not allow me to do so ― so long as the sin is unconfessed and unjudged. The righteousness has not changed in which I stand before God, as Christ is there, but the sin is on my conscience. God has said in His Word, "If we confess our sins, he is faithful and just to forgive us our sins," etc. I lay hold upon that principle by faith, and lay my heart bare before Him; a deep and painful work, much more so than asking forgiveness, for which I have no divine warrant after redemption was accomplished, and which is really "taking it easy." It is easy enough to ask to be forgiven, but a painful work for the heart to take the motive from which the evil action came, and the thoughts which conceived it ("when lust hath conceived it bringeth forth sin," James 1) to God, and to tell them out in the presence of a grace that does not impute it to me, and which breaks my heart down more than all else could. My heart thinks of the agony it cost Christ to put away that sin before God's eye ― feels, too, what it is to have a sin on my conscience, and learns the restoring grace of God, who is faithful and just to forgive me my sin; and more ― "to cleanse" me ― to remove the remembrance of it from my conscience in full restoring grace.

No doubt we have, as quoted, "redemption through his blood, the forgiveness of sins;" but it is to sins that have been committed, to which this and like passages refer: Redemption, Quickening, etc, go much further than this. The former is the total deliverance of the person out of the condition he was in as a sinner, and introduction into another state before God. Quickening is the impartation of a new life ― the life of Christ risen, who had borne the sins away, and in whom I have the redemption. I ought not to sin after having been introduced into such a state, yet, alas, I do. Hence, when John speaks in the verse you quote (1 John 1: 9), he adds, "My little children these things (i.e., the preceding verses) write I unto you that ye sin not." To have said what he did might have been taken advantage of by flesh, and used as license to sin; thus he guards it, and adds the truth, "If any sin, we have an advocate with the Father," One who has gone after us, and dealt with our hearts and consciences with His word and Spirit, making us feel the bitterness of sin, and thus has bowed our hearts before God in confession ― a thing we would never do unless He exercised this advocacy.

We do not need to be justified again ― to be redeemed again ― to be quickened again; all that is accomplished once and for ever. But we do need the sense of forgiveness when we have allowed the sinful nature in us to act in the slightest form. This is the value of the Priesthood of Christ during our whole course here; Advocacy is an action which flows from Priesthood. The presence of a sinful nature in us never makes the conscience bad. It is only when it acts that the conscience becomes defiled. The sin can never come to God's presence, because Christ is there. Nor is there imputation for condemnation to me. But the conscience is defiled, and the bitterness of sin felt I cannot go to God and tell Him that I have a sinful nature, and could not help it, because, if I had used His grace which is sufficient for me, I had not failed. But I go and confess my "sins" ― not "sinful nature" ― and He is faithful and just to forgive me, and to cleanse me, because Christ died; and the righteousness is unchanged, because He is risen and in heaven.

3. 1 John 1: 9 is very abstract: i.e., it is a divine principle which the apostle states, without applying it to the state of the individual, as believer or sinner. John's Epistle is full of general, abstract statements. He takes things as he finds them, without allowing for the state of individuals. Faith uses the divine principle, and gets the good of it. It would pre-suppose that I must sin in the future, to provide such a resource for believers as such, specially. Yet when a believer does fail his faith seizes the principle, and uses it for his restoration. If a soul comes to God, confessing his sins, believing that God is faithful and just to forgive him, he gets the good of it, but I could not call him a mere sinner now, as grace has wrought in his heart.

The first two verses of chap. 2 belong to the subject at the end of chap. 1. The apostle has those who have eternal life in Christ specially before his mind in the epistle. He writes these things which relate to communion with the Father and the Son, that their joy might be full. Verse 7 is not an evangelistic statement of the Gospel, although frequently used in that way. It gives three features of Christian position. 1, Walking in the light, we are in the presence of God without a vail, and we walk there before His eye. 2, We have fellowship one with another as Christians in doing so; flesh is not at work in us; jealousies are gone; there is mutuality of joy, and all absence of seeking our own. 3, Although we have sin in us, and if we said we had none, the light in which we walk would contradict us: we know that the blood of Jesus Christ has given us a title to be there with God, and God to have us there. The light prevents us saying we have no sin. The blood gives us the consciousness that we can be there with God. It is not repeated cleansing of the blood, as such is done once and is never repeated, but it is the title.

You will say, Were not all my sins future when Christ bore them? True. But bearing wrath, and shedding His blood on account of them before God's eye, in view of all His people's sins, is not forgiveness. My forgiveness is on the ground of what He has done, and the application of the good of His work to me appropriated through faith. I object strongly to Calvinistic statements used at times in preaching, viz., "all the believer's sins, past, present, and future, are forgiven;" or the like. No doubt the sins were borne and the work was completed fully by the Lord Jesus Christ, by which they are put away, and the sense of forgiveness applied to my soul, but the sins must be in existence first, in order that they may be forgiven.

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50. "Gershom." ― You ask how is it that the saints whom Peter addresses as, "Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ" (1 Peter 1: 2), are told in 2 Peter 1: 10, "Give diligence to make your calling and election sure?"

A. ― It seems strange to say to a person who possesses a thing to "lay hold" of it, and "make sure" of it, as you find in many places ― yet it is always the way in Scripture. Timothy had eternal life, and yet he is told to "Lay hold on eternal life, whereunto thou art also called" (1 Timothy 6). There are many instances of the kind. Scripture always looks upon the Christian, in the two-fold condition, "As having nothing, and yet possessing all things." It is the riddle of the Christian state. If he looks at Christ on high, and the changeless purpose of God who has called him, he knows that "He who (had) begun a good work in (him) will perform it," and, born of God today, he never can be not born of God. If Christ bore his sins and put them away, there never can come a moment when He did not bear them. He is united to Christ on high, and knows it by the Holy Ghost dwelling in him. To all this condition nothing can be added, and it never changes. But when he looks at himself below, he is a poor worm, in weakness and feebleness on earth, and has got nothing yet, unless the Holy Ghost dwelling in him, the earnest of all he possesses in Christ. Then he must get to heaven, and "so run," that he "may attain," "lay hold" on what he has got, "make his calling and election sure" to himself, in a walk in which God ministers to his soul the joy and secure sense of his position. It cannot be made sure to God, because He has called him, and chosen him. A walk, as detailed in the preceding verses (5-9), fills the heart with the sense of security, and joy in which He dwells. It is the atmosphere of the place where God dwells in unhindered blessedness; thus his "entrance" is "abundant" into that scene, when his time has come to enter it, and he makes it sure to his own heart.

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51. "M. A. W." asks for some explanation as to the Covenant or Testament (διαθήκη) of Gal. 3: 17, and Heb. 8, 9; and if we are under the new covenant, or any covenant at all?

In Gal. 3: 15-29, we have the relationship between Law and Promise discussed as to how they stand to one another. Unconditional promise was made of God to Abraham 430 years before the law, and law then coming in with its conditions could not set aside the unconditional promises. Moreover, in the law there were two parties and a mediator; in promise there was but one ― God Himself, acting from Himself, and requiring no conditional terms. One was a contract, the other was grace. Read v. 16 thus: "Now to Abraham were the promises made (Gen. 12) and to his seed" i.e., Christ risen, as Isaac, in figure, raised from the dead (Gen. 22); where God ratified the previously-given covenant (c. 12, 15) by His oath, to which no conditions were attached whatever. "And this I say, the covenant previously ratified by God to Christ, the law, which was four hundred and thirty years after, cannot disannul" (v. 17). The law was added, "for the sake of transgressions," but did not annul the previous promises of God, while it was testing man, and making him a transgressor.

There are really but two covenants in Scripture ― the old covenant and the new. Still the word covenant is used in several places in connection with the Lord, when it is but the enunciation of certain relationships into which He was pleased to enter with man or the creature (Gen. 9: 8-17, etc), or by which He should be approached by man, but without conditions. The context must decide the sense.

In Hebrews 8, 9, He shows the change of the covenant, by the introduction of a new covenant, yet to be made with Judah and Israel; the old was "ready to vanish away." Meanwhile a Mediator is introduced, before the time that Israel and Judah will be again in the land. This Mediator has shed the blood necessary for its establishment, but has not yet established it with them; Judah and Israel not yet being under the dealings of God. If Jeremiah 31: 31-40 be read, where the new covenant is enunciated, it will be seen that no mediator is named. Christ having been rejected when He came to fulfil the promises made to the fathers, sheds His blood and goes on high, and all direct dealings with Israel are suspended, while the blood of the Covenant has been shed, and all necessary for its ultimate establishment has been accomplished. In Matt, 26: 28, He says: "This is my blood of the new covenant" not, This is the new covenant, but "the blood" of it. The covenant itself has not yet been established.

Hence in Hebrews, while the writer shows the old as "ready to vanish away," by the introduction of the new, he never shows its application as a present thing. The two blessings of the new covenant which we get, as Christians, are forgiveness of sins and direct teaching from God. Christians are not under a covenant in any wise. They have to do with the Mediator while He is hidden in the heavens, before He renews His relationship with Judah and Israel, to whom alone the covenant pertains. See Jer. 31: 31; Heb. 8: 8-12.

Hence, too, in Heb. 9: 15, He says: "For this cause he is the mediator of the new covenant, that by means of death, for the redemption of the transgressions that were under the first covenant, they which are called might receive the promise of eternal inheritance, not the establishment of the new covenant, but "eternal inheritance," as having to do with the Mediator Himself whose blood had been shed.

It is striking the way the writer avoids the application of the new covenant to Christians, while speaking of it with reference to Judah and Israel, and at the same time he appropriates to the former the two blessings which flow from it to them.

Verses 16 and 17 are a parenthesis. They show that even in human things, a testament has no force so long as the testator lives. Death comes, and then it is valid. It is the same word, but used distinctly in this sense.

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52. "H. D. L." — "What is the 'reward' in Col. 2: 18?"

A, ― The passage might be rendered, "Let none circumvent you," or "cheat you." That is, as if he said, Do not allow things to get an entrance into your mind, so that you should be cheated out of that which Christianity has given you in Christ, by voluntary humility, etc. There is no special separate word for "reward" in the passage, but the word is required to get at the full sense of the verb. The words I give in italics are all used to express one word in the original language, viz., "Let no man beguile you of your reward" It is not used in any other place in Scripture.

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53. Q. ― "Lie not one to the other?" (Col. 3: 9.)

A. ― The Christian as dead and risen with Christ, and as having put off the old man with his deeds, is to act in the truth of this, and disallow and refuse every movement of the flesh, the untruthfulness of which is unchanged, even by a new life in Christ risen. The life which he possesses in Christ is to be seen, and it only. If the believer is "in Christ" on high, Christ is in him below, and his responsibility is that "Christ" should be seen, and never anything else but "Christ."

It is the practice of a Christian, who is dead and risen with Christ, in dealing with his members, and refusing the action of the old man, because he is dead. He is never told in Scripture that he has to die to sin, but he is to act upon the great fact that he is dead with Christ, and his life is hid with Christ in God. This life is to be manifested on earth, in his mortal body.

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54. Q. ― "Who were the five foolish virgins?" (Matt. 25.)

A. ― They are all those who profess the name of Christ. It is the profession of Christianity, not exactly the Church as such. When all are awakened by the midnight cry, reality was found in the five wise virgins as well as profession. They had the Holy Ghost, of which the oil is the symbol. The others had no oil. It was with the foolish profession, or religiousness without vitality. The door was shut, and they were shut out for ever! Lost, I do not doubt.

It is a grave mistake to apply this parable to the remnant of Jews in the "time of the end." They have not the Holy Ghost dwelling in them at all, as the believer has; even a babe in Christ has this (1 John 2: 20). If they were not professing Christians, they would not be charged with having no "oil." Nor does the godly Jew go forth to meet the Bridegroom; he flies in terror. It is not with him the Bridegroom in hope, but the abomination of desolation in fear. There will be no time of slumbering and sleeping then, for things will reel to their centre in judgment.

Chapters 24 and 25 have three great subject-divisions ― characteristic of Matthew's Gospel. 1st. The desolations, and final restoration of the Jews as a nation on the earth (24: 1-44). 2nd. Under three parables, instructions as to those who would be attached by profession to Christ during His absence, and till His return (24: 45-51; 25: 1-30); i.e., all who profess His name as Christians. 3rd. The result to the Gentiles as to their reception or rejection of the testimony then given, as to the Lord's claims and Kingdom; in other words, the judgment of the quick or living nations at the establishment of the Kingdom. In this scene you find three parties ― Jews ― His "brethren"; Gentiles, who are blessed ― the "sheep"; Gentiles who are condemned ― the "goats." This is not the judgment of the dead, but of the living (25: 31-46), at the beginning of the millennium; the dead are not judged till the close.

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55. "C. Somerset." ― "What is the dispensational meaning of the 'days' in John 1; and how do they correspond with the 'days' in John 20 and 21?"

A. ― First, John's testimony to his disciples who attach themselves to Jesus during his lifetime on earth (vv. 35, etc.); then the Lord's; then that of the witnesses (vv. 43, etc). Then again, Nathanael figures the remnant in the last days; an Israelite in whom is no guile (compare Zeph. 3: 13; Rev. 14: 5), who still sits alone, under the old covenant — "apart" (compare Zech. 12: 13), and upon whom the Lord looks in their time of distress, before they see Him. (See Isaiah 57: 15; 66: 2.) Then they own Him as "Son of God," and "King of Israel," according to Ps. 2. Still, Nathanael, now that he knew the Lord, would see greater things than these; heaven opened, and a "Son of Man" the object of the attention of the angels of God! For "here-after" read "henceforth."

Then (chap, 2), the third day, the Lord, in the marriage scene in Galilee, renews His relations with Israel. Becomes the Host instead of a guest, and turns the water of purification into the wine of joy of the kingdom. Thus He manifests His glory. Then follows His judicial action at Jerusalem, and cleansing the temple.

These days are wholly earthly, and with Israel. First, John's testimony; then Christ's, and then the witnesses; and then His connection with the Jews and the temple on His return.

In chaps, 20, 21, there are no "days," and here it is rather the contrary. He gathers His disciples after His resurrection, and is in their midst in the first scene. Thomas represents the Jewish remnant who believe when they see Him. (Zech. 12, 13.) He pronounces the blessedness of those who have not seen, but have believed. It is not the church (as taught by Paul), but an intimation of resurrection work; not a simply earthly work. There are no "days" here, but three consecutive scenes pointing to a Christ known as having left them in resurrection ― not as yet uniting believers into one body by the Holy Ghost, which belongs to ascension, and John does not teach the church, or mention it as such.

An intimation, I apprehend, in Thomas' unbelief, that the Jew does not accept by faith the testimony of Christianity, and Christ risen, through the Church. He believes when He sees, as the Jews will do, according to Zech. 12, 13, etc, and owns Him as his Lord and his God. (See Isaiah 25: 9.)

In the third scene, you get seven fishers and unbroken nets ― the work of millennial ingathering is not marred. When the morning comes the Lord appears, and the nets are drawn to shore ― the Lord has fish already on the land, taken by Himself through their night of toil.

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56. "E. G. D." seeks to know the propriety of continuing to ask for many things of the Lord, such as, more of the Spirit's power, increase of faith, conversion of relatives, etc. Or whether, when these requests have been once laid before Him, should we leave them in His hands?

A. ― God exercises our hearts and our faith in delaying at times to give the answer to our prayers. The earnestness of our prayer will be according to the exigency of our need, and the consciousness that He alone can give the answer. The heart is exercised and kept in dependence, waiting on Him for the reply. Faith is kept alive. Other sources are not looked to when the soul has learned that He alone can do what is needed. It is a mighty engine, that of prayer. Fitting expression of the new-born soul's dependence on God, in contrast to that nature which ever would be independent of Him, though it cannot escape His righteous judgment.

Daniel had to wait in fastings and mournings for three whole weeks on one occasion, before he received the reply (chap. 10). At another, "Whiles I was speaking," he says, the answer came {chap. 9).

It marks the fact that we are not indifferent to the result, when the heart can, in earnest entreaty, wait upon God.

We may find, like Paul, that it is better for us that our desires were withheld. He learned also the reason why they were withheld after his thrice repeated prayer; thus he could boast in that which was the taunt of his enemies, and the trial of his friends (2 Cor. 12).

We need to be "filled with the Spirit." We need that our faith may grow; many are the needs of our hearts, as of others, and if God is pleased to bless His people, He exercises their hearts in prayer. Paul was indebted to some praying sister, perhaps, who could agonize before the Lord, for those gifts with which he carried on his service in the gospel-field. He could agonize in prayer for those he had never seen (Col. 2), and Epaphras too could labour earnestly (agonize) in prayer for those he knew and loved (Col. 4: 12).

In the midst of our cares and conflicts we have to "Be careful for nothing," but to "let our requests be made known to God." He who has no cares ― God ― keeps our hearts and minds through Christ Jesus. But we have also to "continue in prayer" we have also to "watch in the same" and withal "with thanksgiving" for His ever opened ear. One of the exhortations in Romans 12: 12, is "continuing instant in prayer" "pursuing" as it might be rendered.

The very "importunity" of the man at the unseasonable hour of midnight, was the occasion of his obtaining the loaves (Luke 11: 8). One can lay down no rules in such cases. The truly exercised heart gets its own answer from God. At times we can, with simple confidence, "make known," and commit the request to God. At others the heart is conscious that it cannot but cry to God until the heart is at rest as to the petition. He will not give it till His own time, and meanwhile the soul is kept in earnest exercise; faith is tested and patience tried, and the heart watches and waits on Him. Again, such is the confidence that we have in Him, that if we ask anything according to His will He hears us; and if we know that He hears us, we know we have the petitions that we desired of Him (1 John 5: 14, 15). He listens to everything, and grants that which is in accordance with His will. He cannot fail in power, and we have the reply. The true heart would ask nothing contrary to His mind and will.

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57. "P." ― "What is the 'ministry' (διακονία) of 2 Cor. 4: 1? Is it the ministry of the apostle, or that which he ministered? It could hardly be confined to his ministry merely, as he uses the same word, though translated 'ministration' in c. 3: 7, 8, 9, where it is the thing ministered?"

A. ― It is the apostle's ministry, but ministry of and characterized by that of which he speaks. This is a common ambiguity in English. Hope is what passes in my mind (faith, hope), but my hope is laid up in heaven. Thought a good thought, is thought objectively; or, we are of much thought, is the habit of thinking in the man; so of others. In chap. 3 the subject matter ― law or gospel is the ministration, i.e., the thing ministered; but it was ministered by Paul, and therefore his ministry ― a candle was lit up in a lantern; it was itself the light ― the candle's light; but his light because he carried it. God had shone in his heart, that he might give forth the light of the knowledge of the glory of God in the face of Jesus Christ. His ministry was this knowledge, still he ministered it, and so it was his ministry.

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58. "F." ― "Why, in 1 Tim. 3: 15, do we get the 'Living' God? Why 'Living?'"

A. ― "The Son of the living God" (Matt. 16: 16, 17) is what the Church was built upon. It is the power which has brought it above dying man, and withal is abiding. It is a term of power and dignity above idols, above death in man. He trusts in the living God (1 Tim. 4: 10). We are converted to serve the living and true God (1 Thess. iv). See Acts 14: 15: We "preach unto you, that ye should turn from these vanities unto the living God," etc. Well, this is His assembly on earth (1 Tim. 3: 15).

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59. D. ― As believers, the Holy Ghost dwells in us. Having believed, we are sealed until the day of redemption, and He is the earnest of our inheritance (Eph. 1: 13, 14). He will eventually quicken our mortal bodies, as we find in Rom. 8: 11. Is there any thought in Scripture as to His dwelling in us for ever?

A. ― There are no specific Scriptures that I know of which state that the Holy Ghost will abide in us for ever. But His action in spiritual power is essential to our power in life. The Spirit is life, and it surely is not to be taken away as power of enjoyment in heaven. "The law of the Spirit of life in Christ Jesus hath made me free." We are to be fully conformed to the image of God's Son, and we find Him, a Man risen from the dead, giving commands through the Holy Ghost after His resurrection (Acts 1: 2). We shall have the Holy Ghost thus after our resurrection, and His divine energy will be wholly free to guide and direct in the service committed to us by our God, and in unhindered power of joy and worship. This is now checked, because of His now giving power to restrain and mortify the flesh in us.

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60. "W." ― I had difficulties as to the passage of which you write (Rev. 20: 4); comparing it with other passages, such as 1 Cor. 15: 54, etc, which disappeared in seeing that the first resurrection does not describe a period of time, but a class of persons having this characteristic name.

In the passage (Rev. 20: 4), you will find three classes named.

1. — "I saw thrones, and they sat upon them and judgment was given them."

2. ― "And the souls of them that were beheaded for the witness of Jesus, and for the word of God.

3. ― "And those (οιηνες) which had not worshipped the beast, neither his image, neither had received his mark in their foreheads, or in their hands."

The first division is general, embracing all who reign with Christ, taken up at the Rapture. He not only sees thrones (as Dan. 7: 9, where for "cast down" read "set"), but sitters on them; they are now occupied.

The second class are those slain under the fifth seal. See chap. 6: 9, 10, 11.

The third class are martyr victors under the full power of the beast. See chap. 15: 2.

The two latter classes who seem to have lost the earthly blessings of the kingdom by death, are specially named as having gained by dying a place in the heavenly glory, with those who will then reign with Christ.

The first of these ― the sitters on the thrones ― have been raised or changed at the Rapture; and the other two are said, in company with them, to "live and reign with Christ a thousand years," and are all then technically named "The first resurrection."

My chief difficulty was, how that Isaiah (25: 8) used the words, "He will swallow up death in victory" ― referring to the resurrection at the end of the tribulation and deliverance of the remnant of Judah; while Paul used the same passage, quoting it in 1 Cor. 15: 54, with reference to those caught up before it begins, and when Christ comes, whether raised or changed. [I may here remark that Isaiah 24: 21, gives the judgment of the hosts of the high ones on high ― Satan's power (Rev. 12), and the Kings of the earth upon the earth (Rev. 19). Then, after that, in chap, 25, in the details of the deliverance to the remnant of the Jews, and the removal of the vail of idolatry from the nations, he uses this passage: ― "He will swallow up death in victory," with reference to what happens at the end of the tribulation.]

In 1 Cor. 15, Paul quotes and applies it to those who are taken up ― raised or changed ― before the tribulation. This seemed strange; but the moment you understand that the "First resurrection" is a class of persons running all through the crisis, or time of judgment, from the rapture of the saints, until Christ's appearing, it is readily seen how the prophet Isaiah, and the apostle Paul, legitimately use the same words, having a similar class before them, which are split up into sections, as I may say, in Rev. 20: 4, and are technically named "the first resurrection," though not raised and taken to heaven at the same moment of time.

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61. "G." ― "Does Isaiah 49: 9, 10, apply to Jews or Gentiles?"

A. ― I believe it applies to the Jews. The chapter gives you a complete history of Christ, replacing Israel on earth as Jehovah's servant, from the womb of the Virgin to the throne of the kingdom. In vv. 4, 5, the Spirit of Christ laments that He had spent His strength in vain, Israel would not be gathered by her Messiah! This brought forth those touching words (Matt, 23: 37), "How often would I have gathered thee," etc, as the moment of His city's rejection of her King drew forth those tears, which, though they came from human eyes, took their spring in the heart of God.

The answer of God comes to His plaint in the sixth and following verses. It was a light thing the gathering of Israel compared with the new and wondrous work He would accomplish ― not now gathering a little nation, but shining forth as the light to the Gentiles, to make known God's salvation to the ends of the earth. Strictly this is Christ here, yet to show that when Christ is spoken of in the Old Testament the Church is seen in Him, though not revealed then, Paul uses this passage in Acts 13: 47, applying it to Christ's members, and intelligently taking as a command what he had gathered from the spirit of the word. In v. 7, He is there looked upon as a rejected Christ ― despised of man, and abhorred of His own people; but kings and princes would yet worship Him, because of the faithfulness of Jehovah, who would choose Him. In vv. 8 - 10 He is given as a covenant to the people, i.e., Israel; to bring in the earthly blessing; to set free captive Israel ― "Prisoners of hope," Zech. 9: 11, 12 ― and to open the prison doors to those who are bound. Thus the true Shepherd of Israel feeds His now gathered flock, which would hunger and thirst no more. How analogous is the language of Rev. 7: 16, 17, which the elder in heaven uses as to those who had come out of the great tribulation, and were marked and prepared for blessing below in the millennial earth.

The prophecy of the chapter runs on to the gathering of the tribes of Israel from the north and west, and from the land of Sinim (China), and the judgment on their oppressors.

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62. "G." ― "What are 'Governments' in 1 Cor. 12: 28?"

A. ― This word is only found here in the New Testament. He is speaking of members of the body set in the assembly. Those thus designated are gifted to guide and direct the assembly, as a pilot does his ship in her dangers and difficulties. It might be by the word of wisdom in the application of divine intelligence to those things through which she had to pass; the word of knowledge, &a, as in verse 8. The thought is guidance rather than rule. The latter would be by office-bearers, i.e., elders. Here the thought is gifts, or spiritual manifestations in the body of Christ.

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63. "G." ― "How do you explain the apparent contradiction in Numbers 23: 19, and Exodus 32: 14?"

A. ― The context decides the use of the word, and the meaning of the sentence. In the latter "Jehovah" moved at the touching intercession of Moses, "felt compassion for" the people who had merited His judgment.

In the former, "God" is not man that He should lie, or the son of man that He should repent. Here the meaning is simply as it stands. His unalterable counsels are as unchangeable as His own nature.

The word is similar in both cases, but bears the meanings given to it, and the context decides that which is most applicable. In the one case it is Jehovah in government, whose thought of cutting off part of the nation, and making of Moses (the faithful remnant) a great nation (Ex. 32: 10), is turned aside at the intercession of Moses. In the other it is God in purpose, which is unchangeable.

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64. "G." — "Why is the baptism of the Holy Ghost (Matt. 3: 11), referred to so early in the Gospels?"

A. ― John Baptist, in announcing Jehovah-Messiah to His people in Matthew's gospel, brings His two advents together, whether in grace or judgment. This was suited to His gospel, because He has as Messiah, to do with both. Luke 3: 16 also speaks of these two great actions, because as Son of man, the character in which Luke presents Him, He has to do with judgment, as well as grace and suffering. Mark 1: 8, and John 1: 33, both omit that of "fire" the former having to do with His then service on earth, and present service of grace with His servants ― not with judgment, and John only speaks of His baptizing with the Holy Ghost as connected with His revelation of the Father in grace. The thought, in presenting it so early in the gospels, is rather the person who was to do it, in contrast to His forerunner, who baptized with water unto repentance, etc. We know that it was not accomplished until Acts 2, on the day of Pentecost, with the Jews; and Acts 10 subsequently, with the Gentiles. See Acts 1: 5, where only the baptism of the Holy Ghost is named; not that of the fire of judgment, which will take place at His second advent with the world. Also Acts 11: 15, 16, where the Gentiles are connected with this baptism. (See also 1 Cor. 12: 13.)

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65. Q. ― "What is to 'stand perfect and complete in all the will of God?'" (Col. 4: 12.)

A. ― Epaphras' prayer was the echo of the apostle's, as one may say. (See chap. 1: 9, and 2: 1-3.) Paul had never seen the Colossians, but had heard of them through Epaphras. He could thank God as to what he had heard of them (chap. 1: 3, etc), but he could agonize in prayer for them, that they might know more of God's will in all wisdom and spiritual understanding; thus to walk worthy of the Lord. That they might have the "full assurance of understanding" in the mystery of Christ and the Church, "wherein are hid all the treasures of wisdom and knowledge."

Conversion only was not sufficient in Paul's mind, and Epaphras had learned this, and his prayer (chap. 4: 12) took its tone from his lesson learned from Paul.

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66. "C. H." — "What is to 'grieve' and to 'quench' י the Spirit of God?"

A. ― The allowance of flesh in the least degree in a Christian is to grieve the Spirit of God, by which he has been sealed until the day of redemption (Eph. 4: 30). What a motive to holiness is the fact ― true of every believer ― that the Holy Spirit of God dwells in him! He may, alas, grieve Him in many ways. Rejection of light which God has given; worldliness; in fact everything that has not Christ for its motive and object must grieve God's Spirit, and hinder our growth and communion.

To quench the Spirit (1 Thess. 5: 19), is to hinder His free action in the assembly. While there are special permanent gifts in the Church (Eph. 4: 11) there are also the "joints and bands," which work effectually in the measure of every part, and by which the Body of Christ increases. If they are hindered in true spiritual service ― a single word for instance ― the Spirit of God is quenched.

There are dangers to be avoided on both sides, specially by those who seek to walk in the truth of the Church of God. On one side the danger is, that because there is liberty "that all may learn and all may be comforted," there may be the undervaluing of special ministry, which is a permanent thing as long as the Church of God is here. On the other, there is the danger of quenching the Spirit in the various helps, and joints, and bands by which nourishment is ministered in the body of Christ, by putting special ministry in the place of the free action of the Holy Ghost in the members of Christ; both are to be cherished, and the most spiritual are those who will value all that God gives.

The following verses (1 Thess. 5: 20, 21) show that it is ministry the apostle has in his mind. While in verse 12 he exhorts them to own those who labour amongst them and esteem them highly in love for their work's sake; in verses 19-21 they were not to quench the Spirit in any, but at the same time to "prove all things" which were said, and "hold fast that which was good."

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67. "R. P." ― "What is the difference between the bitter experience of Rom. 7: 14-24, and the conflict of flesh and the Spirit, as in Gal. 5? How am I to know in which state I am? Do not both come to the same wretched experience in the end, if in the conflict the flesh gets the upper hand?"

A. ― First, there is no proper Christian conflict in Scripture but that of Eph. 6: 12; this is fighting God's battles against Satan's power. Rom. 7 is not conflict but experience of a renewed soul under law; not the experience of a person at the time of his feeling its bitterness, but that of a delivered man, who narrates what he had felt when he was learning his powerlessness against the sinful nature he had discovered, and the sad evil of the flesh in which dwelt no good thing. As a man who has floundered in a morass, and finds every plunge putting him deeper, drops his hands and cries out for a deliverer, who comes and pulls him out and sets him free; the delivered one turns round to thank his deliverer and tell him, now at peace, what he felt when there. He had too much to think of when there, now he relates it on solid ground: so it is experience before deliverance, told by a delivered man. Gal. 5 states the fact of the two antagonistic principles ― flesh and Spirit ― in their contrariety one to the other. Not necessarily conflict; for when walking in the Spirit we are above the influences of flesh, and do not fulfil its lusts.

In Rom. 7 the soul looks back to the struggle before deliverance from law. In Gal. 5 it is the two principles which remain in the delivered man.

When you are referring your acceptance with God to your own state in anywise, you are still under law. By which I mean your responsibility as a child of Adam; not necessarily the law of Sinai: and your experience is then that of Rom. 7. You have not yet bowed to the injunction, "Reckon yourself dead;" and you are consequently not free from the power of the evil nature which harasses you. You reply, how can I reckon myself dead, when I feel I am alive? I reply, you never will "feel" yourself dead! but you must "reckon" it so, and accept God's word by faith as more true than your experience and thoughts. Then you will be able to say, "Yet not I, but Christ that liveth in me."

Souls go through this painful process (Rom. 7), in order to discover the hopeless evil of the flesh ― "That in me, that is, in my flesh, dwelleth no good thing." It is bitter to discover right desires and strivings after God and good, and after all to be led captive to an evil "I," go that you hate what you do, and the evil nature is your master, and you do what you hate. These experiences do not set you free, but bring you to the discovery of how evil the flesh is, and that even the possession of a new nature gives you no power! Then you are forced to say, "Who will deliver?" "Who," brings in another, and your eye is turned off yourself to Him and you are free! In Christ, God has condemned sin in the flesh when He was a sacrifice for it (Rom. 8: 3).

The "flesh" in the delivered one is unchanged; he learns growingly the total depravity of his nature. But there is a new "I;" Christ is his life, and the Spirit of God dwells in his body; and there is power in Christ to subdue the evil, by engaging his heart with Christ. The very evil he finds in himself becomes an occasion of communion with Him who has borne its judgment, that he may be delivered from its workings. He does not seek to subdue it himself ― that were to labour in sorrow and failure, and recognize himself again. He keeps his eye on Christ, and lives by another, and the evil which would spring up if his eye were averted is subdued; the power of Christ works in his weakness, and he can glory in it because of the power of Christ. He never receives intrinsic strength; that would be to take away the joy of living by Christ, and thus an unbroken engagement is needed for victory, and the subjugation of self. He walks in the Spirit and does not fulfil the lusts of the flesh.

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68. "A. L. O. C." ― "What is the difference between Matt, 16: 19, and 18: 18? Does the first refer to salvation in connection with the bringing in of the members to be added to the Church; and the second to the discipline of the Assembly? Or, do they both refer anticipatively to discipline? "

A. ― The first refers to the administration committed personally to Peter, with reference to the "Kingdom of the heavens." The second to disciples ― "Two or three" gathered together in Christ's name, and connected with the "Assembly" and valid at any time for two or three thus gathered.

In both cases it is "whatsoever" ― thus not referring solely to persons; though slightly differing in form of expression.

To Peter was given ― and to him alone of the Twelve ― the administration of the kingdom of the heavens, brought in in its "mysteries" (c. 13), and commencing at the ascension of the Lord. This power he used, as the first great division of Acts testifies (chs. 1 ― 12). He directed the choice of Matthias, Acts 1; he opened the door to the Jews, Acts 2; he bound Ananias' and Sapphira's sin on them, Acts 5; was chief in directing the choice of deacons, Acts 6; discerned Simon the sorcerer's state, and with John communicated the Holy Ghost, in Acts 8; he opened the door to the Gentiles, Acts χ; he was one of the chief speakers in the conference about the law, in Acts 15, etc. Whatsoever he did under heaven's authority, heaven ratified; though Peter did not do all heaven did for all that! This authority and commission was given to none of the apostles but him, and it ended in him. This administration was continued to none.

The passage in Matt, 18: 18, is authority to the "assembly," and applicable to any "assembly" which scripture authorises, though consisting of only two or three. It is continued to such. There is no individual authority in it at all. For making requests, and acting under heaven's authority, the Lord was in the midst, and gave validity to what they did; though like Peter, heaven might do, and did a great deal more than the assembly.

It is of much importance to distinguish between the "Kingdom of the heavens," of which the "keys" were committed to Peter; and the "Church" which Christ builds. It has been remarked that "men do not build with keys," and the Church is built.

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69. "L. T." ― "Would you please define in some measure the terms 'kingdom of heaven' and 'kingdom of God.' Sometimes they seem interchangeable, and other times not so. Matthew chiefly uses the former, and he only; Luke the latter, as others too."

A. ― "The kingdom of the heavens" (the true rendering) is only named in Matthew. It is a dispensational term; while "the kingdom of God" is a moral thing. You find the terms used, in keeping with the gospels you have named: Matthew groups his subjects together dispensationally; Luke does so morally; both departing from the historic order, which Mark observes more than any of the others.

With a Jew the term "kingdom of the heavens" was familiar. (See Deut. 11: 21; Psalm 89: 29; Daniel 2: 44; 4: 26-35, and other Scriptures.) It is the "rule of the heavens" owned on earth. It was announced as "at hand" not as come, by John the Baptist (Matt, 3); by the Lord (Matt, 4); by the Twelve (Matt, 10), and rejected; then in chap, 12, which ends the gospel to the Jew, the curse of Antichrist is pronounced upon the nation, and a Remnant owned who do His Father's will. In chap, 13, the Lord begins a new action as a sower, and the kingdom of the heavens takes a new character, which the prophets did not contemplate: a sphere overrun with evil, with a mingled crop ― the "mysteries of the kingdom of the heavens," and instead of the true subjects taking their origin from Abraham, they do so from the Word of God, which Christ sows; others accepting the authority of Christ nominally, as professors.

In Luke, who is the great moralizer, the term used is "kingdom of God," of which Christ could say in answer to the inquiry of the Pharisees if it came with observation, that it was "in the midst of you" (Luke 17: 21), for God was there in Him; while of the "kingdom of the heavens" it could only be said it is "at hand," and it did not (and could not) commence until the Lord was in heaven. To have come in during His presence would have here made it the kingdom of the earth. His authority and that of the heavens was owned by the disciples, even before the coming of the Holy Ghost, during the ten days of interval, while they waited by His directions for the coming of the Holy Ghost. It will run on in its present confused state until the Millennium; hence a good margin of time after the Church's history is over, as it had commenced before it.

You find two places where it has a moral character assigned it by Paul ― "The kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost" (Rom. 14: 17); "The kingdom of God is not in word, but in power" (1 Cor. 4: 20). It is the "exhibition or manifestation of the ruling power of God under any circumstances." A man must be born afresh to "see" or "enter in" to the kingdom of God, in its verity (John 3); not so of the kingdom of heaven, in which tares and wheat mingle. Souls may profess and submit to God's kingdom, merely by profession; hence, in Luke 13: 18, He uses the term "kingdom of God" where nominal profession is noted in the parable, and where the "kingdom of the heavens" might be used interchangeably. Still, none but the saints would be really of it, as born of God.

When the Millennium comes in, the present confused state of the kingdom of the heavens will be set aside by the judgment of the quick; and it will then be displayed in its verity, in a two-fold, heavenly and earthly state of things. The Son of Man gathers out of His kingdom ― i.e., the earthly part of it (see Ps. 8; Heb. 2) ― all stumbling-blocks, and them that do iniquity; and then shall the righteous shine forth as the sun in the kingdom of their Father ― i.e., the heavenly sphere of it. (See Matt. 13: 41-43.)

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70. "A. B. M." ― "What is the correct thought of Heb. 12: 23: 'To the general assembly and church of the firstborn'? Does the Holy Ghost repeat Himself, or is there a distinction?"

A. ― The passage should be read, "But ye are come unto mount Zion; and unto the city of the living God the heavenly Jerusalem; and to myriads of angels a general convocation; and assembly of firstborn (ones) enrolled in heaven," etc.

The writer is contrasting the order of things to which the Hebrews had come under Christianity and grace, with that of mount Sinai and law. They were not come to the latter (vv. 18-21), they were come to mount Zion — the principle of perfect grace from God to His earthly people, when wholly ruined in all classes of the nation; people, priests, and kings (vv. 22 — 24). This is the meaning of "Mount Zion" here; it is perfect grace. It refers to God's intervention by His chosen King, David, in re-establishing His relationships with the people at mount Zion (when all was ruined), in bringing back the Ark of God; see 2 Samuel 5 — 6. He opens in these verses a magnificent vista of all that will be in millennial glory, but as now true to faith. The word "and" divides each thought in vv. 22 — 24. So that the last clause of v. 22 should not have been severed from the first part of v. 23. These two clauses refer to the great convocation of angels on high. Then comes, "and assembly of firstborn (ones)," enrolled in heaven, by grace; they were not like angels — indigenous to the place, (cf. Luke 10: 20.)

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71. Q. — "What is the proper teaching of 1 Cor. 11: 5? Is there any ground in it for a woman praying in an ordinary meeting for prayer, of course not in church?"

A. — First of all, I believe that in an "ordinary meeting for prayer," Christians gather together "in assembly." Any gathering together of God's people in the name of the Lord, where the Holy Ghost's action is unhindered ― i.e., an assembly which Scripture owns, is meeting "in assembly" and the woman is to keep silence and be in subjection — showing the sign of subjection by wearing a covering on her head.

No doubt were there no men present, a woman would be perfectly free to pray, or to prophesy if she had the gift; and I believe many have the gifts of Christ. But even if so, it must be used in subjection to Christ in His ordered way, and in private, so as not to usurp authority over the man, and mar God's order in redemption. To pray or prophesy with her head uncovered ― she dishonours her head.

In the first sixteen verses the apostle is dealing with the order of headships according to God, which were forgotten by the saints at Corinth. God is the head of Christ (looked at as Man); Christ the head of the man; the man the head of the woman. In vv. 17 and onwards, he deals with the coming together of the saints in assembly: "church" should always in Scripture be rendered "assembly" and there should be no "the" in v. 18.

The woman (and man too) in Corinthians had forgotten this order, and the former were, I suppose, praying and prophesying with dishevelled locks.' Their hair was given for a vail, not for such a purpose. She ought also, with her hair, to have power (a sign of subjection) on her head, because of the angels.

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72. "A. L. O. C." ― "Will you kindly give a little help as to the Old Testament saints. We know they had life, and were saved as we are through faith; but had they the new birth, or new creation, in which the Holy Ghost dwells? Had they it without an inhabitant? What was their spiritual condition? To what things did our Lord refer in John 3, 'Art thou a Master in Israel, and knowest not these things?' How could Nicodemus know anything about the new birth? Was it the 'new heart' and 'new spirit' of Ezek. 18: 31?"

A. ― The saints in the Old Testament days were born again. This is a positive necessity for any soul in order to "see" or "enter into" the kingdom of God. Whatever truth God had revealed, and was pleased to use and apply by the Holy Ghost to the conscience, when received by faith, produces a new birth in the soul. The new creation is quite a different thing. Man had not only corrupted his nature, and needed to be born anew, but he had been driven out from God, and thus had lost his place. The new creation is a new place, or order of things with God, into which Christ has entered as Man, dead and risen. We belong to it now because of redemption, and as possessing eternal life in Christ; but we are still connected with the old, and there are certain things of the old creation owned of God in which we have to walk, while morally we belong to the new order of things before God. Human relationships and the like, are the things to which I refer. They are of the old creation.

You do not express a scriptural thought in your phrase, "In which the Holy Ghost dwells." He dwells in "your body" as a temple individually (1 Cor. 6: 19), and also in the House of God as a Temple collectively; "know ye not that ye (plural) are the temple of God, and that the Spirit of God dwelleth in you?" (1 Cor. 3: 16). Hence "Had they it without an inhabitant?" has no force, if you mean that the Holy Ghost inhabits the new creation.

No doubt all the Old Testament saints were born again, and the life they received was eternal, though it was not definitely revealed under that name, until it was first displayed in the Son of God, a Man on earth. They were also morally of the new creation, although the time had not yet come to bring it to light. God was still dealing with and testing man on the earth. Eternal life is the Christian term for what we possess in Christ; by it we are brought into fellowship with the Father and the Son, and thus have a nature suited to heaven.

The Old Testament saints trusted in God as far as then known in grace. Their sins were passed over "through the forbearance of God," in view of what the cross would accomplish (Rom. 3: 25). By it God proved how righteous He was in His forbearance with them. Consequently sin was imperfectly known to them, and their consciences were unpurged, while our consciences are purged now by Christ's blood, which fits us to stand in the light of God's presence. The tastes and desires of the new man in its aspirations after God and good were there; the conscience of the old man was there unpurged, but the distinction between the natures was not made known; they were looked upon and treated as concrete men, so to say. In conscience many go no further now, and the indwelling of the Holy Ghost characterizing the Christian state, is indeed known to few.

Nicodemus, as a teacher in Israel, ought to have known that a new birth, "a new heart and new spirit," was needed to partake of even the earthly blessings of the kingdom. The passage in Ezek. 18: 31 bears on it; so does Ezek. 36: 24-31, still more directly. In the latter they would have this new heart and spirit when gathered from the heathen into the land of their forefathers, there to enjoy their "earthly things." How much more fully needed to enjoy the "heavenly things" which the Lord had come to reveal.

The Christian has "spirit, soul, and body," as a sinful man; self-will and "flesh" setting him against God. A new nature has been imparted from God Himself; it has not removed the old, or improved it. The same man, "spirit, soul, and body," is now the property of another. A nature has been given suited to God, and to enjoy Him in light. The conscience is purged by the blood, on the ground of which he has been born of God. The Holy Ghost dwells in his body, and the same man, not now "his own," but "bought with a price," has to glorify God with his body, and hold it as the vessel, whether of the mind and character or affections, now wrought upon by the Holy Ghost, which leads him to live by an object outside himself ― even Christ. Thus the Apostle desires that "spirit, soul, and body" may be kept blameless till the day of Christ, when complete assimilation to Christ, even of his body, will take place. He has to walk as dead to the world, dead to sin, dead to the law; dead and risen with Christ. Morally of that new place into which Christ has entered as dead and risen, while still connected with the old creation, and in obedience recognizing what is of God in it; yet remembering that sin has come in, and marred it all.

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73. "A. L. O. C." ― "What is the meaning of the parable of the debtor who was forgiven, and then put in prison until he paid to the uttermost? Is it Jewish? and what is the application to us?"

A. ― I presume you allude to Matt, 18: 23-35. The Gospel of Matthew presents Jesus as the Son of Abraham and Son of David, presented to the Jews and rejected; then the consequences to the Gentiles in two ways, viz., a new form to the kingdom of the heavens, and the bringing in of the Church, announced as replacing Israel. Consequently you find, as in connection with the kingdom of heaven, the governmental dealings of God strongly marked. Primarily you find God's dealings with the Jew. He, as a servant, owed the debt of ten thousand talents, and could not pay. All God's culture of him, culminating in His sending the Lord Jesus, only increased the debt. The Lord on His cross, in the name of that sinful people, pleaded for them in the words "Father, forgive them, for they know not what they do." They were governmentally pardoned, and vengeance for the blood of Messiah was not demanded at the moment. (I mean governmentally in contrast to that forgiveness which has reference to eternal things.) The answer to that prayer of the Lord was the offer of national pardon in Acts 3: 14, etc, through Peter, by the Spirit of God sent down from heaven, "I wot that through ignorance ye did it, as did also your rulers." Thus judgment was delayed for the time through the compassion of God, although nationally they did not respond to the offer. Then came the free dealings of the grace of God to the Gentiles, through Saul of Tarsus. They owed, in comparison with the Jew, but "an hundred pence;" still, what they owed, they owed to them, for "salvation was of the Jews." Thus, the same servant ― forgetting the gracious forgiveness extended to him ― went out and took his fellow servant by the throat, and demanded the debt. So you find, in 1 Thess. 2: 14-16, the attitude of the Jew to his Gentile brother; so with Paul's defence (Acts 22) where the Jews gave him audience to the words, "Depart: for I will send thee far hence unto the Gentiles," and then they took the one who announced it, as it were, by the throat, and would not hear another word. Wrath came upon them then to the uttermost. God delivered them up nationally to judgment by the Gentiles under the Roman armies, and they have remained in bondage and ruin ever since under His righteous government, till they shall pay in suffering and sorrow, all that was due ― until Jerusalem shall have received double for all her sins, and the word "Comfort ye, my people," is pronounced. (See Isaiah 40.) Then they will be restored. This is the direct thought in the parable; but, as is usual in Matthew, you find not only dispensational teaching, but personal lessons as well as moral principles. So here you learn the principles by which we should live as those who owed ten thousand talents, and whom grace has pardoned. We must go and imitate God, who has so dealt with us. Alas, how solemn to find that so many having taken up Christianity as a profession, have failed in grace to others, and thus prove the insincerity of their profession; surely they will not escape. The kingdom of heaven always assumes that there may have come in profession under the name of Christ, and that such will solemnly meet its end in judgment where no life is. Life is known by practice, characterised by the grace which bestowed it, and thus its teaching is applicable to us.

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74. "E. W. M." ― "Did the ministry of Paul, concerning 'one body' the church, commence when he was a prisoner at Rome? Because, at the conclusion of his oral testimony in Acts 26, he says to Agrippa that he was 6 saying none other things than those which the prophets and Moses did say should come.' Now we know his written testimony goes much beyond this."

"Does the Acts at all comprehend the church of God as united to Christ in heavenly glory? and is the distinction of Jew and Gentile (the absence of which characterises the church) maintained all through the Acts?"

A. ― In Paul's answer before Agrippa you will find many more things stated than those embraced in vv. 22, 23. The union of the saints with Christ on high is owned of the Lord by the words, "Why persecutest thou me?" Paul was to be a minister and a witness of what he had seen, i.e., the appearing to him of a glorified Christ, and of those things in which He would appear to Paul ― embracing fresh revelations of truth communicated through him at subsequent seasons, for all truth was not communicated to him at the moment of his conversion. But the Jews being his accusers, and king Agrippa being one who knew the prophets and was versed in the Jewish Scriptures, the statements of the verses quoted (vv. 22, 23) rather show that he was saying nothing contrary to the testimony of God in the Scriptures, which the Jews who accused him professed to accept.

Besides, Paul wrote 1st Corinthians during the early part of his stay at Ephesus, and sent it by Titus. (Compare Acts 19: 22, with 1 Cor. 16: 8-10, 2 Cor. 7: 6.) In it he taught the doctrine of the church as "one body" (see chap, 12). He also wrote the Epistle to the Romans from Corinth during his ministration there (see Rom. 16: 1), where he commends Phoebe, who served the assembly at Cenchrea near to Corinth; in it he speaks of the practical relationship of Christ's members as "one body" in chap. 12.

His ministry of the church as "one body" was no new thing when at Rome. He had taught it all through before he became the prisoner of Jesus Christ.

We must remember that Acts is transitional in its character. Jewish Christians were emerging from Judaism, and God thought of the strong prejudices of His ancient people, and forbore with them until the last testimony to them in Hebrews to "go forth unto him, without the camp," before Jerusalem was destroyed by the armies of Titus. The Acts is historic Scripture, the Epistles are doctrinal. This accounts for much; but strong traces abound throughout the book of the Acts to prove that the doctrine of "one body," the church, was the groundwork of all, and that care was taken to maintain the unity. Samaria must receive the Holy Ghost from Jerusalem (Acts 8). Antioch was not permitted to settle the question as to the law, and so to create a breach with Jerusalem (Acts 15). Jerusalem herself must surrender the right of imposing the law on Gentiles. So in many instances.

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75. "H. W. T." ― You ask (1) 'When is a person sprinkled by the blood of Christ?'

A. ― 1. As to the first question; the only passage in the New Testament where ραντίζω ― to sprinkle; or ράνησμός ― sprinkling, are used definitely with reference to Christians, are Heb. 10: 22, "Having our hearts sprinkled from an evil conscience;" in Heb. 12: 24, "To the blood of sprinkling;" also in Peter 1: 2, "Unto obedience, and sprinkling of the blood of Jesus Christ."

In the first passage there is reference in the writer's mind to the triple action of washing with water, sprinkling with blood, and anointing with oil observed in the ceremonial consecrations of the priests. (Ex. 29; Lev. 8.) He omits the last mentioned, which was typical of the anointing of the Holy Ghost; for while teaching Christians as to their own privileges, he leaves it open, as far as the knowledge of remission of sins reaches for Israel's blessing in the kingdom. Then the vail will not be rent for them; while there may be access by faith within it to God, they do not draw nigh, as we do, with purged consciences, and through a vail which has been rent, into the presence of God in the holiest. The glory will then have come out to them, instead of their going in to it, which is our portion. Therefore the anointing with the Holy Ghost is not mentioned. Israel's blessings are founded on water and blood. I notice this important difference in passing.

In Heb. 12: 24, he unfolds the richer value of the blood of Jesus Christ with that of Abel; called here the blood of sprinkling in connection with the New Covenant, as there had been the analogous sprinkling of the book and the people when Moses inaugurated the Old. The blood of Jesus spake of fullest grace to those who shed it; that of Abel cried from the ground for vengeance against the murderer, Cain.

In 1 Peter 1: 2, the apostle states that believers out of the nation of Israel, being born of God, are sanctified unto two things: (1.) To obey after the pattern of Jesus, in giving up their own wills for God's; in contradistinction to the obedience of the law, to which they had been sanctified under the Old Covenant. (2.) Thus sanctified, or separated absolutely to God, they come under the value and efficacy of the blood of Jesus Christ, which cleansed them from their sins; in contrast with the blood of the Old Covenant, which sealed their condemnation.

Thus far, as to the passages where the expression is used.

Now I think that you will find, that in the Old Testament the blood is always presented to God, when it is a question of sins ― sprinkled on the mercy-seat; before the mercy-seat; at the altar of burnt-offering; on the altar of incense, &a, etc. ― to give a righteous ground for the Lord's relationship with His people; His dwelling amongst them, or of their worship; also, to restore those relationships when interrupted. The only exception seems to have been in the ceremony of the cleansing of the leper. (Lev. 14.)

But in the New Testament the blood is always, without exception, presented to God, though we see it by faith. In Rom. 3: 25, Christ has been set forth as a propiatory, or mercy-seat; which answers to the propiatory in the ark of the covenant where God's manifested presence was seen in the Holiest of all. And this rightly so in this chapter, for Paul is laying a righteous ground for God's actions in justifying the ungodly who believe in Jesus. Rom. 3 is all God's side; c. 4 gives our side as sinners. On the day of Atonement (Lev. 16), the first goat's blood was carried within the vail, to meet the claims of the throne of God; the blood was only presented for His eye. Also, in the Passover, He was to see it, and His passing over them was righteous, because it met His eye, and answered the claims of His holiness. So in Col. 1: 20, the peace of the throne of God was made through the blood of the Cross, on the ground of which creation will be, and we are reconciled. In Heb. 9: 12, Christ enters heaven through His own blood. In Heb. 10: 19, we enter into the holiest because of it. In 1 John 1: 7, the blood of Jesus Christ His Son cleanses us from every sin, giving God a righteous ground to have us in the light with Himself, and so on.

I do not find in the New Testament thought, that it was ever sprinkled on the person at all, to cleanse away his sins. He was justified because of it; has redemption through it, and forgiveness; access to the holiest, etc., because it has been offered to God. On this ground the Word of God (which is the water) comes, and by it we are born again ― but born of God on the ground of the redemption which has been accomplished through the blood. This accounts for the different order of presentation of the water and blood in John's gospel, and his epistle. In the former the blood comes first in order: "One of the soldiers with a spear pierced his side, and forthwith came there out blood and water." The blood expiates, and answers God's claims ― and because of its value, He sends out the water of the word (comp. Eph. 5: 26), and through it we are convicted of our sins, and are cleansed in the value of the blood. The epistle being our side, as the gospel was God's, the order is reversed. The water and blood is the order (1 John 5); the water has reached our consciences first, to bring us to God in the value of the blood.

The sprinkling of the person to cleanse his sins is not a New Testament thought; and the moment the water of the word has reached the conscience of a sinner, he is clean in God's sight because of the blood on the ground of which God has acted, though his conscience may not yet have entered upon the value of it. In fact, the first action of the Word is to make the conscience bad, creating unhappiness at one's state ― conviction of sin ― anxiety, etc. When the blood has been received with joy at the first, it has only been received by the natural conscience, or the intellect; there is no divine work, and the blade withers. A stony ground hearer has probably been produced. This is constantly the case in the ordinary preaching of the day in which we live. When there is a real reaching of the conscience by the word of God, unhappiness and exercise of the conscience is produced; then the value of the blood with God having been learned, the conscience is purged and there is peace.

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76. (2) 'Is the unbeliever quickened?'

Most assuredly it is an unbeliever who is quickened, otherwise he would be a believer of his own act. Where, then would be the truth of John 1: 10-12; James 1: 18? If God did not quicken us by the Word, we never would be saved. No doubt, on the other side, man is responsible to believe; but that is beside this question. It is the action of the word of God by the Holy Ghost on the conscience of the individual, producing conviction of its state and repentance, or moral judgment of his state by the quickened one. God has acted on the ground of the blood in quickening him. "Faith cometh by hearing, and hearing by the word of God." (Rom. 10: 17.) The person who has thus received life may not have the conscious knowledge of redemption for many a day. The throes of a new birth may last long enough indeed, before the soul is at liberty. When the conscience is purged and the forgiveness of sins known, the Holy Ghost dwells personally as a seal (a further action) in the person who has believed. It is the knowledge of forgiveness which is thus sealed. Deliverance may not be known at the time.

Before the deliverance of the Red Sea, the cloud and pillar came down. Before the learning of deliverance from a sinful state (Rom. 5: 12-21; 6, 7, 8), and after the person's sins are forgiven, in Romans 4, the Holy Ghost is given unto us (Rom. 5: 5). Forgiveness of sins would be followed by the Holy Ghost in Acts 2: 38. It was so, historically, in Acts 10: 43, 44, 45. Just as the words "forgiveness of sins" fell from Peter's lips on the ears and hearts of those previously quickened, the gift of the Holy Ghost followed as a seal.

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77. Several questions have come to hand, and as it seems that some have had difficulties about the reply to the question, "When is a person sprinkled with the blood of Christ?" ― I take up the remarks, and questions of Correspondents in detail.

Q. — "Then the veil will not be rent for them" (i.e., the Jew). What Scripture can be given for this? etc.

The want of understanding as to the place and standing of a heavenly people with God, in contrast with an earthly people before God, is at the root of this question about the veil. We need two things as Christians, in order to stand in the presence of God in the light: 1st, To know how what we have done (i.e., our sins) has been met; 2nd, To know how what we are (i.e., our nature) has been dealt with. The first thing that troubles the conscience is the former. A person finds that his sins are on his conscience, and then learns that they have been met by Christ bearing them on the cross, and putting them away. But this knowledge does not give me rest as to what I am ― for I am still a sinner in nature. Then I am told that I am dead to this sinful nature ― or "sin," and alive to God through Christ. (Rom. 6.) Thus both acts and nature, tree and fruit are met; I can now stand in the light of God's presence, within the veil, if you please. Hence you will find that Paul, who alone teaches the doctrine of the Church of God, treats of this double dealing of God with the tree and the fruit ― because he sets us in God's immediate presence. This is needed for the status of a heavenly people.

Now an earthly people, i.e., the Jew, will not need this. They need to know remission of their "sins" so as to walk happily before God; but they are never called to stand within the veil as Christians. Consequently, you find in the close of the book of Ezekiel, the priesthood is again established between the Lord and His people (ch. 44: 15, 16). The sacrifices are all renewed, and the feasts, with the exception of Pentecost, which had "fully come," and had expended all its anti-typical blessing on the Church formed at Pentecost. The Passover and the Atonement are renewed (c. 45: 18-25), and the Tabernacles (Zech. 14), etc, etc.

Thus you have a nation with a priesthood between it and God, with a divinely ordered ceremonial; but, as I gather, commemorative in its character, because the cross work of the Lord Jesus is past; rather than anticipative, or typical, which was the character of the ritual in the Old Testament.

There is a gate "shut" continually, by which even the earthly prince of the house of David may not enter; "because the Lord, the God of Israel, hath entered by it." I should mention that there is a prince of David's house, the Lord's Vicegerent upon the throne, in the kingdom of Israel, by and by. The Lord Jesus has appeared and set all to rights, but His place is rather on high, in the glorified church; though there may be divine visitations.

Moreover, if you examine 2 Chron. 3, you will find a "veil" characterising Solomon's typical reign. It will be the same in the Lord's, during the kingdom.

An earthly people with a priesthood and ritual do not need the truth of "dead and risen with Christ;" but they do need forgiveness of sins, and the law written upon their hearts, etc, and these they will have. A heavenly people need much more. The total ignorance in most Christians as to these things produces the kind of spurious Christianity you meet daily, which even at its best only admits remission of sins, and a purged conscience. Consequently its followers walk as earthly men, as pious Jews would do, and take part with the powers that be, the wars and fightings, the politics, etc, which the least understanding of the place and standing of the heavenly calling of the Church would judge in a moment.

The veil was rent at the crucifixion of the Lord. Its rending marked ― first, that Judaism of the past was over; secondly, that man had consummated his guilt, and stood face to face with God; thirdly, that God had disclosed Himself in perfect grace; and fourthly, that the sins of His people were swept away by the same stroke for ever. God and man are now face to face. For a saint, he is as white as snow; for a sinner, there he is in the presence of the richest grace of God, convicted by the light of God which reveals it, while it exposes him.

But we must distinguish all these moral truths and facts from a dispensational order of things on earth, to be again set up on the basis of Christ's accomplished work. Still, I believe that in that state of things a godly Jew will draw near "by faith" into the presence of God, as a saint consciously does now when he knows his sins are forgiven.

You say again, "The paragraph on 1 Peter 1: 2, tacitly excludes all believers (except) out of the nation of Israel," etc. So it does. It is addressed to the elect strangers of the dispensation, and to no one else. But they are now Christians, and occupying the same platform before God as those of the Gentiles who had been called into Christianity. Consequently the blessings of the Epistle are to be appropriated by the faith of those who are Christians; while several passages would only be thoroughly appreciable by one who had been a Jew.

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78. Q. — Again, "It is said, the blood is always presented to God. Is there no application of the blood to us in Heb. 10: 22?" I have already spoken of Heb. 10: 22. I believe it to be a reference ― though not solely ― to the consecration of the priests of old. But the consecration of a priest is not the cleansing of a sinner. Besides, "blood" is not named in the passage at all, though doubtless alluded to, and, as I have noticed, the anointing with oil is passed over in silence. The priest was first washed with water ― typical of the new birth of the Word and Spirit of God; secondly, he was sprinkled with blood to consecrate him; and lastly, anointed with oil ― typical of the Holy Ghost's anointing or seal.

The blood has been presented to God by His Son. We may appropriate its value in any way that faith apprehends and lays hold of Christ. But it would be absurd to say that it was literally sprinkled on any one, and I am sure it is not. Faith sings, "Unto him that loved us, and washed us from our sins in his own blood." Scripture also tells us that our consciences are purged through it. But all this is faith entering on the value of the once shed blood of Jesus.

Blood was literally sprinkled on people and things in the Old Testament ― never in the New. I have named the case of the leper, and the seal of the Old Covenant when the blood was sprinkled on the people, where certainly it was not for cleansing.

I do say, "Because of its value He sends out the water," and rightly. For all the testimony of Scripture ― the Word, or water, and the gospel of God's grace is founded on, and announced because of the value of the blood in the sight of God.

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79. Q. — You say, "Suppose there had been no blood-shedding, might there not have been the blood (qy. water), for condemnation?"

This I pass, because it is based on a supposition.

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80. We often see the conscience aroused without any results following. Would it then be correct to say, that "the moment the water of the word has reached the conscience of a sinner he is clean? Is it not when the sinner looks to the blood that he is clean, although he may not know full redemption?

Natural conscience is often aroused without any results, most surely. But I do not term this what you have quoted here. If the Spirit of God in working by the Word has reached the conscience, and has implanted the Word there, a quickening or new birth has taken place, and in God's sight that soul is clean; but the very fact of his being quickened is to make him cry out "unclean"! Subsequently the soul is led to look at Christ, and His work and blood-shedding, for peace, and then he knows he is clean. The sins that troubled him were all borne away long before, and he was clean in God's sight from them, but his eyes opened upon the fact when he believed in Christ for peace.

I would not term the arousing of a natural conscience through fear, or the like, "the water of the word (reaching) the conscience." Far from it. I believe in much of the Revival preaching that goes on, such cases are frequently taken for conversions, and mistakenly so.

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81. Q. — Another correspondent asks, if in Heb. 10: 22, "sprinkled from an evil conscience," is not sprinkling of blood upon persons, and for sins? etc.

I have already spoken of this. Blood is not mentioned in the passage at all, though I dare say alluded to. Nor is it so much a question of sins, as of consecration.

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82. "E. A. H., Clare, asks if a Christian would be attracted by those things which are pleasing to the flesh; or if it is possible to be in such a state of soul as that which would not be gratified by the things which formerly were desired."

A. ― It must ever be remembered that a Christian has not ceased, in becoming one, to possess the flesh ― the carnal mind, which is as much opposed to God as before his conversion. Of it God says, "It is not subject to the law of God, neither indeed can be" (Rom. 8: 7); this even in the saint has not been removed. The more mature we are in spiritual growth, the more deeply will we distrust and have no confidence in it (Phil. 3: 3). It has the same tendencies and lusts; it desires to feed upon that which supports and sustains it. just as much as ever. But there is a "new man" which alone can feed in Christ. He is the "bread of God" by which the new nature lives and grows. We are practically living in and feeding either upon those things by which the evil nature is sustained or the new nature grows, all day long. The things of the Spirit sustain the new nature; the Holy Ghost takes of the things of Christ and plants them in our hearts.

There is nothing which tests the condition of our souls like every day habits, dress, conversation: they come forth out of the heart, and indicate the internal occupation of soul ― whether with Christ and the things of Christ; or flesh and the things of the flesh. But He ever liveth to make intercession for us, and by using His blessed services thus, the heart is kept free from the influences of flesh ― that which feeds it is laid aside ― the soul rejoices in denial of those things which would feed the nature from which He died to deliver us; learns His heart and walks in communion with Him; finding the fact of an evil nature the occasion of more blessed intimacy with Him, that its workings may be refused, and the tendency to start aside from Him like a broken bow, judged. Then the heart feeds on Christ, and the state of soul which refuses the things that would shut Him out is there, and former things things that gratified lose their power.

It is quite possible that a Christian may be in such a state of soul, as not to desire those things that gave such gratification in times past. The superior engagement of the heart with Christ has produced this, rather than the effort, in ascetic zeal, to curb that which is discordant with Him.

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Paul's Doctrine

Paul's Doctrine

and other papers (They are given separately in this presentation).

F. G. Patterson

Many of the Scripture quotations are literal translations from the Greek text. The reader will find that these can be checked very closely by comparing with the New Translation by J. N. D.

Printed in U.S.A. 1983

Foreword

The following pamphlets and booklets herein reprinted are from the pen of Mr. F. G. Patterson. (They are given separately in this presentation.) While information as to him personally seems to be limited, we can judge from his writings that he was a well instructed brother and quite active among brethren back in those promising years between 1865 and 1880 before the devastating cleavages among gathered saints had left them bowed and broken. His written ministry extends over a period of about twenty years, 1864-1884.

It is the concerted judgment of those responsible for the papers herein reproduced that this brother F. G. P. had a special line of ministry most valuable and needed for the present day. Practically all his books and pamphlets are out of print, but it is hoped that in due time, if the Lord permits, most, if not all of them may be again available.

F. G. P.'s insistence on the obligation of the church to maintain in practice the scriptural truth, "There is one body", is most timely at present. "Endeavoring to keep the unity of the Spirit" is the exhortation in Ephesians four, and for the church of God to deliberately ignore her responsibility to hear and obey this clear call is the most flagrant kind of Laodicean indifference. We feel distinctly that if these articles, so ably written by F. G. P., were according to the mind of the Spirit in the seventies and eighties of the last century, they are equally true today. God's principles of truth and practice do not vary with changing conditions in the great house of Christendom. To be not only in the doctrine of, but in the practice of, the truth of Ephesians four is the great privilege of faith at the present time. If it leads to a narrow path and a rejected testimony, let us not draw back, for "He is faithful that promised; He cannot deny Himself." May God, by the Spirit, abundantly bless the following able ministry to His dear saints today.

September, 1944.

C. H. B.

Paul's Doctrine

A few slight changes and omissions were deemed advisable in this edition, in view of what has been taught elsewhere, both by the author and his contemporaries.

Chapter 1.

The Body of Christ

The fact has been current amongst thoughtful Christians, for some years, that of all the Apostles, the only one who speaks of the "Church of God" is the Apostle Paul. John, in his third Epistle, speaks of a local Assembly, or Church, as in the English Bible, (see 3 John 9,) and James (ch. 5: 14) writes "Is any sick among you, let him send for the elders of the Assembly," etc. These two exceptions in the New Testament are found in the use of the word "Church," or more correctly, "Assembly," or "Assembly of God" as only being treated of by Paul. We may also except of course the Lord's own announcement of its then future existence during His own lifetime in the words "On this Rock I will build my Assembly." (Matt. 16: 18.)

When the great Apostle of the Gentiles was first called of the Lord, on his persecuting journey against the Church of God, from Jerusalem to Damascus; the roots of his future doctrines were expressed in the Lord's words — "Saul, Saul, why persecutest thou me?" The saints on earth were Christ Himself! "I am Jesus whom thou persecutes!" "But rise, (said He) and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of (1) those things which thou has seen, and (2) of those things in the which I will appear unto thee." Here we find an intimation from the very first, that, not only were the things he had seen — this Christ in glory, and all that pertained to Him, to be the subjects of his ministry; but that further revelations were to be made specially to this man by an ascended and glorified Lord, who would appear again and afresh to him to communicate them.

In larger features I mark four distinct revelations afterwards thus communicated to Paul, and marked as such in so many words: — these four revelations give us in a short epitome the whole character, occupation, truth of its existence here, and the exit from this scene, of the Church of God.

1. The mystical body of Christ — its Head — formed by the Holy Ghost sent down from heaven at Pentecost.

2. The expression of the unity on earth of that body, in and by the Lord's supper.

3. The first resurrection of those who have slept during its formation and earthly sojourn.

4. The rapture of the living and the raised saints who compose it — to be "for ever with the Lord" at His coming again.

It will be seen at a glance that these are complete in themselves. But I will now show how He calls attention to the fact that each was revealed specially to him by the Lord.

1. As to the first; we read "By revelation He made known unto me the mystery * * * * which in other ages was not made known unto the sons of men, as it is now revealed unto His holy apostles and prophets in the power of the Spirit; that the Gentiles should be joint-heirs, and a joint-body, and joint partakers of his promise in Christ Jesus by the Gospel: of which I became a minister," etc. (Eph. 3: 3, 5, 6, 7.)

2. As to the second: An ascended heavenly Lord — Head of the Church, His body, gives a fresh revelation of His supper to Paul, adding certain features and characteristics to it, which it possessed not, as given by an Incarnate Christ on earth to His then followers. He marks this by the words "I have received of the Lord that which I also delivered unto you, That the Lord Jesus, the same night in which He was betrayed," etc. Thence follows the supper. (1 Cor. 11: 23.) In 1 Cor. 10: 16, 17, it receives the further character of being the symbol of the unity of the "One body" of Christ on earth, expressed in that "One loaf."

3. The first resurrection he marks by the words, "Behold, I show you a Mystery" and He unfolds the truths of a resurrection from among the dead of bodies of the saints who had once been members of Christ's body here on earth, and had passed on high to be with Him till the day of His glory. See 1 Cor. 15: 51 and the whole chapter.

4. The rapture of all — dead and living — to that scene, he marks by the words, "For this we say unto you by the Word of the Lord;" and thence follows in 1 Thess. 4, the catching up of the saints — the Church of God — to be for ever with the Lord.

Now although we know that from the first, Paul taught these things to the Church of God, as his early writings and ministrations abundantly prove, it is striking and remarkable that it was reserved till the close of his ministry, when in prison in Rome, we should have been taught in its fullest character the truth of the unity of the Church of God, as unfolded in the Epistle to the Ephesians.

In the prison at Rome Paul wrote four Epistles — the close, with the exception of 2 Timothy, of all his written ministry, as far as we are told. They are, Ephesians, Philippians, Colossians, and Philemon.

1. Colossians — written to people he had never seen, and to neglect which would be to fall into Laodicea, who is warned — unfolds the positive side of the gospel, which would set the soul in conscious union with Christ in glory — holding the Head — this Head of His body — and just leads the saints up to the edge of this body — "unto which ye are called, in one body;" but no farther.

2. Ephesians — would teach them the whole truth of the mystery of Christ and the Church — His body; when "all were seeking their own and not the things of Jesus Christ" when "many walked of whom I told you (said he) even weeping that they are enemies of the cross of Christ, whose end is destruction, whose god is their belly, who mind earthly things." Philippians 3.

3. In Philippians — Individual devotedness, in those that were "perfect," — i.e., morally answering in spirit and walk and ways to the glory of Christ in heaven; or those who were true, yet otherwise minded, and to whom God would reveal more — Paul himself to be imitated in this.

4. These truths did not hinder, but rather were the basis of uprightness of heart and ways, even in a runaway slave towards his earthly master. Practical righteousness in daily life is thus inculcated in Philemon; and Onesimus — though gifted by Christ as His servant, and converted to Him for His glory — must go back to his mistress and master, and bow his neck to the yoke again, and trust the Lord of all hearts to enable him to serve as bondsman; or "being made free" to "use it rather" for Christ.

Thus we have: —

1. The Positive side of the gospel — Colossians.

2. The Unity of the body of Christ, when all was ruined — Ephesians.

3. Personal Devotedness — Philippians.

4. Practical Righteousness, through grace, in Philemon.

All sent forth through the Apostle by Jesus Christ in glory from the prison walls in Rome when total ruin had supervened.

This Epistle to the Ephesians is not addressed to the "Church of God." It is addressed to the "Saints and Faithful in Christ Jesus." Perhaps the same pen with which Paul wrote Philippians, indited this Epistle. "All were seeking their own." "Grievous wolves" were scented from afar, long before. Had they already begun to scatter the flock? Be that as it may, the address was not to the "Assembly of God at Ephesus," but to "Saints and faithful ones in Jesus Christ." From that moment to the end, therefore, does not this letter afford a divine ground for faith — be the days never so evil. It taught the "Church of God" — a purpose of the ages — brought out in time, to sojourn for a moment on the earth, but not of the world, and to have a place in eternal things when the world has passed away.

It was written then in view of a day of complete ruin.

It was provided for faith's comfort and direction for a day of ruin: and that "Until we all come, in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ" Ch. 4: 13.

The body of Christ was outwardly scattered to the winds, and never could the unity of the body be maintained again: but the Spirit of God held it intact, and the ruin never would be such that the saints and faithful might not be with Him, who abides in and with the church for ever, in practical power and fellowship. Thus there never can come a moment when this cannot be observed; nor can 'One body" be useless, as the divine positive ground of action, by those who feel that the days are perilous, and are using all diligence to keep the unity of the Spirit, in One body, till Christ comes again.

I will now examine what Scripture teaches of the formation of this One Body of Christ on earth. In this paper I do not touch upon the Body of Christ as a thing of counsel, as spoken of in Eph. 1: 23, composed of all who are His from the first formation of it until He comes again. I only treat of the practical side of the fact that

"There is one body and one spirit" (Eph. 4: 3.)

It will be well to seize the distinctive position which the Jew and the Gentile occupied before God in the Old Testament days, before the formation of the Body of a risen and ascended Christ. The quotation of two Scriptures will mark this distinction plainly.

As to Israel, I read, "Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises: whose are the fathers, and of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever. Amen." (Rom. 9: 4-5.)

As to the Gentile, "Wherefore remember, that ye, being in times past Gentiles in the flesh, who are called uncircumcision by that which is called circumcision in the flesh made by hands; that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world." (Eph. 2: 11, 12.)

The simple reading of these passages will show that all the blessings, and privileges, and promises, and hopes that God gave, were confined to the elect nation of Israel, and to partake of these blessings, a Gentile should come in and partake of them subordinately to the Jew, in whom they were vested as the vessel of blessing.

We read in 1 Cor. 12: 12, 13, "For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ. For by one Spirit we are all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have all been made to drink into one Spirit." Now, before the formation of such a Body out of both Jew and Gentile could take place, it was necessary that God Himself, who had surrounded Israel with a "wall of partition," should remove the same. It was not sufficient that the wall of partition which God had placed around the Jew, had been almost obliterated by the unfaithfulness of those who had been thus hemmed in. The partition wall existed as fully in the mind of God, and to faith, as though there had never been an unfaithful Jew on earth. God had placed it there, and God must remove it Himself, ere He would form the body of which we read here.

The prophets had spoken of a day of which it was said, "Rejoice ye Gentiles with his people," etc. But even in such a state of blessing, "Gentiles" remained "Gentiles," and "His people" remained "His people." They never spoke of this "body," in which Jew and Gentile alike have lost their national position — where there is neither Jew nor Gentile, bond nor free. There are three things before God in the world. Paul enumerates them in 1 Cor. 10: 32. They are, "The Jew, the Gentile, and the Church of God." In the last mentioned, both Jew and Gentile have ceased to be such before God, believers amongst both having been incorporated into this Body of which we speak. The prophets spoke of the time when that which we know familiarly as the Millennium, or more correctly, the "Kingdom," will have been established on the earth; then the Jew will be the central nation, and the Gentile will rejoice with the people of Jehovah: a state of things which will come in after the Church has been gathered, and is with Christ in heaven.

The foreshadowing of the removal of this "wall of partition" was frequently seen in the ministry of the Lord Jesus Himself in the gospels. Instance the woman of Samaria, who could not understand how that the Lord, a Jew himself, should say, "Give me to drink," to her who was a woman of Samaria, as the Jews have no dealings with the Samaritans. (See John 4, see also the case of the Syrophenician woman in Matthew 15.) Before this "wall of partition" was removed, it was "unlawful for a man, that is a Jew, to keep company, or come unto one of another nation." (Acts 10: 28.)

The Wall of Partition removed.

This hindrance to the formation of the Body of a risen and ascended Christ was formally removed by God Himself in the cross of our Lord Jesus Christ, where He wrought redemption for His people. We read "For he is our peace, who hath made both one and hath broken down the middle wall of partition; having abolished in his flesh the law of commandments contained in ordinances: for to make (create) in himself of twain, one new man, so making peace; and that he might reconcile both unto God in one body by the cross, having slain the enmity thereby." (Eph. 2: 14-16.)

The cross, then, besides being the scene where the Lord wrought redemption, was the removal of the difficulty, or wall of partition, which then existed between Jew and Gentile. It was the basis or groundwork for the formation of this Body, and to reconcile a people from both Jew and Gentile to God — giving access to both by one Spirit unto the Father (v. 18) the name by which God has revealed Himself to each member of the body, in His Son Jesus Christ; as heretofore He had revealed Himself under the name of Jehovah to the one elect nation — the Jew. (Ex. 6: 3.)

All this, however, does not constitute a body. It only removes the hindrance, and is the ground or basis of the whole work, as of redemption. The next thing, therefore, which is wanted is to have the Head of the body in heaven, raised up from the dead — a glorified Man.

Head of the Body, in Heaven.

The remarkable quotation of the Eighth Psalm by Paul in Eph. 1: 22, will be helpful to us in understanding this — read verses 19-23: "The working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places . . . and hath put all things under his feet (quotation from Ps. 8), and gave him to be the head over all things to the Church, which is his body, the fulness of him that filleth all in all."

The Eighth Psalm speaks of a "Son of Man," to whom dominion over all creation is given. If we consult Gen. 1: 26, we find that God gave to Adam and his wife a joint headship over all creation; but this headship was sinned away and lost when man fell. The whole creation, now groaning and travailing, was made subject to vanity through the fall of man. (See Rom. 8: 19-23.)

This headship is given, as Ps. 7 tells us, to a "Son of Man." And we discover who this Son of Man is in Heb. 2: 6, etc., where the Apostle quoting the Psalm, tells us that we do not yet see the grand result of all things being subject to Him. He says, "For in that he put all under him, he left nothing that is not put under him. But now we see not yet all things put under him, but we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour: that he, by the grace of God, should taste death for every thing." Thus we find who this "Son of Man" is. It is Jesus. This brings us back to Eph. 1, where Paul quotes the Psalm. Christ, then, as Man glorified, has been taken up of God from the dead, and "seated in the heavenlies," "Head over all things, to the Church, which is his body," and is waiting there for the manifest assumption of this Headship, during which time the Body is here.

We have now the Head of the body in heaven, a glorified Man, as well as the wall of partition removed. But this does not yet constitute the Body; and before we look at it we must turn aside for a moment and see what Scripture says of union with Christ.

Union with Christ.

In the Old Testament times the saints were newborn, but they were not united to Christ; they possessed life, although the doctrine of it was not made known. The Abrahams and Davids, etc., all had new life imparted by the power of the Holy Ghost through God's word — they were saved by faith — lived and died in faith in God's promises of a Saviour to come. But faith in itself is not union. We could not speak of a patriarch being united to a man at God's right hand by the Holy Ghost sent down; because there was no man to whom to be united — and "the Holy Ghost was not yet given, because Jesus was not yet glorified." — (See John 7: 37-39.) Even when Christ was here, a Man amongst men, there was no union between sinful men and the Lord. Hence He says, "Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit." (John 12: 24.)

On the cross He enters in grace into the judgment under which man lay — bears the wrath, and all that the righteousness of God required; and in His death lays the ground that God may bring those whom He saves into a new state, through redemption, to Himself. He rises from the dead; having borne the wrath — ascends to heaven, and is glorified — a Man at God's right hand. The Holy Ghost was then sent down, and dwells in the Church. — Acts 2. He makes the body of the believer His temple. — (1 Cor. 4: 19.) He seals him — having believed — until the day of redemption. — (Eph. 1: 13, 4: 30.) He unites him to Christ — "He that is joined to the Lord is one Spirit" — (1 Cor. 6: 17), anoints him — seals him — baptizes him with all other saints into one body (1 Cor. 12: 13, 2 Cor. 1: 21). Hence union with Christ is by the Holy Ghost dwelling in the believer's body, and uniting him to Christ in heaven, since the accomplishment of redemption.

This union neither existed, nor was it even contemplated for the Old Testament saints in the counsels of God. If we turn to John 7: 37-39, we find the line drawn with great distinctness between what is now, and what was then. The Lord Jesus in the chapter cannot show Himself to the world: because His brethren, the Jews, did not believe in Him; and so He cannot bring in the Feast of Tabernacles, which is always used as a figure of the kingdom. The kingdom is then put off till another day, and instead of that, going up in secret He stood in the last day of the feast and cried, "If any man thirst, let him come unto me and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. — (But this spake he of the Spirit, which they that believe on him should receive, for the Holy Ghost was not yet given; because that Jesus was not yet glorified)." The gift of the Holy Ghost to dwell in believers is thus brought in, and the kingdom which had been refused, is put off till another day.

The disciples were told by the Lord after He rose from the dead, to remain at Jerusalem for the promise of the Father, which they had heard of Him. (See Acts 1: 4-5.) This promise was made at length in John 14: 16, 17-26, ch. 15: 26. The Holy Ghost — the "other Comforter" was to be given, and to this end it was positively expedient that Jesus should go away (ch. 16: 7), otherwise He — the Holy Ghost — would not come. The Lord tells them in Acts 1: 5, "John truly baptized with water; and ye shall be baptized with the Holy Ghost, not many days hence." The Lord was seen of them for forty days after He rose from the dead (Acts 1: 3), and there was an interval of ten days from His ascension, till the day of Pentecost (or fiftieth day) was fully come. When it came (Acts 2) the promise was fulfilled; and Peter tells the Jews (verses 32, 33), "this Jesus hath God raised up, whereof we are all witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear."

One Body, formed by the baptism of the Holy Ghost.

We have found that the Lord's promise — "Ye shall be baptized by the Holy Ghost not many days hence," was brought to pass on the day of Pentecost. The little band of disciples, at first some 120 (see Acts 1: 15), then about 3,000 (Acts 2: 41), increased largely afterwards (Acts iv, 4), were baptized of the Holy Ghost, according to the Lord's promise; but still this was only the Jewish side of the blessing. In Acts 10 Peter opens the door to the Gentiles, bringing them into the same position and privileges, not merely as individuals, as one with those who had been thus baptized by the Holy Ghost. When they of Judea heard of this (Acts 11), Peter was called to account for what he had done, and he rehearsed the matter from the beginning to them.

Thus we have in the clearest way, the Jew and Gentile formed into one Body by the baptism of the Holy Ghost.

We have already seen that to Paul alone of all the Apostles was the revelation of this "mystery" committed (Eph. 3: 6, etc.) which had heretofore been "hid in God." (v. 9) — His eternal purpose. "That the Gentiles should be joint-heirs, and a joint body (with the Jews), and joint-partakers of his promise in Christ by the gospel." — Thus should the passage be read.

He describes at length this Body in 1 Cor. 12: 12-27, where he says, "For as the body is one, and hath many members, and all members of that one body, being many, are one body, so also is (the) Christ. (This name, "the Christ," is here applied to the members and head, as to Adam and his wife, jointly, in Gen. 5: 2). For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free, and have been all made to drink into one Spirit, for the body is not one member, but many, etc., etc. Here both Jew and Gentile lose their places, as such, and are brought into one body, and united by the Holy Ghost to each other and to Christ, the Head, a Man glorified.

Now this body is in the world, as is the Holy Ghost, whose presence constitutes it. It is not in heaven. The Head is in heaven, and the members have a heavenly position in union with Him; in fact, they are in the world. This body has been passing along through the world; its unity maintained as perfectly as the day in which the presence of the Holy Ghost first constituted it. Nothing has ever marred its unity. True, the outward manifestation of this body, by the oneness of those who compose it, is gone; true that the "house, of God," as it first appeared in the world, has drifted into what is likened to a "great house" (2 Tim. 2: 19-22), true that all that was thus committed to man's responsibility has, as ever, failed. But the body of Christ was in the world then — was here through the dark middle ages — is now in the world; remaining all through the ruin of the professing church; its unity perfectly maintained by the Holy Ghost, who, by His presence and baptism constitutes it; for He as ever maintains the unity of the body of Christ!

Let me put a figure before my reader, which will convey simply the fact that the entire number of saints in the world at any given time (just as you read these words, for instance), indwelt by the Holy Spirit, is that which is recognized of God as the Body of Christ. Let us suppose a regiment of soldiers, a thousand strong, goes to India, and serves there for many years. All those who compose that regiment die off, or are slain in battle, and their places filled up by others — the numerical strength of the regiment is kept up — after years of service, the time comes for it to return home — not a man who went out is in it now, and yet the same regiment returns without change of its number, or facings, or identity. Thus with the Body of Christ. Those who composed it in the days of Paul, are not here, yet the body has passed along, through the last eighteen centuries, the members of it dying off, and the ranks filled up by others, and now at the end of the journey the body is here — the Holy Ghost who constitutes its unity, being here, as perfect in its unity, as it ever was.

Now it is quite true that all the saints between those two great events are of the body of Christ — of it in the mind and counsel of God. But those who have died have lost their present actual connection with the body, having passed away from the sphere where, as to personal place, the Holy Ghost is. They have ceased to be in its unity. The bodies of the saints who have died, once the temples of the Holy Ghost, are now in the dust, and their spirits are with the Lord. Their bodies not being yet raised, they do not now enter into account of the body as now recognized of God. As those on the retired list of an army, they have passed into the reserve, or freedom from service, as it were, out of the scene now occupied by the Holy Ghost sent down from heaven. We read, "If one member suffer, all the members suffer with it," etc. (1 Cor. 12: 26), the dead do not suffer. The passage treats of those who are alive here, in a place where they may do so.

Thus the body of Christ, as now recognized of God, embraces all believers here upon earth, at the moment I write, as at any given moment. 1 Cor. 12 treats of the church of God upon earth; healings, etc., are not set in heaven.

The difficulty with many is not reading Scripture as God's mind at any given moment — speaking of a thing before His eyes. The Apostles spoke of a thing before their eyes; they never looked for a long continuance of the Church; they looked for the Lord's coming. All was viewed as contemplating this, though prophetically ruin was predicted, and felt as it came in.

What an amazing truth! Although the oneness prayed for by the Lord Jesus in John 17 has almost vanished away; and man's unfaithfulness, yea the unfaithfulness of God's people, under the highest blessing ever vouchsafed to them in this world, has been shown in the almost entire obliteration of that oneness which the Son demanded of the Father. Although all that men could do to mar it has been done, still there is that which never changes, never fails, and never is spoiled; because (are we not ashamed to say it) it is not in our power to do so, for it is kept, as it is constituted, by the presence and baptism of God the Holy Ghost — the body of Christ, in the world!

How blessedly do we find Christ's prayer for their oneness answered in Acts 2, 4. We read there, they lifted up their voices with one accord. "The multitude of them that believed were of one heart and of one soul." His prayer was answered for the little moment, "that they all may be one," as in practice they were. But soon, indeed, did this oneness of practice fail. Then we find, in chapter 9, Saul of Tarsus, afterwards Paul the Apostle, called out to reveal to us something that could never fail — the unity of the Spirit — the body of Christ.

The difference between oneness and unity is important; because we are exhorted "to endeavour to keep the unity of the Spirit in the bond of peace." To endeavour to keep practically that which exists in fact, by the presence of the Spirit of God. Not to make a unity but to keep, by the bond of peace, that unity which exists by the Holy Ghost.

The Lord's Supper.

The Apostle Paul received, as we have also seen, a special revelation with respect to the Lord's Supper. He was the vessel chosen of God to reveal to us the mystery of Christ and the Church. He alone of all the sacred writers speaks of the Body of Christ. We read in 1 Cor. 10: 16, 17, "The cup of blessing which we bless, is it not the communion of the blood of Christ? the bread which we break, is it not the communion of the body of Christ? for we, being many, are one bread, one body; for we are all partakers of that one bread" (or rather "loaf"). Here we learn that the Lord's supper is the symbol or expression of the communion of the body of Christ. (Of course we speak of it now as the Lord's table in the truth of the divine revelation, concerning it.) There is immense importance in this truth. Because we learn that although the professing church has distorted the Lord's Supper into a means of grace, and a life-giving sacrament, and a fresh sacrifice, in fact almost everything but what it is, still, if the Lord's table is spread according to God's mind, and as such, it expresses the communion of the one body of Christ, which is here in the world.

If only two or three Christians in a place are gathered together in the name of the Lord Jesus as members of the one body of Christ, by one Spirit, to eat the Lord's Supper, they are a true, even though feeble expression of the one body. It is as in the communion of the one body, they break the one loaf, which is the symbol of the fellowship of the whole body on earth.

Many have thought that they could now come together as individuals merely, to break bread. But such a ground is unknown in Scripture, since the revelation of the truth concerning the Church of God, through the Apostle Paul. The ground of the unity of the Spirit of God in the body of Christ is the only one we can take, except in ignorance or in disobedience to the revealed will of God. I must either own what I know to be here — to exist in the world — as a fact, i.e., the one body of Christ, formed by the one Spirit of God; or I must disown it, which is indeed a very solemn matter.

Coming together as disciples has been done in ignorance of these divine principles; and the Lord is very patient with us, in waiting upon us in our slowness to learn His mind. But when I learn the truth, and have my understanding opened to see what I am before God, a member of the body, by one Spirit, it is not taking up new ground in our mode of meeting together; but rather defining in its full sense what we really are, and discovering with this, all the responsibilities attaching to such a wonderful truth. I learn my responsibility to own and recognize all others who are thus owning and acting upon (however weakly it may be) the grand truth of one body, by one Spirit. It gives me a divine resting-place for my feet in the midst of the confusion of Christendom; a reality which will keep my soul steady in the midst of every ruin. It is the only thing which can do this.

Coming together as individual Christians merely to break bread, is simply impossible in obedience to the Lord. If done in ignorance, well — but with the knowledge of this unity, to do so would be the disowning of God's highest truth, next to Christ. How far from reconstructing anything is all this; for the body of Christ does not want reconstruction from my hands. The Spirit of God constitutes it, by His presence and baptism, and its unity has never failed. I therefore merely own in practice what I know to be here in fact, but I cannot do it as an individual where there are other members of the body of Christ. Both must be together, if grace is given for it, as the body, i.e., on the ground and principle of it. Besides all this our being together, and our owning this, does not pretend to manifest anything. This would be towards the world. I seek not to manifest, but to express what I am in common with all the other members — the body of Christ — in the symbol of its unity, the breaking of one loaf.

"Endeavouring to keep the Unity of the Spirit."

"I, therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the uniting bond of peace. There is one body and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all." (Eph. 4: 1-6.)

There is an expression which is used often to convey a right thought, but which you do not find in Scripture, i.e., "the unity of the body." "There is one body," the unity of which is constituted by the Holy Ghost Himself; and we are exhorted to endeavour to keep this "unity of the Spirit (not 'unity of the body') in the bond of peace." If we were exhorted to endeavour to keep the unity of the body, we would be obliged to walk with every member of Christ, no matter in what association he might be found, or whatever his practice might be — no evil whatever would give us a warrant to separate from him. The endeavour to keep the unity of the Spirit necessarily keeps in the company and association with a divine Person here upon earth.

If the Church of God were in a healthy state, there would be no difference practically in the expressions "unity of the body" and "unity of the Spirit." The Holy Ghost Himself dwelling in the Church constitutes its unity, and practically embraces all the members of Christ. If the Church was walking in the Spirit, the healthy action of the whole would be unimpaired. Still the unity remains, because the Spirit remains, even when the oneness, and healthy practice of the body as a whole, is gone. The unity of a human body remains when a limb is paralyzed — but where is the oneness? The limb has not ceased to be of the body, but it has ceased to be in the healthy articulation of the body. Hence many Christians, while members of the body of Christ, are not endeavouring to keep the unity of the Spirit in the bond of peace.

How then, is the unity of the Spirit to be observed? What is "endeavouring" to do so? What is faithfulness to the nature of the Church, Christ's body, in an evil day? It is first by Separation from Evil. My first duty must be to "depart from iniquity." It may be moral, or doctrinal evil, evil assuming many shapes; I separate myself from it, to Christ. Thus separated, I find myself in the fellowship of the Spirit of God. Associated with the Holy Ghost here upon earth. He glorifies Christ, and disassociates me from everything contrary to Christ: associating me with that which is according to Christ. Thus it ceases to be a question of Christ's members altogether, and becomes entirely a question of Christ, and of the Spirit of God, whom He glorifies. The notion that I may be wittingly associated with an evil principle, or doctrine, or practice, and undefiled, is any unholy notion. I may be perfectly free from it myself, as not having imbibed it; but by practical association with it, I have left the fellowship of the Holy Ghost.

Thus separated into fellowship of the Holy Ghost — the Spirit of holiness and Spirit of truth, we find others who have done the same, and so we can be together happily in the unity of the Spirit of God.

The primary step then must be, "Let him that nameth the name of the Lord depart from iniquity." (2 Tim. 2: 19.) Members of Christ are mixed up with much evil on all sides. I must separate myself from such, to walk in the fellowship of, and unity of, the Spirit, who keeps me in company with Christ, the Head.

In an evil day, when the faithful endeavour, through grace, to keep the unity of the Spirit in the bond of peace, the practice of the fellowship and unity of the Spirit is necessarily a narrow pathway, entirely apart from evil, and excluding evil from its midst, while, in the breadth of its principles, it contemplates the whole Church of God. Wide enough in principle to receive every member of Christ, all over the world; narrow enough to exclude evil most carefully from its midst. Anything short of this breadth is a sectarian principle, and ceases to be of the Holy Ghost; while the breadth of the principle contemplates every member of Christ. Those gathered thus in the unity of the Spirit, necessarily are jealous, with godly jealousy, lest anything should be admitted, either of doctrine or practice, or witting association with such, that would put those who admitted it practically out of the fellowship of the Spirit.

Now this "endeavour" does not confine itself to those only who have come together thus in separation from evil, and fellowship of the Holy Ghost. It is not observed merely one towards the other. Its aspect is towards, and has in view, every member of Christ, in whatsoever association he may be — even those not thus gathered in the fellowship of the Spirit. Those who are thus maintaining the truth, are by this showing their truest and most faithful love to those who are not practically with them. Abiding in the light, in uncompromising fidelity to Christ, and fellowship in the Spirit of God, is their truest love to their brethren. They do not compromise the light and truth of their position by leaving it for the darkness; but, if they have grace, they win their brethren into the light, to walk with them in the truth likewise.

Through the Lord's great mercy, this "endeavouring to keep the unity of the Spirit in the bond of peace" has been accorded to His saints, and many have had faith, in seeing the pathway, to embrace it. When such exists, the effort many have made to take a place outside, and independently of those who have been thus led of the Lord, is merely the self-will of man, and to be treated as such.

If the simplest saints, as has frequently been the case, have been drawn together in the Lord's name — even without any intelligence of what the ground of one body, one Spirit, is — of necessity it binds them to all those elsewhere, who have been before them in the way, because subjects of like action of God's Spirit, and who may have learned the more fully Divine ground of gathering. They may slip away very easily from it, and get linked up with evil, if not watchful; and the enemy works incessantly to this end. But it is utterly untenable to suppose that they can intelligently maintain a divine ground of gathering, and ignore what the same Spirit has wrought amongst others before them.

Scripture admits of no such independency. To maintain an independent position, is to accept one which puts them practically out of the unity of the Spirit. Very probably such had come together at first in the energy of the Holy Ghost, in all simplicity, as a gathering in the name of the Lord. By falling into such a course they slip away from the company and fellowship of God's Spirit. They had begun in the Spirit, and have ended, or are on the way to it, in the flesh.

Walking in the fellowship and unity of the Spirit, involves distinct separation from all who are not in practice doing so likewise. This tries the saints much at times. The enemy uses it to alarm the weaker saints. The cry of want of charity is at once raised. But when it becomes a question of being in the fellowship of the Spirit of God, it ceases to be a question of brethren merely. If those who are otherwise holy in practice will not walk therein; and others have had light and grace to do so, it must involve separation on the part of the latter. To the flesh this is terrible. But human love must not be mistaken for divine love; and fellowship of Christians, for the fellowship in the Holy Ghost.

The Holy Ghost will not bend Himself to our ways, or be in fellowship with us; we must bend our ways into practical fellowship with Him. Therefore Peter bids us to add "to brotherly kindness, love" (2 Peter 1: 7). Brotherly kindness will sink into mere love of brethren, because we like their society, if not guarded by the divine tie which preserves it as of God. God is love, and God is light; and, "if we walk in the light, as He is in the light, we have fellowship one with another." To exact brotherly love in such a manner as to shut out the requirements of that which God is (and He dwells in the church by His Spirit), and of his claims upon us, is to shut out God in the most plausible way, in order to gratify our own hearts.

I beseech my brethren, as they value and love the Blessed One, who gave Himself for His Church, to judge every position in which they may be, which practically puts them outside the unity of God's Spirit. The Lord Jesus gave Himself to redeem you; and not only so, but He died, "that he might gather together in one the children of God that were scattered abroad" (John 11: 52). It ought to be on our hearts all day long, that that is scattered which Christ died to gather. He will surely gather them in heaven; but He died to gather them together in one, now. It can be but in keeping the unity of the Spirit of God; and if not thus, it is not what He died to effect. If it is not gathering with Christ, it is scattering, however plausible and well it may look in the eyes of men. God is working graciously in many places; and the enemy is working, too, to try and mystify souls just emerging out of darkness, and link them up with the principles of neutrality, indifference, and independency; anything but the truth.

The Discipline of the Assembly.

I would for a moment refer to the divine competency of the saints thus gathered in carrying out the discipline of the Assembly; to keep outside everything not of the Spirit of God.

We read, "What have I to do to judge them also that are without? Do not ye judge them also that are within? But them that are without God judgeth. Therefore put away from among yourselves that wicked person." (1 Cor. 5: 12-13.) Now this divine competency remains unchanged. Nay, it is binding on the saints. The Lord holds them responsible for this. The thought has occurred to some, "Is not this putting out from the body, if we are gathered together as such, i.e., on such a ground?" I reply, it is not. Scripture makes no difficulty in the matter whatever; it says "from among yourselves," not "from the body" — which could not be done. Otherwise there would be no means left to exclude evil from the midst of the two or three men gathered together in the name of the Lord Jesus. Paul could, by the Lord's authority, deliver the evil person to Satan, for the destruction of the flesh; the Assembly's duty is to put out from amongst themselves, and goes no further than this.

The Apostle addresses to the Corinthians this responsibility, binding it upon "all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours (1 Cor. 1: 2); recognizing them (1 Cor. 12: 27) as gathered together on the ground and principles of the one body of Christ; and unless we can remove that Scripture (1 Cor. 5) from the word of God, the divine competency and authority for this remains unchanged.

The Reception of the Brethren.

The simple and blessed title to be at the Lord's table is, Confession of, and membership of Christ, with holiness of walk. There is no other — no inner circle. The intelligence of those received, while good in its place, has nothing whatever to do with their reception. Those that receive should be intelligent in what they are doing, and that those whom they are receiving are members of Christ. The moment they look for intelligence in those who seek communion, it is they who cease to be intelligent. But there is a distinction to be observed in dealing with those who have had to do with evil associations, in jealous care for the Lord's name; those who are wittingly associated with evil, and those unwittingly linked up with it. We read, "of some have compassion, making a difference, and others save with fear, pulling them out of the fire, hating even the garment spotted by the flesh." (Jude 22, 23.)

The basis and principle of the unity of the Spirit, thus contemplated, embraces the whole Church of God. The fact of those who have been mixed up with evil, or worldly systems, seeking fellowship, shows that they are separating themselves to the Lord. This should meet with a ready response. The more deeply the saints are conscious of the divine character of the place they have been called into by the Lord's grace, the more ready will be the response of the heart towards all Christ's members. At the same time they will grow in the strength and conviction of the holiness that belongs to God's habitation through the Spirit; and, by His grace, will watch against the wiles of the enemy in the seeking to let in that which would grieve the Spirit of God, and hinder the Lord in manifesting His presence in their midst.

The Lord in His mercy keeps His saints and faithful ones true and devoted to Him in these evil days. They may be but a remnant; but there are two things which ever marked the faithful remnant at any time, 1st, Devotedness to the Lord; 2nd, Strictest attention to fundamental principles. We find, too, that they were ever the objects of His special attention and care. Their very feebleness drew this forth the more strikingly. It was with them He identified Himself most specially. They have but a "little strength" — but through His mercy they have used it; and it has brought them into the spot where He is. The Lord give them to keep His word, and not deny His name — to hold fast that which they have, that no man take their crown. Amen.

Note. — In the Apocalypse, we find certain local Assemblies addressed; but never the "Assembly of God."

"The House of the Living God." (1 Tim. 3.)

The testimony in which the faithful are called to walk, in the last days, has a twofold character: — first a witness to the unity of the body of Christ, formed by the Holy Ghost sent down at Pentecost. And secondly, the whole church having failed, the character of a remnant in maintaining this testimony; and this too in the midst of a great Baptized House — the responsible body on earth, commonly named "Christendom." This testimony can never aim to be more than one to the failure of the church of God as set up by Him. The more true to Christ the remnant of His people are, the more shall they be a witness to the present state of the church of God, i.e., what it is; but not to what it was, as first displayed.

Now there is found in the Word of God, for their example and comfort, a faith which counts upon Him, and His divine intervention, when the failure of man is there: a faith that finds itself sustained by God according to the power and blessings of the dispensation, which answers according to the first thoughts of His heart, when He had set all up in primary power.

He connects that power, and the Lord's own presence, with the faith of the few who act on the truth provided for the present moment, even though the administration of the whole is not in operation according to the order which God set up. For example: the blessing of Asher ends with those lovely words — "As thy days, (so shall thy) strength be." (Deut. 33: 25.) and all went to ruin, as the history of Israel unfolds; yea at the first coming of Christ, when the godly, pious remnant of His people were "waiting for the consolation of Israel;" the Simeons and Annas of that day, we find one of that same tribe. "Anna a prophetess, the daughter of Phanuel, of the tribe of Aser; a widow of about fourscore and four years, which departed not from the temple, but served, with fastings and prayers night and day," in the enjoyment and power of that blessing of Moses — as he says, "so shall thy strength be," and the Lord Christ Himself became identified with that obscure remnant, of which she was one; as those whom His Heart could own, and who were ready to receive Him when first He came.

The returned remnant of Judah too, in all the weakness of those who could pretend to nothing but occupation of the divine platform of God's earthly people; to them we find those comforting words addressed, "I am with you, saith the Lord of hosts: according to the word that I covenanted with you, when ye came out of Egypt, so my Spirit remaineth among you: fear ye not." Their faith is recalled to that mighty day of power, when the Lord of Hosts "bare them on eagle's wings, and brought them to Himself," and removed their shoulder from the burdens of Egyptian bondage. Undimmed in power, He was with them, just the same, for faith to claim and use. No outward displays were theirs; but His Word and Spirit, which proved His presence to faith, wrought in that feeble few; to them is revealed the shaking of all things (of Heb. 12: 27,) and the coming of Him who would, make the "latter glory" of His house greater than the "former." They are thus the link between the Temple of the palmy days of Solomon; and that of the day of coming glory, when He shall sit "a Priest upon His throne," and the counsel of peace shall be between Jehovah and Him, and he shall bear the glory. (Zech. 5: 12, 13. Hag. 1. 2.)

He would "overthrow the throne of kingdoms," (Hag. 2: 21-23,) and shake the heavens and the earth, thus identifying all His power with the least remnant of His people who walked in company with His mind. He would make all come and worship before their feet, and to know that He had loved them.

Thus, too, those who answer to the calling which suits His mind, as presented in Philadelphia (Rev. 3); who are true to that, which though not a perfect state of things, is suited to the state of failure which He contemplates — He makes them the link, the silver cord, between the church of the past as set up at Pentecost (Acts 2) and the church of the glory. (Rev. 21: 9.) The overcomer would be made a "pillar in the temple of His God," in the "new Jerusalem" on high.

Let me here remark that there never was, and never can be a moment, when that which answers to this calling (Phila.) can cease, till the Lord comes. In the moral picture presented in these two chapters (Rev. 2 and 3), we find all the seven features together, at any moment (as they were when He sent the messages,) and remaining so, as long as the scriptures there abide. In the dark ages, and those of more light in later days; and now at the end, before He comes, all, everywhere, who answer with perfect heart to the measure of truth which He has given them, such are morally Philadelphia. Others may have more light; but the true heart that walks with Christ in what it knows, is known of Him, and is what is contemplated in Philadelphia.

Historically there is an unfolding — as the Lord did delay — in the state of each of the seven churches — each larger feature coming into prominence, and presenting the salient features of the professing church, till the church becomes a remnant in the message to Thyatira; which then develops into those which follow.

But morally Philadelphia represents those who answer Christ's heart at all times and in all circumstances, since the Lord gave those messages, till His threat is finally executed — "I will spue thee out of my mouth." Philadelphia may, in the historical view, come in after Sardis, and be exhorted that He comes quickly, as her resource, and to let no man take her crown; but as long as His voice is heard by faithful souls, such form, now, as ever, and wherever found, the link between the church at Pentecost, and the church — the Bride the Lamb's wife in the days of the glory. (Rev. 3: 12.)

Like the seven prismatic colours of the rainbow — the pure single ray of colorless light being broken up into its component parts; these seven churches are not merely actual addresses to seven existing assemblies at the moment; nor are they merely a historic development of the whole period of the Christian interval, while Christ is hidden in the heavens, and the Holy Ghost is here, but they have a moral signification (no view being of greater importance than this,) in which all the seven features, and moral states are found, at any given moment, from the day of the utterance of the messages, until the day when He who spoke them comes again. Like the rainbow, in which all the seven colours are seen, though one or other may become prominent at any moment. Every moral state in all the seven messages remains from the beginning to the very end. There are at this moment, as at the beginning, those who have left their first love; and those who suffer for Christ; and those who are faithful where Satan's seat is, and so on to the conclusion of the whole.

Besides all this, we should never forget that, John is watching over the decay of that which Paul unfolded; and telling us what Christ will do with that which bears His name. For our own path we get no directions but to "listen" — to "hear what the Spirit saith to the churches," for we do not find church ground unfolded here. It is not John's province to treat of this: John never gives us corporate things, but individual, and never speaks of the church of God. When we are therefore grounded and settled in that which never fails — the unity of the Body of Christ, maintained by the Spirit of God on earth, as taught by Paul, we may turn with deep profit to John and these messages, and learn what Christ will do with all that bears His name on earth. But from Paul alone can I learn what I am to do, in the midst of such a scene; and how I am to be an "overcomer" according to the mind of the Lord, which never can be by abandoning that which His Spirit maintains on earth.

How important therefore to be thoroughly grounded in the truths of the church of God, which remain as long as God's Spirit remains, and His Word abides, "Till we all come in the unity of the faith, and the knowledge of the Son of God, unto a perfect man; unto the measure of the stature of the fulness of Christ." (Eph. 4: 13.)

I turn now to examine another side of the truth of the church of God, as unfolded in Paul's doctrine — not that of the Body of Christ — united to her Head in heaven, and maintained by the Holy Ghost on earth in unity; but that of the "House of God" the "Habitation of God through the Spirit."

On the day of Pentecost the aggregate number of disciples which were baptized of the Holy Ghost, and thus formed into the Body united to Christ in heaven: were also on earth, a "Habitation of God by the Spirit." Each was coterminous, with the other. Both terms embraced the same people. Those who composed the Body composed the House, and none else.

But to each relationship a different thought pertained. In the Body there is the absolute union between Christ and His members — He the Head, they the Body, of which, when persecuted, He could say, "Why persecutest thou Me?" In the House there is no thought of union at all, and this is most important to apprehend.

One dwells in a House; but the walls are not in union with him; so that he may not speak of them, "Me," and for this reason the Holy Ghost is not said to dwell in the Body, while He does dwell in the House.

During the early part of the Acts of the Apostles, there was a sort of tentative dealing with Israel once more (chaps. 3-7,) to offer that Christ whom, they had slain, would return with the "sure mercies of David." At the same time He who knew the end from the beginning, knew the result of this fresh offer. Nevertheless it was needful in His purposes, to bring out fully the responsibility and guilt of that ruined people, in the final rejection of Christ in the glory. Behind all this, God was working out His "purpose of the ages," in the church of God.

When Israel finally refused their glorified Messiah the martyred Stephen's blood bearing witness that all was over; Saul of Tarsus was "standing by, and consenting to his death, and kept the raiment of them that slew him." But Stephen had prayed a prayer at the moment of his death, which was wonderfully answered in this man. "Lord" said he, "lay not this sin to their charge. And when he had said this, he fell asleep." (Acts 7: 60.) Saul of Tarsus was the answer to this prayer! But the divine floodgates of grace once opened in righteousness through the cross, could not now be stayed, and the stream which had flowed into "the city of the great King," up to this moment, having been finally refused; its course was diverted, and it flowed onward to Samaria.

The Lord of the harvest, had said at this place a few short years before — "Lift up your eyes, and look on the fields; for they are white already to harvest." Samaria is now conquered by the gospel, and the old enmity between "this mountain," and "Jerusalem," is blotted out by its peaceful waters, at least in the souls of those who accepted the water of life, thus freely flowing to them. But Philip must leave his prosperous labour, and follow the stream, if needful, to the "ends of the earth."

The sandy desert near Gaza becomes the channel of the grace of Jesus. A child of the cursed race of Ham, the father of Canaan: an Ethiopian Chamberlain of Queen Candace, is sitting in his Chariot reading the Prophet Isaiah. He had come from the heart of Africa to worship at Jerusalem, and with an unsatisfied heart, was returning. The day of Jerusalem's visitation was past. The words of the weeping Jesus might re-echo once more when He exclaimed, "If thou hadst known, even thou, at least in this thy day, the things (which belong) to thy peace! but now they are hid from thine eyes." (Luke 19: 42.) But he who is a "rewarder of them that diligently seek Him" follows this "dry tree," and after a few short words from Philip, evangelizing Jesus to him, he receives the message from the God and Father of Jesus, and the Ethiopian "went on his way rejoicing" — carrying this knowledge of Jesus into the abodes of the race of Cush.

The whole Assembly is broken up at Jerusalem; and "all (were) scattered abroad, except the Apostles." Stephen's prayer ascended as incense before God; and "Saul yet breathing slaughter against the Lord" — is converted in the height of his mad career, by the words from Christ in glory, "Saul, Saul, why persecutest thou Me?" He was a chosen vessel to bear Christ's name, whom he persecuted "to the Gentiles, the kings, and to the children of Israel."

But God had, as Paul the Apostle tells us, made him "a wise master builder" — to unfold in his doctrines, the mystery of Christ and the church. He laid the foundation, and others built thereupon. To man then; to His servants was committed the administration of this House of God — composed of those who were received into the place where the Holy Ghost dwelt. On the one side, the divine work of God in forming and maintaining the Body of Christ progressed. It was constituted by the baptism of the Holy Ghost. On the other we have the administration of the House put into man's hands: and those who entered, came in by the baptism of water.

At the first, as we have seen, God constituted it by taking up His abode in the disciples at Pentecost, as His House, or Habitation. Then, all who accepted the testimony were received into the place where the spirit dwelt. The Apostles and those who were thus constituted the House at the first, were never baptized: they were not thus received into what they were already. But all who came after were thus received; professing by baptism, that they were "buried" to the "death of Christ." (Rom. 6.) Peter on that day insists that all that came should come in by the appointed way; "Repent, and be baptized every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost." (Acts 2: 38.) The nation was about to fall under judgment — guilty now, with all other guilt, of their Messiah's blood. But there was one hallowed spot left, into which the slayer of Blood could flee: the House of God — (no more the Temple) stood ready to welcome all whose hearts were pricked with their guilt, and who now were welcomed into the House of God, built in His name.

The promise was unto them and to their children, and to all that were "afar off" "even as many as the Lord our God shall call." How blessed for the poor Jew to know that he was thus entering into God's House, that his children were not to be left behind, in a world of which Satan was god and prince. What an echo of the day of Moses, when God brought them out of Egypt long before, that their houses, and all that pertained to those who were delivered, were to pass into the place of privilege and blessing; not one should be left to separate them — not one should be left behind. Pharaoh thought, as Satan ever does, to separate them with the word — "go ye that are men." But Moses refuses to change the demand, "we will go with our young and our old; with our sons and with our daughters . . . for we must hold a feast unto the Lord." (Ex. 10: 9-11.) And we read how they "were all baptized unto Moses, in the cloud and in the sea." (1 Cor. 10: 2.) As said to another before this, "Come thou and all thy house into the ark."

Soon after many more were added to this House of God (Acts 4: 4,) but all were Jews: God took this mode of saving the remnant of Israel.

Samaria falls under the sound of the Gospel, and the enemy who first began "within," through Ananias and Sapphira, now seeks to introduce evil persons from "without:" "tares amongst the wheat were sown while men slept." "Wood, hay, and stubble," were introduced into the House of God and Simon the Sorcerer is received in the flush of joy which filled many hearts in Samaria, (Acts 8). Thus the house, coterminous at first with the Body, began already to enlarge itself, while committed to man's responsibility, disproportionately to the body, which was maintained of God intact within it. But the Spirit of God did not leave the House, nor has He left it even to this day, though it has enlarged itself into what we see around us, into that which is likened by Paul to "a great house," containing "vessels of gold, and of silver, of wood and of earth; some to honour and some to dishonour." (2 Tim. 2.)

As Israel in the desert stood in an ordinancial relationship with Moses in that dispensation; they were all baptized to Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink. So all now who profess Christ's name — in like manner stand in ordinancial or sacramental relationship with Him, as in the analogy drawn, in 1 Cor. 10: 1-11.

In the midst of this scene, scattered outwardly within it, is found that which should always have been outwardly one, as it is inwardly maintained so by the Holy Spirit — the Body of Christ.

Years ago one said to me, when speaking of ministerial labour, a sentence which I never forgot: "Our business is to bring Christians into the consciousness of their position, in the midst of a great baptized house," i.e., to make them conscious that there is a church of God on earth, a body of Christ, of which they are living members. This sentence was one full of meaning and power to my own soul.

We will turn now to Scripture to examine more fully the unfoldings of this truth of the House of God — an intelligent grasp of which is so needful for our path and service to the Lord.

In the first Epistle to the Corinthians we find two greater divisions. 1st, Chapter 1 — 10: 14; and 2nd, Chapter 10: 15 — 16. In the first division he has the House before him; in the second the Body. (Chapter 12 connecting both though distinguishing them too.) And here it may be of use to say that the word "assembly" applies to both, though having a distinct application to each. If we look on high at Christ in glory, the "Assembly" is His "Body" (Eph. 1: 22, 23); and if we look below where the Spirit dwells the "Assembly" is His "House" — See 1 Tim. 3: 15.

In Paul's address to the Corinthians we find a most comprehensive breadth of thought. "Unto the Assembly of God which is in Corinth, to them that are sanctified in Christ Jesus, called Saints, with all that in every place call upon the name of our Lord Jesus Christ, both theirs and ours." (1 Cor. 1: 2.) In this comprehensive address we find him writing to the professing Church. He assumes of course that all are true and real, unless proved to be otherwise. But all who profess Christ's name are addressed; calling on the name of the Lord having this meaning in Scripture. The simply calling on His name not proving their reality; but reality having to prove itself in those who have called. Now the professing church having thus been addressed; the whole professing church, at that day, being assumed primarily as real, another thing comes in when ruin has set in. The professing church has now enlarged itself to what we term Christendom, nevertheless the professing church is bound by what Paul wrote. This makes all plain.

The wisdom of the Spirit of God foresaw and forecast all this for us: for if we turn to 2 Tim. 3 we find what was prophetically provided for the "last days," which at once began when apostolic gift was removed from the church. The epistle is divided into three parts. First (chap. 1: 1-14) a preface. Second (chap. 1: 15 — 2) takes up what had already supervened in the lifetime of the Apostle, in the words "This thou knowest," etc. And third (chap. 3. 4) commencing with "This know also:" in which division he foresees what was about to be. Let us hear his words, "This know also, that in the last days, perilous times shall come. For men shall be lovers of their own selves, covetous, boasters proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away." This then is his description of the profession of Christianity: this the sphere in which the faithful would find themselves; this, the platform where the servants of Christ would now have to work. And in such a sphere, with such materials before him was the servant Timothy to "do the work of an evangelist." (2 Tim. 4: 5.)

How deeply solemn is this prophetic truth then! To find that instead of the habitation of God on earth, being the answer to the glory of Christ in heaven, as produced by the Spirit of God, it had so dishonoured that blessed name, as to be described with words, almost similar to those used to describe the Heathen, out of which the Church had (with the Jew) been called. The only striking difference being this, that when the heathen are described (Rom. 1: 28-32), the words "having a form of godliness" were not used: but are added to similar words (2 Tim. 3) to describe a worse state, because existing under the name of Christ!

It needs not that I should examine more. We might recall the words of Paul in Philippians — "All seek their own, not the things of Jesus Christ:" and "many walk of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ, whose end is destruction, whose glory is in their shame, who mind earthly things." Colossians too, and Galatians, and even Ephesians, refer to those evils which had entered in, and against which the faithful are warned. The tendency too in the saints, to sink down into an abnormal state of soul, below the common level of all, at the first. Those varied states around us now are the speaking witness that in the House of God there are numbers of those who are really Christ's, but who are not in the consciousness of Christian state — in union with Christ in glory.

Yet the Spirit of God abides. He still inhabits God's house on earth. He remains there till all those who are Christ's are called by His grace: till the Lord Himself comes again. And still is that name — the House of God — applicable, in responsibility, to that which is His habitation here below; though it is the abode of evil too; just as Jesus spake of — "My Father's House," of the Temple of old, though it had been made a "den of thieves" by man. So the House of God remains such, as long as God's Spirit remains there. Then it is given up, as a "'cage of every unclean and hateful bird."

Now it is evident that the two essentially Christian Sacraments, as we may call Baptism and the Lord's Supper, apply to a very different state of things. The former being the rite observed in the reception of those who came into the House of God on earth. The latter being the symbol of the unity of the Body of Christ. By the first, not only was the person received, but administratively his sins were washed away. Doubtless this was the case actually before God with Paul at his conversion; but still he is told by Ananias to "Arise and be baptized, washing away thy sins, calling upon the name of the Lord:" as Peter told the Jews at Pentecost to "Repent and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost." (Acts 2: 38.) But the person once received, it never could be repeated. Now suppose, as in many cases around us now, it was done informally, yet it was done in the name of the Father, Son, and Holy Ghost, and in vain would be the thought of repeating it: such could not be.

How could one unchristianize themselves, or get outside the profession of Christianity, to come in again as they think more correctly, but by blotting out a historic action in their previous life — no matter when performed? It is simply impossible. The thing was done, and there it remains; even though done informally. The responsibility rests on the person who did it; not on the person to whom it is done. For baptism is the act of the baptizer — not of the baptized. "Go and disciple all nations, baptizing them," etc., not, "go and be baptized." This commission was given by the Lord in resurrection only, not in ascension — from whence He sent the Holy Ghost; as the glorified Head of His body. It was given to Peter and the others on earth, and the House was formed, and this work of reception followed, long before Paul was converted. When he was, he was received, as any other into the House of baptism. Yet he distinctly states that "He was not sent to baptize." He finds it there, not set aside by his subsequent and heavenly commission, and he thus uses it at times, to receive some (as — "Crispus and Gaius, and the house of Stephanas,") making no more of it than was necessary, though it was not comprised in his mission.

Now the Lord's supper is "As often as ye eat" — "ye do show the Lord's death, till He come." Unlike Baptism, it was revealed afresh by Christ in glory to Paul, and received through him fresh features unknown before, as first instituted by the Lord. It becomes, when partaken after the divine thought, the symbol of the unity of the Church of God here below. The great ostensible center too, of the gathering together of the church of God on earth. There, in a special way the presence of the Lord Himself "in the midst" is realized. (Matt, 18: 20.)

It is that moral center, in view of which each member of Christ judges himself that he may eat thereof worthily, in a manner suited to the holiness and truth of Him to whom he is united by the Holy Ghost given him. It is that with respect to which the partaking, or otherwise, shows that the person is confessing and professing the reality of his portion in Christ. It is with respect to it that, in failing to judge himself and his ways, the assembled saints must deal with the failing one, and put out "from among themselves that wicked person." It is in view of it, that when the individual has failed to judge himself, and it has fallen to the responsibility of the assembled saints to do so; or when the assembled saints have failed (as at Corinth) to deal with what was unsuited to Christ, and to the table of the Lord; the Lord Himself had, as over His own House, acted, removing some by death; and had laid His chastening hand on others, by sickness and weakness of body: for  many amongst them were "weak and sickly, and many slept." (1 Cor. 11.)

It is, in fact, the great moral symbol and centre, outwardly and expressly, of the existence of the Church of God here below.

It is, too, yet more blessedly, when partaken of in the power of an ungrieved Spirit, the most touching of all the "services of faith" of the people of the Lord. Where the presence of the Lord is more sweetly realized at the moment which neither God nor His people will ever forget; when He gave Himself up for His glory, and for our eternal salvation.

The ministry of the gospel from God's heart to the world: is sweet to the soul. Souls are blessed, and the Spirit's power is felt, and God is made known in a world which knows Him not. The ministry of Christ, too, for His saints; feeding them, and building them up, and producing worship in their hearts for all His unspeakable goodness, is touching to the soul, searching to the conscience; and the freshness of His love, is thus shed abroad in the heart. All these and many more, are good and blessed. But at the supper, the soul and God meet, as never otherwise: the heart of the saint, and the sufferings of Christ Himself are together; His love is tasted, His perfections fed upon; in short, the Lord Himself is there in a way, that next to heaven itself, there is nothing like it here. Man is not before us at such an hour. All this is put aside in the presence of a greater, who leads the praises of His own.

Should we not therefore, seek to ascertain God's own mind about this feast? Should we not seek to divest it of every thought and practice, that might mar the true blessedness which He, the Lord, has meant it to be to us. We shall sit down by and by at the marriage supper of the Lamb. We have no description of this scene. The Holy Ghost uses but one word to describe it: "Blessed!" "Blessed are they who are called to the marriage Supper of the Lamb." and He adds, "These are the true sayings of God."

But here at the "Lordly Supper" one sits down with others like himself, still in bodies of humiliation, though saved by grace, and made meet for glory, to feed afresh upon Christ in His death. The night when all the world was against Him, and God forsook Him, as well as His own who loved Him truly. When Satan's power and glamour were over men's souls, and our perfect blessed Saviour passed through that night, His last with His disciples; and ate that Paschal Supper of which He speaks in those touching words "With desire ("earnest, yearning longing," as the word means,) have I desired to eat this Passover with you before I suffer." (Luke 22: 15.)

From that Paschal feast, and the institution of His own Supper, He passes to His agony in the garden, where He receives from His Father's hands His cup of sorrow. Bearing it (as it were,) in His hands, He is betrayed by His "friend": he who had eaten bread with Him had lifted up his heel against Him.

He passes onwards, and He is "denied" with oaths by one who thought no power could make his love for his Master fail. Then after His "good confession," He is mocked and arrayed in the scarlet robe and crown of thorns. From thence He passes into other hands and is scourged and condemned. At last came the cross of a malefactor, where He is numbered with the transgressors, and the things concerning Him had their end.

Forsaken now of God, we find Him in the darkness of that scene, where no ray of light penetrated to relieve His soul; He cries to God at the "hour of prayer" — the "ninth hour" and is "not heard." What soul depths were expressed in that unheard cry! But He, who in view of all this, when instituting the feast could twice "give thanks," knowing the light and love that was behind it all; the depths of that love of God the Father, whose love He shared from past eternity.

These are some of the features which come before us as we remember Him. We could not "remember" one we knew not; we remember One we know. We know Him but in poor small measure: but it is the Lord who loves us we know and remember in the hour of His death and shame; the result of His first coming to this world of sin.

Now although simplicity as to the line in which the Spirit of God would lead the gathered saints, in this "service of faith," is what should characterize them, that is, in the remembrance of the Lord at that night of His betrayal, there is no special character of remembrance to be looked for from the saints.

Still we must remember that "In the midst of the assembly (says the Lord) will I sing praise unto thee." We should therefore look for His presence most specially at such a time. But when Christ leads the praises of His own, we should not find many thoughts about our former state: our sins, our deliverance therefrom. It is Himself we remember in death; and all that this remembrance would embrace. I would dread much therefore to see souls thinking too much of their own blessing, their own side of things. It would seem to me that they have not come together with true thoughts of the Supper in their souls.

We know happily, that the "babes know the Father" it is the Spirit of adoption that characterizes them; they rejoice more in their own blessing, than in Him the Blesser. The fathers in Christ know Him. I am sure too, that in the Lord's Supper we have every chord touched that every heart, blessed through Christ, can feel and rejoice in. No string has ever been tuned in any heart which does not find its answer there, and while every soul who comes together to eat the Lord's supper is doubtless in a different spiritual state, the chords in each are divinely strung, and when Christ is before the soul they must yield harmony.

Just as in the varied aspects of Christ in His perfect life, His death, and sin-bearing, and all, are presented in the offerings (see Lev. 1 — 7) many offerings to make the one blessed Christ. So in the supper, there is found that which meets the song of every heart, even though the note struck may sound more of its own side of things in some who surround Him who leads their praises.

Still I think true worship always has Him as its food and its object: "they worshipped Him." He reveals and displays the Father; and when the Father is worshipped in the Son, the Son reveals Him, and "the Father seeketh such to worship Him." When God is seen in Christ the Son, and the Father known in Him, and the Spirit in us is free to unfold His things to us, then worship has its true and proper level, and He dwells now in the praises of His church; as before, Jehovah dwelt in the praises of Israel!

We find that that which prefigured the communion of the church of God (the Peace offering) came third in the order of the five offerings in Leviticus, to show us that the worship of the saints is grounded upon what Christ was to God as a Burnt offering, and his Meat offering; both of these being offerings of "sweet savour." They pointed to all that Christ was to God in His devotedness to death for God's glory; bringing glory to His nature as to sin, in the place where sin was; and yielding Himself wholly up to God; this the Burnt offering typified. And this was accompanied by a meat-offering called his "meat-offering" ("the burnt offering and his meat-offering"). This was Christ's person in its purity and grace, and was bloodless and not atoning, though it accompanied that which was, and the memorial was offered to God and all its frankincense. Then where the ashes of both were, on the altar of Burnt-offering, there, was the Peace-offering (or its memorial) burnt (see Lev. 3: 5). The fourth and fifth offerings were what Christ was made for us — not what He was in Himself personally; and they come after the Peace or communion offering (chap. 3.).

Has this no voice for us? Can we not see that he who best can enter upon what Christ was to God as the Burnt-offering and his Meat-offering, in His sweet savour, can best sustain and lead the worship of the assembled saints, for he is on the true ground of the soul's power of worship to the Father.

It is a cause of deep joy, and never to be forgotten, to know that Christ bore our sins, and brought us into this place of blessing, but it is not the prominent thought in praise. Was the prodigal thinking much of the far country, and his rags and misery, and of the change that had come, when he ate the fatted calf with the Father? His father's heart and house and joy silenced him. It would have no kindred note in his father's merriment, to have reminded him of his rags, and of the debt he owed his father. He must joy in his father's joy, be that what it may. These and such like praises are those which Christ can sing, and lead in the midst of His assembled saints.

Could a soul, uncertain of its salvation, have its place at such a feast? Nay. In conscience and in faith we stand alone. But when sealed with the Spirit, He leads our souls into communion with the Father and the Son and with each other in the light.

But all converted souls are not there. Surely not. — Many souls are quickened but not at peace. The very life they have makes them feel their sins; feel their misery; but when they have believed, God seals them with the Holy Spirit of promise. (Eph. 1: 14, etc.).

Until then they are not "members of Christ," not in union with Him — Head of His body in heavenly places. How needful then to see that the person has received the Holy Ghost since he believed." (Acts 19.)

The Supper therefore is for such only — members of His body, of His flesh, and of His bones.

It is celebrated according to Scripture by such, as the expression of the whole body of Christ on earth.

The table must be spread as the Lord's table, and those who partake of it must be gathered to His Name, to express this. Tables of the varied sects and parties in the professing church could not be owned as "the table of the Lord": they are not so. A sect with a system has its own dogmas, and rules and creeds, and ministry — generally framed for the world or the unconverted as well as the saved. Perhaps a human ministry is there, or some one person, who absorbs all the functions of the members of Christ's body, professedly in himself. The free action of the Spirit of God is shut out in the members. These and such like preclude the godly from its communion, and proclaim it as not the Table of the Lord.

But when the Lord's table is spread according to God it must be: —

First, the expression of the whole body of Christ on the earth: in the breadth of all.

Second, there must be nothing knowingly allowed there, amongst those gathered, which would hinder in a doctrinal, or moral way, one single member of Christ on earth being there. To have it so would make it cease to be the "Table of the Lord," and only the table of a sect or party in Christendom. It is not that each there is compelled to see and understand all and every truth and doctrine with others; not in any wise: this would be to make the intelligence of the members of Christ and their unanimity in doctrine, a term of fellowship instead of this — that they are members of that one body, and sound in faith and morals. Nay: the great foundation truths of God's holy Word must be held aright.

These would be such as the pure and holy Person of Christ, the Son of God, His incarnation; His atoning work; His resurrection and ascension; His eternal Sonship; His coming in flesh. The doctrines, too, of Eternal punishment, of the Holy Ghost's presence in the church, of the Trinity of the Persons in the Godhead, all such would be clearly defined in the soul. The babes in Christ know all these things, and when the Holy Spirit dwells in a saint, he has received the anointing which teaches him all these things. He is sensitive too as to these things: touch Christ in any way and you touch the apple of his eye. Let him be true in the faith of Christ's person, and you may depend that in the main he is right in all the rest. Let him be false in his thoughts of Jesus, and his whole soul will more or less be filled with error. He is the true test; the touch-stone of true faith. All this assumes that he is at peace with God, and possesses His Spirit dwelling in him.

Third, the "first day of the week" is the day of its celebration; as of all the great gatherings of the members of the church's risen head. When she was first formed at Pentecost, His members continued daily with one accord in the temple and "broke bread at home praising God," etc. But when the Assembly was broken up at Jerusalem (Acts 8) and was no more found connected with the Jewish centre of things, the Spirit of God led them together habitually on the first day of the week for this distinct purpose. "And upon the first day of the week when the disciples came together to break bread." (Acts 20: 7.) And this was endorsed by the Apostle abiding there to be with them at this feast.

How sensitive is the spiritually minded saint at this wondrous centre of the church's gathering! How spiritual one needs to be, to venture in the Lord's blessed presence to lead in the worship of God. The more he thinks of the presence of his Lord and Master, the more careful he is lest one word, one note he strikes should not be in keeping with the Lord's own heart, in communion with which the present Spirit leads His people's songs. How the heart feels a discordant note at such a moment; when the ear of the soul is watching for the note to strike truly in the hearts of saints with the Lord's. A hymn ill-chosen: the music unsuited to the words of the spiritual song. The haste of one the tardiness of another: the lengthiness of some. What exercise of soul do not these things produce, and how they mar the meeting which should refresh and feed the soul. How frequently too the judgment of self is neglected until the moment when the Lord's presence is felt; and then for the first time the soul feels that it is not in spiritual power, and it must think of self instead of Christ!

Ο that my brethren might ponder these things, and that poor and feeble though we are, we may grow in the sense of what it is to gather around our blessed Lord; to realize His presence; to forget ourselves; to wait on Him; to renew our strength; to carry clean though empty vessels, into His presence; to find them filled and overflowing by Him whose fulness is inexhaustible: so full that the overflowing cup returns to Him, as living waters refresh the weary soul, and find again their level in His presence, and the presence of the Father.

I feel sure too, that at times there are many there whose hearts would refresh their Lord and their brethren with "five words" of praise, hold back, and "quench the Spirit," forcing some other to speak out of the true order of the Spirit of God, (because forced upon him) and lose much for their own souls as well as for the souls of their brethren.

The heart yearns to see the Assemblies of God's saints filled with the Spirit, and in such freshness of power and worship which sets man aside, and gives place only to Christ, or what is of the Spirit of our God.

What comfort to know that every "first day of the week" brings us another seven days nearer to that glorious day, in view of which we show forth the Lord's death till He come. How sweetly the first coming of the Lord is before the soul in this feast, as well as the second. When that day arrives and when we see Him, He shall see of the travail of His soul and be satisfied; and every spiritual desire and longing will in us, as well as in Him, find its answer, and we shall enter that scene of which it is said: "They rest not day and night, saying, Holy, Holy, Holy Lord God Almighty, which was, and is, and is to come." It is His holy being which touches the heart even in that scene, and leads those who surround His throne to forget their own blessings, and their own glory; to leave the one, and divest themselves of the other, in the sweeter occupation of enjoying His; and to say, "Thou art worthy, Ο Lord." (Rev. 4). "Blessed are they that dwell in Thy house: they shall be praising Thee to the ages of ages." (Psalm 84: 4.)

Chapter 3.

The Last Days. "As Jannes and Jambres, withstood Moses, so do these also resist the truth." (2 Tim. 3: 8.)

The last words of any servant of God, must carry with them a feeling of deep solemnity; and especially so, when we think of them as written or spoken at the close of their earthly service, the fruit of their varied and lengthened experience, and with the solemn judgment of all, which intercourse with God for years had given. With how much greater power must they come to us, as the words of inspiration given by the Spirit of God, as these last words of Paul to Timothy — his own son in the faith.

The Scriptures of God speaking generally, contain Truth revealed for Eternity: they also contain Truth for Time, which will have no application when Time has passed away; yet the issues of what they teach — though not for Time, will have their bearing on the eternal history of all, to whom addressed, or to whom they were spoken. Such is Paul's Second Epistle to Timothy. Such the last words of this man of God. Eternal in the issues unfolded, they were written for time, and have their special application now, before time has passed away.

How solemn too is the thought that in every case when the last words of the great leaders of God's people have been heard in Scripture, we invariably find the total decay and absolute ruin of all that surrounded them: that which the heart laboured for and loved, had fallen — never to rise again; and while a pathway for faith is sure to be found; marked out of God in the midst of it, there never is a hope of recovery. The eye is turned to the Lord — dissatisfied with things here, and it looks for His intervention — His return, as the only joy and resource, and hope left.

See the close of Moses' career, and read the touching narrative at the end of his path —  closing with his prophetic song; and learn somewhat of the heart and feelings of this man of God, before he passed away to be no more seen. (Deut. 31, 32.)

So also David's last words, and his songs when the wreck of hopes lay strewed around him, his heart turns to that morning without clouds — to that Just Ruler over men, whom he saw by the Spirit; the ideal Christ of God, as far as could then be known.

What too must have been the feelings of Paul, in the midst of the corruption of that which was best — the best thing ever seen on earth next to the only Perfect One. Would that one's heart, by God's Spirit taught, might approach these last words of Paul (2 Timothy), with somewhat of those feelings that filled his soul, as he wrote to his beloved son in the faith: the one of whom he could say "I have no man like-minded," with him. When we look around at the carnal, worldly ones, whom we meet day after day in His church; carnal and worldly though His: we little wonder at his anguish of soul, and the growing and deepening preciousness of Christ "whom he had believed." As he turns away from all on earth in which his heart lived, and for which he laboured and toiled for so many long years; laboured and toiled with sufferings unparalleled in the history of one man; and turns to Him who alone was worthy of all his heart's devotedness, to say "I have fought the good fight; I have finished the course, I have kept the faith. Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, shall give me at that day; and not to me only, but unto all them that love His appearing."

Hear too the cry that came forth from the inmost soul of the Lawgiver, when God had said to him "Get thee up into this mount Abarim, and see the land which I have given unto the children of Israel. And when thou hast seen it, thou also shalt be gathered unto thy people, as Aaron thy brother was gathered." (Numbers 27: 12, 13.) "Let the Lord," said he, "the God of the spirits of all flesh, set a man over the congregation, which may go out before them, and go in before them, and which may lead them out, and which may bring them in; that the congregation of the Lord, be not as sheep which have no shepherd." (verses 16, 17).

How the heart re-echoes the spirit of such a cry! How it more distinctly turns to the Lord, that He — the Shepherd of His sheep, may act in keeping with His nature and character, and ways. How Paul's heart turns to the Lord who stood by him, and strengthened him; who delivered him, and would deliver; and the heart of the aged servant goes out to Timothy, at such an hour as is before us in his Second Epistle to his dearly beloved son; before he was "poured forth," (Chap. 4: 6), as the time of his "release" was at hand.

There is something striking in the opening words of this Epistle; and that which is not the general testimony of his other writings, in that he speaks of himself as an "Apostle, according to the promise of life which is in Christ Jesus." He refers more largely to this life — "Eternal life, promised before the world began," in his earlier letter to Titus. But here too he is an Apostle according to this "promise of life in Christ Jesus." This has marked significance in the Epistle, the whole way through. The exhortations here become more intently individual too, as things had reached the ruin which is now before us; and as this striking notice of life is so prominently pressed.

Now the tendency of the soul of man — of saints — is ever to go from one extreme to the other, almost in everything; and in hardly anything more than in spiritual things. Many who longed for truths; having found that which had delivered them from systems of men in the professing church, have been pained and disappointed at the failure and weakness of those, who with themselves had sought and found it, and walked in the divine truths of the Church of God, calling on the Lord out of a pure heart; have been disheartened at all further hopes of corporate perfectness being possible, and have leaped to the other extreme, that all being now so broken and ruined, there is nothing left but individual godliness, and a path of units drawn together by their common spiritual need.

Have we not heard it said at times, Well, the corporate testimony is over, but we have the Word, Matt, 18: 20, to fall back upon — the misuse of the passage, "For where two or three are gathered together in my name, there am I in the midst of them." All such thoughts are the cry of unbelief. So that when we get discouraged about things in the church of God, we prove that we are not, or never were, on right ground in our souls.

It is the constant tendency of the soul to get occupied with evil, and to sink down under the thought that it is greater than good. To do so is to suppose that it is greater than God! It is a great thing to count upon Him: to feel that He is over all, and would fill our hearts with the strength of His grace that is in Christ Jesus. In no Epistle do we find such varied power of evil recognized as in Second Timothy, and yet in no Epistle is boldness and courage more pressed upon the servant, in the midst of it all, than in it. "Be strong in the grace that is In Christ Jesus." "Be not thou ashamed of the testimony of the Lord." "Be thou partaker of the afflictions of the Gospel." "Hold fast the form of sound words." "Endure hardness, as a good soldier of Jesus Christ." "Watch thou In all things, endure afflictions." "Make full proof of thy ministry," etc., etc.

But I would now examine first of all, this thought of "life," which Is so much before his mind. He speaks of himself as an Apostle according to the promise of life which is In Christ Jesus. We get back here to what was, before the world was: "eternal life, which God, that cannot lie, promised before the ages of time," but brought forth by the Gospel while time was there, and when man had been fully tried and found wanting. God "Hath saved us and called us with a holy calling, not according to our works," — that is, our responsibility, according to which judgment was earned; "but according to his own purpose and grace, which was given us in Christ Jesus, before the ages of time. But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life, and incorruptibility to light through the Gospel."

Here we have the "ages of time," during the first man's history, passed over in silence; given before they began, and brought out when his history was past, though displayed and unfolded in the Person, and path, and appearing in this scene of Jesus Christ. The eternal life that was with the father was manifested in the Son — a Man on earth. A life of which every motion and expression was a life of communion between His Father and Himself.

One will alone — the Father's will, was done, by One alone who was the will-less, yet the One whose will, ever perfect, was surrendered, and never done: "The will of Him that sent Me," was His life. Beauteous path of light and blessing, in a world departed from God, through the will of man, instigated by the enemy. In death and by death, the perfection of obedience, without which, all the rest were imperfect.

He annulled death; He in whom there was no necessity to die, went down to death: capable of it, for in grace He became a Man, He yields that perfect life in obedience to His Father's commandment — taking upon Him in spotless purity of person, His people's sins: the wages of which is death. But more than this; bearing all the claims which God's Holy Being required for vindication against, and because of sin; He changed death from being its wages, into a pathway into life; annulling its office as the precursor of judgment to come.

Body and soul, were under its power; and instead of the death of the soul, and the corruption of the body, He brought the life of the one and incorruptibility of the other to light, by the glad tidings of His victory! This life was promised before the ages; manifested in Him, as Man on earth, and now has shined forth in the Gospel.

"Faithful is the word" to His own — "if we have co-died with Him, we shall also co-live. If we suffer, we shall co-reign. (Chap. 2: 11.)

And again "All that desire to live godly in Christ Jesus, shall suffer persecution." (Chap, 3: 12.) In Paul's life we see a pattern of this in a striking way. And now at the end of such a course he can turn to Timothy and recall it in the words "Thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience, persecutions, afflictions, which came unto me at Antioch, at Iconium; at Lystra; what persecutions I endured: but out of them all the Lord delivered me."

I would remark here that these Scriptures (2 Timothy 3 and 4 ), are the forecastings of the Spirit of God, as to the state of things which would intervene at once when the Apostolic service in the church would end.

"The last days" at once began when Paul was gone. John who outlived him could tell us "Little children it is the last hour" (1 John 2: 18). So James, "Ye have heaped treasure together in the last days." (James 5: 3.) "The Judge standeth before the door." (Chap. 5: 9.) So Peter, "Ready to be revealed in the last time." (1 Peter 1, 5.) "The time is come that judgment must begin at the house of God." (1 Peter 4: 17.) "There shall come in the last days scoffers." (2 Peter 3: 3.) "The last days" is not merely the time in which we live, in the close of nineteen centuries. It is an expression technically used by all the Apostles descriptive of the then moral state that had come or was just coming in.

But now mark what comes next. This life in Christ — possessed by His own: "Christ is our life," would be opposed by the "form of godliness," in the ruined, professing body. We have already cited his words (2 Tim. 3) as to what men would become under His name; the "form of godliness" possessed — the "power" denied: from such the true-hearted would "turn away." Distinct positive departure from all that bore not the impress in practical power, of this life, lived and expressed.

This resistance of the truth would be seen in a remarkable way, by an imitation, a counterfeit which would go far to deceive. The aged Apostle reverts to the first moments of Israel's history when they were in Egypt, before deliverance. When they were still captives under Satan's power.

God had sent Moses to deliver them, and Aaron was to be his mouth-piece and prophet. They went in to speak to Pharaoh, as the Lord had commanded, and Aaron cast down his rod, at the demand of Pharaoh to show a proof of their divine mission; and Aaron's rod became a serpent. The rod (the sign of power) had become Satanic, and under this the people were held captive. Just as in the profession of Christianity the form of godliness had all its power from the enemy, and was without the power of life by the truth. Moses fled before it, when first it was shown him by God in the desert; and now the faithful would also flee, or turn away.

Pharaoh calls now the wise men and sorcerers; the Jannes and Jambres of that day, who resisted the truth; and they cast down their rods, which also became serpents. Thus the Testimony of the Lord was frustrated by Satan's power. "And Pharaoh's heart was hardened."

Again the Lord presents further signs of power. Aaron, at His commandment, takes his rod and stretches it out upon the waters of Egypt; and the waters were turned to blood.

What was the sign of refreshment to man, became that of judgment and death. All this points to that terrible second enacting of these things, when the "Second angel pours out his vial of the wrath of God upon the sea, and it became as the blood of a dead man: and the third angel pours his vial upon the rivers and fountains of waters, and they become blood." All became deathful, not only the masses of nations and men; but the springs and issues of all human things in that day. How solemnly are all running up at the present moment to the end — the ocean of judgment that comes upon the earth.

Another sign is given in the plague of frogs. "Stretch forth thine hand with thy rod over the streams, over the rivers, and over the ponds, and cause frogs to come up upon the land of Egypt. And Aaron stretched out his hand over the waters of Egypt; and the frogs came up and covered the land of Egypt." Again Satan's power is put forth; and we read, "The magicians did so with their enchantments, and brought up frogs upon the land of Egypt." Then the respite came; and at the intercession of Moses the plague was removed, and "when Pharaoh saw there was respite he hardened his heart" still more. How striking that the only chance of the removal of the plague rested with Moses before the Lord: those who wielded Satan's power were helpless before it, and under its power.

Now here we have this persistent and terrible resisting of the truth; not with open persecution or power; but in a way which does more to destroy it than any other. It was by initiation — by presenting a counterfeit of the true. God's servants produce a proof of their divine mission; at once this is counteracted by the enemy. Jannes and Jambres imitate the miracle, and the onlooker is confounded. Satan and God were at one, it appeared, and Israel would not be allowed to go apart from Egypt. Thus it is at the present hour. What do we hear on every side? Oh, they say in the world-churches around us, we have quite as good a gospel as that from such an one; there is no need to come apart as separatists to hear that, and so the enemy succeeds. We find that the truth of the presence of the Spirit on earth is spoken of, in such and such a church. No necessity, then, is there, to move from one section of the professing church to hear that: so also the doctrines of the church of God; of the coming of the Lord; each distinctive thing is taken up — first revealed to form His people, by the Lord, then the world-churches take them up, and the hearer — the onlooker is deceived by the counterfeit of the enemy; his conscience lulled to sleep, and the form without the power is the soporific used.

At last came another sign. "Say unto Aaron," saith the Lord, "Stretch out thy rod, and smite the dust of the land, that it may become lice throughout all the land of Egypt. And they did so: for Aaron stretched out his hand with his rod, and smote the dust of the earth, and it became lice in man and beast; all the dust of the land became lice throughout all the land of Egypt. And the magicians did so with their enchantments to bring forth lice, but they could not" (Ex. 7: 16-17.)

Yes my reader mark well, that last triumph of God; evoking the word from the mouths of Satan's instruments "This is the finger of God!" Their folly is made manifest unto all. The power of Satan's deception; his specious counterfeits, are worthless, in the presence of life — living realities speak for God more than all. They could go no farther than this. Imitation might be inimitable: counterfeit might be so near the truth — so like, that all were deceived. But the life of Christ to be lived on earth — Christ living in his own, producing the deep reality of that which no imitation can ever reach, and the folly of all is made manifest as theirs also was.

This "manner of life" was seen in Paul — a man of like passions as we are. He was the exponent of his own teaching. His "purpose, faith, longsuffering, love, patience, persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me." Such was the course of this man. Such was a course which would put to silence the spurious imitation which was resisting the truth: ever learning but never able to come to the knowledge of it.

If ever there was a time when the godly should live to Christ, it is now. It is the only way in which they will put to shame the counterfeits of the enemy, in which even His own are ensnared; and force the enemy, and the world around which he leads and governs to say, "This is the finger of God." God alone can produce life, and give the power and grace to live it here below. It alone is fragrant in His sight. "The life of Jesus made manifest in our body." May we be stirred to the depths of our souls with the thought of this victory, which we can indeed give Him over the enemy, even our faith; overcoming the world which He has passed through in His own perfection. "I have overcome the world." It is a beaten foe. Our faith in Him keeps us dependent and "This is the victory that overcometh the world, even our faith." (1 John 5: 4.)

Thus "life," which walks with God, and waits for Christ, and serves Him while it waits, is the subject initiative in his teaching here. (2 Tim. 1: 1.) It was promised in Christ Jesus before the world was: exhibited in Him on earth; (2 Tim. 1: 10), brought to light by the glad tidings of His work and victory. (2 Tim. 1: 10.) Those who have died with Him shall also live with Him, if we look onward to the future. (2 Tim. 2: 11.) It was seen in Paul as a present thing, as he walked and served continually. (2 Tim. 3: 10.) The enemy would frustrate it by his counterfeits but be brought to shame by a lowly, unworldly, devoted and separate walk with God. (2 Tim. 3: 8, 9.) And all that would thus live godly in Christ Jesus would suffer. (2 Tim. 3: 12.)

Still, the servant was to "continue in the things which thou hast learned, and been assured of, knowing of whom thou hast learned them." Never would there come a moment when such were to be abandoned; "Paul's doctrine" was the last revelation ever given; it was God's secret to those that fear Him who had an ear to hear. Until we all come in the unity of the faith, it would abide; because the Holy Ghost on earth remained. It has been the last truth restored to the church of God, as it was the last given; and when it was lost at the first, complete ruin supervened; and now when refused, or abused, by taking it up in the form without the power, it sounds as the tocsin to all further progress in those who are thus beguiled of the enemy.

The Scriptures of God are completed by the doctrine of the church through Paul. "Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for His body's sake, which is the assembly; whereof I am made a minister, according to the dispensation of God which is given unto me for you, to complete the Word of God." (Col. 1: 24, 25.) A segment of the complete circle of revelation was wanted when Paul was called, and by his doctrine all is told; there is no advance beyond it. John may unfold what was already spoken of, but no further truth is revealed. To go beyond it, and the Scriptures completed by it, is the spirit of error; of antichrist. John can tell the elect lady and her children "that many deceivers are entered into the world, who confess not Jesus Christ coming in flesh. This is the deceiver, and the antichrist." .... (and) "Whosoever goes forward and abideth not in the doctrine of Christ, hath not God."

How completely does the Spirit of God pronounce against all advance, all development; and all that would not abide in what was "from the beginning," i.e., from the complete revelation of the truth in Christ, unfolded through His Apostles by the Holy Ghost, John could say again "He that knoweth God heareth us: he that is not of God heareth not us. Hereby know we the Spirit of truth and the spirit of error." (1 John 4: 6.)

God has cast His people over on the Scriptures, in the last days. "I commend you to God, and to the Word of His grace, which is able to build you up, and to give you an inheritance among all them which are sanctified" (Acts 20: 32), said the Apostle to the elders at Ephesus, where "grievous wolves were entering, not sparing the flock." "Continue," says he to Timothy, as to all of us, "thou in the things which thou hast learned, and hast been assured of, knowing from whom thou hast learned them; and that from an infant thou hast known the Holy Scriptures." "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect thoroughly furnished unto every good work." (2 Tim. 3: 14, 16.)

The Walk of Saints according to the Spirit

The Walk of Saints according to the Spirit.

"Endeavoring to keep the unity of the Spirit." — Eph. 4: 3.

"Let every one that nameth the name of the Lord, depart from iniquity." — 2 Timothy 2: 17.

F. G. Patterson

Our present subject is to examine and ascertain, in some measure, from Scripture what our path is at the present time, and our responsibility in connection with the Holy Spirit's presence on earth, as members of the body of Christ, formed by His presence and baptism. May the blessed Lord guide us, as those who would say, "show me now thy way," and "Give me grace to walk therein."

First of all, then, we must examine the testimonies of Scripture as to the state of ruin into which the professing church has fallen, and in which we ourselves are involved. God permitted the roots and germs of all this state to come out in the apostolic days, so that He might give us the testimony of His word as to it all, and mark a path for His own in the scene of confusion which exists around us. We cannot escape from it to go outside; nor, at the same time, does God force us to abide in a path where the conscience is outraged, and the word of God discarded, and practices are found which have no warrant from Him. He gives us a plain path, where we may obey His voice, and have the joy of His presence with us in our course while here.

It is striking and instructive to see that the Epistle from which we have cited our text for this evening's lecture, was not written in a day when everything was in order, when the church of God was walking, in the first freshness of power and blessing, with Christ. If this was the case when it was written, we might have admired it, and thought of its perfection and beauty in days gone by; but we should have found no practical value in it for our own path in days of weakness and failure and ruin.

We see the wisdom of our God in giving us its teaching just when the days were darkest in apostolic times; when, as we read in Philippians (written at the same moment), "all were seeking their own, and not the things of Jesus Christ;" when "many walked," of whom the Apostle had told them before, and had now to tell them even weeping, that they were "enemies of the cross of Christ; whose end was destruction, whose god was their belly, who mind earthly things." Such were the days when "Ephesians" was written: the aged Apostle was in prison himself, and cut off from the work which he loved; all was rushing onward to ruin. It was then the time for God to bring forth by his means the most full and blessed unfolding ever given of the church of God. It was written in a day of ruin, as faith's provision for a day of ruin, until we all would come in the unity of the faith, and of the knowledge of the Son of God to full-grown men — into the measure of the stature of the fulness of Christ, that we might no more be "babes," etc. (Eph. 4: 13, 14.)

The gradual, but sure, decay had begun at once in the early church. Tares were sown amongst the wheat, and false persons were introduced from without, as Simon the sorcerer (Acts 8); the enemy, too, had begun to sow evil and discord within. (See Acts 5, 6.) This state of things is largely recognized in the various Epistles. In Corinthians the wisdom of men and sectarianism were springing up, and moral evil had been allowed (chap, 5), and doctrinal evil was spreading fast. (1 Cor. 15.)

The law had been introduced in Galatia; asceticism and philosophy had been added to the law in Colosse. There was Judaism and ceremonies on all sides (Hebrews), and the  presence of the Spirit forgotten. All this may be seen largely in the Epistles. But when we come to Paul's Second Epistle to Timothy, these things were there, and recognized as current, and all those of Asia had turned away from Paul, though not yet, perhaps, from Christ. It is then that the Holy Spirit in the Apostle forecasts the state of the "last days," which was then coming in. "In the last days perilous times would be there," and the state of nominal Christians would become like that of the heathen, as described in Romans 1: 29-31, compared with 2 Timothy 3: 2-5, with the difference of "a form of godliness," or "piety," while they "denied the power thereof." From such the servant should "turn away."

This, then, was the state of the professing church which had been established on earth as the "pillar and ground of the truth." (2 Tim. 3: 15.) It was now the sphere where error and evil existed unchallenged.

We must now ask, What are God's principles, when the sphere set up by Him at any time in the earth became corrupted as this before us ? We may even see that these principles were His before evil entered the scene, and were the true principles, unchanged by any circumstances, which ensues. They were "separation" and "largeness" — separation to God because He is holy; largeness of heart because He is gracious! We see this in paradise before man fell. He planted a garden in Eden, and separated it from the rest of the scene, for the man to dwell in, and dress it and keep it; yet from it flowed four rivers, to carry its blessings to the four quarters of the earth.

When the world was judged, and again peopled, and divided into nations at Babel, God called a man out of it, separating him to Himself, because He was holy; yet, because He was gracious, He promised that "in thee shall all the families of the earth be blessed." So also in Israel; He brought them out of Egypt, that He might dwell among them, and His word was, "Thou shalt be holy with the Lord thy God." (Deut. 17.) Yet they were to be the centre from which blessing should flow forth to the nations, who might there learn that He was God. "In Judah God was known; his name was great in Israel." In the church of God, too, the saints were not of the world, even as He was not of the world; yet the desire He expressed was, "that they all might be one, that the world may believe." (John 18.) These instances show us the principles that should guide His own.

We see this illustrated in the day when Israel corrupted themselves, and, under Aaron, made the golden calf. Moses had gone up, to receive the law, to the top of Mount Sinai, when the people revolted against God, and returned to idolatry, out of which they had been redeemed. Moses came down with the tables of the law in his hands, and saw the calf and the dancing; but, with the blessed intelligence of one who was in spirit with God, he acts in a moment in a way that saves the honour of Jehovah, and spares the people. Had he kept the tables of the law outside the camp unbroken, he would have compromised the authority of the Lord. And had he entered the camp with them, the people would have to be cut off. So he broke the tables before the mount!

He then returns to God, after the tribe of Levi had executed the discipline of God upon their brethren, earning their place as the priestly tribe. (Ex. 32.) Moses then prayed to the Lord to spare the people, or to blot him out of the book He had written. Nay, said the Lord, "Him that sinneth will I blot out of my book." Moses then returns to the desert, and while he waited to see what the Lord would do, and the people stripped themselves of their ornaments before the mount, Moses "took the tent, and pitched it outside the camp, afar off from the camp, and called it the tabernacle of the congregation. And it came to pass that every one which sought the Lord went out unto the tabernacle of the congregation, which was without the camp."

Here was the most glorious moment of all his history. The moment when he so apprehended God, and His holy nature, that, without even a command from Him, he does that which was suited to Him; and the cloudy pillar, emblem of His presence, came down, and spoke to Moses, as a man speaks with his friend! Here was separation to God, yet largeness of heart for His people, and for their true blessing.

We might trace through Scripture many instances of this kind, which show us that separation to Him is the true path for His own, when that which He had set up in blessing had corrupted its way in the earth. We see it in Israel separated from Egypt: Moses separating from Israel at the moment cited. The Nazarite Samson, separated from Israel, when they were under the domination of the Philistines. David's men separated to him in his days of rejection. Jeremiah's directions to separate himself from the people to the Lord (Jer. 15), that he might be God's mouth, to separate the precious from the vile. So the "mark" to be set upon them who sighed and cried for the abominations in Jerusalem. (Ezek. 9.)

The Baptist separating the repentant remnant to Christ. The church separated from the nation at Pentecost. Paul separating the disciples from the others. (Acts 19.) The directions, "Come out from among them, and be ye separate, saith the Lord," etc. (2 Cor. 6.) But when we turn to the Second Epistle to Timothy, we find this principle applied to our path in the simplest and most striking manner. The aged Apostle turned to his own son in the faith, with his heart burdened with the sin in which the people of God now were involved; yet bright in the freshness of the courage needed to lift one above it all, and give the sense that God was above all the evil around.

It is often the case that the soul gets under the power and sense of the evil to such a degree, that it becomes occupied with it, thus losing sight of God. This is a wrong state to drift into, and never will give power to surmount the evil in anywise. Grappling with the evils in the world, or the so-called Christian world, is not our path. But while persuaded of their existence and power, the heart can turn to God, and find Him and His ways superior to the evil; and we are called to separate ourselves to Him.

This character of things occupies the greater part of the Epistle. The Spirit of God recognizes that there is no ecclesiastical recovery for the church of God, as a whole, to be looked for; while there always is individual recovery by the truth. He had been treating of the false teaching of Hymenaeus and Philetus, and such like, when he adds, "Nevertheless, the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And let every one that nameth the name of the Lord depart from iniquity." How refreshing to think that no amount of corruption had destroyed that sure foundation of God! There stood the everlasting truths, which never altered, though the house of God had enlarged itself to what he likens to "a great house," with "vessels of gold and silver, of wood and of earth, some to dishonour," yet scattered abroad by the devices of men, and by the craft of the enemy, within that sphere were those who were Christ's.

"The Lord knoweth them that are his," said one inscription of the seal of God! The eye of man could not single them out, nor even the eye of faith discern them. They may be like the seven thousand who had not bowed to the image of Baal in Elijah's day, whom the prophet had never discovered. Still, God knew them; they might be as the godly ones in the day when Israel's heart was as hard as an adamant-stone, when Ezekiel prophesied in vain; they were known of Him who knows all hearts, and He called to the executors of judgment in Jerusalem — "Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh, and that cry for all the abominations that be done in the midst thereof," before judgment which would not permit of pity, fell on the rest. (Ezek. 9: 4.) God knew those in that day, those who were His; and He knows them now, as our passage in 2 Timothy 2: 19 testifies. This is the privilege of all who belong to Him.

But now he turns to the reverse of the seal, and reads the second inscription: "Let every one that nameth the name of the Lord depart from iniquity." Here, then, is the way I may see those hidden ones of the Lord; they must be separate from evil to Him. Simple yet comprehensive step! Let the evil be moral, doctrinal, intellectual, or religious, the path is the same — to "depart from iniquity" is the responsibility of the saint who names the name of the Lord. Vessels of honour and of dishonour — precious and vile — may be there. The Hymenaeus and Philetus may have to be condemned, but the true soul must "purge himself from these" that "he may be a vessel unto honour, sanctified (or, separated), and meet for the Master's use."

Let me remark as to that word, "purge." It is found but twice in the original tongue of the New Testament Scriptures. The first place we find is in 1 Corinthians 5: 7: "Purge out the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our Passover is sacrificed for us." This marked the responsibility of the whole church of God, set up on earth as "an unleavened lump." She was to maintain her place in this, and to "purge out" all that savoured of the old leaven — the evil which was then creeping in at Corinth, as this chapter shows. But she did not, as a whole, do this. She soon became indifferent to the evil, which soon, alas! became her characteristic, and not the holiness due to Christ. Now comes the second use of the word. The individual, finding himself in the midst of "a great house," filled with "vessels to honour and dishonour," was to "purge himself" from such, by standing apart from them, as from all this which dishonoured the Lord, in order to be a vessel unto honour for the Master's use.

But when a soul has taken this step, it might engender a Pharasaic spirit in him, in standing thus apart because of his Lord, and so we have next, "But follow righteousness, faith, love, peace, with them that call on the Lord out of a pure heart." He would find others who, like himself, had grace given to be separate to the Lord, and he was to walk with such, in holiness of conduct, and a pure heart likewise.

But this separation to the Lord has, so far, only a negative character. But this is the responsibility of the "house of God," now become like "a great house" around him. We want something more, therefore; we require a positive ground of action for our souls in the midst of the scene. Here, then, comes in the never-changing truth of the unity of the body of Christ, of which he is a member. This abides here on earth in the midst of Christendom. It is within that sphere that the Holy Spirit maintains, in unbroken unity, the body of Christ.

Granted that outwardly it is broken to fragments to our vision, and the members of that body are scattered in every section of the professing church; granted, too, that it is utterly impossible to restore it to its original state, that no skill or power can ever set it right again — all this is quite true; but then I am ever responsible to set myself to rights, before everything, with God. I am a member of Christ, and separate from evil; well, I am not the only one whom God has called so to act for Him, because He is holy. I find others also; we meet as His members to worship the Father, to remember our Lord; but it is as members of Christ, and as acting in the truth of that body of which we are members — we can be together — and on no other ground! (I mean no other ground according to God.) We are thus in a breadth of truth which embraces every member of Christ on the face of the earth!

This is "endeavouring to keep the unity of the Spirit in the bond of peace." We can neither keep, nor break, the unity of the body — that is kept by the Spirit Himself intact, spite of every failure of man. But we are called to "endeavour to keep the unity of the Spirit in the bond of peace."

What, then, is this unity? It is the power and principle by which the saints are enabled to walk together in their proper relations in the body, and as members of Christ. It may involve my separation from one member because he is attached in practice, or religiously, to that which will not stand the test of the word of God. It may call me to walk with another who is walking in godliness and in its truth. I may find a true soul who sees the truth up to a certain point, but no farther; I can enjoy with such all that he enjoys in the unity of the Spirit. Suppose fresh light reaches his soul, and he refuses it, then we part! I must never weaken the path I am called to by compromise with him of the truth. All this involves the body of Christ; it is the ground of action, because the Spirit of God maintains it.

This unity, too, excludes individuality most fully. No one can take an isolated place. If he is called to stand alone in some locality because of the word of the Lord, it puts him in communion, and on common ground, all over the world, in other localities, with all who are walking in such a truth. It excludes individuality, too, when together with others; one might  be tempted to act in independency of other members of Christ — to take action himself, not in communion with the rest. It throws us outside every system of man, too, but keeps us in that unity which is according to God!

Now here is the divine and positive foundation under our feet for this day of ruin. This is not merely a negative path. It is wide enough for all, because it embraces all in its breadth, whether they are there, or not. It is exclusive of evil from its midst, as known and accepted; to admit it would cause it to cease to be the unity of the Spirit. It is not merely the unity of Christians — which is the effort of the many to effect, often to the refusal of the truth of the body of Christ. How often do we see the effort to be together apart from its truth, merely as believers in the Lord. Men may make many unities, and attach Christ's name to them, and call it the church. God attaches unity to Christ, not Christ to unity! Then it must be true in nature to Him whose body it is; it must be practically holy and true. (Rev. 3: 7.)

Trial may come in, and the enemy seek to mar this effort of the faithful to act for God. Discipline, too, may have to be resorted to, to keep those thus gathered together true and right. When this is so, the action taken in one place in the Spirit, and in obedience to the word, governs all others, where the people of God elsewhere are thus acting in the truth. The Lord's table being spread, as that in which we own the unity of the body of Christ (1 Cor. 10: 16, 17) is in the midst of those gathered together in the name of Christ. (Matt, 18.) One in communion at it in one part of the world, as with those who are endeavouring to keep the unity of the Spirit, is in communion with all, wherever they may be found. Once ceasing to be in communion in one place, ceases in all. Thus individuality is impossible, apart from unity; or unity from individuality.

It is only in the church of God, or in its principle, we have both maintained. In popery we see unity, but no individuality; in other sects individuality, but no unity. In the unity of the Spirit we have both, and there only.

Then the cry of others is, "You want us to come to you, and hear the truth; why do you not come to us?" The question is most natural, but the answer is plain: We never can make wrong right by mixing with it; we desire your blessing; we desire that you who are not with us may act on what you are, as members of Christ, by one Spirit, and with us on the only divine platform on earth! You would be the first to blame us, did your conscience bow to the truth, for having weakened or falsified it by mingling with error, in order to win others to be with us. Your title is clear to be at the Lord's table with us, if you are a member of Christ (we assume that you are walking in uprightness of soul before God). We dare not ask other terms than this for your being in your true place. I have heard it has been said by others what we look for more — such as exacting promises that you go to no other gathering of Christians, and the like. This would be unintelligent in us in the strongest way, we would be making more than membership of Christ, and holiness of walk your title to your place.

Your coming to help us to be faithful to the Lord should receive a hearty welcome from us in His name. Let us not suspect any other motive in those who come than our own desire, through grace, to do the same. Often have I seen souls come in all simplicity, who would be scared away had they been placed under a condition; for when they came, they found His presence there, and never left again! A soul finding itself with Christ would not likely seek to wander away again to other paths, even though it may be a pathway of reproach "outside the camp" with Him.

A word now, in conclusion, as to the place of those who are together, in these last days, in the truth. We sometimes hear of being "a testimony." I ask, To what? And I reply for all, We are a testimony to the present state of the church of God, not what it was once, but what it is. But suppose we are really thus a testimony to its failure, this involves much more than at first sight we would think. We must in such a case be as true in principle and practice as that which has failed! Though but a fragment of the whole, this must be really a true fragment. This will ever keep us lowly in our own eyes, and nothing in the sight of others. As long, therefore, as we are a testimony of this character we shall, by grace, never fail! The Lord alone will be our strength and our stay in days of ruin, and perilous times of the last days.

In the great sphere of the profession of Christianity on earth — the responsible church, or "house of God," where His one Spirit dwells and operates, there is a divine current in which the faithful will be found. In one of the great lakes, or inland seas of Switzerland we find what will illustrate my meaning. One of the great European rivers runs into this inland sea at one extremity, and out at the other; but it is found that the current of the river is traceable all through the vast sheet of water. There are also, as a matter of course, the eddies and the back-water, which is near the current, and the dead water outside its influence. Thus it is in the professing house. There are those to be found in the current of the Spirit within the great professing body; there are others whose position would be near it, though not in the stream, but, as it were, in the eddies which are close at hand. There are others who have turned aside, and been drawn into the back-water, and never seem to recover. Others, too, who are found in the dead-water, out of the reach of the current, or even of its influence.

It becomes, therefore, a very real question for each — "Where am I?" "Am I like a chip or a withered leaf, in the eddies, or in the back-water, or in the stream?" If in the last, we are carried along in that one path, in the freshness and energy of the one Spirit of God, in the truth of that one body of Christ, of which we are living members; faithful to Him who loves us, yet will-less and obedient in His hands, who can use for His own glory, and the blessing of others, the weakest vessel, if in the current of His Spirit, in the truth.

Practical Value of Paul's Doctrine

Is there ever a time when Paul's doctrine is of no practical value to those who would walk with God?

Col. 1; 2 Tim. 3.

F. G. Patterson

The truths unfolded and warnings given in the Epistles of Paul, invaluable at all times, are of incalculable value at a day like the present. The seeds and first symptoms of all that which is now seen in well-developed character around us had their existence thus early in the history of the Church; and divine wisdom, foreseeing the results of them all, has not only foreseen but provided for the difficulties and exigencies of such an evil day. This is one of the blessed characters of the ever-living Word of God. It proves, as the difficulties arise and complicate themselves, how matchlessly full of divine and unerring wisdom it is. One is not surprised at anything that has arisen. Scripture has prepared us to expect that the evils would arise and the truth would be surrendered, and falsehood glossed over with an appearance of the truth, as we painfully discover around us. Still the unerring and unfailing manner in which it meets, and guides, and directs, the Christian who is subject to it, in every difficulty of his path, in a labyrinth of evil, and unfolds its varied and wondrous beauty and resources for the Church's need, elicits a note of praise, often silent, but deep, to Him who is its author, and whose perfect wisdom shines in that which is so worthy of Him!

One is struck with the wisdom and beauty of the style in which Paul, when writing to the Colossians, unfolds before their eyes the glories and magnificence of Christ, in whom all the fulness of the Godhead was pleased to dwell. (Chap. 1) The work of the Father for them and in them, in making them meet for the inheritance of the saints in light; translating them into the kingdom of the Son of His love, the centre of all His counsels. Their danger lay in "not holding the Head;" and thus they were allowing themselves to be deceived by the craft of Satan, under the pretense of humility and lowliness, and were turning ordinances into a means of gaining a standing before God, instead of using them as a memorial of their having been introduced into a standing, known and enjoyed, and possessed before Him.

Before one word of warning or upbraiding falls from his pen, he discloses the glories of the Son, the centre of the Father's counsels; by whom, through sin-bearing, and death, and judgment, the fulness of the Godhead had cleared the ground for the reconciliation of "all things" in the new creation, of which He was the centre, and through whom believers had been reconciled to God.

What a rebuke to the state of things which we find touched upon in the second chapter of the Epistle! — "philosophy," "vain deceit," "traditions of men," "elements of the world," "meats," "drinks," "keeping of holy-days," "new moons," "sabbaths" (which were shadows which had vanished into their nothingness, when the substance, Christ, had come), "voluntary humility," and such like. Things with which a natural mind could occupy itself, and which had a "show of wisdom" and worship devised by the human will, so gratifying to the flesh.

The Apostle ranges as it were through the region of creation, providence, redemption, and glory (chap. 1: 15-22); as if he said, "There is not a spot in the wide universe of these things that I will not fill with Christ. I will so unfold and expand Him before your eyes, that I will only have to mention the follies of chapter 2 which have occupied your minds, to make you blush about them; and this is the very One in whom all the fulness of the Godhead was pleased to dwell, and who dwells in you (chap, 1: 27) and ye are complete (or "filled full") in Him (chap. 2: 10). Foolish people, see what you have been doing. Is not that a more touching rebuke for you, than if I had charged you with the infantile follies of which I have heard?"

I desire to put before my readers a line of truth which has struck me much of late in chapter 1 of this Epistle, coupled with 2nd Timothy 3; and to bring before their minds certain truths of great importance which the Apostle presses, when the seeds of the evil had begun to show themselves, and which in this day have grown up and ripened into such a harvest. It seems to me that he has them specially in his mind as the grand preservatives which would guard the faithful against all that was coming. This is the more remarkable when we find that he presses the very same things on the consciences of the faithful in the perilous times of the last days. So that whether in the beginning or the ending of the church's sojourn here, the truths which would preserve and gird the loins of God's people would be the same.

I gather from the general teaching of the Epistle that the Apostle, who had never seen the Colossians (chap. 2: 1), had heard of them through Epaphras, whose ministry of the gospel had evidently been blessed to them. He had brought tidings of them to the Apostle (chap. 1: 8), of their fruit-bearing reception of the gospel. The Apostle contemplates a double condition of soul: first, that of the knowledge of the glad tidings; and secondly, a condition produced by being filled with the knowledge of God's will, for which he prayed (ver. 9, 10); in order that, through it, they might walk worthy of the Lord, unto all pleasing, and be fruitful in every good work, and thus grow through the knowledge of God. In a word, it is the knowledge of the mystery of Christ and the Church.

Consequently, he contemplates his own ministry under these two heads: first, that of the Gospel to every creature under heaven (ver. 23); and, secondly, that of the Church, which completed all the counsels of God (ver. 22-26). Revelation, up to the point of Paul's ministry, had embraced creation, the law, redemption, the Person of Christ, the ways of God, His government, etc. There was but one thing now, and that was the revelation of the mystery of the Church, which, when, given, completed (or filled up) the Word of God.

Christ — the Son of David and heir of his throne — rejected by the Jews and by the world; crucified and slain; raised up again by the power of God, and by the glory of the Father; seated in the heavens in the righteousness of His God, having answered God's righteous judgment against sin, death, judgment, wrath, the curse of a broken law — all borne and passed through to the glory of God; sin put away, sins borne; the "old man" judicially dealt with, and set aside for ever; a Man — the Second Man — the last Adam — in heaven in divine righteousness!

The Holy Ghost personally on earth witnesses to the righteousness of God, and to the justification of the believer according to its full display. Eternal life by and in the Spirit, and its conscious possession, communicated to the believer by the Holy Ghost. The Holy Ghost acting as the power of this life in his walk, guiding, directing, controlling, and rebuking him. The believer sealed with the Spirit, uniting him to Christ — a Man in glory, his body a temple for His indwelling; and thus the bond of union between all those who are His, one with another, and with Christ, His presence and baptism constituting "one Body," composed of such, here in this world. God dwelling amongst His saints here, as a habitation, in Spirit, not in flesh.

The Holy Ghost, the power for the exercise of the gifts that Christ, when He arose and ascended up on high, received as man, and bestowed on men — members of His body — thus "dividing to every man severally as He will;" reproducing, too, "Christ," the "life of Jesus," in the mortal bodies of the saints. The power also of worship, and of communion, joy, love, rejoicing, and prayer. Teaching them to await the hope of righteousness by faith, even the glory itself. Leading them to wait for Christ and producing the longing "Come" in the "Bride", (and inviting "him that heareth" to say so, too), while her Lord still continues, the object of her hope, as the "Bright and Morning Star." Meanwhile transforming them into Christ's image of unfolding, in the liberty of grace, the glories of Him in whose face shines all the glory of God!

Such are some of the features of the "doctrine" of Paul.

We find then a condition of soul in the Colossians for which the Apostle can give thanks (ver. 3-6). They had received the gospel, and it was bringing forth fruit in them since the day they knew the grace of God in truth. But he well knew that the mere knowledge of the gospel, blessed even as it is, would not enable them to "walk worthy of the Lord unto all pleasing." It needed something more than the mere acceptance of the glad tidings to guide the steps of the Lord's people in a walk worthy of Him; and hence, while he can give thanks for the first condition of soul produced by the glad tidings, he ceased not to pray for them that they might have the second.

How many of the Lord's people there are in the first state in the present day who are rejoicing in the grace of the gospel, and yet who have never attained to the second; nay, who even think that anything beyond the mere knowledge of the gospel is but speculation, or opinions of men, without power or value for the practical walk of the saints! I think I am warranted in saying, that after Epaphras saw Paul, and learned the deep and paramount importance of that knowledge for which Paul prayed that they might know, that Epaphras was fully convinced of the value and importance of their learning the second character of the apostle's ministry, that he, likewise, laboured earnestly in prayer for them that they might "stand perfect and complete in all the will of God." (Compare Paul's prayer in chap. 1: 9, 10, with Epaphras' prayer in chap. 4: 12.)

We see, therefore, three prominent and important matters which the Apostle presses in Chapter 1.

First. The importance that the saints should be instructed in the second character of the ministry, of the Church — the Body of Christ, its Head. So that, understanding the deep responsibility which flowed from membership of such, they might hold fast the Head, and walk worthy of the Lord unto all pleasing.

Secondly. That the Scriptures were now filled up, or completed, by the revelation of this mystery. No room was left consequently for tradition or development of any kind. It was the grand summing up of all the revealed counsels and purposes of God the Father, for the glory of the Son. They had, up to this, embraced and treated of creation, law, government, the kingdom, the Person of Christ — the Son, redemption, etc. There might be, and doubtless was, a further development of the details of these subjects, as by John in the Apocalypse, etc., but still it would only be the unfolding, and the summing up of the details of what had been the subject of inspiration. Paul's ministry it was then, revealing the mystery concerning Christ and the Church, which completed the Word of God (chap. 1: 25).

Thirdly. The glory of the Person of the Son, who is the image of the invisible God. No man had seen God at any time, the only begotten Son, who is in the bosom of the Father, had declared Him (John 1: 18). He had created all things. By Him all things were upheld. He was the first-begotten from among the dead, and as such the Head of His Body, the Church.

All fulness was pleased to dwell in Him, and to reconcile all things to Himself; and He had reconciled the saints, who before had been aliens, and enemies in their minds by wicked works, in the body of His flesh through death. Thus the regions of creation, providence, redemption, and glory, are ranged through by the Apostle, and Christ unfolded as filling all things. It is the glory of the Person of the Son!

To repeat them, that the mind may recall them simply, they are three, viz.: 1st, The doctrine of Paul; secondly, The Scriptures, which had been now completed by his ministry; and thirdly, The Person of Christ.

These were the truths on which so much hung and flowed from, which would be the safeguards for the faithful in an evil day.

I do not here enter into more detail, but notice them as those truths to which he directs special attention to meet the dangers he fore-saw in the beginning of the history of the Church.

I now turn to the instruction which he gives in the Second Epistle to Timothy, which would afford an unerring guide to the faithful at the closing of the history of the Church in the last days. The mournful heart of the Apostle unbosoms itself to one whom he loved, and to whom he could communicate his thoughts freely; he unfolds to him the irreparable ruin into which the Church was fast drifting in her outward, responsible condition. He does not look for any restoration — not even the ability on the part of the faithful to leave the outward professing mass. He does not in the Epistles to Timothy speak of the inward graces and Christian affections, which are to be the more cultivated than ever in such a state of things, as he does in the Epistle to the Philippians. He does not speak in them of the Church as the Body of Christ or Bride, nor of the relationships of Father and children, as elsewhere. What he treats of is the outward thing before the world, in the character (as in 1 Tim. 3: 14-16) of what it had been set in the world to be for God.

It was His house, the Assembly of the living God, the pillar and support of the Truth, the vessel in which the Truth was to be displayed; and the mystery of Godliness — the manifestation of God in Christ, and the surrounding truths — was to be her testimony in the world. She was a light-bearer to reflect Him as His epistle, and respond to God's purpose in this place. In the second Epistle the Apostle sees that all was now hopelessly and irrevocably gone. The house of God had become a great house in which iniquity was rife, and vessels to dishonour had found a lodgement and were at home in it. Paul had been "turned away from" by all in Asia. He is here, I doubt not, a representative man, one through whom the Holy Ghost can say, "Be ye followers together of me" (Phil, 3); and one who walked in the power of his own doctrine.

He marks out in a clear line the pathway of the faithful in such a state of things: they were to depart from iniquity — "Let every one that nameth the name of the Lord (Kuriou) depart from iniquity." (Chap. 2: 19.) Every one who owned Him as Lord. Whatever form it would take, the simple and primary step should be to depart from iniquity. From vessels, which were not honouring Christ in their walk, one was to purge oneself, and thus that one might become a vessel unto honour, fitted and meet for the Master's use. Fleeing from youthful lusts (i e., having inward personal holiness) was to be the character of one's walk. And then (all before this being negative) the positive following of righteousness, faith, love, and peace with those who were calling on the Lord out of a purged heart. (See Chap. 2. 19-22.)

But the question now comes, When the saints had done this, when they had departed from iniquity, purged themselves from the vessels to dishonour, were walking in holiness and following these things together, is there anything provided for them, when corruption surrounds them on all sides, to keep them together after a divine fashion in the midst of it all? Would they not be open to the admission of evil amongst them again, and thus find that separation from it was of no avail? In the Epistle to the Colossians, Paul had shown an Epaphras the necessity of having the saints instructed in the second part of his ministry when they had been established in the first — that is, when they had received the grace of the Gospel, that they might know the full counsels of God in the doctrine of Paul, in order to walk worthily of the Lord. Yea, that he ceased not in all earnestness and in the Holy Ghost, to pray that they might be thus instructed.

Would this now be that to which he would again point them? Here then comes the grand truth, he recalls the very same three things as those which at the beginning he had pressed upon the Colossians as the safeguards for the faithful in the perilous times — times when the profession of Christianity is described in words so nearly like those by which he had described the corruptions of the heathen world, when sunk down into the lowest ebb of degradation and departure from God.

If the closing verses of Romans 1 are compared with the first four verses of 2nd Timothy 3, this will at once be seen. In describing the various manifestations of evil in these verses, three prominent features will be found in them, viz.: 1st, Self-predominating (Christianity is the denial of self); 2nd, A form of godliness, while the power would be denied; and 3rd, Active opposition to the truth by the most subtle device of the enemy — that of imitation — the device of Satan in Egypt by the magicians, by copying Moses' miracles performed by the power of God, and thus Satan's power practically nullifying that of God. To counter-balance those characteristic features and keep the faithful after a divine fashion, the Apostle names the same things as before we noticed to the Colossians: 1st, "My doctrine;" 2nd, The "Scriptures;" and 3rd, The Person of Christ as an object of faith. These he unfolds in the remaining portion of the chapter. (Ver. 10-17.)

The doctrine of Paul (see also the manner of life which flowed from it) is that which is to keep divinely together those who would call on the Lord out of a pure heart. It embraces all the principles and truths connected with it, as when first revealed. Ruin and failure could not affect it, nor hinder the practice flowing from it. Nor would it ever be impracticable for the faithful few to exercise the godly discipline and exclusion of evil from their midst, inculcated by him. (See, 1st Cor.) Outward unity, seen to such a beautiful degree at the first (Acts 2, 4), might be gone for ever. The unity of the Spirit in the Body of Christ would never fail, and this the Christian was exhorted to endeavour to keep. (Eph. 4: 3, 4.): Come what would, there never would be a time while the Church would sojourn here, when Paul's doctrine would be a nullity or impracticable to the veriest handful of the faithful who sought to call on the Lord out of a pure heart, and live godly in Christ Jesus.

Such is then the prominent and first-named point in the chapter. "But thou hast fully known my doctrine" etc. The resource — the safeguard — the ground or principle of action of the saints in an evil day. Without Paul's doctrine, they had nothing stable to preserve them and keep them together on divine ground in the midst of corruption; with it, they would find that under their feet which would never fail.

Have we then Paul's doctrine? We may boast, as all do, that we have the Scriptures — surely it is well. We may have confidence, that an ever faithful Lord will never leave nor forsake His people, and that He knows them that are His, and will keep them unto the end. But can we say that we have Paul's doctrine of the Church — the Body of Christ on earth formed is by the presence and baptism of the Holy Ghost? Having it, can we say that we are as living members, acting upon the truth of it through the never-failing supply of grace He gives? Or, do we come under the character of those who are described as "ever learning and never able to come to the knowledge of the truth — those whose mind and intellect the truth has reached, but without faith, and hence without practical value in our lives?" Of the truth we can say as of faith: "What profit, my brethren, if a man say he have the truth?" if he have not shown that he has faith in it, and thus has learned to act upon it as something in which he believes?

It is always a sign that a man has faith in the truth which he knows, when it has had its corresponding effect upon his life — when it has been acted upon in practice. No man has ever had the joy and power of a divine truth till he has accepted it, and walked therein. Many are thus ever learning and never able to come to a divinely confirmed knowledge of it, because the practice is wanting. It is learned in the intellect; the natural mind is touched, perhaps, with the beauty and divine excellence of it; it cannot be denied, but there is no faith in it. It has not been learned in the conscience and in the soul; and when tribulation or persecution arises because of it; he is offended — deems it non-essential perhaps — and surrenders that to which he has never come to a divinely-given knowledge.

If ever there was a day when there was such a thing as "salt which had lost its savour," it is the present. The most touching — the very highest truths of God have become the topic of the world's conversation. They are held by many saints after a fashion in which the edge and power of them are lost. A worldly talk and conversation are coupled with the intellectual knowledge of the highest truths of God; and like salt that has lost its saltness, one can but ask of it, "Wherewith shall it be seasoned? It is neither fit for the land, nor yet for the dunghill; but (even) men cast it out." (Luke 14, 34, 35.)

"But thou hast fully known my doctrine, manner of life, purpose, faith, long-suffering, charity, patience, persecutions, afflictions, which came unto me at Antioch, Iconium, at Lystra; what persecutions I endured; but out of them all the Lord delivered me. Yea, and all that will live godly in Christ Jesus shall suffer persecution. But evil men and seducers shall wax worse and worse, deceiving and being deceived. But continue thou in the things that thou hast learned and hast been assured of, knowing of whom thou hast learned them." (2 Tim. 3: 10-14.)

May the Lord open the understanding of His beloved people, and in the midst of the confusion and corruption of such an evil day — when men are saying, "What is truth?" and yet not caring for the reply, they may find there are such principles in the Word of God as no amount of man's failure can ever touch, and which are ever practicable to those who desire humbly to walk with God, and to keep the word of the patience of Jesus, till He comes. May they learn to walk together in unity, and peace, and love in the truth, for His name's sake. — Amen.

F. G. P.

"We can only be, in truth, a testimony to the complete failure of the Church of God. But, to be such, we must be as true in principle as the thing that has failed. And, as long as we are a testimony to failure, we shall never fail." (Words of Truth, New Series).

The Church which is His Body

"The Church which is His Body" (Eph. 1: 20, 21)

With Some Collateral Truths

F. G. Patterson

"Show Me Now Thy Way"

"He Preserveth the Way of His Saints"

About 1870 New Edition

Preface

Much need has been felt for a concise, simple statement of the principles which should guide the Lord's people who have had grace and faithfulness given them to "depart from iniquity," in the professing church (which Paul likens to "a great house,") in late years. So many wiles and artifices of the enemy have been set to work to prevent them from walking in the truth, that many have found extreme difficulty in finding God's pathway in such a labyrinth of evil and corruption as is around. It is to be feared that the difficulties have almost deterred many from seeking it further, if not giving up in despair the endeavours to discover God's way.

This being the case, the few following remarks (which contain but an outline of the immense principles treated of) are put forth with the earnest humble hope, that the Lord may use them for His own glory, and make them helpful to the children of God in seeking to discern their pathway amidst the corruptions of Christendom in these last days. A pathway which is so simple and clear to the believer, where there is a single eye; and the truth of which has more deeply convinced, as they have followed it, the souls of those whom a God of truth has in grace guided therein.

These remarks are committed, in all humility, to Him who alone can make them of any value, by using them in the power of His gracious Spirit — to Him whose right it is, with the weak things of the world, to confound the things that are mighty, so that no flesh may glory in His presence.

With the hope that He may use and bless them, they are sent forth to His Church.

"The Church which is His Body"

In Ephesians 1: 22, 23, the Church of God is termed the "body of Christ." When Christ was exalted to Heaven as Man, we learn that God, "gave him to be head over all things to the Church, which is his body, the fulness of him that filleth all in all." (Eph. 1: 22, 23.) See also 1 Cor. 12: 12, etc. "For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free, and have been all made to drink into one Spirit: for the body is not one member, but many," etc. Again in Col. 1: 18, Christ risen from the dead "is the head of the body, the Church: who is the beginning, the firstborn from the dead." Christ has been exalted as Man to heaven, after accomplishing the work of redemption on His cross.

He was "with God," and "was God," the eternal Son, before anything we could conceive had a beginning. He was glorified as Man when he ascended to the right hand of God. God was glorified as to sin by Him in the work of His cross. Every moral character of God — justice, truth, majesty, love, righteousness — all glorified and established in that work of Jesus. "Now is the Son of man glorified, and God is glorified in him. If God be glorified in him, God shall also glorify him in himself, and shall straightway (i.e., without waiting for the days of the kingdom, but straightway) glorify him." (John 13: 31, 32.) And so God "raised him from the dead, and set him at his own right hand in heavenly places. .... And gave him to be head over all things to the Church, which is his body." (Eph. 1: 20, 21.)

When Jesus was glorified, the Holy Ghost descended from heaven on the day of Pentecost, according to the word of the Lord, "I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever." "The Comforter, which is the Holy Ghost, whom the Father will send in my name." (John 14: 16-26.) "It is expedient for you that I go away, for if I go not away, the Comforter will not come unto you; but if I depart I will send him unto you. And when he is come," etc. (John 16: 7, 8.) Again, "When He was risen from the dead, He commanded them not to depart from Jerusalem, but to wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water, but ye shall be baptized with the Holy Ghost not many days hence." (Acts 1: 4, 5.)

Again, "When the day of Pentecost was fully come, they were all with one accord in one place, and suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting. . . . And they were all filled with the Holy Ghost." Again, "Jesus of Nazareth, a man approved of God among you by miracles, and wonders, and signs, which God did by him, .... being delivered by the determinate counsel and fore-knowledge of God, ye have taken, and by wicked hands, have crucified and slain; whom God hath raised up.....Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear." (Acts 2: 1, 2, 4, 22, 23, 24, 33.)

The Holy Ghost descended from heaven, then, when the Lord Jesus was glorified; abides for ever with the Church — "He shall abide with you for ever," (John 14: 16); and "By one Spirit we are all baptized into one body, . . . . and have been all made to drink into one Spirit." (1 Cor. 12: 13.) He unites all believers, since his descent, as one body, to their Head exalted to heaven. "He that is joined unto the Lord is one Spirit." (1 Cor. 6: 17.) All those, no matter where, who are united to Christ by the Holy Ghost, compose the "Church, which is His body," the complement or fulness of Him that fills all in all. They are said to be quickened together with Him, raised up together and seated together in Christ in heavenly places. (Eph. 1: 19; 2: 6.) They are not in actual bodily presence there as yet, but they wait for Him to come and take them to Himself — "I will come again and receive you unto myself."

Hence the formation and calling of the Church of God, or body of Christ, begins at the descent of the Holy Ghost at Pentecost, and ends when the Lord Jesus comes to take it up to meet him in the air. The Corinthians came behind in no gift "waiting for the coming of our Lord Jesus Christ." (1 Cor. 1: 7.)* In Philippians, "For our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus Christ." (Phil 3: 20.) "When Christ, who is our life, shall appear, then shall ye also appear with him in glory. (Col. 3: 4.)

{*I do not distinguish here — what Scriptures does clearly — the coming for the saints, from His appearing or manifestations in glory with them, as our present subject does not need that we should do so.}

The Thessalonians "turned to God from idols . ... to wait for his Son from heaven." (Thess. 1: 9, 10.) In writing to them the Apostle gives the details, "We which are alive, and remain unto the coming of the Lord, shall not prevent (anticipate) them which are asleep, .... (for) the dead in Christ shall rise first; then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord." (1 Thess. 4: 15-17.) "Behold I show you a mystery, we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye. .... The dead shall be raised incorruptible, and we shall be changed." (1 Cor. 15: 51, 52.) This chapter treats of the resurrection of the saints — "Christ the first-fruits, afterward they that are Christ's at his coming" (verse 22) — and none else.

These two events, then, are the beginning and ending of the calling out of the Church of God, or body of Christ, viz., the descent of the Holy Ghost at Pentecost, and the coming of the Lord to take the saints to heaven. The Holy Ghost unites believers into one body, and to Christ as head of His body. There was not, nor could there have been any union of this kind in the Old Testament times. Salvation belonged to all saints, in virtue of the work of Christ, who had been, or will be, either before the Church began to be formed, or after it shall have been taken up; but no union with Christ, or position in the body. Union with Christ is by the indwelling of the Holy Ghost. Search in vain in Scripture for the common thought, "united to Christ by faith:" in Scripture there is no such thought. "He that is joined unto the Lord is one Spirit;" and "your body is the temple of the Holy Ghost which ye have of God." (1 Cor. 6: 17-19.)

In Old Testament times, the Head was not in heaven, as Man; and the Holy Ghost was not given. Jesus stood and cried, saying, "If any man thirst, let him come unto me and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit which they that believe on him should receive; for the Holy Ghost was not yet given, because that Jesus was not yet glorified." (John 7: 37-39.) Every good thing of old, from the Creation, was done by the power of the Holy Ghost; but He was not then given to dwell in the body of believers, and to unite them thus one to the other, and to Christ as in one body.*

{*It is the difference between His working and His coming to dwell in the Church which is so important. He wrought before the day of Pentecost; He came then. Just as the Son of God wrought in creation and in the Old Testament days; but He came at His incarnation. You never get God dwelling upon earth until redemption was accomplished. We find this in the typical redemption of Israel. Before that, God visited the earth: He did not dwell. He visited Adam in the Garden, He did not dwell with Adam. He visited the patriarchs — came and ate in the tent-door with Abraham, in condescending grace; but He did not dwell with him. But the moment a typical redemption is accomplished, and Israel is delivered, God came down to dwell amongst them in the pillar of cloud and the glory.

As we read in Exodus 29: 46, "I am the Lord their God that brought them forth out of the land of Egypt, that I may dwell among them." So, after Christ died and rose, and went on high, having accomplished redemption, the Holy Ghost came down to dwell, and abides with the Church for ever. His presence is a witness to our acceptance and the perfection of the work of Christ in which we stand. It is not only that a man is born again, and all his sins put away — God declaring that He will never remember them any more (Heb. 10: 17); but the Holy Ghost has come down and dwells in the believer as a seal of redemption through Christ's work in which he stands. This is quite another thing than being born again. (See Gal. 3: 26.) "For ye are all the sons of God, by faith in Christ Jesus."

Then in chapter 4: 6, "And because ye are sons (not to make you such), God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father." A saint before the day of Pentecost was born again. A believer since that time is not only born of God and knows his sins have been borne by Christ and put away, but the Holy Ghost dwells in his body, uniting him to Christ in heaven. ("He that is joined unto the Lord is one Spirit." 1 Cor. 6: 17.). He knows this in the consciousness of his soul: because the Lord said, "At that day (i.e., the Spirit's day) ye shall know that I am in my Father, and ye in me, and I in you." (John 14: 20.)}

The Church of God, then, is the "body of Christ," and nothing else. It was, before the world was, in God's eternal purpose. Is not of the world now, but its members are strangers and pilgrims here. Will not be of it, in the days of the millennial age, although reigning over it with Christ. And in the eternal state, preserves its own eternal character when all time distinctions — Jew, Gentile, etc. — have passed away. "To God be glory in the Church, by Christ Jesus, throughout all ages, world without end. Amen." (Eph. 3: 21.)

This, then, is the Church of God — the body of Christ, in God's sight; and the normal position of all believers who are members of it. The feeblest members, as the strongest, have their position in it. Their realization of their position is quite another thing. We read in Eph. 5: 30, "We are members of his body, of his flesh, and of his bones." Such is the union of all who believe with Christ. And remember, it is when Christ had accomplished redemption, risen from the dead, and ascended to heaven, that this could be said, and not before.

Practical Value of the Doctrine.

But this being so, we might think the doctrine of the Church, Christ's body had no practical value for its members. I desire to notice the immense practical value which it bears. I believe nothing can be more important at the present day. With the doctrine comes in many collateral truths, the power of which many of the Lord's people have been getting hold of in these days; such is the true character of Christian ministry, i.e., Christ's gifts bestowed in his body, evangelist, pastor, and teacher, etc. (Eph. 4: 7-12), the free liberty of Christian ministry used of the Holy Ghost, who divides to each one severally as He will. (1 Cor. 12: 11), etc., etc. But I pass these by, for the present importance of the subject before my readers.

I need hardly now say that the body in its completeness is the entire number of believers gathered out by the Holy Ghost between Pentecost and the Lord's coming, and united in one body to Him as head. But, inasmuch as the body is never in its complement together in the world, at any given time between these two events, there is another aspect of the use of the word "body." We find that the members of Christ who are on earth at any given moment between the two events are always treated in Scripture as the "body of Christ." "Now ye are the body of Christ, and members in particular," writes the Apostle to the Assembly of God at Corinth. (1 Cor. 12: 27.) "There is one body and one spirit," (Eph. 4: 4.) This is very important, as it gives us the practical use of the doctrine; otherwise we might be inclined to treat it as that only belonging to the body in its completeness and heavenly aspect, and thus have no practical value. Even the Assembly of God at Corinth was in principle the "body of Christ." It was gathered together on the ground and principle of the body, apart from the world.

The Lord's Supper.

The Apostle Paul, who reveals the truth of the Church, and to whose ministry it was given, received a special revelation concerning the Lord's Supper (1 Cor. 11: 23-25), and this in connection with the mystery of "Christ and the Church," His body, which was committed to him. (Eph. 3: 2-9, and Col. 1: 24, 25.) The Lord's Supper according to God, links together two things, i.e., the death of the Lord and His coming again. In partaking of the Supper we show His death, by which we have life and redemption, till He come. "As oft as ye eat this bread and drink this cup ye do show the Lord's death till He come." (1 Cor. 11: 26.) But the Lord's Supper is more than this; it is also the symbol of the unity of the body of Christ. We cannot partake of it, according to God, without owning this. If only two or three members of Christ came together now — when the outward manifestation of the unity of Christ's body is destroyed — to break bread, (as such they are privileged to do so, see Acts 20: 7, 1 Cor. 11: 20), they express in the act the unity of the "body of Christ." The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread (loaf) which we break, is it not the communion of the body of Christ? "For we, being many, are one loaf, one body, for we are all partakers of that one loaf." (1 Cor. 10: 16, 17.)

So that it is impossible to partake of the Lord's Supper in its true sense, according to Scripture, without expressing in the act the unity of the body of Christ. And hence the unscripturalness of attempting to take the ground of independency, or that which is assumed by the different human sects or churches so called.

It is with reference to the Supper that a discipline is exercised, whether self-judgment, or the discipline of the Assembly, or that of the Lord himself. It becomes thus a moral centre — not, of course, the centre, but a moral centre — and a test for the conscience of the individual Christian or of the Assembly. It is with reference to the Supper that the individual believer scrutinizes his own conduct and walk; thus not leaving himself open to other discipline. "If we would judge ourselves, we should not be judged," (5: 31). Failing this personal scrutiny of ourselves, the Assembly, which was gathered on the ground and principle of the body, was responsible to put out from among themselves that wicked person, (1 Cor. 5: 13, and the whole chapter); if they failed in this, the Lord exercised the discipline needed and neglected; and "For this cause many are weak and sickly among you, and many sleep." (1 Cor. 11: 30.) They had been even taken away by death. So that we see that the personal scrutiny of ourselves, the discipline of the Assembly, and that of the Lord when the other two were neglected, were all exercised with reference to the Supper, which is the symbol of the unity of the body of Christ.

This is an immense principle, especially in these days of ruin, in the professing church. When even two or three are gathered together thus, apart from evil, they are responsible for all this. "Do ye not judge them that are within." (1 Cor. 5: 12.) And besides, it is the only way Scripture knows or owns; and is the only way in which we can gather together, according to God; i.e., on the principles of the body of Christ in the name of the Lord. Even two or three are fully competent and responsible, although they are not the entire body, for all this, even as seen on earth at any one time, or in any one place, and not claiming to be such; and, moreover, not for a moment pretending to set up or reconstruct anything, or manifest any unity — although they express it in the Supper, which is quite another thing — in the ruin of the professing Church of Christendom. If they tried to do this, it would only be a failure, and they would soon find out their mistake.

On the other hand, they are necessarily in fellowship with all who were thus gathered, in the name of the Lord, on the ground and principles of the one body, and one Spirit, who acts in the one body, no matter where such are to be found, space and locality making no difference. Hence it is inevitable that they must be in fellowship with all who are thus gathered; while, at the same time, not pretending to be the entire body as seen on earth at any given time; nor doing so in such a manner as to exclude other members of the body, who are not thus gathered before God, — the title of all to be with them being membership of Christ, and corresponding holiness of walk and conversation.

The House of God.*

The Church has another aspect, which we find in Eph. 2: 20-22; it is the house of God here below, the habitation of God through the Spirit. Built upon the foundations of the apostles and prophets, (chap. 3: 5 proves them to be those of the New Testament), Jesus Christ Himself the corner stone. This building is the true thing which God builds. But when we turn to 1 Cor. 3, we find what man builds. The Corinthians were, as responsible before the world, "God's building" verse 9, "The temple of God," verses 16, 17. Paul, as a wise master-builder, hath laid the foundation in his doctrines, and no other could be laid; this foundation would stand sure. (2 Tim. 2: 19.)

{*A right understanding of the distinction between the "body" and the "house" is of the utmost importance, and is a key to many passages and much of the teaching of the new Testament. The professing Church has mixed up both, attributing to the "house" the privileges of the "body."}

Man then began to build, and brought in upon the foundation, "wood, hay, stubble," as well as "gold, silver, precious stones," mischievous and worthless doctrines, persons, etc., with which the house is now filled, and by which it has been built by man. But the Holy Ghost did not leave the house. The house began to extend its proportions, disproportionately to the body, with which it had been co-extensive at the first. The body remained still the true thing which God had formed.

Thus, the house, instead of maintaining its primary state, viz., the "house of God, which is the church of the living God, the pillar and ground (or base) of the truth," (1 Tim. 3: 13) became like a "great house," with vessels to honour and dishonour in it. (1 Tim. 3: 20.) Still the Holy Ghost was there; and as to responsibility, it still remained God's house in the world. Hence Peter tells us that "judgment must begin at the house of God," (an invariable principle in Scripture, see Ex. 9: 7; 1 Peter 4: 17). The body is infallibly secure: and the Lord takes it, the true thing, out of the house; and judgment is executed on that which is the responsible thing here below, and which is thus treated and judged according to the responsibility it had assumed. The house, I need hardly add, is the whole professing Church, composed of all the sects and systems, not excluding any who are in it.

I would here add a word as to the responsibility of those who are Christ's. At the first, in Acts 2: 47, "The Lord added to the church daily such as should be saved." The church (or Assembly, which is the correct word) was then a thing to which persons could be added. But when we come to the state of things in 2nd Timothy, we find that, instead of there being something to which to add a person, that "the Lord knows them that are his," in that which He likens to a "great house." The responsibility of each one, then, is to "depart from iniquity." He cannot leave the house of God, nor can he mend matters now; nor again, is he to rest satisfied with its corruptions; but he is to separate himself from iniquity — from everything that dishonours the Lord in it; and to purge himself from the vessels to dishonour, that he may be a vessel unto honour, sanctified and meet for the Master's use: to be personally pure, and to identify himself with those who have done likewise, and who call on the Lord out of a pure heart. See 2nd Tim. 2: 19-22.

The Assembly of God.

The word "assembly" is used in two ways in Scripture. If we look at Christ on high, it is His body on earth; if we look below, it is the professing body. Locally of course the assembly of God at such and such a place could then be addressed, because it was there. Now if God were to write an epistle, through an Apostle, to the assembly of God at such a place, no one could claim the letter. Because no sect or system is "the Assembly of God," nor can any claim to be such. If it did, it would be to the exclusion of the other members of Christ in the sects around. The saints can, and should, walk in the truth of it, and obediently to the word of God. But at best they are a remnant; and a witness (if really walking in the truth) to the failure of the church of God. Their testimony should be — 1st, To the truth of the church as it was, in the ever-abiding principle of "one body and one Spirit." 2nd, To the state of the church as it is.

When Christians have got out of the systems and sects, they find such a ruin around, they hardly know what to do; and finding things in such confusion, they fall back on the principle of Matt, 18: 20, "where two or three are gathered together in my name, there am I in the midst of them;" and many difficulties have arisen when they have not likewise got hold of the ever-abiding principles of the church of God, i.e., "one body and one Spirit." The promise in Matt, 18 is truly blessed, but is to be used in reference to the subsequent revelation of the church by Paul. The first thing to ascertain is, what is the church — the body? And next, how even two or three can come together, apart from evil, and are competent of the Lord to exercise all the needed discipline, when thus gathered.

We have no need to leave Paul's Epistles, to get hold of the principles. And when we thus get hold of principles which never alter, and to the observance of which we are ever responsible to the Lord, the promise of Matt, 18: 20 should be looked for, and is most blessed. When they are thus gathered, they are morally an "assembly of God;" and the only thing which the Lord owns as such. If not, what else? I would guard, at the same time, against the abuse of the word "assembly." If they claimed to be "the assembly of God," in any place, to the exclusion of other members of the body who might be in the sects, they would be wrong, and off the ground which God can, and has owned and blessed. Otherwise there is no danger in the use of the word. They are an assembly of God, gathered in the name of the Lord. And, moreover, in doing this they never contemplate the re-constructing of anything. They are together on the only ground Scripture knows.

"The Unity of the Spirit"

It is the privilege of all those who love the Lord Jesus Christ, and not only their privilege but their responsibility, to "endeavour to keep the unity of the Spirit in the bond of peace." (Eph. 4: 3.) The unity of the Spirit is not unanimity of sentiments or opinions, although the more spirituality there is, the more will this be found. It is the unity of the one body of Christ by the Holy Ghost. The Apostle had explained, in chapter 2, the work of Christ on the cross laying the foundation of this unity, in making peace, breaking down the wall of partition between Jew and Gentile, to reconcile both to God in one body by the cross: giving access to both by one Spirit, through Himself, to the Father.

Those who are thus gathered out of Jew and Gentile are baptized into one body by the Holy Ghost, since His descent at Pentecost (see Acts 1: 5, 1 Cor. 12: 12, 13, etc.), and united to Christ as Head of the body (chapter 1: 20-21). Becoming on earth a habitation of God through the Spirit (chapter 2: 20-22). This unity having been formed by the Holy Ghost, it is in His keeping; but the Apostle, after unfolding the mystery (chapters 2, 3.) exhorts the members of the body, i.e., all believers, to endeavour to keep the unity which the Holy Ghost thus constitutes, adding, "there is one body and one Spirit." Every believer belongs to this body. It is not the opinions which one holds, but membership of Christ which is in question. It is this which entitles each to unite with others — who are, through grace, doing so in weakness — in thus furthering God's dispensation, with the energy of an obedient heart, and with that lowliness, and meekness, and long-suffering, and forbearing one another in love, which is so much the more needed in days of declension and ruin.

The unity of the Spirit does not depend then upon the unanimity of opinions or clearness of views, or intelligence of all the members of the body of Christ, but upon the fact that they belong to that body. The Lord's Supper expresses its unity, as we have seen, and all the members are entitled, in the act of "breaking of bread," to remember the death of the Lord, and look for His coming, and to own that they are one body. None should be excluded but those who are not walking in holiness, or are knowingly in evil associations, or who are standing outside in discipline, etc.

I have no doubt that the Lord will own, in His own time, the faithfulness of those, who, in true-heartedness to Christ, have had grace given to do so in these days of super-abounding evil.

The Corporate Actions of the Holy Spirit

The Corporate Actions of the Holy Spirit.

From "Words of Faith" Vol. 2, 1883.

F. G. Patterson

"When the day of Pentecost was fully come," the baptism of the Spirit took place. And it may be well to remark here that this baptism never has to do with an individual saint, but with a number of persons, as a corporate action; also that once it took place it never was repeated. These remarks will be found to have great importance in our true apprehension of the church of God or body of Christ.

The number of disciples together in prayer on the day of Pentecost were thus acted upon — they were baptized into one body at that moment. Previously quickened and drawn after Christ, this fresh action changes their status from being mere individual believers to that of a body united to its Head in heaven. Christ had gone up there after redemption was accomplished, and He has entered into a new state for man by resurrection, and a new place for man, as ascended and seated in heavenly places. And in connection with this new state and new place, the Holy Ghost acts as such down from heaven, forming this "one body" in union with Christ and with each other, as "members of Christ." This is the only "membership" known in the Word of God.

Now, here I would remark that, when this body was formed at Pentecost no one knew anything about it; because it was needful that a fresh offer be made, that Christ would return to Israel as a nation and bring in the times of the restitution of all things spoken of by the prophets, and bless His people on earth. The early chapters of Acts (2-7,) are taken up with this tentative action towards that people; and it closed in the martyrdom of Stephen, and the message was sent after Christ, "We will not have this man to reign over us." The ground was now cleared to bring out fully the "eternal purpose" of God; and Saul of Tarsus was converted by a heavenly Christ, and "separated from the people (Israel) and from the Gentiles, unto whom (said the Lord) I now send thee."

He was heavenly in his origin and destiny and ministry, to bring out that body, formed by the Spirit's baptism on earth, while Christ hid His face from the house of Israel; those "unsearchable riches" never before made known to the sons of men; that valley between the mountain tops hitherto undiscovered and undisclosed. Saul of Tarsus hears from the Lord Himself that the saints on earth whom he was persecuting were Himself. "Saul, Saul, why persecutest thou me?" "I am Jesus whom thou persecutest. But rise (said he) and stand upon thy feet; for I have appeared unto thee for this purpose, to make thee a minister and a witness both of those things which thou hast seen (that is, Christ in glory) and of those things in the which I will appear unto thee." (Acts 26: 15, 16.) Here he receives an intimation that further revelations would be given at some convenient time not then arrived.

Now all this happened after the whole assembly was scattered, at the persecution which arose about the death of Stephen, in Jerusalem. Outwardly, what was gathered together and formed in Jerusalem was destroyed; but Paul receives (he only of all the Apostles ever speaks of the church of God) the revelation of that which has been formed at Pentecost into a divine unity, as one body, which never could be destroyed; nor could its unity ever be broken; God holds the unity of the body in His own hands.

The special revelations given to Paul (with that of his ministry generally), are noticed by his drawing marked attention to them in connection with this great subject. They are four in number: 1st. The unity of the body, "How, that by revelation he made known unto me the mystery (as I wrote afore in few words) which in other ages was not made known unto the sons of men." (Eph. 3.) He then proceeds to unfold this body, composed of Jew and Gentile, yet being neither when thus united into one. 2nd. He received a revelation of the Lord's Supper in connection with these truths committed to him, "I have received of the Lord that which I also delivered unto you," etc., and he gives the details of the Supper (1 Cor. 11: 23, etc.), adding to it several new features not before given by the Lord in His institution of it on earth; but as now freshly instituted from heaven, as the Head of His body, which He was not until He went there. One marked feature is, that it becomes, when observed in its truth, the symbol of the unity of the body of Christ on earth. "The cup of blessing which we bless, is it not the communion of the blood of Christ? The loaf which we break, is it not the communion of the Body of Christ? For we, being many, are one loaf, one body; for we are all partakers of that one loaf." (1 Cor. 10: 16, 17.)

A third marked revelation we find in I Corinthians 15, in connection with the resurrection of the saints who have fallen asleep, and the being changed of those who do not fall asleep before Christ comes. "Behold" he says, "I show you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed."

The fourth we find in 1 Thessalonians 4, "For this we say unto you, by the word of the Lord, that we which are alive and remain unto the coming of the Lord, shall not go before them which are asleep. For the Lord himself shall descend from heaven with a shout, with voice of the Archangel and the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord."

Thus we have in these four revelations: the unity of the body of Christ; the symbol of its unity on earth in the Supper; the first resurrection of the sleeping saints, and change of the living; and then the rapture of all to the glory of God. These embrace the constitution, employment, resurrection, and catching up, or rapture from this scene of the church of God or body of Christ; and form a complete and comprehensive summary of its whole truth.

Now, I must still endeavour to present more distinctly the present actuality of this body as here on earth, where as to personal place the Holy Ghost is. It is here that all its members are seen at one given time — as, for instance, while I speak these words. It is true that when there is a general abstract statement of this body as the fulness of Christ, "the church which is his body, the fulness (or, complement) of him that filleth all in all" (Eph. 1: 22, 23), there is no time contemplated; and then the body is seen in union with Christ in heavenly places, as a matter of counsel, in connection with His exaltation as Man. But in all other places in Scripture when this body is mentioned, it only includes those members of Christ who are alive on earth at any given moment of its existence as you hear these words! For there as to personal place the Holy Ghost is, who constitutes its unity, as dwelling in each member, and baptizing all into one body.

Let us put a figure as to this. The — — th regiment of the British army fought in the battle of Waterloo. It is now in the roll of the army of England, having its identity, and the same number and name as then. Yet all its members have died off, not one man being in it now that was then in its strength. Others have come in, and filled up the ranks, and though the members are changed, the regiment is the same. So with the body of Christ; those who composed it in Paul's day have died off, and others have come in, and filled up the ranks. Those who sleep, their bodies are in the dust, and their spirits with the Lord. As to personal place, they have lost their connection with the body for the present. They are of it, though not in it, now. They will all take their place in it when it is removed from this scene. Here, "If one member suffers, all the members suffer with it," etc. Suffering is not the part of those who have passed away from present connection with it.

Formed by the baptism of the Holy Ghost at Pentecost, it has been carried along those eighteen centuries past in unbroken unity, souls passing away, and others coming in; and it is here today on earth for God and for faith, as truly as when Paul wrote, "There is one body and one spirit." The baptism never was repeated, but individual souls have been quickened and sealed, and thus united individually to that which the Holy Ghost formed by His baptism at Pentecost; and all its members can now, therefore, say, "by one Spirit are we all baptized into one body," because we belong to that which was then definitely and permanently formed by the baptism of the Holy Spirit.

There is one further important truth in connection with this doctrine, or the body, to which I would now refer before closing this paper. It is this — that wherever locally the members of this body were seen together "in assembly," they were always treated as the body: this, of course, not separating them from the whole body on earth, but treated of God, as acting on the ground and principle of the body, and in unity with the whole body on earth. This is found in 1 Corinthians 12: 27: "Now ye are the body of Christ and members in particular." Here the principle is applied. The apostle had been teaching the great doctrine of the body (vers. 12-26): first, its unity, and then the diversity of its members, each having (whether comely or uncomely members) their place in the whole; and he applies this practically to the local assembly at Corinth, in the verse (27) above quoted.

This, then, is the body of Christ; this the corporate place of every member of Christ on earth; this the only membership known in Scripture. The divine, positive fact and truth of that which no ruin of its outward unity, no corruption of Christendom, can ever mar or destroy. Grasping this in our soul's consciousness, and by faith, we have something stable, amidst the ruins of the professing church, on which to act; on which to rest in the last days. Of the practical use of the truth we shall hope to treat in the concluding paper.

The Walk of Saints according to the Spirit.

"Endeavoring to keep the unity of the Spirit." — Eph. 4: 3.

"Let every one that nameth the name of the Lord, depart from iniquity." — 2 Timothy 2: 17.

Our present subject is to examine and ascertain, in some measure, from Scripture what our path is at the present time, and our responsibility in connection with the Holy Spirit's presence on earth, as members of the body of Christ, formed by His presence and baptism. May the blessed Lord guide us, as those who would say, "show me now thy way," and "Give me grace to walk therein."

First of all, then, we must examine the testimonies of Scripture as to the state of ruin into which the professing church has fallen, and in which we ourselves are involved. God permitted the roots and germs of all this state to come out in the apostolic days, so that He might give us the testimony of His word as to it all, and mark a path for His own in the scene of confusion which exists around us. We cannot escape from it to go outside; nor, at the same time, does God force us to abide in a path where the conscience is outraged, and the word of God discarded, and practices are found which have no warrant from Him. He gives us a plain path, where we may obey His voice, and have the joy of His presence with us in our course while here.

It is striking and instructive to see that the Epistle from which we have cited our text for this evening's lecture, was not written in a day when everything was in order, when the church of God was walking, in the first freshness of power and blessing, with Christ. If this was the case when it was written, we might have admired it, and thought of its perfection and beauty in days gone by; but we should have found no practical value in it for our own path in days of weakness and failure and ruin.

We see the wisdom of our God in giving us its teaching just when the days were darkest in apostolic times; when, as we read in Philippians (written at the same moment), "all were seeking their own, and not the things of Jesus Christ;" when "many walked," of whom the Apostle had told them before, and had now to tell them even weeping, that they were "enemies of the cross of Christ; whose end was destruction, whose god was their belly, who mind earthly things." Such were the days when "Ephesians" was written: the aged Apostle was in prison himself, and cut off from the work which he loved; all was rushing onward to ruin. It was then the time for God to bring forth by his means the most full and blessed unfolding ever given of the church of God. It was written in a day of ruin, as faith's provision for a day of ruin, until we all would come in the unity of the faith, and of the knowledge of the Son of God to full-grown men — into the measure of the stature of the fulness of Christ, that we might no more be "babes," etc. (Eph. 4: 13, 14.)

The gradual, but sure, decay had begun at once in the early church. Tares were sown amongst the wheat, and false persons were introduced from without, as Simon the sorcerer (Acts 8); the enemy, too, had begun to sow evil and discord within. (See Acts 5, 6.) This state of things is largely recognized in the various Epistles. In Corinthians the wisdom of men and sectarianism were springing up, and moral evil had been allowed (chap, 5), and doctrinal evil was spreading fast. (1 Cor. 15.)

The law had been introduced in Galatia; asceticism and philosophy had been added to the law in Colosse. There was Judaism and ceremonies on all sides (Hebrews), and the  presence of the Spirit forgotten. All this may be seen largely in the Epistles. But when we come to Paul's Second Epistle to Timothy, these things were there, and recognized as current, and all those of Asia had turned away from Paul, though not yet, perhaps, from Christ. It is then that the Holy Spirit in the Apostle forecasts the state of the "last days," which was then coming in. "In the last days perilous times would be there," and the state of nominal Christians would become like that of the heathen, as described in Romans 1: 29-31, compared with 2 Timothy 3: 2-5, with the difference of "a form of godliness," or "piety," while they "denied the power thereof." From such the servant should "turn away."

This, then, was the state of the professing church which had been established on earth as the "pillar and ground of the truth." (2 Tim. 3: 15.) It was now the sphere where error and evil existed unchallenged.

We must now ask, What are God's principles, when the sphere set up by Him at any time in the earth became corrupted as this before us ? We may even see that these principles were His before evil entered the scene, and were the true principles, unchanged by any circumstances, which ensues. They were "separation" and "largeness" — separation to God because He is holy; largeness of heart because He is gracious! We see this in paradise before man fell. He planted a garden in Eden, and separated it from the rest of the scene, for the man to dwell in, and dress it and keep it; yet from it flowed four rivers, to carry its blessings to the four quarters of the earth.

When the world was judged, and again peopled, and divided into nations at Babel, God called a man out of it, separating him to Himself, because He was holy; yet, because He was gracious, He promised that "in thee shall all the families of the earth be blessed." So also in Israel; He brought them out of Egypt, that He might dwell among them, and His word was, "Thou shalt be holy with the Lord thy God." (Deut. 17.) Yet they were to be the centre from which blessing should flow forth to the nations, who might there learn that He was God. "In Judah God was known; his name was great in Israel." In the church of God, too, the saints were not of the world, even as He was not of the world; yet the desire He expressed was, "that they all might be one, that the world may believe." (John 18.) These instances show us the principles that should guide His own.

We see this illustrated in the day when Israel corrupted themselves, and, under Aaron, made the golden calf. Moses had gone up, to receive the law, to the top of Mount Sinai, when the people revolted against God, and returned to idolatry, out of which they had been redeemed. Moses came down with the tables of the law in his hands, and saw the calf and the dancing; but, with the blessed intelligence of one who was in spirit with God, he acts in a moment in a way that saves the honour of Jehovah, and spares the people. Had he kept the tables of the law outside the camp unbroken, he would have compromised the authority of the Lord. And had he entered the camp with them, the people would have to be cut off. So he broke the tables before the mount!

He then returns to God, after the tribe of Levi had executed the discipline of God upon their brethren, earning their place as the priestly tribe. (Ex. 32.) Moses then prayed to the Lord to spare the people, or to blot him out of the book He had written. Nay, said the Lord, "Him that sinneth will I blot out of my book." Moses then returns to the desert, and while he waited to see what the Lord would do, and the people stripped themselves of their ornaments before the mount, Moses "took the tent, and pitched it outside the camp, afar off from the camp, and called it the tabernacle of the congregation. And it came to pass that every one which sought the Lord went out unto the tabernacle of the congregation, which was without the camp."

Here was the most glorious moment of all his history. The moment when he so apprehended God, and His holy nature, that, without even a command from Him, he does that which was suited to Him; and the cloudy pillar, emblem of His presence, came down, and spoke to Moses, as a man speaks with his friend! Here was separation to God, yet largeness of heart for His people, and for their true blessing.

We might trace through Scripture many instances of this kind, which show us that separation to Him is the true path for His own, when that which He had set up in blessing had corrupted its way in the earth. We see it in Israel separated from Egypt: Moses separating from Israel at the moment cited. The Nazarite Samson, separated from Israel, when they were under the domination of the Philistines. David's men separated to him in his days of rejection. Jeremiah's directions to separate himself from the people to the Lord (Jer. 15), that he might be God's mouth, to separate the precious from the vile. So the "mark" to be set upon them who sighed and cried for the abominations in Jerusalem. (Ezek. 9.)

The Baptist separating the repentant remnant to Christ. The church separated from the nation at Pentecost. Paul separating the disciples from the others. (Acts 19.) The directions, "Come out from among them, and be ye separate, saith the Lord," etc. (2 Cor. 6.) But when we turn to the Second Epistle to Timothy, we find this principle applied to our path in the simplest and most striking manner. The aged Apostle turned to his own son in the faith, with his heart burdened with the sin in which the people of God now were involved; yet bright in the freshness of the courage needed to lift one above it all, and give the sense that God was above all the evil around.

It is often the case that the soul gets under the power and sense of the evil to such a degree, that it becomes occupied with it, thus losing sight of God. This is a wrong state to drift into, and never will give power to surmount the evil in anywise. Grappling with the evils in the world, or the so-called Christian world, is not our path. But while persuaded of their existence and power, the heart can turn to God, and find Him and His ways superior to the evil; and we are called to separate ourselves to Him.

This character of things occupies the greater part of the Epistle. The Spirit of God recognizes that there is no ecclesiastical recovery for the church of God, as a whole, to be looked for; while there always is individual recovery by the truth. He had been treating of the false teaching of Hymenaeus and Philetus, and such like, when he adds, "Nevertheless, the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And let every one that nameth the name of the Lord depart from iniquity." How refreshing to think that no amount of corruption had destroyed that sure foundation of God! There stood the everlasting truths, which never altered, though the house of God had enlarged itself to what he likens to "a great house," with "vessels of gold and silver, of wood and of earth, some to dishonour," yet scattered abroad by the devices of men, and by the craft of the enemy, within that sphere were those who were Christ's.

"The Lord knoweth them that are his," said one inscription of the seal of God! The eye of man could not single them out, nor even the eye of faith discern them. They may be like the seven thousand who had not bowed to the image of Baal in Elijah's day, whom the prophet had never discovered. Still, God knew them; they might be as the godly ones in the day when Israel's heart was as hard as an adamant-stone, when Ezekiel prophesied in vain; they were known of Him who knows all hearts, and He called to the executors of judgment in Jerusalem — "Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh, and that cry for all the abominations that be done in the midst thereof," before judgment which would not permit of pity, fell on the rest. (Ezek. 9: 4.) God knew those in that day, those who were His; and He knows them now, as our passage in 2 Timothy 2: 19 testifies. This is the privilege of all who belong to Him.

But now he turns to the reverse of the seal, and reads the second inscription: "Let every one that nameth the name of the Lord depart from iniquity." Here, then, is the way I may see those hidden ones of the Lord; they must be separate from evil to Him. Simple yet comprehensive step! Let the evil be moral, doctrinal, intellectual, or religious, the path is the same — to "depart from iniquity" is the responsibility of the saint who names the name of the Lord. Vessels of honour and of dishonour — precious and vile — may be there. The Hymenaeus and Philetus may have to be condemned, but the true soul must "purge himself from these" that "he may be a vessel unto honour, sanctified (or, separated), and meet for the Master's use."

Let me remark as to that word, "purge." It is found but twice in the original tongue of the New Testament Scriptures. The first place we find is in 1 Corinthians 5: 7: "Purge out the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our Passover is sacrificed for us." This marked the responsibility of the whole church of God, set up on earth as "an unleavened lump." She was to maintain her place in this, and to "purge out" all that savoured of the old leaven — the evil which was then creeping in at Corinth, as this chapter shows. But she did not, as a whole, do this. She soon became indifferent to the evil, which soon, alas! became her characteristic, and not the holiness due to Christ. Now comes the second use of the word. The individual, finding himself in the midst of "a great house," filled with "vessels to honour and dishonour," was to "purge himself" from such, by standing apart from them, as from all this which dishonoured the Lord, in order to be a vessel unto honour for the Master's use.

But when a soul has taken this step, it might engender a Pharasaic spirit in him, in standing thus apart because of his Lord, and so we have next, "But follow righteousness, faith, love, peace, with them that call on the Lord out of a pure heart." He would find others who, like himself, had grace given to be separate to the Lord, and he was to walk with such, in holiness of conduct, and a pure heart likewise.

But this separation to the Lord has, so far, only a negative character. But this is the responsibility of the "house of God," now become like "a great house" around him. We want something more, therefore; we require a positive ground of action for our souls in the midst of the scene. Here, then, comes in the never-changing truth of the unity of the body of Christ, of which he is a member. This abides here on earth in the midst of Christendom. It is within that sphere that the Holy Spirit maintains, in unbroken unity, the body of Christ.

Granted that outwardly it is broken to fragments to our vision, and the members of that body are scattered in every section of the professing church; granted, too, that it is utterly impossible to restore it to its original state, that no skill or power can ever set it right again — all this is quite true; but then I am ever responsible to set myself to rights, before everything, with God. I am a member of Christ, and separate from evil; well, I am not the only one whom God has called so to act for Him, because He is holy. I find others also; we meet as His members to worship the Father, to remember our Lord; but it is as members of Christ, and as acting in the truth of that body of which we are members — we can be together — and on no other ground! (I mean no other ground according to God.) We are thus in a breadth of truth which embraces every member of Christ on the face of the earth!

This is "endeavouring to keep the unity of the Spirit in the bond of peace." We can neither keep, nor break, the unity of the body — that is kept by the Spirit Himself intact, spite of every failure of man. But we are called to "endeavour to keep the unity of the Spirit in the bond of peace."

What, then, is this unity? It is the power and principle by which the saints are enabled to walk together in their proper relations in the body, and as members of Christ. It may involve my separation from one member because he is attached in practice, or religiously, to that which will not stand the test of the word of God. It may call me to walk with another who is walking in godliness and in its truth. I may find a true soul who sees the truth up to a certain point, but no farther; I can enjoy with such all that he enjoys in the unity of the Spirit. Suppose fresh light reaches his soul, and he refuses it, then we part! I must never weaken the path I am called to by compromise with him of the truth. All this involves the body of Christ; it is the ground of action, because the Spirit of God maintains it.

This unity, too, excludes individuality most fully. No one can take an isolated place. If he is called to stand alone in some locality because of the word of the Lord, it puts him in communion, and on common ground, all over the world, in other localities, with all who are walking in such a truth. It excludes individuality, too, when together with others; one might  be tempted to act in independency of other members of Christ — to take action himself, not in communion with the rest. It throws us outside every system of man, too, but keeps us in that unity which is according to God!

Now here is the divine and positive foundation under our feet for this day of ruin. This is not merely a negative path. It is wide enough for all, because it embraces all in its breadth, whether they are there, or not. It is exclusive of evil from its midst, as known and accepted; to admit it would cause it to cease to be the unity of the Spirit. It is not merely the unity of Christians — which is the effort of the many to effect, often to the refusal of the truth of the body of Christ. How often do we see the effort to be together apart from its truth, merely as believers in the Lord. Men may make many unities, and attach Christ's name to them, and call it the church. God attaches unity to Christ, not Christ to unity! Then it must be true in nature to Him whose body it is; it must be practically holy and true. (Rev. 3: 7.)

Trial may come in, and the enemy seek to mar this effort of the faithful to act for God. Discipline, too, may have to be resorted to, to keep those thus gathered together true and right. When this is so, the action taken in one place in the Spirit, and in obedience to the word, governs all others, where the people of God elsewhere are thus acting in the truth. The Lord's table being spread, as that in which we own the unity of the body of Christ (1 Cor. 10: 16, 17) is in the midst of those gathered together in the name of Christ. (Matt, 18.) One in communion at it in one part of the world, as with those who are endeavouring to keep the unity of the Spirit, is in communion with all, wherever they may be found. Once ceasing to be in communion in one place, ceases in all. Thus individuality is impossible, apart from unity; or unity from individuality.

It is only in the church of God, or in its principle, we have both maintained. In popery we see unity, but no individuality; in other sects individuality, but no unity. In the unity of the Spirit we have both, and there only.

Then the cry of others is, "You want us to come to you, and hear the truth; why do you not come to us?" The question is most natural, but the answer is plain: We never can make wrong right by mixing with it; we desire your blessing; we desire that you who are not with us may act on what you are, as members of Christ, by one Spirit, and with us on the only divine platform on earth! You would be the first to blame us, did your conscience bow to the truth, for having weakened or falsified it by mingling with error, in order to win others to be with us. Your title is clear to be at the Lord's table with us, if you are a member of Christ (we assume that you are walking in uprightness of soul before God). We dare not ask other terms than this for your being in your true place. I have heard it has been said by others what we look for more — such as exacting promises that you go to no other gathering of Christians, and the like. This would be unintelligent in us in the strongest way, we would be making more than membership of Christ, and holiness of walk your title to your place.

Your coming to help us to be faithful to the Lord should receive a hearty welcome from us in His name. Let us not suspect any other motive in those who come than our own desire, through grace, to do the same. Often have I seen souls come in all simplicity, who would be scared away had they been placed under a condition; for when they came, they found His presence there, and never left again! A soul finding itself with Christ would not likely seek to wander away again to other paths, even though it may be a pathway of reproach "outside the camp" with Him.

A word now, in conclusion, as to the place of those who are together, in these last days, in the truth. We sometimes hear of being "a testimony." I ask, To what? And I reply for all, We are a testimony to the present state of the church of God, not what it was once, but what it is. But suppose we are really thus a testimony to its failure, this involves much more than at first sight we would think. We must in such a case be as true in principle and practice as that which has failed! Though but a fragment of the whole, this must be really a true fragment. This will ever keep us lowly in our own eyes, and nothing in the sight of others. As long, therefore, as we are a testimony of this character we shall, by grace, never fail! The Lord alone will be our strength and our stay in days of ruin, and perilous times of the last days.

In the great sphere of the profession of Christianity on earth — the responsible church, or "house of God," where His one Spirit dwells and operates, there is a divine current in which the faithful will be found. In one of the great lakes, or inland seas of Switzerland we find what will illustrate my meaning. One of the great European rivers runs into this inland sea at one extremity, and out at the other; but it is found that the current of the river is traceable all through the vast sheet of water. There are also, as a matter of course, the eddies and the back-water, which is near the current, and the dead water outside its influence. Thus it is in the professing house. There are those to be found in the current of the Spirit within the great professing body; there are others whose position would be near it, though not in the stream, but, as it were, in the eddies which are close at hand. There are others who have turned aside, and been drawn into the back-water, and never seem to recover. Others, too, who are found in the dead-water, out of the reach of the current, or even of its influence.

It becomes, therefore, a very real question for each — "Where am I?" "Am I like a chip or a withered leaf, in the eddies, or in the back-water, or in the stream?" If in the last, we are carried along in that one path, in the freshness and energy of the one Spirit of God, in the truth of that one body of Christ, of which we are living members; faithful to Him who loves us, yet will-less and obedient in His hands, who can use for His own glory, and the blessing of others, the weakest vessel, if in the current of His Spirit, in the truth.

Remnant Testimony

The Remnant Testimony (With Notes, etc.)

By F. G. Patterson

About 1870

"Who hath despised the day of small things?" Zech. 4: 10.

The testimony which the Lord's people are called to maintain in these last days has a two-fold character.

First: — the unity of the Church — the body of Christ — constituted by the personal presence of the Holy Ghost, sent down from heaven at Pentecost; and,

Second: — The character of a Remnant who have emerged from the ruin and devastation into which the Church has lapsed, who are maintaining this testimony with uncompromising purpose and devotedness of heart.

To this Remnant character I desire to draw the attention of my readers, and to trace from Scripture some of the characteristics which distinguished the faithful from time to time, in periods of declension from the first calling of God; or marked the paths of individuals who typify or personate a remnant in days of failure and ruin. They afford much instruction and example, as well as warning, to those who now through mercy occupy this grave and yet deeply blessed place.

We shall find another feature, too, of marked and painful interest; i.e., how soon failure came in and energy flagged, after the first fine efforts of faith, which had extricated itself from corruption, and returned to a divine position. Alas, man fails — the saints fail in the things of God in every way. Still there is no failure which can break the link of faith with the power of God; and the brightest exhibitions of faith are ever found where all around is darkest. It is not to serve or love the saints of God, to sink to their level, and be submerged in the confusion. We never can cope with the evil that has flowed in by letting go first principles. In no place do we find such strong injunctions to hold them fast as when all was darkest, and the failure most apparent.

Witness Paul's instructions in 2 Timothy: "Hold fast the form of sound words." "Be strong in the grace that is in Christ Jesus." "Continue in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them," etc. He serves the Lord's people best who, while he follows them as long as there is an ear to hear, never himself loses his liberty, or enfeebles the truth by identity with that which is not according to God. A Gideon must first throw down the altar of Baal before "Abi-ezer" is gathered after him. A Lot may preach true things to his circle, but it was truth without the power of God, because he had not first extricated himself from Sodom: "He seemed as one that mocked unto his sons-in-law." (Gen. 19.)

It is clear that there must first have been the calling of God announced and accepted; something set up of God from which the general mass had departed, in order that there should be a holding fast of the fundamental calling, by a remnant; or a return to original principles, when all had lost the divine place of testimony.

I think that the first remnant having this character, is Caleb and Joshua.

When God came down to deliver Israel out of Egypt, He announced His purpose to Moses in Exodus 3: 8, "I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey." Here was the purpose distinctly enunciated. Not one word about "the great and terrible wilderness" which lay between. I pass over their deliverance and subsequent history till we come to the moment when Israel, about two years after, were to go up to the mount of The Amorites and take possession of the land of Canaan. Their faith was not up to the call of the Lord, and they begged that some should be sent to spy out the land. To this the Lord assented, commanding that twelve men — out of every tribe a man — (see Numbers 13; Deut. 1) should go up. Among them were "Caleb the son of Jephunneh, and Joshua the son of Nun." The spies returned with a good report of the land; but ten of them caused the unbelief of the heart of Israel to manifest itself by their own fears.

At this critical moment we find Israel slipping away from the call of Jehovah, and the solemn words were then spoken, "Let us make a captain, and let us return into Egypt." They "despised" the pleasant land! Here one of these two faithful men — men of "another spirit" — who had "wholly followed the Lord God of Israel," stilled the people with his words, "If the Lord delight in us, then He will bring us into this land, and give it us; a land which floweth with milk and honey." He "held fast" the calling and purpose of Jehovah at this critical moment. Israel had to go back and wander for the rest of the forty years in the desert, till all the men of war died that came out of Egypt. They, too, had to accompany them in their sorrow and toil, yet not in their sin. But there was not one in that great company who with more firm unfaltering tread, and cheerful heart, wandered for that forty years. True to the purpose and call of God, they hoped for what they saw not, and in patience waited for it. They got their portion in the land they looked for when the time came; and the testimony of Moses was that "he wholly followed the Lord." (Joshua 14: 8-14.)

In Ruth we get a touching picture of what a remnant should be. Her history lay in the dark day of Israel's ruin in the time when the Judges ruled; Israel had proved totally faithless to their calling; and the Philistines devastated the land of Jehovah; and every man did what seemed right in his own eyes. (Judges 21: 25.) The first associations of the poor Moabitess with Naomi were in the day of her prosperity and gladness of heart. But Naomi's dark day came; the widow of Israel — a widow in heart and fact — Naomi (now become "Mara" — "Bitterness,") set out to return to the land of Israel. Joys and relationships which once she knew had gone by for ever. Ruth, a widow in heart, too, as in circumstances, clave to Naomi. She had known her in her prosperous day, and in the day of her sorrow she made the widow of Israel the object of all her care. She could not restore the past to her — it was gone for ever. But she devotes herself in the present to this widowed heart, and follows her, thoughtless of self, to the land of Israel.

"Whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God: where thou diest will I die, and there will I be buried!" But the day of reward and recognition came. To her question to Boaz, "Why have I found grace in thine eyes that thou shouldst take knowledge of me, seeing I am a stranger?" The answer was, "It hath fully been showed me all that thou hast done unto thy mother-in-law." This was the ground of her reward. If we have glimpsed what the church was in the day of her Pentecostal blessedness, and discovered that the divine principles then enunciated have never changed, shall not our language be in the dark day of her shame and ruin, "Whither thou goest, I will go, and where thou lodgest I will lodge: thy people shall be my people," etc. If the poverty of our services is not worthy of recognition when the day of rewards shall come, we shall have the satisfaction and joy to know that we bestowed all (shall we say?) our attention and care on that for which Christ gave Himself, that He might sanctify and cleanse her, and present to Himself a glorious church without spot or wrinkle or any such thing. (Eph. 5: 25-27.)

I turn to a darker day of Israel's history. The ten tribes had long since gone away captive to Assyria. Judah had filled up the measure of the long-suffering of Jehovah, and had gone captive to Babylon. Jerusalem was solitary, devastated, and in ruins, and the land was wasted and without an inhabitant. Hardly a trace that it was Jehovah's now remained; but that it was keeping the Sabbaths — not from the faith of the people, but because upon the people had been written "Lo-ammi." (Hosea 1) Far away in the land of the Chaldean, a faithful heart might sigh, and open his window and pray — straining his eyes towards the long-loved city; and confess as his own the sins of his people. (Dan. 6, 9.)

By the rivers of Babylon, too, those who could sigh and cry for the abominations which were wrought in the house of God at Jerusalem, could hang up their harps on the willows, and refuse to sing the songs of Zion in a strange land. How could He be worshipped unless in that spot which He had chosen? There was but one spot where they could strike their harps to His praise! "By the rivers of Babylon there we sat down; yea, we wept, when we remembered Zion. We hanged our harps upon the willows in the midst thereof. For there they that carried us away captive required of us a song: and they that wasted us required of us mirth, saying, Sing us one of the songs of Zion. How shall we sing the Lord's song in a strange land?" (Psalm 137.)

In the book of Ezra we find a remnant of the people extricating themselves from Babylon, and returning to a divine position before the Lord. Care lest any but those whose title was distinctly of Israel, should be mixed up with the work of the Lord, marked these faithful men. They did not disown them as of Israel, but they could not recognize their claim. God might discern them as His; they could not pretend to divine discernment when they had not the Urim and the Thummim (see Ezra, 2: 59-63). In this we have an instructive lesson for our own day.

When the church was in divine order, each took his place, like the priesthood of Israel, without question as to title to be there. But meanwhile Israel had become mixed up in the corruptions of Babylon, and disorder reigned supreme. When Paul contemplates the total disorder of things in the church which never could be remedied (2 Tim.), he instructs the remnant who had departed from iniquity, and purged themselves from the vessels to dishonour in the Babylon of the professing Church (ch. 2: 19-22), to "follow righteousness, faith, charity, peace, with them that call on the Lord, out of a pure heart" They did not deny that those who were still in the corruption were children of God, but they had not extricated themselves from the evils there; and, if knowing the corruption, they had not departed from it, the conscience was defiled and the heart impure. The remnant are careful then only to walk with those who call on the Lord "out of a pure heart."

But the seventh month came (Ezra 3), the moment for the gathering of the people (the Feast of Trumpets). The remnant gathered themselves "as one man" in the only divine city in the world — the only platform where they could take down, so to say, those long silent, unstrung harps from the willows, and worship Israel's God! They might pray with the window open toward Jerusalem, and confess their sins in Babylon, but they could not worship Him there. It was impossible to reconstruct the order of things as they had been in Solomon's day — that day had passed away for ever! The ark was gone — where, none could tell. The glory had departed from Israel — and the sword was in the Gentile hand. The Urim and Thummim was amongst the things of the past. Yet, outside all these things, which belonged to a day of order, the Lord had not forgotten those faithful men, and His word and Spirit remained. "They built an altar to the God of Israel" — though all Israel was not there. They did not pretend to be "Israel" — yet they could contemplate all Israel, and in Israel's city worship Israel's God, in the way that Israel's God had written.

As a remnant who had escaped they occupied this divine platform, and sang the praise of Jehovah: "O give thanks unto the Lord for He is good, for His mercy endureth for ever." That chorus had been sung in the bright day of David's success: when he brought up the Ark of God from the house of Obed-Edom the Gittite to Jerusalem (1 Chron. 16: 41). It had again resounded when the house of the Lord at Jerusalem was filled with the cloud and glory of His manifested presence in the days of Solomon. (2 Chron. 5: 13.) When the glory and brightness and successes of those days had passed away, and the failure and ruin of Israel was complete, the returned remnant could raise the very same old note of praise, "O give thanks unto the Lord for He is good, for His mercy endureth for ever." (Ezra 3: 11.) They had been faithless, but He was faithful. The fathers of Israel who had seen the house of the Lord before the captivity, could weep when they thought of the unfaithfulness of the people. The younger ones could sing with joy when they celebrated the faithfulness of the Lord. The weeping and the rejoicing were both good — to weep was right, when they thought of the failure of the people to Jehovah; but to rejoice was right, when they thought of the faithfulness of God!

Others, too, who called upon the same Lord, as they said, claimed the right of being with them in the work (ch. 4). But this could not be. They who were careful that even a priest of Israel, who could not show his genealogy, should not eat of the holy things in the day of extrication from Babylon, were careful too that those who had mixed up the fear of Jehovah with the service of idols should have nothing to do with them in His work. It was not a question with them of having people together; but, with widowed hearts as to the past, their fixed purpose remained to strengthen the things that remained, but to strengthen them according to God — refusing all co-operation with those who could not have the same end in view in the Lord's testimony. Thus it was pure and unmingled; 1st, To Israel as it had been — God's separated people on the earth; and, 2nd, This testimony maintained by a remnant whose sole trust was in God, and whose guide was His word.

All this has its instructive lesson for us. The unity of the church remains. It is maintained by the Spirit of God. Tongues have gone — apostolic power has gone — signs have passed away; and healings and gifts of adornment to call the attention of the world. Still the word of God abides. To it God has directed us in the last days. Were the tongues, etc., here now, the word would apply, for "the word of the Lord abideth for ever." But they have all gone. Still the faithful can take that word and walk in obedience to it, when all those things of the former glory of the church have passed away for ever.

The remnant extricated from Babylon, as it were, and gathered together to the name of the Lord (Matt, 18: 20), on the divine basis and never-failing principle of the church's existence — "one body and one Spirit" (Eph. 4: 4) — do not by this pretend to be "the church of God;" that would be to forget that there are children of God still scattered in the Babylon around. They can set up nothing — reconstruct nothing. But they can remember that "He that is holy, He that is true; He that shutteth and no man openeth, and openeth and no man shutteth," is with them. He is ever to be trusted and counted upon. If He sends a prophet or a help amongst them, they can thank God, and accept it as a token of His favour and grace — they can appoint none. To do so would be to forget the total ruin which never can be restored, and to presume to do that for which they had no warrant in the Word of God.

If a fresh action of the Spirit of God causes a Nehemiah-like company to follow from Babylon, they are glad to welcome them to the divine ground they occupy themselves. If the Nehemiah-like company comes, they find before them a remnant who had previously, through grace, occupied the divine position. They must gladly and cheerfully fall in with what God had wrought — there was no neutral grounds — no second place. They dare not set up another, it would be but schism! It was the same Spirit who had wrought, and who, if followed, could not but guide them to the same divine position to which He had guided others. How completely this sets aside the will of man; and independency of the movements of the present day* which stop short of that to which God has called His people, to "endeavour: to keep the unity of the Spirit in the bond of peace;" for "there is one body and one Spirit," and only one!

{*How fully too this meets the questions which so agitate souls in the movements of the day. How impossible for this fresh company of Jews, (Nehemiah) if led of God, to assume that because they were of Israel, they could gather together in some other city, apart from those who went before, (Ezra); and take up divine principles in the letter, and to claim that because they were Jews, and had separated from Babylon, that they could act independently of those who had gone before, and had pre-occupied that divine position. It was wide enough for all of Israel, and surely contemplated (as faith ever does) them all. But as it was a return, they were careful to maintain it intact in its purity and divine character, refusing entrance to all that was unsuited to the presence and name of Israel's God.

It has been a successful device of the enemy — sad to say — to use the divine and blessed truths of the Church of God to cover what is really schism; and to support a counterfeit and, Jannes and Jambres like, to deceive. For this is not a day of violence—but of deception and resistance of the truth by counterfeit in divine things.

It is simple and plain, that those who have had grace to separate from the evils of the professing Church, even though members of Christ, cannot use this fact to the disowning of that which God had wrought in others in this way before them. If led of "one Spirit," they cannot but link themselves practically in the unity of the Spirit, with those who had pre-occupied the divine platform; cheerfully and thankfully owning what God had wrought, and following where "one Spirit" had led their brethren before them, to the name of the Lord, as "one body," to break "one loaf" in remembrance of Him!}

I pass on to another interesting scene when a faithful one is standing fast alone, unsupported by the fellowship of his brethren, where his testimony is rather the refusal to act so as to deny fundamental truth, than actively to engage himself with others in extricating themselves from iniquity. I allude to the case of Mordecai the Jew. (Esther.)

Far away from the land of Israel, the people were subject to the powers of the world. An Amalekite, named Haman, wielded the power next to that of the king. A poor Jew, "an exile in the strange land," refused to bow his head to the Agagite. To be faithful, when all were unfaithful, is a great thing in God's eye. "Thou hast not denied my name," is great commendation when all were doing so. To keep one's Nazariteship in secret with God, when no eye sees but His, is never forgotten. To stand firmly for Him in an evil day of temptation, is to do great things! "Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal," shows that God's eye saw and valued their faith, where even Elijah had not discerned them. They had refused to do that which all others had done, in that dark day.

Mordecai was ready to give a reason of the hope that was in him; and his simple answer was, I am a Jew! God had not forgotten His oath of old (Ex. 17), even if Israel were reaping the fruit of their sins under the Eastern Kings. He had said, "Remember what Amalek did unto thee by the way, when ye were come forth out of Egypt; how he met thee by the way, and smote the hindmost of thee, when thou wast faint and weary, and he feared not God.....Thou shalt not forget it." (Deut. 25.) Therefore the Lord had sworn that He would have war with Amalek from generation to generation. Mordecai refuses to surrender this fundamental truth in the calling of Israel.

You may say, He is a stiff-necked man, and is imperilling the lives of his nation. I admit it: but his trust is in God! Firmly did this man, trusting in God, and refusing to surrender fundamental truth, stand single-handed against all the malice of the enemy. Post after post was despatched with the orders to smite all the Jews. Still no faltering in his faith — his head bowed not as the son of Amalek passed by! He had counted upon God, whose word never alters; and God had tried his faith, but it stood the test; and, when the day comes for having faithfulness owned, it will be found, through grace, that Mordecai had had an opportunity for faithfulness to the Lord — that he had stood firm, and God has not forgotten it.

What cheer of heart his story must afford to those whose path is isolated; when they have not even one faithful companion, yet are enabled in an evil day to be firm and faithful in their solitary pathway, sustained and owned by God.

In Daniel, Hananiah, Mishael and Azariah, we find another striking example. Faithfulness and standing fast in trial and temptation, shows the power of the Spirit, quite as much as energy in action. They were at this time captives in Babylon; the necessity of faithfulness seemed to have passed away. Where was the profit of standing fast when all their hopes were gone? But Daniel purposed in his heart that he would not defile himself with the king's meat, or his wine. He would drink water, and eat pulse, and nothing more. He kept his Nazariteship in the land of captivity; and he kept it according to the thoughts of God (compare Ezekiel 4: 9-13), and the time came when God stood by him, and made him the vessel of His mind and will, revealing to him the history of the times, and end of the Gentile in whose grasp he was for his nation's sin.

I might go on with many other examples; such as Jeremiah, the Five Wise Virgins, etc., etc.; but I pass on to notice another solemn lesson. How soon the thing failed, and the energy flagged, which supported the emerging remnant in extricating themselves from the evil, and regaining a divine position. Failure and weakness thus ensued once more. It is a sad but common case. You will often see the lovely efforts of faith struggling to win a divine position through difficulties and dangers and trials without end. Yet when the goal is won, the zeal grows cool, self is remembered, God forgotten, and the blessing is gone. Alas! one trembles, when one sees these first lovely efforts of faith, lest the day should come when they are seen no more. It is much harder to keep what we have won in divine things than to win, because it must be by the winner abiding in the energy by which he won. The fear of man comes. Self-interest, self-sparing, and self-indulgence enter. God in mercy interposes at times, and stirs up the sleeping energy, and is ever ready to bless; still it is painful and humbling to think of it. We see a sad example of this in Israel when gaining the land under Joshua, and then sinking into premature decay.

It comes out strikingly in the after history of this returned remnant in Ezra, etc., to which I have referred. The fear of man stopped the work of the Lord (Ezra 4: 4, 5, 24). The energy and beauty of their first efforts of faith were gone. God sends the prophets Haggai and Zechariah to stir up the people to the work of the Lord. They had began to settle in their hearts that the time had not come to build the Lord's house (Hag. 1: 2); yet they had ceiled their own. Thus stirred up, we find that they obeyed the voice of the Lord, and did the work of the Lord. The fear of man gave place to the fear of the Lord; and God was there to own and bless the renewed efforts of faith.

If we follow their history, we find their faith again grew dim. In Malachi the state of things is painful and depressing. The blind ones of the flock, and the sick, and the lame, were offered in sacrifice to Jehovah. What man refused — what was worthless to him, was good enough for God! (Even Saul, in his worst day, reserved the best of the sheep and oxen to do sacrifice to the Lord.) No one would open the doors of the Lord's house for nothing, nor light a fire on His altar for naught (ch. 1: 7-10). They robbed God in tithes and offerings (ch. 3: 8); called the proud happy; and said, "It is vain to serve God, and what profit is it that we have kept His ordinance, and that we have walked mournfully before the Lord of hosts?" This, too, sad to tell it, when in a divine position.* It was not when far away in the land of the Chaldean, but in the city of the great King! Still we find a remnant within a remnant, if I may so say, faithful to the Lord.

{*The persistent aim of the enemies of the truth, is ever to blot out if possible the fact of the Church of God, as to its practical bearing on the saints. It is not that there is a denial of the existence of the Church of God here upon earth: but that such a truth is binding on the saints in gathering to the name of the Lord, even be they but a remnant at best.

In the Reformation (as the word implies) there was no such a thing as a regaining of the divine position and principles of the Church of God — lost since apostolic days as a practical truth. There was but a reformation of the existing bodies, which the Reformers supposed were the Church, into the National Establishments, and Reformed Churches.

It was a marvellous work, in that day of darkness most surely; a work for which we have ever to bless our God. Still it was far from perfect. The distinct personal presence of the Holy Ghost upon earth, constituting Christ's body, the Church, was never seen. His personality and deity, etc., all Christians own, most surely: but I speak of His distinct personal presence on earth, as dwelling in the Church, and constituting her unity, in contrast to His working in various ways before He came to dwell. I might also mention other great truths which were not then known, but this is sufficient for my present purpose. Consequently, until the last forty years there were no saints gathered together "in assembly," to the name of the Lord, recognizing and acting upon the never-failing principle of the Church's existence — "One body, and one Spirit." And to seek to misapply the principle or type of the returning remnant in Ezra and Nehemiah to the day of the Reformation, is but to mislead and deceive.

These remnants did return to a divine position. This no body of saints ever did at the Reformation. They were then on the platform on which all Israel could be with them, and the only one. This did not make them "Israel:" still none but they were on Israel's ground.

When this remnant is described in Malachi — sad and humbling as is their state, they were still on that divine platform, the City of Jehovah. "The remnant within the remnant," as I have described them, did not withdraw from that divine platform — that were fatal to their own faithfulness. But they were the more encouraged to earnest faithfulness in strengthening the things that remained.

The lessons we gather from these Scriptures teach the very reverse from what some have sought to draw from them. Such is the effect, first of slipping away from, and then resisting the truth of God.}

"They that feared the Lord spake often one to another; and the Lord hearkened and heard it, and a book of remembrance was written before Him for them that feared the Lord, and that thought upon His name."

The faithfulness of the few was the channel of sustainment to the others from a faithful God. We trace them further, till we find them in Luke 2 represented by old Simeon and Anna, who knew "all them that looked for redemption in Jerusalem." The same faith that could keep them waiting for the Lord's Christ, could keep them alive till He came. The old prophetess, too, who could fast and pray, and live for, and in that spot which still was owned of God, found her fastings and prayers ended in praise, when the Lord she had looked for came.

The last link in the history of this returned remnant which we find in the Gospels, we have in the solitary widow of Luke 21. A few verses further on in this chapter the Lord pronounces the final judgment on that temple at Jerusalem. It was still, however, in a certain sense, owned of God. This widowed heart had but one object now on earth — she could do but little, for all she possessed was a farthing! "Two mites," as the Spirit of God lets us know. Devotedness, in the estimate of man, would have been great indeed if she had appropriated half of what she possessed to the interests of God which engrossed her. But self was forgotten with this widowed heart, and she cast into the offerings of the Lord her two mites. The Lord's eye saw the motive from which this offering sprang, read the action as He alone could read it: "Of a truth," said He, "I say unto you, that this poor widow hath cast in more than they all. For all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had." He judged aright — but He did not judge by what she gave, but by what she kept; and that was nothing!

It is humbling to trace this decay of the mass, yet touching to contemplate the increased and increasing devotedness and purpose of those true hearts; but it is useful to face the dangers from which we are never free. Worldliness, self-seeking, and forgetfulness of the things of the Lord, all are among us, and are signs and sources of weakness. The Lord grant us to be warned, and to distrust ourselves the more. The Lord encourage the hearts of those who love His name and testimony to be increasingly faithful. To keep the eye filled with Christ, and thus to be still more the channel of the Lord's sustaining grace to the rest, till that bright and longed-for day arrives when He will come and gladden our hearts for ever!

It is easy to remark how in all those times of failure and ruin, the hearts of others were stirred up by some faithful one, in self-sacrificing energy, who would pray and work — and sigh and cry — who could spend and be spent on the Lord's interests at the time. Through such the Lord wrought and delivered, and led and blessed His people. It might be by some lone widow who could agonize in prayers and fastings night and day. The answer came, and the blessing was poured out, and none knew what the occasion was through which the blessing came. But in the day when "every man shall have praise of God" it will be known; for His eye marked it and answered it, and that heart was, perhaps, unwittingly, in communion with His — the vessel for the intercession of the Spirit for the saints according to the will of God!

Endeavouring to Keep The Unity of the Spirit

The Unity of the Spirit and endeavouring to keep it.

F. G. Patterson

"The unity of the Spirit" is that power or principle which keeps the saints walking together in their proper relationships in the unity of the body of Christ. It is the moral realization of its unity: and endeavouring to keep it maintains our relations with all saints according to the Spirit of God — and in the truth.

We meet with others in the name of the Lord, on the principle of "One body and one Spirit." (Eph. 4: 4.) We thus "endeavour to keep the unity of the Spirit in the bond of peace," and we seek thus to be in the "fellowship of the Holy Ghost" who maintains the unity of the body of Christ. Consequently we find ourselves apart from those who are not in this blessed path, even though they may be perfectly sound in doctrine and godly in life, or who are, perhaps unwittingly, associated with those who are neutral and indifferent to Christ's glory and this truth.

We thus meet on a ground wide enough to embrace every member of His body, to the exclusion of none. If those who come are knowingly in connection or association with that which cares not for His truth and glory, it would exclude them from fellowship at the Lord's table. If they are unwittingly mixed up with it, we should be glad to meet with them, but we should feel bound to tell them the ground we take with reference to Christ, and the position they occupy with reference to Christ. This would leave it on their own responsibility to be with us or against us. We could not "return to them," while we are told, "Let them return to thee." (Jer. 15.)

Consequently we could not join with them in gospel work, because they have not God's end in view. God's end is not salvation merely, but that His people should be on earth a living witness for Christ and His body, during His rejection and absence, and with other members of His body — walking in unity and peace. The church of God is the witness on earth that "God is light," "God is love," and "God is One." The Holy Ghost on earth answers to and reveals Christ on high. He is the "Holy and True;" the Holy Ghost on earth is the "Spirit of Holiness" and the "Spirit of Truth."

One member cannot be said to represent the body, or to be the body, because he eats of the one loaf. If he comes together in any place, according to God's mind, to eat the Lord's Supper, with other members of the body of Christ, they would be collectively a true expression of Christ's body on earth in that place. A number of members of Christ may be together, and not in the unity of the Spirit at all (as I doubt not is often the case). It is not that Christ does not sustain them as members of His body, but they may be together on independent ground, or linked with the widespread (and widening) principle of neutrality to Christ. The Holy Ghost, consequently, would be hindered; and though much that is true, as open ministry, and the like, be owned in principle, it could not be owned as an assembly of God, because Scripture would not recognize it as such. There is but 'One Spirit," and if we are seeking with others to maintain the unity of the Spirit, there can be no antagonistic principle which we could own.

The Holy Ghost has not left God's house (now like "a great house," or Christendom), although many corruptions are there; while at the same time Scripture does not own the claims put forward by many in it to be "an assembly of God."

The Book of Ezra gives the account of the return of a remnant from Babylon to a divine position and city. They did not pretend to the former greatness, without that which would answer to these pretensions, but they sought to walk in faithfulness before God, with an empty temple — no Urim and Thummim — no Ark of the Covenant — no Glory; but God's Spirit with them (Haggai 2: 5), and separation from all that was contrary to Him, characterizing their course. (See Ezra 1: 59-63; 4: 1, and 10: 1-9.)

Analogously — there is now a remnant separated to God from the corruptions around — owning the divine ground of the church of God before Him, pretending to nothing, but seeking to be together in the fellowship of His Spirit on earth, and waiting for Christ's return. They are glad to give the right hand of fellowship to every member of His body who desires to walk in the truth with them in like separation from all that is evil around.

I believe it is a day when we must gird up our loins through His grace, and fix our eye upon Christ alone; we shall then be able to judge of what is due to Him, and not from our judgment by looking at our brethren. We shall be able then, through His grace, to escape the master-corruptions of the day — false doctrines — and the enemy's imitation of the true — the principle of Jannes and Jambres withstanding Moses by a counterfeit.

The expression "One body" is used in 1 Cor. 12 with reference to all the saints upon earth at any given time. But "Ye are the body," is also said in Corinth, as the assembly in that place; that is, that in the ground and principle of their gathering together they were "the body" — a most important passage. It shows that an assembly of God, to be really such, is ever on the ground and principle of the body. (Ver. 27.) Those who now meet in one place and partake of the "one loaf" on this principle, are no more the body of Christ at that moment than at any other time. But they have faith in the truth of it, as seen in their practice, while others who speak of it without practice do not seem to have. The former can show their faith by their works — the only way in which such can be done.

The "body" is not used to express union with Christ. The body is united to Christ by the Holy Ghost. Those who are together in the practice of this truth are "endeavouring to keep the unity of the Spirit in the bond of peace." The Holy Ghost constitutes the unity of the body. They are seeking to walk in the fellowship of the Holy Ghost — a divine Person who will not bend His ways to us — we must bend our ways, in the truth, to Him. People suppose that because they are members of Christ they must consequently have the practice of such a truth. None can have the practice of it (although really members of it) unless in the unity of the Spirit, and with those who have been there before them; it is impossible to have it avowedly apart from such. The common practice of the day is to accept divine principles and terms apart from their practice. Scripture is too strong for this.

May our hearts be led into that love of the truth, and love in the truth, and for the truth's sake, that we may be enabled to escape the vortex into which so many are falling!

Scripture Note

Extract from "Scripture Notes and Queries"

F. G. Patterson.

London, 1871.

Question: "How am I to endeavour to keep 'the unity of the Spirit in the bond of peace?' What does it mean?"

Answer: "The Holy Ghost came down from heaven personally on the day of Pentecost, and dwells in each member of Christ individually (1 Cor. 6: 19; Eph. 1: 13, 14, etc.); and the saints thus indwelt upon the earth, form God's habitation through the Spirit. He dwells corporately in the whole Church (Eph. 2: 22, etc.). He unites each member to Christ (1 Cor. 6: 17). Each member to the other members (1 Cor. 12: 13), and all the members to the Head. This is the Church of God — the body of Christ.

"This unity has remained untouched by all the failures of the Church. It is a unity which cannot be destroyed, because maintained by the Holy Ghost Himself. He constitutes the unity of the body of Christ.

"The Church of God was responsible to have maintained this unity of the Spirit, in practical outward and visible oneness. In this she has failed. This unity has not. It remains because the Spirit of God remains. It abides even when oneness of action is well nigh gone. The unity of a human body remains, when a limb is paralyzed; but where is its oneness? The paralyzed limb has not ceased to be of the body, but it has lost the healthy articulation of the body.

"Still, no matter what the ruin may be — no matter how terrible is the confused and unhealthy state in which things are — Scripture never allows that it is impracticable for the saints to walk in the fellowship of God's Spirit, and maintenance of the truth; such is always practicable. The Spirit of God pre-supposes evil and perilous days; still God enjoins us to endeavour 'to keep the unity of the Spirit in the bond of peace;' and He enjoins nothing impracticable. We never can restore anything to its former state; but we can walk in obedience to the word, and in the company of the Spirit of God, who enables us to hold the Head. He will never sacrifice Christ and His honour and glory, for His members. Hence we are exhorted to endeavour to keep the 'unity of the Spirit' (not the 'unity of the body; which would prevent us from separating from any member of the body of Christ, no matter what his practice). The Holy Ghost glorifies Christ — and walking in fellowship with Him, we are kept specially identified with Christ.

"In this endeavour, I must begin with myself. My first duty is to separate myself to Christ, from everything that is contrary to Him: — 'Let every one that nameth the name of the Lord depart from iniquity' (2 Tim. 2: 19). This evil may be moral, practical, or doctrinal; no matter what it is I must get away from it; and when I have done so, I find myself practically in the fellowship of the Holy Ghost; and on a divine basis where all those who are true-hearted can be likewise. If I can find those who have done the same, I am to follow righteousness, faith, peace, charity, with them (2 Tim. 2: 22). If I can find none where I am, I must stand alone with the Holy Ghost for my Lord. There are, however, the Lord be praised, many who have done likewise, and are on the line of action of the Spirit of God in the Church. They have the blessed promise as a resource, 'Where two or three are gathered together in my name, there am I in the midst of them' (Matt, 18: 20). They are practically one, as led by the same Spirit, with every member of Christ in the world who has done likewise. I do not now refer to their absolute union with the whole body of Christ — but of the practice.

"The basis on which they are gathered (i.e., the Spirit of God, in the body of Christ) is wide enough in its principle to embrace the whole Church of God; it is the only divinely wide platform on earth. Narrow enough to exclude from its midst everything that is not of the Spirit of God: to admit such would put them practically out of the fellowship of the Holy Ghost.

"This endeavour does not confine itself to those who are thus together — one with the other. It has in view every member of Christ upon earth. The walk of those thus gathered, in separation to Christ, and practical fellowship of the Spirit and maintenance of the truth, is the truest love they can show toward their brethren who are not practically with them. Walking in truth and unity — they desire that their brethren may be won into the truth and fellowship of the Holy Ghost. They may be but a feeble remnant; but true remnants were ever distinguished by personal devotedness to the Lord, who ever specially watched over them with the most tender solicitude, and associated Himself specially with them!"

The Doctrine of the Church

The Doctrine of the Church

as revealed to the Apostle Paul.

"There is One Body and One Spirit," Eph. 4: 4

(bound with:

The Last Days of the Church

and:

The Unity of the Spirit

with an appendix:

Principles of Gathering)

F. G. Patterson.

I trust the following remarks on this momentous subject may be found useful at the present time, and that an ever gracious Lord may vouchsafe His blessing on the perusal of them to many of His people, causing them to realise this most important truth, and linking their souls practically to the divine principles set forth therein.

The Lord has been most graciously working in many places in these last days. Souls have been new-born to Him and brought into the liberty of His grace through the Gospel. Souls thus set free from the bondage of sin and Satan have also found freedom from the trammels of the sects and parties in the professing church. They have, in many cases, begun to act upon their privileges and, as the disciples of old (Acts 20: 7), have assembled themselves to break bread and thus show forth the groundwork of their redemption and liberty in that which calls to mind the Lord in His death. Difficulties have arisen and many have found that they still wanted a divine principle beyond this to guide them, and yet possibly feared to go deeper into these things, lest they should be led into something which perhaps they had been told to avoid. The confusion in which things are and the sad failures of ourselves and of our brethren have often been the means of driving timid souls away and causing them to shrink from inquiring more deeply into the divine principles revealed in the Word.

In such a state of things the enemy, as ever, seeks to keep the soul from learning the truths of God. Satan's successful effort at the first was to seek to blot out in practice, if he could not do so in fact, the great ever-living truth named at the head of this paper. The vessel, Paul, who communicated it to us through his inspired epistles, had to say at the close of his ministry "All they which are in Asia are turned away from me" (2 Tim. 1: 15). Ephesus was the capital of that proconsular province and in it was an assembly of God, to which those high truths of the "mystery which in other ages was not made known unto the sons of men, as it is now revealed" were written. God has been pleased of His own sovereign grace to revive out of the rubbish of centuries this wondrous truth which has lain so long dormant. Many have learned it and have sought in their weakness to walk therein. They have, through evil report and good report and failings innumerable, sought, in reliance upon a gracious God, to glorify Christ in the pathway of obedience to the revealed will of God.

The enemy seeks to keep the Lord's people from learning this, His leading truth for the interval or period in which we live. What then I desire is, that the eyes of my brethren's understanding be enlightened by the Spirit's teaching to discover what they really are before God, namely, members of the one body of Christ united together by one Spirit, and that they may act accordingly.

It is quite impossible that, as a Christian, I can be a mere individual at the present time. I am a member of the body of Christ as well. And while seeking as an individual servant to serve my Lord, I find I have, in common with the rest of the body, a corporate responsibility to Christ, the Head of His body, the Church. I seek not, then, to evade this responsibility by looking at the failures of others, or by finding an excuse in the truth of Christ's lordship over me as a servant.

The Epistle to the Romans is that in which the Spirit of God treats us with the most distinct individuality, first as guilty sinners and then as justified persons, justified by faith. And yet when He comes to the duties and walk which flow from our individual blessing and position, He at once turns us to our corporate responsibility, so that we cannot dissociate these things. No one can read Romans 12 without discovering this. As an individual I am exhorted to present my body a living sacrifice, my reasonable service; to be transformed by the renewing of my mind in order to prove that good and acceptable and perfect will of God. Then, as to my corporate place in the exercise of gift or otherwise, I am to exercise it with respect to the body. "For as we have many members in one body, and all members have not the same office; so we being many, are one body in Christ and every one members one of another. Having then gifts differing according to the grace that is given to us," we are to put them in exercise and use them for the benefit of the other members.

I desire that my brethren, having discovered what they are, may own the truth and carry it out practically, walking therein with those whom the Lord has called and privileged to do likewise. Of this I am persuaded, that no one ever learned a truth after a divine manner till the soul was using practically what it had learned. Then its true power has been felt; so that to talk, as many do, of the body of Christ and never to have really acted upon this truth, is but to prove that the truth has not been received into the conscience and soul, while, no doubt, enough has been seen of it to guide the steps thereinto. With this desire I pass on to my subject.

Distinctive Positions of Jews and Gentiles in Old Testament Times

It will be well to consider the distinctive positions which the Jew and the Gentile occupied in Old Testament days before the formation of the body of a risen and ascended Christ was revealed. The quotation of two Scriptures will make this distinction plain.

As to Israel we read, "Who are Israelites; to whom pertaineth the adoption and the glory and the covenants and the giving of the law and the service of God and the promises; whose are the fathers and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen" (Rom. 9: 4, 5).

As to the Gentile, "Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; that at that time ye were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world" (Eph. 2: 11, 12).

The simple reading of these passages will show that all the blessings and privileges and promises and hopes that God then gave, were confined to the elect nation of Israel, and that to partake of these blessings a Gentile had to come in and be subordinate to the Jew, in whom they were vested as the vessel of blessing.

Our next Scripture is 1 Cor. 12: 12, 13, where we read, "For as the body is one and hath many members, and all the members of that one body being many are one body, so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit." Now, before the formation of such a body out of both Jew and Gentile could take place, it was necessary that God Himself who had surrounded Israel with a "wall of partition" should remove it. It was not sufficient that the wall which God had placed around the Jew had been almost obliterated by the unfaithfulness of those who had been thus hemmed in. The partition wall existed as fully in the mind of God and to faith as though there had never been an unfaithful Jew on earth. God had placed it there, and God must remove it Himself ere He would form the body of which we read here and elsewhere.

The prophets had spoken of a day of which it was said, "Rejoice, ye Gentiles, with His people." But even in such a state of blessing, Gentiles remained Gentiles, and His people remained His people. The prophets never spoke of this "body," where Jew and Gentile alike have lost their national and social positions, where there is neither Jew nor Gentile, neither bond nor free. At the present time there are three classes before God in the world. Paul speaks of them in 1 Cor. 10: 32. They are "the Jews," "the Gentiles" and "the Church of God." In the last mentioned both Jew and Gentile have ceased to be such before God; believers from amongst both having been incorporated into this body of which we speak. The prophets spoke of the time when that which we call the millennium, or more correctly the Kingdom, will have been established on earth; when the Jew will be the central nation and the Gentile will rejoice with the people of Jehovah: a state of things which will come in after the Church has been gathered and is with Christ in heaven.

The foreshadowing of the removal of this "wall of partition" was frequently seen in the ministry of the Lord Jesus Himself in the gospels. Instance the woman of Samaria who could not understand how the Lord, being a Jew, should ask drink of her who was a woman of Samaria, for the Jews had no dealings with the Samaritans ( John 4). See also the case of the Syrophenician woman in Matthew 15. Before this "wall of partition" was removed, it was "unlawful for a man that is a Jew to keep company or come unto one of another nation" (Acts 10: 28).

The Wall of Partition Removed

This hindrance to the formation of the body of a risen and ascended Christ was formally removed by God Himself in the cross of our Lord Jesus Christ. We read, "For He is our peace who hath made both one and hath broken down the middle wall of partition, having abolished in His flesh the enmity, even the law of commandments contained in ordinances; for to make [create] in Himself of twain one new man, so making peace; and that He might reconcile both unto God in one body by the cross, having slain the enmity thereby" (Eph. 2: 14-16).

The cross, then, besides being the scene where the Lord wrought the work of redemption, was the removal of the wall of partition which until then had existed between Jew and. Gentile. It was the basis or groundwork for the formation of this body and for the reconciliation of a people to God, taken from both Jews and Gentiles, both having access by one Spirit unto the Father. The Father is the Name by which God has revealed Himself to each member of the body in His Son Jesus Christ, as heretofore He had revealed Himself under the Name of Jehovah to the elect nation of Israel.

All this, however, does not constitute a "body." It only removes the hindrance. Redemption has been accomplished; the hindrance is removed; what is now wanted is to have the Head of the body in heaven, raised up from the dead — a glorified man.

Christ, the Head of the Body, in Heaven

The remarkable quotation of the 8th Psalm by the Apostle Paul in Ephesians i, will be helpful to us in understanding this. There we read (verses 19-23) , "According to the working of His mighty power, which He wrought in Christ, when He raised Him from the dead and set Him at His own right hand in the heavenly places, far above all principality and power and might and dominion and every name that is named, not only in this world but also in that which is to come; and hath put all things under His feet [quoted from Ps. viii], and gave Him to be the head over all things to the Church, which is His body, the fulness of Him that filleth all in all."

The 8th Psalm speaks of a "Son of man" to whom dominion over all creation is given. If we consult Gen. 1: 26, we find that God gave to Adam and his wife a joint headship over all creation; but this headship was sinned away and lost when man fell. The whole creation, now groaning and travailing, was made subject to vanity through the fall of man (Rom. 8: 19-23). This headship is given, as Psalm 8 tells us, to a "Son of man." And we discover who this Son of man is in Hebrews ii, where the Apostle, quoting the psalm, tells us that we do not yet see the grand result of all things being subject to Him. "For in that He put all in subjection under Him, He left nothing that is not put under Him. But now we see not yet all things put under Him. But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that He by the grace of God should taste death for every man." Thus we find who this "Son of man" is. It is Jesus. This brings us back to Eph. 1, where Paul quotes the same psalm. So we learn that Christ, as Man glorified, has been raised by God from the dead and seated in the heavenlies far above all principality and power and above every name, with all things under His feet, and has been made "Head over all things to the Church which is His body." There He is waiting for the manifest assumption of this Headship, as well as for the manifestation of His other glories.

We have now the Head of the body in heaven, a glorified Man, as well as the wall of partition removed. But before going further to consider the formation of the body, we must turn aside for a moment and see what Scripture says of

Union with Christ

In Old Testament times the saints were new-born, but they were not united to Christ: they possessed life, although the doctrine of it was not made known. The Abrahams and Davids were all saved — saved by faith — lived and died in faith in God's promises of a Saviour to come. But faith in itself is not union. We could not speak of a patriarch being united to a Man at God's right hand by the Holy Ghost sent down, because Christ had not come and there was no man there to be united to. Even when Christ was here, a Man amongst men, there was no union between Him and sinful men: there could be none. Hence He says, "Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit" ( John 12: 24). On the cross He, in grace, enters into the judgment under which man lay; bears the wrath and all that the righteousness of God required; and in His death lays the ground whereby God can bring believers into a new state, through redemption, to Himself. He rises from the dead, having borne the wrath; ascends to heaven and is glorified; a Man at God's right hand. The Holy Ghost was then sent down, and dwells in the Church (Acts 2 and 1 Cor. 3: 16). He makes the body of the believer His temple (1 Cor. 6: 19). He seals him — having believed — until the day of redemption (Eph. 1: 13; 4: 30). He unites him to Christ: "he that is joined unto the Lord is one spirit" (1 Cor. 6: 17): anoints him, seals him, baptizes him with all other saints into one body (1 Cor. 12: 13; 2 Cor. 1: 21, 22) . Hence union with Christ is by the Holy Ghost dwelling in the believer's body and uniting him to Christ glorified in heaven.

This union neither existed, nor was it even contemplated for the Old Testament saints: it was not in the counsels of God for them. If we turn to John vii, 37-39, we find the line drawn with great distinctness between what is now and what had gone before. The Lord Jesus, in the chapter mentioned, could not show Himself to the world, because neither the Jews nor His brethren believed. in Him, and so He could not bring in the Feast of Tabernacles, which is always used as a figure of the Kingdom. The Kingdom is then put off till another day; and the Lord goes up to the Feast "as it were in secret." In the last day of the Feast He stood and cried, "If any man thirst, let him come unto Me and drink. He that believeth on Me, as the Scripture bath said, out of his belly shall flow rivers of living water. But this spake He of the Spirit, which they that believe on Him should receive; for the Holy Ghost was not yet given, because that Jesus was not yet glorified." The gift of the Holy Ghost to dwell in believers is thus announced, and the Kingdom which had been refused, is put off till another day.

The disciples were told by the Lord, after His resurrection from the dead, to remain at Jerusalem for the promise of the Father, that is, the Comforter, the Spirit of truth, which they had heard of Him, as related in John 14, 15 and 16. The Holy Ghost, the other Comforter, was to be given and to this end it was positively expedient that Jesus should go away, otherwise the Holy Ghost would not come. The Lord tells them in Acts 1: 5, "John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence." The Lord was seen of them during forty days after He rose from the dead, and there was an interval of ten days from His ascension till the day of Pentecost (or fiftieth day) was fully come. When it came, the promise was fulfilled, and Peter told the Jews, "This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost, He hath shed forth this which ye now see and hear."

One Body formed by the Baptism of the Holy Ghost

We have seen that the Lord's promise, "Ye shall be baptized with the Holy Ghost not many days hence," was brought to pass on the day of Pentecost. The little band of disciples, at first some 120, then about 3,000 and increased largely afterwards, were baptized of the Holy Ghost, according to the Lord's promise; but still this was only the Jewish side of the blessing. In Acts 10 Peter opens the door to the Gentiles, bringing them into the same position and privileges by the baptism of the Holy Ghost. When they of Judea heard of this, Peter was called to account for what he had done. In answer, he rehearsed the matter from the beginning and declared that the Holy Ghost had acted with the Gentiles in a similar manner to that on the day of Pentecost with the Jews (Acts 11: 15).

Thus we have in the clearest way the Jew and the Gentile receiving the baptism of the Holy Ghost; as to which it should be noted that this baptism is only used with reference to the corporate body of saints upon earth: by it individuals are brought into a corporate relationship to each other and to Christ.

We must now turn to Paul, for to him alone of all the apostles was the revelation of the "mystery" committed. He speaks of it in Ephesians 3 and says it had been "hid in God," not even in "Scripture," but "in God," in His eternal purpose. This "mystery" is expressed in the words, "That the Gentiles should be joint-heirs, and a joint-body, and joint-partakers of His promise in Christ by the gospel" (thus should the passage be read, that is, joint with the Jews).

Paul describes this body and how it is formed in 1 Cor. 12: 12-27, where he says, "For as the body is one and hath many members, and all the members of that one body, being many, are one body, so also is the Christ." (This name "the Christ" is here applied to the head and the members, in the same way as the name "Adam" is applied to him and his wife jointly in Genesis 5: 2.) "For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit." Here both Jews and Gentiles lose their distinctive places and are brought into one body and united by the Holy Ghost to each other and to Christ, the Head, the Man glorified.

In verse 27 the Apostle recognizes the assembly of God at Corinth as the body. "Now ye are the body of Christ, and members in particular" (or in part: it is the same word as "in part" in ch. 13: 9, 10). That is, in the principle and ground of their gathering they were the body of Christ, but in themselves they were "members in part," part of a whole.

Now this body is in the world: it is not in heaven. The Head is in heaven and the members have a heavenly position by faith; while in fact they are in the world. This body has been passing along through the world, its unity as perfect as on the day in which the descent of the Holy Ghost first constituted it. Nothing has ever marred its unity. True, the outward manifestation of this body by the oneness of those who compose it, is gone: true, that the "house of God" as it first appeared in the world, has become like the "great house" of 2 Timothy 2: 19-22: true, that all that was committed to man's responsibility has, as ever, failed. But the body of Christ which was in the world then, is still in the world, remaining all through the ruin of the professing church, its unity perfectly maintained by the Holy. Ghost, who by His presence and baptism constitutes it; for He as ever maintains the unity of the body of Christ.

Let me put a figure before my reader, which will convey simply the fact that the entire number of saints in the world at any given time (just as you read these words for instance) indwelt by the Holy Spirit, is that which is recognized of God as the body of Christ. Let us suppose a regiment of soldiers, a thousand strong, goes to India and serves there for many years. All those who composed that regiment die off or are slain in battle and their places are filled up by others, so that the numerical strength of the regiment is kept up. After years of service the time comes for it to return home. Not a man who went out is in it now, and yet the same regiment returns without change of its number or facings or identity. Thus with the body of Christ. Those who composed it in the days of Paul are not here, yet the body has passed along through the last nineteen centuries, the members of it dying off and the ranks filled up by others, and now at the end of the journey the body is here (the Holy Ghost who constitutes its unity being here) as perfect in its unity as ever it was.

The Church as a Building growing into a Temple and as a Habitation of God

In Ephesians 2: 21 and 22, we get two aspects of the Church of God.

Verse 21 says: "In whom all the building fitly framed together, groweth unto an holy temple in the Lord." Here we find a temple or building growing but not yet finished, that is, it is growing up day by day into that which it will be finally when in glory, a holy temple in the Lord.

Verse 22 says: "In whom ye also [the saints and believers in Christ Jesus] are builded together for an habitation of God through the Spirit. This gives us what the entire number of saints now or at any moment constitute corporately in the world. They are a habitation or dwelling-place of God through the Spirit.

These two thoughts may be illustrated by what has gone before. When Jehovah was passing through the wilderness from Egypt to Canaan, He dwelt in a tabernacle which in itself was perfect in all its parts and furniture, a complete thing. It moved along through the wilderness towards the Land of Promise and was the habitation of God. But when at last Israel was settled in the land, Jehovah had a temple, a magnificent structure in dimensions and appointments far beyond the tabernacle which had been His dwelling-place on the journey.

Thus, with those two verses in Eph. 2; verse 21 shows us what God will have in the Land (in heaven itself) when the temple now growing under His workmanship will have attained its full proportions and be in glory; while verse 22 tells us what the saints are meanwhile, namely, God's dwelling-place, His tabernacle or habitation through the Spirit.

This may serve to illustrate in some measure, and bring home to our hearts and consciences for our practical walks what we are as a present. thing. How responsible, then, we are, in observing such a truth, to act upon it; to cast our purposes, our aims, our all into it. Not merely to know it as some nice truth or doctrine, but as a living member of it, to walk in it, to link my soul on to the practice of it, with those who are observing it albeit in weakness; to separate myself from all that in practice disowns it; to act upon the living, abiding truth, that which occupies the mind and purpose of God; that which is now made known to the principalities and powers in heavenly places, who see in the Church the manifold wisdom of God (Eph. 3: 10). How solemn, on the other hand, to disown it or put it aside as something that does not concern us!

Although the oneness of which the Lord Jesus spoke to His Father in John 17 has almost vanished away, and man's unfaithfulness, yea, the unfaithfulness of God's people, under the highest blessing ever vouchsafed to them in this world, has been shown in the almost entire obliteration of that oneness which the Son desired of the Father; although all that men could do to mar it has been done; still there is that which never changes, never fails and never is spoiled; because (are we not ashamed to say it?) it is not in our power to do so, for it is kept, as it is constituted, by the presence and baptism of the Holy Ghost.

How beautifully do we find Christ's prayer for their oneness answered in Acts 2 to 4! We read there, "They lifted up their voice to God, with one accord." "The multitude of them that believed were of one heart and of one soul." His prayer was answered for a little moment, "that they all may be one," as in practice they were. How soon, indeed, did this oneness of practice fail! Then in chapter 9 we find Saul of Tarsus, afterwards Paul the Apostle, called out to reveal something that could never fail the unity of the Spirit in the body of Christ.

This unity is what we have to keep. We are exhorted to "endeavour to keep the unity of the Spirit in the bond of peace"; to endeavour to keep practically that which exists in fact. Not to make a unity, but to keep by the bond of peace that unity which exists by the presence of the Holy Spirit in the One Body.

Now although we know that from the first, Paul taught these things to the Church of God, as his early writings and ministrations abundantly prove, it is striking and remarkable that it was reserved till the close of his ministry, when in prison in Rome, to teach the truth of the unity of the Church of God, as unfolded in the Epistle to the Ephesians.

I would put the question to many — In what state do you suppose things were when Ephesians was written? Oh (they would probably reply) when things were going well! The Church of God was all going on well: the church was in a proper state and ready for such truth. To which I should be obliged to reply — You are all wrong! Things were totally ruined. The "Church of God at Ephesus" is not addressed (even supposing we admit the words "in Ephesus" into the first verse, which is doubtful, and questioned by many). That there was such a thing as "the Church of God" at Ephesus, we are told by Paul's own lips in his address to the elders there, in Acts 20: 28. But at the time he wrote this epistle, he was a prisoner for two years in Rome and had lived to see the ruin of what he had set up on earth as a "wise master-builder," and watched over as a father and as a nurse, with all the solicitude and energy of his devoted heart.

This circular letter is not addressed to the "Church of God." It is addressed to the "Saints and faithful in Christ Jesus." Perhaps the same pen with which Paul wrote Philippians indited this Epistle. "All were seeking their own." "Grievous wolves" were scented from afar, long before. Had they begun already to scatter the flock? Be that as it may, there was no "Assembly of God at Ephesus" addressed, but "saints and faithful ones in Christ Jesus." From that moment to the end therefore, does this letter afford a divine ground for faith, be the days never so evil.

The body of Christ was outwardly scattered to the winds, and never could the unity of the body be maintained again: but the Spirit of God held it intact, and the ruin never would be such that the saints and faithful might not be with Him, who abides in and with the Church for ever, in practical power and fellowship. Thus there never can come a moment when this cannot be observed; nor can the "One body" be useless, as the divine positive ground of action, by those who feel that the days are perilous, and are using all diligence to keep the unity of the Spirit, in One body, till Christ comes again.

The Unity of the Spirit

Ephesians 4: 3

This pamphlet is a sequel to the one entitled "The Doctrine of the Church as revealed to the Apostle Paul." Many souls have, more or less, apprehended the truth of "One Body and One Spirit," but have not yet grasped the force of the exhortation to connect their practice with this fundamental truth.

It is hoped that in the Lord's rich mercy this further paper may be helpful to souls.

"I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with longsuffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the [uniting] bond of peace. There is one body and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all and through all and in you all." Eph. 4: 1-6.

Here we find that there are unities connected with the Spirit, with the Lord and with God. I treat here of the unity of the Spirit, as being specially connected with the object of this paper. The observing of this unity is our responsibility: the others fall into their own places accordingly.

I would here remark upon the use of an expression which is often used to convey a right thought, but which is not found in Scripture, namely, "the unity of the body." "There is one body," the unity of which is constituted by the Holy Ghost Himself, and we are exhorted to endeavour to keep the "unity of the Spirit." If we were exhorted to keep the unity of the body, we should be obliged to walk with every member of Christ, no matter in what association he might be found, or whatever his practice might be: no evil whatever would give us a warrant to separate from him. The endeavour to keep the unity of the Spirit necessarily keeps us in company and association with a divine Person here upon earth.

Here I would note that which surely is so plain in the Word as to make one almost ashamed of having to insist on it, that is, the personal presence of a divine Person — God the Holy Ghost — here upon earth; not only in each individual believer, but also in the Church of God. The individual believer is indwelt by the Spirit of God, anointed, sealed, baptized with all other believers into one body. The baptism of the Holy Ghost does not leave him an isolated person. Its action connects him with all other believers, so forming a body of which Christ is the Head. The promise of the Lord as to the Comforter was that He should not only be with them but in them. The Lord was with them: the Holy Ghost in His absence would be both with them and in them; consequently the Holy Ghost at Pentecost not only "filled all the house," but "there appeared unto them cloven tongues like as of fire and it sat upon each of them and they were all filled with the Holy Ghost" (Acts 2: 2-4). He not only filled each one, but later on (in Acts 4: 31), at the gathering for prayer, He manifested His presence in their midst by shaking the place where they were assembled.

The saints are the body of Christ by one Spirit; but they are also the "habitation of God through the Spirit" (Eph. 2: 22). God dwells amongst them, as we read in 2 Cor. 6: 16: "I will dwell in them, and walk in them; and I will be their God and they shall be my people." In being obliged to insist on this truth, we have almost come to the state of the men at Ephesus (Acts 19: 2) who, in answer to the Apostle's question, "Have ye received the Holy Ghost since ye believed?" said: "We have not so much as heard whether there be any Holy Ghost" [or "We have not even heard whether the Holy Ghost has come"]. The state of things prevailing to-day makes it necessary to call attention to this important truth concerning the presence of the Holy Spirit both in the individual believer and in the Church of God.

If the Church of God were in a healthy state, there would be no practical difference between the two expressions, "unity of the body" and "unity of the Spirit." The Holy Ghost Himself dwelling in the Church constitutes its unity and practically embraces all the members of the body. If the Church were walking in the Spirit, the healthy action of the whole would be unimpaired. Still, the unity remains, because the Spirit remains, even when the oneness and healthy practice of the body as a whole is gone. The unity of a human body remains when a limb is paralyzed, but where is its oneness? The limb has not ceased to be of the body, but it has ceased to be in the healthy articulation of the body. Hence many Christians, while members of the body of Christ, are not endeavouring to keep the unity of the Spirit in the bond of peace.

How then is the unity of the Spirit to be kept? What is "endeavouring" to do so? What is faithfulness to the nature of the Church, Christ's body, in an evil day? It is Separation from Evil. My first duty must be to "depart from iniquity." It may be moral or doctrinal evil, because evil assumes many shapes: I separate myself from it, to Christ. Thus separated, I find myself in the fellowship of the Spirit of God. He glorifies Christ and dissociates me from everything contrary to Christ; associating me with that which is according to Christ. The notion that I may be wittingly associated with an evil principle or doctrine or practice and yet be undefiled, is an unholy notion. I may be. perfectly free from it myself, as not having imbibed it; but by practical association with it I have left the fellowship of the Holy Spirit.

When we have separated from evil and are walking in the fellowship of the Holy Ghost, Who is the Spirit of holiness and the Spirit of truth, we find others who are walking in the same way, and so we can be together happily in the unity of the Spirit. If there is a spot upon earth where the Lord can be in unhindered blessing, it is amongst those thus together, where nothing is allowed that is inconsistent with His presence in the midst or that can grieve or hinder the Spirit of God. It is not a question of how the saints may be together, but of a place where the Lord Himself may be in free and unhindered blessedness, to manifest His presence amongst those who seek to be faithful to Him in an evil day.

The primary step must be, "Let him that nameth the Name of the Lord depart from iniquity" (2 Tim. 2: 19). Members of Christ are mixed up with much evil on all sides. I must separate myself from such to walk in the fellowship of the Spirit, who keeps me in company with Christ. To Philadelphia Christ speaks of Himself as "He that is holy, He that is true" and the Spirit of God is the Spirit of holiness and the Spirit of truth. Holiness will not do without the truth, nor the truth without holiness. The absence of either is not of the Spirit of God.

Now in an evil day, when the faithful endeavour through His grace to keep the unity of the Spirit in the bond of peace, the practice consistent with such unity must necessarily exclude all evil, while, in principle, it contemplates the whole Church of God. Wide enough to receive every member of Christ, all over the world; narrow enough to exclude evil most carefully from its midst. Anything short of this is a sectarian principle and ceases to be of the Holy Ghost, while the principle in its breadth contemplates every member of Christ. Those gathered thus in the unity of the Spirit are jealous with godly jealousy lest anything should be admitted, either of doctrine or practice or witting association with such, that would put them practically out of the fellowship of the Spirit.

The effect of this "endeavour" is not confined to those who have come together in separation from evil and in the fellowship of the Holy Ghost. Its aspect is towards, and has in view, every member of Christ in whatsoever association he may be. Those who are maintaining the truth are thus showing their truest and most faithful love to those who are not practically with them. Abiding in the light, in uncompromising fidelity to Christ, and in the fellowship of the Spirit of God — this is their truest love to their brethren. They do not compromise the light and truth of their position by leaving it for the darkness; but, if they have grace, they win their brethren into the light, to walk with them in the truth likewise.

A word here to my beloved brethren who have been called and honoured of God to occupy such a place in these last evil days. How deeply responsible are they that all their words and actions may so fully bear the test of the light and truth of God, that no occasion of stumbling be found in them to hinder their brethren in any wise. Let there be such simple blessed devotedness to Christ and His glory seen in them, that their brethren who are seeking God's path in the labyrinth around, may be drawn towards the truth and the place where Christ can freely be with His people. Let them be found in such a place in an evil day; let the character of their walk be simple and fervent devotedness to Christ; thoroughly dependent upon Him as conscious of their weakness; thoroughly devoted to Him and to that Church which He loves. I believe, if they were walking in the power and grace of the position they have been called to, that not alone their brethren who ought to be with them, but the world itself would have to own, "If aught be true on earth, that is!" The counterfeits of the enemy, too, would expose themselves. Let them ever be prepared to make much of Christ and of the path into which He has called them in special association with Himself, in His unspeakable grace; so that He may say to them: "Thou hast kept my word and hast not denied my name." There would then be a savour and a power in the simple fact that Christ was everything amongst them.

Through the Lord's great mercy, this endeavour to keep the unity of the Spirit in the bond of peace has been accorded to His saints, and many, seeing the pathway, have had faith to embrace it. When such is the case, the effort that some have made to take a place outside and independent of those who have thus been led to the Lord, is merely the self-will of man and to be treated as such.

If the simplest saints, as has frequently been the case, have been drawn together in the Lord's Name, even without any intelligence of the ground of the one body, they are of necessity bound with all those elsewhere who have been before them in the way and who may have learned more fully the divine ground of gathering. They may slip away very easily from it and get linked up with evil, if not watchful; and the enemy works incessantly to this end. But it is utterly untenable to suppose that they can intelligently maintain a divine ground of gathering and ignore what the same Spirit has wrought amongst others before them.

Scripture admits no such independency, especially when it is coupled with the profession of the truth of one body and one Spirit, without the practice flowing from such a truth. To maintain an independent position is to accept one which puts them practically out of the unity of the Spirit. Very probably such had come together at first in the energy of the Holy Ghost, simply gathering in the Name of the Lord. By falling into an independent position, they slip away from the company and fellowship of God's Spirit. They had begun in the Spirit and have ended, or are on the way to it, in the flesh.

Walking in the fellowship and unity of the Spirit involves distinct separation from all who are not in practice doing likewise. This tries the saints much at times. The enemy uses it to alarm the weaker saints. The cry of want of charity is at once raised. But when it becomes a question of being in the fellowship of the Spirit of God, it ceases to be a question of "brethren" merely. If those who are otherwise holy in practice, will not walk therein; and others who have had light and grace given to them, do walk therein; this must involve separation on the part of the latter. To the flesh this is terrible. But human love must not be mistaken for divine love; and fellowship in the flesh for the fellowship of the Holy Ghost. The Holy Ghost will not bend Himself to our ways or to our fellowship; we must bend our ways into practical fellowship with Him. Therefore the Apostle bids us add "to brotherly kindness love" (2 Peter 1: 7). Brotherly kindness will sink into mere love of brethren because we like their society, if not guarded by the divine tie which preserves it as of God. God is love and God is light; and "if we walk in the light as He is in the light, we have fellowship one with another." To exact brotherly love in such a manner as to shut out the requirements of that which God is (and He dwells in the Church by His Spirit) and of His claims upon us, is to shut. out God in the most plausible way, in order to gratify our own hearts.

I beseech my brethren, as they value and love the Blessed One who gave Himself for His Church, to pause before accepting a position which must practically put them outside the unity of God's Spirit. The Lord Jesus gave Himself to redeem you; and not only so, but He died "that He might gather together in one the children of God that were scattered abroad" (John 11: 52). It ought to be on our hearts all day long, that what Christ died to gather is scattered. He will surely gather them in heaven; but He died to gather them together in one now. It cannot be but by keeping the unity of the Spirit; and if not thus, it is not what He died to effect. If it is not gathering with Christ, it is scattering, however plausible and well it may look in the eyes of men. God is working graciously in many places; and the enemy is working too, to try and mystify souls just emerging out of darkness and link them up with the principles of neutrality, indifference and independency — anything but the truth.

God has in His grace gathered many saints together in the unity of the Spirit to the Name of the Lord, and has sustained them in the pathway through evil report and good report. To accept ground independent[ly] of that to which God had already recalled souls to walk in and act upon, is to forfeit the place in the unity of the Spirit which has been accorded of the Lord and to slip away from the fellowship of the Spirit of God.

The principle of the unity of the Spirit embraces the whole Church of God. The fact of those who have been mixed up with worldly systems, seeking fellowship, shows that they are separating themselves to the Lord. This should meet with a ready response. The more deeply we become conscious of the divine character of the place we have been called into by the grace of God, the more ready will be the response of our heart towards all the members of Christ. At the same time we will grow in the strength and conviction of the holiness that belongs to God's habitation through the Spirit; and, by His grace we will watch against the wiles of the enemy in seeking to let in that which would grieve the Spirit of God and hinder the Lord from identifying Himself with us and manifesting His presence in our midst.

The Lord in His mercy keeps His faithful ones true and devoted to Him in these evil days. They may be but a remnant, but two things have ever marked the faithful remnant at any time: Devotedness to the Lord, and Strict attention to fundamental principles. We find, too, that they were ever the objects of His special attention and care. Their very feebleness drew this forth the more strikingly. It was with them He identified Himself most specially. They have but a "little strength," but through His grace they have used it and have been brought into the place where He is. May the Lord give them to keep His word and not deny His Name; to hold fast that which they have, that no man take their crown. Amen.

Appendix

Principles of Gathering

The resource for faith amid the confusion around is Matthew 18: 20: "Where two or three are gathered together in my name, there am I in the midst of them." But this cannot be pleaded to the exclusion of the truth of the unity of the Spirit in the body of Christ. To come together pleading the promise of Matt. 18: 20, and at the same time disowning the ground of the body of Christ, is a misapplication of the promise. This promise was given before there was any failure and before the truth of the one body was revealed. It embodies a fundamental principle and is the resource for faith when the manifestation of the one body by the visible oneness of its members, has failed. Faith in the unity of the Spirit in the one body as existing here on earth, is what we need the more. And then, when we cannot restore the state of things in Acts 2 to 4, because the oneness of the members is no longer in evidence, we have Matthew 18: 20 as a resource to be counted upon by faith. It needs but little discernment to see that the Spirit of God constitutes the body in unity by virtue of His presence therein; and that He Himself would be disowning this, did He gather disciples apart from the principle of the one body or on any other ground.

Such being the ground of gathering, how solemn is the position of those who have attempted to set up another table claiming to be the Lord's (sad to say, this has been done in some cases) and gather together another assembly in a place where the Lord's table has been already spread in the communion of the body of Christ. If done in true-hearted ignorance, well: the Lord bears with such in patient grace and instructs those who have a single eye. But if done knowingly, nothing can justify such an act. Nothing could alter the principle of those who are already gathered on the ground of the one body of Christ, unless something arose in their midst which denied the foundation truths of Christian faith, such as false doctrine touching the person or glory of Christ, or which showed indifference on such a subject, or which would be a denial of the truth of "One Body and One Spirit."

One has to bear with mistakes, and to seek, with grace and patience, to bring our brethren aright, if they have erred in judgment. But unless an assembly accepts as its line of action anything which would subvert the foundation truths of faith, it has its claim on me as an assembly of God. To set up another is to break practically, as far as I can, the unity of the Spirit, which I am exhorted to keep. If we have grace for it, let us labour, Nehemiah-like, to bring our brethren into the consciousness of their position, that they may "walk worthy of the Lord unto all pleasing, being fruitful in every good work and growing by the knowledge of God." And let us not by any act of ours render confusion more confounded.

The Last Days of the Church

"The Church of the Living God" (1 Tim. 3: 15)

The testimony in which the faithful are called to walk in the last days, has a two-fold character: first, a witness to the unity of the body of Christ, formed by the Holy Ghost sent down at Pentecost; secondly, the whole church having failed, the character of a remnant in maintaining this testimony, and this too in the midst of a great Baptized House, the responsible body here on earth, commonly called "Christendom." This testimony can never aim to be more than one to the failure of the Church of God as set up by Him. The more true to Christ the remnant of His people are, the more will they be a witness to the present state of the Church of God and not to its state as first displayed.

Now there is found in the Word of God, for example and comfort; a faith which counts upon Him and His divine intervention in the face of man's failure: a faith that finds itself sustained by God according to the power and blessings of the dispensation, and according to the first thoughts of His heart when He set up all in primary power. He connects that power and the Lord's own presence with the faith of the few who act on the truth provided for the present moment, even though the administration of the whole is not in operation according to the order which God set up at the beginning.

For example, the blessing of Asher in Deut. 33: 24-25, ends with these lovely words: "As thy days, so shall thy strength be" and all went to ruin, as the history of Israel unfolds. Yet, at the first coming of Christ, when the godly pious remnant of the people were "waiting for the consolation of Israel," we find one of that same tribe, "Anna a prophetess, the daughter of Phanuel, of the tribe of Aser [Asher], a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day," in the enjoyment and power of that blessing of Moses; "so shall thy strength be." And the Lord Christ Himself became identified with that obscure remnant, of which she. was one, a remnant who were ready to receive Him when first He came.

The returned remnant of Judah, too, in all the weakness of those who could pretend to nothing but the occupation of the divine platform of God's earthly people; to them we find these comforting words addressed, "I am with you, saith the Lord of hosts: according to the word that I covenanted with you when ye came out of Egypt, so my Spirit remaineth among you: fear ye not." Their faith is recalled to that mighty day of power, when Jehovah "bore them on eagles' wings and brought them to Himself" and removed their shoulders from the burdens of Egyptian bondage. Undimmed in power, He was with them, just the same, for faith to claim and use. No outward displays were theirs; but His Word and Spirit, which proved His presence to faith, wrought in that feeble few: to them is revealed the shaking of all things (Heb. 12: 27) and the coming of Him who would make the "latter glory" of His house greater than the "former." They are thus the link between the Temple of the palmy days of Solomon and that of the day of coming glory, when He shall sit "a Priest upon His throne," and the counsel of peace shall be between Jehovah and Him, and He shall bear the glory. (Zech. 6: 12, 13; Hag. 2: 7-9).

He will shake the heavens and the earth and over throw the throne of kingdoms (Hag. 2: 21-23), thus identifying all His power with the small remnant of His people who walk in company with His mind. He will make all to come and worship before their feet and know that He has loved them.

Thus, too, those who answer to the calling which suits His mind, as seen in Philadelphia (Rev. 3); who are true to that which, though not a perfect state of things, is suited to the state of failure which He contemplates; He makes them the link, the silver cord, between the Church of the past as set up at Pentecost (Acts 2) and the Church of the glory (Rev. 21: 9). The overcomer will be made a pillar in the temple of His God," in the "new Jerusalem" on high.

Let me here remark that there never was, and never can be, a moment when that which answers to this calling, will cease till the Lord comes. In the moral picture presented in these two chapters (Rev. 2 and 3), we find all the seven features together at any moment, as they were when He sent the messages, and remaining so. In the dark ages and those of more light in later days, and now at the end before He comes, all everywhere who answer with perfect heart to the measure of truth which He has given them; such are morally Philadelphia. Others may have more light, but the true heart that walks with Christ in what it knows, is known of Him and is what is contemplated in Philadelphia. Historically there is an unfolding in the state of each of the seven Churches, each larger feature coming into prominence and presenting the salient characteristics of the professing Church, till the Church becomes a remnant in the message to Thyatira and develops into those which follow. But morally Philadelphia represents those who answer to Christ's heart at all times and in all circumstances since the Lord gave those messages, till His threat — "I will spue thee out of my mouth" — is finally executed. In the historical view, Philadelphia comes in after Sardis and is exhorted to "hold that fast which thou hast, that no man take thy crown"; but as long as His voice is heard by faithful souls, such, wherever found, form the link between the Church at Pentecost and the Bride, the Lamb's wife in the day of the glory. Every moral state in all the seven messages remains from the beginning to the very end. There are at this moment, as at the beginning, those who have left their first love; and those who suffer for Christ; and those who are faithful where Satan's seat is, and so on to the conclusion of the whole.

Besides all this, we should never forget that John is watching over the decay of that which Paul unfolded, and telling us what Christ will do with that which bears His Name. For our own path we get no directions but to listen, and "hear what the Spirit saith to the Churches" for we do not find church ground unfolded here. It is not John's province to treat of this. John never gives us corporate things, but individual, and never instructs us as to the Church of God, although fully recognising its existence. When we are therefore grounded and settled in that which never fails — the one Body of Christ, formed and maintained by the Spirit of God on earth, as taught by Paul, we may turn with deep profit to John and these messages, and learn what Christ will do with all that bears His Name. But from Paul alone can I learn what I am to do in the midst of such a scene, and how I am to be an "overcomer" according to the mind of the Lord, which never can be by abandoning that which His Spirit maintains on earth.

How important therefore to be thoroughly grounded in the truths of the Church of God, which remains as long as God's Spirit remains and His Word abides: "till we all come in the unity of the faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ." (Eph. 4: 13)

The Church: A Habitation of God through the Spirit.

I turn now to examine another side of the truth of the Church of God as unfolded in the doctrine taught by the Apostle Paul: not that of the Body of Christ, united to her Head in heaven and maintained by the Holy Ghost in unity; but that of the "House of God," the "Habitation of God through the Spirit."

On the day of Pentecost the aggregate number of disciples who were baptized by the Holy Ghost and thus formed into the Body united to Christ in heaven, were also on earth a "Habitation of God through the Spirit." Each was conterminous with the other. Both forms embraced the same people. Those who composed the Body composed the House, and none else.

During the early part of the Acts of the Apostles there was a sort of tentative dealing with Israel once more, an opportunity being given to them that if they would repent and be converted, they might receive Jesus Christ who would be sent to them. At the same time He who knows the end from the beginning, knew what would be the result of this fresh offer. Nevertheless it was needful in His purposes to bring out fully the responsibility of that guilty people in their final rejection of Christ in the glory. This took place when they murdered Stephen, who not only bore witness to their rejection of the Messiah but also to their rejection of the Holy Ghost. But the divine floodgates of grace once opened in righteousness through the cross, could not now be stayed, and the stream which had flowed into "the city of the great King" up to this moment, was diverted in its course and flowed onward to Samaria.

The Lord of the harvest had said at this place a few short years before, "Lift up your eyes and look on the fields, for they are white already to harvest." Samaria is now conquered by the gospel and the old enmity between "this mountain" (Samaria) and "Jerusalem" is blotted out by its peaceful waters, at least in the souls of those who accepted the living water thus freely flowing to them, But Philip must leave his prosperous labour and follow the stream, if needful, to the "ends of the earth." The sandy desert near Gaza becomes the channel of the grace of the Lord Jesus. A child of the race of Ham, an Ethiopian, Chamberlain of Queen Candace, is sitting in his chariot, reading the Prophet Isaiah. He had come from distant Africa to worship at Jerusalem, and with an unsatisfied heart was returning to his own country. The day of Jerusalem's visitation was past. The words of the Lord Jesus, when he wept over Jerusalem, might have been heard again: "If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes." (Luke 19: 42.) But He who is "a rewarder of them that diligently seek him," follows this "dry tree," who after hearing a few words from Philip, God's messenger, evangelizing Jesus to him, receives the message and goes on his way rejoicing.

The whole Assembly at Jerusalem is broken up and "all were scattered abroad except the apostles." Saul, the persecutor of the Church, is converted at the height of his mad career by the words of the Lord Jesus in glory: "Saul, Saul, why persecutest thou Me?" and then and there becomes "a chosen vessel unto the Lord, to bear His Name before the Gentiles and kings and the children of Israel."

Saul, the persecutor of the Church, becomes Paul the Apostle and is made a Minister of the Church (Col. 1: 24, 25) to unfold the wondrous mystery, "even the mystery which hath been hid from ages and from generations, but now is made manifest to His saints: to whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory."

Then in 1 Corinthians we find Paul "as a wise master builder" laying the foundation "which is Jesus Christ," and others "building thereupon." So the work goes on. On the one side the divine work of God in forming the Body of Christ by the baptism of the Holy Ghost; and on the other we have the administration of the House put into man's hands. At the first, as we have seen, God constituted it by taking up His abode in the disciples at Pentecost as His House or Habitation. Then all who accepted the testimony were received by baptism into the place where the Spirit dwelt. The Apostles and those who constituted the House at the first, were never baptized: they were not thus received into the place where they were already. But all who came after were thus received, professing by being "baptized unto Christ Jesus that they were baptized unto His death," and were "buried with Him by baptism unto death," (Rom. 6: 3, 4). Soon after many more were added to this House of God (Acts 4: 4), but all were Jews: God took this mode of saving the remnant of Israel.

Samaria falls under the sound of the Gospel, and the enemy who first began "within" through Ananias and Sapphira, now seeks to introduce evil persons from "without": "while men slept, the enemy came and sowed tares among the wheat." "Wood, hay, stubble" were introduced into the House of God, and Simon, the sorcerer, is received in the flush of joy which filled many hearts in Samaria. Thus the House, conterminous at first with the Body, began to enlarge itself disproportionately to the Body, which was maintained of God intact within it. But the Spirit of God did not leave the House, nor has He left it even to this day, though it has enlarged itself into what we see around us, which is likened by Paul to "a great house" (2 Tim. 2: 20) containing "not only vessels of gold and of silver, but also of wood and of earth; and some to honour and some to dishonour."

We will now turn to Scripture to examine more fully the unfoldings of this truth of the House of God, an intelligent grasp of which is so needful for our path and service to the Lord.

In the 1st Epistle to the Corinthians we find two greater divisions: 1st, ch. 1 to ch. 10: 14; and 2nd, ch. 10: 15 to ch. 16. In the first division the Apostle has the House before him; in the second, the Body. Chapter 12 connects both. And here it may be of use to say that the word "Church" or "Assembly" applies to both, though having a distinct application to each. If we look on high at Christ in Glory, the Assembly is His Body (Eph. 1: 22, 23); and if we look below where the Spirit dwells, the Assembly is His House (Eph. 2: 22: see 1 Tim. 3: 15 where both are put together).

In the Apostle's address to the saints at Corinth we find a most comprehensive line of thought. Unto the Church of God which is at Corinth, to them that are sanctified in Christ Jesus, called [to be] saints [that is, saints by calling], with all that in every place call upon the Name of Jesus Christ our Lord, both theirs and Ours." In this address we find him writing .to the whole professing Church. He assumes of course that all are true and real, unless proved to be otherwise. But all who profess Christ's Name are addressed: the expression, "calling on the Name of the Lord," having this meaning in Scripture. The simply calling on His Name does not prove their reality: this has to be proved in those who do so call. Now the whole professing church at that day, being assumed as real, another thing arises when ruin has set in. The professing Church has now enlarged itself to what we term Christendom, but it is nevertheless bound by what was revealed to the Apostle Paul and contained in his inspired writings.

The wisdom of the Spirit of God foresaw what would happen; for if we turn to 2 Tim. 3, we find what was prophetically provided for the "last days," which at once began when apostolic gift was removed from the Church. The Epistle is divided into three parts. First (ch. 1: 1-14) a preface; second (ch. 1: 15 — ch. 2) takes up what had already supervened in the lifetime of the Apostle, in the words, "This thou knowest"; and third (ch. 3 and 4) commencing with, "This know also"; in which division he foresees what was about to be. Let us hear his words: "This know also, that in the last days perilous times shall come. For men shall be lovers of themselves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent; fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away." This then is the description of the profession of Christianity: this is the sphere in which the faithful would find themselves: this the platform where the servants of Christ would now have to work. And in such a sphere, with such materials before him, was the servant Timothy to "do the work of an evangelist," (2 Tim. 4: 5).

How deeply solemn is this prophetic truth! To find that instead of the habitation of God on earth being the answer to the glory of Christ in heaven, as the Spirit of God meant it to be, it had so dishonoured that blessed Name as to be described with words almost similar to those used to describe the heathen, out of which the Church had (with the Jew) been called. The only striking difference is this, that when the heathen are described (Rom. 1: 28-32), the words, "having a form of godliness," are not used: they are added to similar words in 2 Tim. 3 to describe a worse state, because existing under the Name of Christ.

There is no need for one to examine more. We might recall: the words of the Apostle in Phil. 2: 21, All seek their own, not the things which are Jesus Christ's"; and (ch. 3: 18, 19) "many walk of whom I have told you often and now tell you even weeping, that they are the enemies of the Cross of Christ, whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind [set their minds upon] earthly things." Colossians, too, and Galatians, and even Ephesians, refer to those evils which had entered in and against which the faithful are warned. There is, too, a tendency in the saints to sink down into an abnormal state of soul below the level of that which prevailed at the first. The varied states around us now are the speaking witness that in the House of God there are numbers of those who are really Christ's but who are not in the consciousness of the Christian standing — union with Christ in glory.

Yet the Spirit of God abides. He still inhabits God's House on earth. He remains there till all those who are Christ's are called by His grace: till the Lord Himself comes again. And still is that name — the House of God — applicable in responsibility to that which is His habitation here below, though it is the abode of evil too; just as the Lord Jesus spoke of the Temple at Jerusalem as "Father's House," though the people had made it a "house of merchandise" and a "den of thieves." So the House of God remains such, as long as the Spirit of God abides there. When He departs from it, it becomes, as we read in Rev. 18: 2, "the habitation of devils and the hold of every foul spirit and a cage of every unclean and hateful bird."

Evil Thoughts

What to do With Evil Thoughts.

I have your letter, and I am sure that the enemy is very busy, as well as the evil heart within. What you need is thorough deliverance from yourself, that is, the flesh. You speak of evil thoughts, unbidden and hated, springing up in the heart even when you seek to be occupied with the Lord — this too, when really thinking of Him. Then you stop to confess them, and the occupation for a moment in confession only provokes another evil thought. And so it is as you say, an unending all-day work.

My feeling is that you have never yet enjoyed full deliverance from self and flesh. You are what scripture calls still "in the flesh," though a believer in the Lord Jesus Christ. I believe if your soul were free, you would find the simple yet profound truth of "reckoning yourself dead" (Rom. 6: 11), would so act that the thought of turning aside to confess what would spring up unsought for, in your soul, would be found to be really and only allowing the flesh a triumph, in leading you to be occupied with it.

When there is no will, such thoughts will be left, turned aside from, and treated as "not I." Of course when the soul is not free I could not say you could do so at all, but were freedom enjoyed you would not be the sufferer from such things. What I would simply say to you is, when evil thoughts are present to your soul, unsought for and hated, do not stop or cease from your measure of occupation with the Lord, to confess them but, if will enters, they must be confessed, if not, pass them by as you would avoid an evil person who is not yourself, and who you know is incorrigible, and with whom contact is only misery and defilement. "Avoid such, pass not by them," but leave them there. To own them at all, is but to give the flesh the place it seeks — a recognition in some way or another. This, even when it is only to abhor its, workings, will be a satisfaction to the flesh.

Oh that you had grace to leave "the flesh" unrecognised and disowned, and to pass on conscious that it is always there and will be in you to the end.

How blessed that we can by grace disown and refuse to hear its suggestions when it works, knowing through mercy that it is no more "I." Your case is one that has been and is common to most of the Lord's people, if not all. I refer to unsolicited, hated and wandering thoughts. You should simply go on and take no notice of them whatever, as by so doing you only give the flesh the place it seeks. Go on as not hearing the suggestions — be as it were deaf to them.

Confess to God if you find will at work, but not so as to be occupied with the analysis of the evil: rather look up to Him, the sense of weakness and impotency filling your heart, and in the attitude of dependence of soul, pass on with your eye resting on Him, out of whom strength comes whenever there is conscious weakness. F. G. P.

Some Works of F G Patterson

Some Works of F G Patterson

(There is some duplication in this material.)

Some Works

The Church of God

The Lord's Host

The Ways of God

Lessons for the Wilderness

A Chosen Vessel

Scripture Notes and Queries

Paul's Doctrine

The Walk of Saints according to the Spirit

Practical Value of Paul's Doctrine

The Church which is His Body

The Corporate Actions of the Holy Spirit

The Remnant Testimony

Endeavouring to Keep The Unity of the Spirit

Scripture Note - Keeping the unity of the Spirit

The Doctrine of the Church

What to do With Evil Thoughts

The Church of God

The Church of God etc.

Blackrock Lectures

Second edition – Revised

F. G. Patterson.

Preface to the First Edition

The lectures in the reader’s hands were delivered in the course of ordinary service in the ministry of the word. Some who heard them thought that they might be useful to others, and the notes of them where given to the writer, and form the basis of these papers.

That they may be a blessing to His people, is the earnest desire of the writer, and if so, they will bring glory to the name of the Lord. Blackrock, September, 1870.

Note: The name “Blackrock Lectures” was the suggestion of a brother in communion, for the sake of distinction from others.

Table of Contents

Lecture 1: Christ “Head over All the Assembly, which is His Body”;

a. Christ, “Head over all things”;

b. “Head . . . to the assembly.”;

c. “Which is His Body.”

Lecture 2: “The House of God, which is the Assembly of the Living God.”

Lecture 3: Christ Amongst the Candlesticks Revelation 1 — 3, Part 1

Lecture 4: “Him that Overcometh”, Part 2

Lecture 5: Our Present Condition and Our Hope

Lecture 6: The Church in the Glory; and the Father’s House

Lecture 1:

Christ “Head over All the Assembly, which is His Body”

This evening, in the Lord’s mercy, I desire to bring before you, beloved friends, the great subject of the church of God, which, next to Christ Himself, is the centre of all God’s counsels for His glory. It is very sweet, when we are in the consciousness of our relationship as sons — children of God our Father — to be assured of, and instructed in our relationship to Christ as “members of his body, of his flesh, and of his bones.” He is never said to be “bone of our bone”; but we are said to be “of his flesh, and of his bones,” when He has gone on high, after His work on the cross by which we are saved.

The church is that wonderful structure in which God will display in all the ages, and throughout eternity, the “exceeding riches of his grace.” How rich He is and how far His grace could go, will be seen in “his kindness towards us in Christ Jesus.”

The Bible is the history of two men — the “first Adam,” the responsible, or created man; and the “last Adam,” the man of God’s purpose and counsel. The responsible man’s history closed in the cross. The “second Man” — the “last Adam” — came in, and, in blessed and holy love, took willingly the cup of wrath, and died, that God might be free, in righteousness, to let out the floodgates of His love. The stream took its rise in His heart, but needed a righteous channel in which to flow. It was pent up in the heart of Christ, little as we could have conceived it, when He said, “How am I straitened, till it be accomplished” (Luke 12). He poured out His soul unto death and the stream flowed on! God’s heart was thus set free to flow out to sinners — the vilest — the most abject; bearing them back by redemption on its mighty stream, to place them on high — “seated in heavenly places in Christ.”

You do not find God’s purposes and counsels unfolded in scripture till the cross is past. It stands morally at the end of the world’s history. In God’s dealings previous to the cross, you have the responsible man tested and exposed. The Lord Jesus came down and brought out the fact that man was irrecoverably lost. If the world had received Him, it would have proved that there was some latent good in man’s heart which only needed this fresh culture to unfold. But no! Man had no heart for Jesus then, as now. We know this when we think how we desire naturally to live without Jesus. Men will talk of anything but Him. In religion he can clothe himself, and pride himself, because it gives him some importance in his own eyes; but the presentation of the Lord Jesus tests the heart which can thus deceive itself, when He has no place there.

On this side of the cross, historically, you have the purposed Man in glory — the veil rent, and the grace of God preached “unto all,” and no further dealings of God, until His long-suffering is exhausted, when the judgment of the living closes the scene, and introduces the millennial age. We have to do with Him either in grace or in judgment. To know Him in grace, we have passed from death to life; to know Him in judgment is eternal woe!

When the cross is thus passed, all God’s counsels which were before the foundation of the world, unfold themselves to us in the word, and that for the first time. It is exceedingly interesting to trace from scripture what does come out then — when the Lord Jesus, the second Man, is in the glory of God.

I will draw your attention shortly to some of them. In Heb. 9: 26 you read, “Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.” This was accomplished by the suffering and death of the cross. I am going to point out all the “nows” of scripture as to these things.

1. In Romans 3: 21-26. “But now the righteousness of God without the law is manifested”; again, “To declare at this time [now] his righteousness,” etc. The judgment that was needed to establish God’s righteousness against sin was poured out upon the head of Jesus; and God took Him up as Man, who had glorified Him by bearing all to His glory, and set Him on His own throne — thus displaying His righteousness, His consistency with Himself in doing so. Thus the gospel is the revelation of God’s righteousness, because it is His own consistency with Himself in ministering His grace on the ground of the sacrifice of Christ. We are “justified freely by his grace through the redemption that is in Christ Jesus,” and God is just and the justifier of him that believeth in Jesus.” Instead of the demand for righteousness from man, there is the administration of it to him, and that of God’s righteousness instead of man’s, from the glory where Christ is. The saints of the Old Testament stood on the ground of the “forbearance” of God. We as Christians, stand on His righteousness, (cp. Rom. 3: 25 with v. 26). There was “the passing over,” [see margin — not “remission”] of sins that are past, i.e., of past ages. Forgiveness was promised (Jer. 32), but not preached or proclaimed (Acts 13: 38). Suppose the case of a man who owed a debt, and whose creditor forbore with him because some rich man had gone security for his liability. The debt was there, but the creditor forbore to press his claim. But if this rich man came in later and discharged the whole amount, the debtor was free! So with us, in contrast with the saints of old with whom God forbore — the cross now proves His righteousness in doing so — we stand on the ground of God’s righteousness being now gloriously manifested, because Christ is in heaven! (John 13: 31, 32, John 16: 10, John 17: 4, 5). We who believe possess a purged conscience which no saint of Old Testament times ever could, though he knew God in blessed confidence, and found Him a God of grace. The cross is now the proof of how righteous this forbearance of God was with them.

2. In 2 Timothy 1: 9, 10. “Who hath saved us and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began. But now is made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and incorruptibility (aphtharsia) to light through the gospel,” etc. (See also Titus 1: 1-3.)

3. Then in Ephesians 3: 10, “To the intent that now unto the principalities and powers in heavenly places might be known by means of the church the manifold wisdom of God.” (See also Rom. 16: 25, 26, etc.)

Thus we find the closing up of the first man’s history in responsibility in the cross, which stood morally at “the end of the world.” In the cross man consummated his guilt, and there the blessed Son of God drank willingly the cup of wrath, and not only put away our sins, but the man that sinned by enduring the judgment of God that lay upon him. Then God took the man who so glorified Him, and put Him in glory in the display of righteousness. The promise of eternal life before the world was revealed, on the close of man’s history in the death of Christ, he who had the power of death being also annulled; and the eternal purpose of God in the church is made known.

Thus you get all these “nows” of scripture when the cross is past, and Christ is in the glory of God, having accomplished redemption. Sin is put away for the believer; righteousness manifested; eternal life bestowed. There was one more thing that God’s manifold wisdom might be known; namely, the church of God.

Let me remark as to the word “church.” It has done more mischief, and created more misapprehension as to the divine purposes, than almost any other expression. Let us be clear at once as to it, that the word is not in scripture! No doubt you have it in our excellent (for the most part) Authorized Version. But it is not a true representation of the original. In all cases it should be translated “assembly.” If we were to speak of the assembly of England, of Scotland, of Ireland, we would not understand what it meant. When we use the word church, it is a conventional word, conveying a human thought about a human institution.

For instance, take the well known passage in Matt. 18, “Tell it to the church”; read it, “Tell it to the assembly,” and the thought of many of its being the teaching or priestly body, or other organization, is gone.

Now, the interval during which Christ is hidden in the heavens, and the Holy Ghost is dwelling on earth, in contradistinction to His working in other ages, has no computation in scripture. “Times and seasons” belong to the Jew and the earth. The present interval is not “time,” properly speaking, at all. Time is counted when God has to do with earth and earthly things.

What then, is the “assembly of God,” looked upon in the truth of the expression? It is the body of a Head, who has gone on high; formed by the Holy Ghost sent down from heaven, to be the vessel for the expression of Christ, while He is hidden from the world, and before He is revealed in glory. As we have in Eph. 1: 22, 23: “And gave him to be head over all things to the assembly which is his body, the fulness of him that filleth all in all.”

In order to facilitate the unfolding of my subject, I have divided it into three heads.

a.) Christ, “Head over all things.”

The universal dominion over all the works of God is bestowed upon the man of God’s counsel, as we find in Ps. 8. So the first Adam, the created man, was given a universal lordship over this scene, as it came from its Creator’s hands. This he forfeited when he fell by sin. We read, “Let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth” (Gen. 1: 26). Then, in Ps. 8, this is bestowed on the “Son of man” the man of God’s counsel: “Thou madest him to have dominion over the works of thy hand: thou hast put all things under his feet, all sheep and oxen, yea, and the beasts of the field; the fowl of the air, and the fish of the sea; and whatsoever passeth through the paths of the sea.”

I come now to examine how He takes possession of it all. He does so under four titles; namely, as God, Creator of them; as Son, and appointed Heir of them; as Son of man, according to Ps. 8, the Man of God’s counsel; and as redeemer of His inheritance, which had fallen under Satan’s power through the lusts of man when he fell.

In Colossians 1: 15, 16. “Who is the image of the invisible God, the first-born of every creature: for by him were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him and for him.” This refers to all the works of His hands, for the creation of all things is always in scripture attributed to the Son of God.* When the persons of the Godhead are distinguished as to creation, He is always the actor. If we look at John 1: 3 we find the strongest expression of this. Nothing came into being which ever did come into being, except by Him. “All things were made by him, and without him was not any thing made that was made.” All things were made by Him and for Him, as we see by Col. 1.

{*No doubt it is written, “In the beginning God created,” etc., but there the expression is general; it does not give details as to the activity of the persons of the Godhead. The New Testament brings out definitely the unity of the Godhead in the Trinity of the persons; and there we get details.

Strange that in the creed, called the “Apostles’,” creation is attributed to the Father. Scripture uniformly attributes it to the Son, when it distinguishes the Persons in the Godhead. “I believe in God the Father Almighty, maker of heaven and earth, and in Jesus Christ, His only Son,” etc.}

Then He is called the first-born or Chief of all, not as to the point of time of His taking a place in creation; but because of the dignity of His person. If the Creator stoops to take a place in that which displayed His handiwork, He must necessarily be first and chief in it, even if He appeared last of all on the scene.

Now, if you turn to the first chapter of Hebrews and second verse, you will find the same truth, with another added, “God hath in the last of these days spoken unto us by his Son, whom he hath appointed heir of all things, by whom he made the worlds.” Here again, creation is attributed to Him who is appointed Heir of all.

But there is a third point, which you will find in Ps. 8, “O Jehovah, our Adon, how excellent is thy name in all the earth, who hast set thy glory above the heavens . . . What is man, that thou art mindful of him? or, the Son of man, that thou visitest him? For thou hast made him a little lower than the angels, and hast crowned him with glory and honour Thou madest him to have dominion over the works of thy hands: thou hast put all things under his feet,” etc.

Now, with regard to the question which you find in The fourth verse of this Psalm, “What is man?” You will find it asked three times in the Old Testament. In the seventh chapter of Job and seventeenth verse, “What is man that thou shouldest magnify him, and that thou shouldest visit him every morning, and try him every moment.” The question in this chapter arises in this way. Job, like many, is struggling under the discipline of God’s hand. God is holding Job under His hand for it! And Job is writhing under His dealings, imploring God to let him alone “till he swallow down his spittle!” He speaks in the anguish of his spirit, and asks, in the bitterness of his soul, “What is man, that thou shouldest magnify him? and that thou shouldest set thine heart upon him? and that thou shouldest visit him every morning, and try him every moment?” He pours out his plaint to God, desiring to know how it was that the mighty God should set His heart on such a poor worm as man, “whose foundation is in the dust,” and “who is crushed before the moth.”

In Psalm 144 you have the same inquiry, “What is man?” Here it is the cry to Jehovah of the godly remnant of Israel in the last days, pleading the insignificance of man — their foes — as a ground for the speedy judgments of His hand and their deliverance from their oppressors, who are prospering around them. They cry to Him, “What is man?” Why spare them; why not execute judgment, and thus deliver the people of thy hand?

But when we come to Psalm 8, you find that it is the Spirit of Christ in the Psalmist, which asks the question “What is man?” etc. Put to shame and rejected of men — and of Israel — His plaint goes up to Jehovah, and He asks, from His lowly place of rejection, “What is man?” And we get grace’s answer to it all, in man in Christ, according to the counsels of God; and we therefore have what God is as well, because we have God in grace revealed in Him — going down into death, by the grace of God, to connect the creature with his Creator.

Christ was this Son of man — set over all the works of God’s hand — as Adam, the created man, had been at the first, in the dominion of this scene which he lost, when he was drawn aside of Satan, and fell. Thus we find in this question asked three times, though in very different connection, in the Old Testament; and the answer to the question in Ps. 8 is brought out in wonderful development, displacing the first man by the second, the first Adam by the last, three times in the New. (See Heb. 2; Eph. 1; 1 Cor. 15.)

In Hebrews 2: 6 you find the words of the Psalm quoted, as far as they are fulfilled — the end of the Psalm has actually yet to come. It is touching, too, how the inspired writer of Hebrews will not say, David “in a certain place testified,” etc. How well he knew that a greater than David was there! He writes, “One in a certain place testified, saying, What is man, that thou art mindful of him; or the Son of man, that thou visitest him. Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hand: thou hast put all things in subjection under his feet.” Then he explains, “For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. But we see Jesus [this “Son of man”], who was made a little lower than the angels, for the suffering of death, crowned with glory and honour; that he, by the grace of God, should taste death for everything.” This is the word; not merely “every man.”

He has tasted death in all its bitterness, not only for the glory of God, which required it; and to destroy the power of Satan, who had gotten the power of death over man; and for the sins of His people, if He was to bring many souls to glory — but also for the whole inheritance as His title to bless it. Every blade of grass, every leaf of the trees, He has died for! He takes His inheritance, with all its load of guilt, and dies to redeem it all — tasting death for it, “by the grace of God.” This is a far wider thought than the saints merely, though they are included in it.

The beautiful world, beautiful wherever man’s hand has not marred it, or his foot has not trodden it down; that which came out of the hand of its Creator in all its variety of living beauty, displaying His handiwork in all its lights and shadows — it has been purchased by the blood of Christ. Already redeemed by blood from the hands of the enemy, it has yet to be redeemed by power. The eye of faith turns on high and sees Him on the throne of God, the title to all things in His hand, as God their Creator, as Son and Heir of them, and as Man! Yet more, as the One who has “tasted death” for it! He took the curse that was on the scene; and the day is coming when not a vestige of that curse will remain. The thorns and thistles of Adam (Gen. 3: 18), and the want of fruitfulness of Cain (Gen. 4: 12), will give place to the earth yielding her increase (Ps. 67: 6), and the thorn and thistle giving place to the myrtle and the fir tree (Isa. 55: 13). He will inherit it as its Redeemer-Heir. He tastes death and then goes on high, where God has “crowned him with glory and honour”

Thus He is there, “Head over all things” in a fourfold title Creator, Son and Heir, Son of man, and Redeemer. There He awaits the joint-heirs (His bride for that day of glory), and when all are gathered, He will put forth His great power, and binding Satan, will possess all, and we shall be joint-heirs of it with Him. That interval is marked by the presence of the Holy Ghost dwelling here below.

b.) “Head . . . to the Assembly.”

The second point I desire to bring before you is, that Christ, as man in glory, is thus “Head over all things”; is Head, not over, but “to the assembly.” You will mark strongly that He is never said to be Head over the church, but to it. We will look at it in its other aspect as “His body,” again.

Now I may surprise some (who have grasped the truth of the church being the body of Christ, formed by the Holy Ghost sent down from heaven at Pentecost), by saying that the thought of the “assembly” was well known in the Old Testament scriptures, and familiar to the order of things in Israel. Thus we find the word where it has perplexed some, in learning that the church, as we know it now from scripture, began its existence after the ascension of Christ and descent of the Holy Ghost. I refer to the passage in Acts 7, “The church [assembly] in the wilderness,” referring to Israel in their Journey from Egypt to Canaan. The whole congregation of Israel as they came out of Egypt, in its corporate unity, as well as its gathering together, is treated as the assembly. In Ex. 22 we read of “the whole assembly of the congregation.” In the expression “the tabernacle of the congregation,” it is another word in the original, and should be rendered “tabernacle [or “tent”] of meeting,” and signifies the place where they met Jehovah. I need hardly say that, comparatively, there were but few true saints of God amongst that great congregation.

But in its corporate unity as a nation come out of Egypt, and the assemblage of the people it was termed and treated as the “assembly” of Jehovah. You know how they defiled His dwelling-place; for He had brought them out of Egypt that He “might dwell among them” (Ex. 29: 45, 46), so that finally He removed His glory or presence from their midst (Ezek. 8 - 11).

Let us carry the thought with us that Israel, as a nation, was the “assembly” of Jehovah. They corrupt themselves wholly in this position, and God has two great controversies with them in His dealings by-and-by, when He takes them up again.

Isaiah 40 - 48 gives His first great controversy with them (especially Israel) for idolatry, ending with the words, “There is no peace, saith Jehovah, unto the wicked.” The second is more specially with the Jews, than with Israel as a nation. It is from Isa. 49 to 57, and ends with the somewhat similar words, “There is no peace, saith my God, to the wicked.” This is for the yet deeper guilt of the rejection of Jehovah-Messiah, come into their midst in grace. The general testimony of Isaiah, as of the other prophets, is that a remnant only would be spared and saved, when God would turn His hand to deal with them once more.

I may here mention, what has been noted, that the book of Isaiah, exclusive of the historic interlude in chapters 35-38, is divided into two great portions, chaps. 1 — 34 giving their external history in the midst of, and with relation to, the nations with whom they have to do (outside of those embraced in the Gentile empires, to whom the throne of the world was given, when God removed the glory from the earth; these we find in the book of Daniel). Then, after their external history (Isa. 1 — 34), and the historic interlude of parabolic significance (Isa. 35 — 39), we get their internal or moral history discussed (Isa. 40 — 56).

If we examine Isa. 8: 12-18, we find only a remnant attached to Christ, who becomes a stone of stumbling and a rock of offence to both the houses of Israel. In Isa. 5 Jehovah looks back on the nation as to how they answered to the culture bestowed upon them; they “brought forth wild grapes.” In Isa. 6 He looks forward, and they are proved to be unfit for the glory of the Lord of Hosts: they are “undone”; Isaiah here representing the people before Jehovah.

What is now to be the remedy? Jehovah of Hosts will become a man! This was now the resource. The virgin would bear a Son (Isa. 7: 14) and Jehovah of Sabaoth becomes Emmanuel — God with us! In Isa. 8: 12-18, He becomes a stumbling-stone and rock of offence to both the houses of Israel, and historically He was in the Gospels, (cp. Matt. 21: 42-44, etc.), but a sanctuary to the remnant who attach themselves to Him. “He shall be for a sanctuary; but for a stone of stumbling, and for a rock of offence, to both the houses of Israel: for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him” (vv. 14-17).

Thus, we find that Christ became a stumbling stone to Israel, but a small remnant of the people attached themselves to Him — who were “for signs and wonders “in Israel (cp. Heb. 2: 13).

I will now trace shortly the history of this remnant, while Jehovah hides His face from Israel. You find it distinctly in Matthew’s gospel. In Matt. 4 He goes out in Galilee, and calls around Him Peter and Andrew his brother; then James and John, and so the company of His disciples. Mark what Isa. 8: 16 says, “Bind up the testimony, and seal the law amongst my disciples.” He began to do that in the Sermon on the Mount; but when we go on to Matt. 16 Peter confesses Him “Son of the living God,” and Jesus says, “On this rock I will build my assembly.” Israel having nationally failed as the assembly of the Lord, He now unfolds that He would replace it by an assembly which He was about to build; which still was a future thing.

Now turn with me to Ps. 22 and you will find definitely the position in which this remnant is placed by redemption. You have there the great question of good and evil solved by Christ on the cross. All the evil that is in man’s heart brought out; all the cup of divine and righteous wrath against sin poured out upon the devoted head of Jesus! The cross of Christ surpasses in moral glory all that this universe will ever behold! It is a necessity, because of a holy and righteous God, that sin must be judged. But what necessity was there that the holy, spotless Son of God should be treated as sin, and left to endure the judgment of God due to it? None, but that of His own sovereign grace “He who knew no sin was made sin for us.” This the cross reveals. God whose holy nature cannot allow sin to remain unjudged, to spare the sinner, and give expression to all that was in His heart, did not spare His Son. He was left to be forsaken of God, as we learn from that solemn cry bursting forth from His heart at that surpassing “hour,” “My God, my God, why hast thou forsaken me?” There the great question of good and evil has found its eternal solution. Where man was, in evil at its culminating point and sin receives its righteous judgment, there all that God was in goodness has found its infinite revelation in Him who devoted Himself for this to His glory at all cost to Himself. The turning point is reached in v. 21, “Yea, thou hast heard me from the horns of the unicorns.” Then His first thought is, “I will declare thy name unto my brethren, in the midst of the assembly [cp. Heb. 2: 12] will I praise thee.”

Israel, as we saw, was originally the assembly of Jehovah. The whole thing fails, on the one hand sinking back into idolatry; on the other, rejecting Jehovah-Messiah, come in lowly grace. The remnant, which was to form the nucleus of the new assembly, is delivered and attached to Christ, and instructed by Him. It did not get the name “assembly” until His resurrection, save in the announcement of His yet future purpose to Peter; but when the Lord had passed through the judgment of the cross, as described in Psalm 22. and He is heard from the horns of the unicorns — a figure of the transpiercing judgment of God — His first thought is to declare the name of His deliverer — God to His brethren, now owned thus for the first time; for divine love was free now, so to speak, to act according to its own dictates.

Historically this was fulfilled in John 20. The judgment of the cross was passed in John 19; and in chapter 20. He is standing forth in resurrection: the whole question of sin has been gone into and settled – not a shadow of it left on our souls, who believe. The first man’s history is closed under God’s judgment fully executed. I thank God, every Christian here can say, and should without hesitation be able to say, there is not the weight of the smallest cloud on my soul, that Christ has not removed. The second Man is able to associate us with Himself in all the place He enters into as risen from the dead.

He turns to Mary (John 20: 17) saying, “Touch me not, for I am not yet ascended to my Father; but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and unto my God, and your God.” That is, the Son of God places the disciples on the same platform as Himself by redemption: He is not ashamed to call them “brethren.” The finest message that ever passed through mortal lips is sent to them through a woman, who, ignorant if you please, could break her heart for Christ! The Son of God is not ashamed to call them “brethren” — now named such for the first time — because they stand in all His own acceptance before the Father! His Father is their Father; His God is their God! He thus declares His name, and pronounces “peace” twice; and breathes on them “life more abundantly,” as the last Adam — a “quickening spirit.” “The disciples were glad when they saw the Lord.” In life He had declared His Father to them: in resurrection He presents them to His Father as sons!

Thus, you have the “assembly,” now definitely in its place for the first time composed — of the same remnant of Israel, and Christ in their midst — proclaiming peace and declaring His Father’s name.

Now mark, all this is on earth, and Christ is still there. Ps. 22 goes no further than resurrection. So that as yet we have no Holy Ghost come down from heaven, and consequently the “body of Christ” not yet formed.

Now, if we turn to Acts 1, another truth comes out. They were to remain in Jerusalem until they should be baptized with the Holy Ghost, “not many days hence.” His earthly work of the cross was over; all its fruits will be accomplished in due time. His heavenly work of baptizing with the Holy Ghost — so frequently spoken of in the Gospels — was yet to come. He says, “For John truly baptized with water, but ye shall be baptized with the Holy Ghost not many days hence.” That of “fire” is omitted, because it is yet to come. The fire of judgment will yet cleanse His kingdom of every stumbling-block and them which do iniquity. It has nothing to do with the Holy Ghost’s appearance in tongues of fire on the day of Pentecost.

This baptism was to change the relationship of this “assembly” into one not yet revealed or accomplished. They are the “assembly,” but not yet “his body.” I wish to keep these two thoughts distinct in your mind, before they become interchangeable by the subsequent descent of the Holy Ghost, as in Eph. 1: 22, 23.

In v. 9 the Lord ascends to heaven, and a cloud receives Him out of their sight. In ch. 2 the Holy Ghost personally*2 descends from heaven, and they were all baptized of Him. He sat upon each of them, and filled all the house — dwelling thus “in them,” personally, and “with them,” collectively. This assembly is now God’s habitation through the Spirit. The one hundred and twenty disciples — thus baptized — are technically named the “assembly” from that moment (Acts 2: 47). ** The Holy Ghost now dwells on earth for the first time, and consequent on redemption. He had wrought before He came to dwell, as in Old Testament days.

{*The reader will do well to consult John 14 — 16 as to the personal presence of the Holy Ghost upon earth, consequent on the work and departure of Christ. “The Holy Ghost was not yet given, because Jesus was not yet glorified” (John 7: 39). John 14: 16, “I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever”; not for a few years, as He who was then about to leave them. The world would not receive Him, but He would not be only “with them” as Jesus, but “in them.” Read the last clause of v. 17 thus, “For he shall dwell with you, and shall be in you.” Not only is this rendering correct, but the context proves it to be the thought. Then v. 26, the Father would send Him in the Son’s name; and in John 15: 26, the Lord would (as gone on high) send Him from the Father.

John 16 shows the Comforter’s presence on earth, and what He would be when Christ was gone. It was expedient that He should go (v. 7); until then the Holy Ghost would not come; “If I depart I will send him unto you.” Vv. 8-15 show what He would be, and how He would act when come, with regard to the world and the disciples. He would glorify Jesus on earth (v. 14), as Jesus had glorified the Father on earth (John 17: 4).

It is the unfolding of the actions of a divine Person on earth in company with the disciples.

In 1 Peter 1: 11-13 we find three steps of much moment, marking the presence of the Holy Ghost, sent down from heaven as the special truth of Christianity. The Spirit of Christ in the prophets, prophesied of things not yet come, but to be ministered to us (v. 11). The glad tidings of the accomplishment of these things – Christ having suffered and gone on high — were preached to us by the Holy Ghost, sent down from heaven, a mediate thing between the sufferings and the glories that were to come (v. 12); and then these things were to be brought in at the revelation of Jesus Christ, now hidden in the heavens.

**If the word “assembly” in v. 47 be questioned, we find that a separate and distinct company was formed and recognized (see Acts 4: 20); and they are termed the “assembly” in Acts 5: 11, before the breaking up of the whole thing externally in Acts 8.}

The “temple” in Jerusalem was an empty house, and Israel an “untoward generation.” The “assembly” was now the “city of refuge” for the “slayer of blood,” where those who bowed to the guilt of their Messiah’s blood could flee.*

{*The “assembly of God” is ever since, the “city of refuge” for the poor Jew — guilty of His Messiah’s blood; and, fleeing to it, he is safe from the avenger of blood. When the death of the high priest, anointed with the holy oil, takes place; that is, in the antitype — when the Lord Jesus finishes His present intercessional Priesthood on high; the poor Jew may then, and only then, return to the land of his inheritance (see Num. 35).}

It was an analogous state of things, as in 2 Sam. 5, 6, when the ark was in delivering grace on mount Zion with David; and the tabernacle at Gibeon, with no ark or presence of Jehovah. Analogous, too, to the pitching of the tent outside the camp by Moses, (Ex. 33) and every one that sought the Lord went out to it.

Now, to this “assembly” the Lord added such as were being saved from the destructions about to fall on the nation of Israel. This is the force of Acts 2: 47. It does not raise the question of their ultimate salvation; nor is it a description of their state as “saved ones,” but is rather the characteristic or technical name for a class of persons (the three thousand, for instance, on that day) which were being saved from the judgments about to fall on the nation. They were all Jews. See also Luke 13: 22, 23.

In Acts 3* Peter proposes that Christ would return and bring in all the blessings of the kingdom, as spoken of by the prophets, and thus all the kindreds of the earth — the Gentiles — would be blessed.

{*This is an interesting point. In Acts 3 you have nothing at all about the “assembly.” Peter goes back to the fathers of Israel, and proposes — by the Holy Ghost come down, and in answer to the intercession of Jesus on the cross, “Father, forgive them, for they know not what they do” — that if they would bow and repent He would return, and the times of restitution, and all that the prophets had spoken, would ensue. Thus God was bringing in the responsibility of Israel; while Has purpose was working under all for the “assembly.” The two principles of responsibility and purpose are worked out in the wisdom of God, as from the beginning.}

In Acts 4 you get the answer of Israel to the proposal. It was wholly refused! They put the two apostles, Peter and John, in prison; and in Acts 5 the whole twelve: then Stephen (Acts 6, 7) sums up their whole history in responsibility, from Abraham’s call till that moment. Despised promises; a broken law; slain prophets; a murdered Christ; and a resisted Spirit, is the terrible tale! (vv. 51-53). Stephen seals his testimony with his blood, and commits his spirit to the Lord, and all is over.

The “assembly” is scattered to the four winds; and Saul of Tarsus, the most determined of opponents, “made havoc of the assembly, entering into every house, and haling men and women, committed them to prison.” The whole external thing is dispersed, and Saul heads the persecution that brings it about.

The blessing goes down to Samaria in Acts 8. But in Acts 9 the man who was the most terrible opponent and leader in wasting the assembly, is converted. Called out by the mighty power of God — apart from all earthly intervention, apart from the twelve apostles — a heavenly light appears to him, “above the brightness of the sun”; and the first sentence spoken to him by the Lord of glory conveys the truth of the union of these scattered saints with Him in glory, as not now merely His “brethren,” but “me!” “Saul, Saul, why persecutest thou me?” They are united by one Spirit to Christ in glory, and He owns it!

This bitter foe is taken up of God, and made the minister of the gospel to every creature which is under heaven, and of the “assembly” which he had wasted — to fill up the word of God! (See, for the double character of Paul’s ministry, Eph. 3: 8, 9; and Col. 1: 23-26.)

This leads us now to the third point which I desire to bring before you, that is, The body of Christ.

c.) “Which is His Body ”

We have seen that the “assembly” in its external manifestation in Jerusalem was scattered abroad at the death of Stephen. Then the blessing flowed down to Samaria, and Saul of Tarsus, in the midst of his terrible career of sin and rebellion against a glorified Christ is called out to be the minister of that grace which called him, and of the assembly which he had persecuted, and of the faith which once he had destroyed! He is converted to the recognition of the union of those scattered saints with an ascended Christ. “I am Jesus whom thou persecutest.” This wonderful truth he ministers in Eph. 1, 2: 1-10, both as it was in the counsels of God, and action to make it good. Everything in this scripture is looked upon as from God’s side — even faith (Eph. 2: 8) is the gift of God. He first shows the choice of the persons, before the foundation of the world; and as predestined to certain privileges. Individual relationship as men in Christ with God, and sons before the Father, first, fully settled. It is the highest of all our relationships; higher even than our being members of Christ’s body. To the praise of the glory of His grace they are accepted in the Beloved. Thus they have been brought by redemption, as we have seen, into the same place with Christ as man (Eph. 1: 3-7). Then each has been sealed with the Holy Spirit of promise, having believed the Gospel of his salvation the seal of God marking us as His, as looking back at the perfection of the redemption which is past; as looking forward, an earnest of the inheritance that is before us, as joint-heirs with Christ in His headship over all things which is to come (Eph. 1: 13, 14). The inheritance we have not yet actually received, nor could we till He receives it; the earnest of it we have, in the dwelling of the Holy Ghost.

The salvation, the glad tidings of which we have heard, is the deliverance or transfer of the person out of the old state and place in which we were in Adam into an entirely new place and relationship with God in Christ.

Then Christ is seen raised up as Man and gone on high, set at God’s right hand, Head over all things to the church which is His body, which is formed of Jew and Gentile, dead in sins, children of wrath, quickened together with Christ, raised up together, and seated, [not yet with, but] “in” Him in the heavenlies. Such is the revealed place of the assembly, “His body,” according to the counsels of God, and the work of God by which He effectuates them, during the interval while Christ is hidden in the heavens, and rejected by the world; and before He is de facto “Head over all things.” When all things are put under His feet in the age to — come the “assembly,” in purpose and result is “his body,” the fulness of Him that dwelleth in all.”

Thus we have seen Christ — “Head over all things,” in three characters: God — Creator of them; Son — and appointed Heir of them; and as Man, according to Ps. 8, the Man of God’s counsel and purpose. He takes it all by redemption, as by personal right. But an interval comes, while He is hidden in the heavens, and the Holy Ghost dwells on earth; during which He is seated on His Father’s throne (Rev. 3: 21), before He sits on His own — as Son of man. “We see not yet all things put under him.” Meanwhile, the “assembly” — “his body” — is formed; its members co-quickened with Him, co-raised, one with the other, and co-seated in the heavenlies in Christ.

Now if we had no more than this about the body of Christ, in scripture, we should have to accept what many, alas! have held from very early days in the history of the church, that this body is invisible, and only a thing of counsel and purpose in God’s mind. This thought came from confounding the visible, external body, or house, with the true body of Christ. The not seeing what the body of Christ was, and the distinction between it and the visible assembly around, forced those who could not accept the visible corrupt thing as His body, to invent the terms “visible” and “invisible church.”

But when we turn to the first epistle to the Corinthians, we find (1 Cor. 12: 12-26) another thought than that in Eph. 1. There we have the body of Christ seen in God’s purpose and counsel, as it will yet be manifested in glory, and those who compose it — seated in heavenly places in Christ; that, which, when He is in possession of all His glory, as Son of man, in the coming age, is “his body.” In 1 Cor. 12 we see the body of Christ as actually existing upon earth, maintained in unity by the power of the Holy Ghost. So much is the truth of its being here on earth before the mind of the apostle, that he says, in v. 26, “And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.” Here all its members are seen on earth; this is plain, for the saints who have fallen asleep do not “suffer.” It is those who are on earth at any given time, during the sojourn of the church on earth, who enter into the thought of this scripture; they are maintained in unity by the presence and power of the Holy Ghost, who baptized them into “one body.”

Here let me say, that an individual is not said to be baptized with the Holy Ghost in scripture. Not even our Lord Himself. Of the descent of the Holy Ghost on Him, as Man, in bodily shape as a dove, when He was about to enter upon His public ministry, He says Himself, “For him hath God the Father sealed” (John 6: 27).

The baptism of the Holy Ghost is a corporate thing, forming the relationship of a body of people, as of the assembly on the day of Pentecost. The one hundred and twenty were corporately baptized of the Holy Ghost, and thus constituted “one body,” not at that time, of course, for the truth of it was not revealed, for the faith of its members, but truly so before God. Afterwards, Gentiles were incorporated into this body, as in Acts 10, 11 (see especially Acts 11: 15-17). Now, this baptism of the Holy Ghost having formed all those in whom He dwelt into “one body” at Pentecost, there was no need to repeat it from that time. Individual saints, members of the body of Christ, have died, and their spirits are with the Lord; their bodies — the temples of the Holy Ghost (1 Cor. 6: 19) dissolved in dust, and perhaps scattered to the four winds. They are of that body, and will be found in its unity in eternity, but have ceased to enter into account as of it here, as at present seen on earth, where it is maintained in its unity by the Spirit of God. Those who have ever since believed the glad tidings of their salvation have come into this body by the individual sealing of the Spirit of God; and thus it is true of believers now on earth, that “by one Spirit we are all baptized into one body,” because we have, by the sealing of the Spirit of God, come into that which was then formed by the baptism of the Holy Ghost.

How important, beloved friends, is it to see that this body of Christ is here upon earth now, as truly as on the day of Pentecost. Why? Because the Holy Ghost is here on earth, where, as to personal place, He maintains the body of Christ. All those who have died and passed away are of the body of Christ, as seen in Eph. 1; but it is only those alive, at this, or any given moment, on earth, who are seen and treated as the body of Christ, according to this chapter before us. So that here, at the close of nineteen centuries, the body of Christ is maintained in its unity as truly and perfectly as when it was at first constituted at the day of Pentecost. The external manifestation, alas, is gone; but the Holy Ghost, who came down and constituted it first, is here still; and the body of Christ is maintained, as then, by His presence and power.

Now, when we come to 1 Cor. 12: 27, we find that Paul applies this truth to the assembly at Corinth: “Now ye are the body of Christ, and members in particular.” That is, in principle, as gathered together at Corinth, they were the body of Christ in Corinth: not, of course, separating them from the whole body here below, but as part of it, and according to the principle of their constitution; and so true of the whole complement of the saints in any other given place.

When we read the closing verses (1 Cor. 12: 28-31), another and important thought comes in. He changes the language now from “body” to “assembly.” In Eph. 1 we remember that “assembly” and “body” are used as interchangeable terms. Because the thing is there seen in its result, and according to the purpose of God. In 1 Corinthians he speaks of the “assembly,” and speaks of the “body”; treating one practically and in principle as the other, because the truth of the “body” was to be worked out and expressed in the “assembly,” but he does not use the words interchangeably. This is very striking, and shows the wisdom of God’s Spirit in the choice of His words.

It draws forth the adoration of the heart of the renewed man, those wondrous touches of wisdom in the word of God. In what is only a stumbling-block at times to unbelief, faith finds a mine of divine wisdom and beauty. The Lord be praised for the opened eye to behold and profit by His words!

It is in this epistle that we find the responsibility of man coming in, and warnings to those who have Christ’s name on them, as well as to those who were builders after the apostles (see 1 Cor. 3). Of this we shall speak in full on another occasion, as the Lord may direct. In these closing verses, then, of 1 Cor. 12, we find, after He has unfolded the body, as seen on earth, and spoken of the assembly in Corinth as being in principle the body, he then shows various members of the body of Christ, gifts and the like, set in the assembly: members of the body, set in the assembly — of course, looking at the latter, as the whole corporate profession of Christianity on earth. But while the “body” is spoken of, and the “assembly” is spoken of, one is not said to be the other (Eph. 1: 22, 23), although treated as practically identified here below. It was the ruin of the assembly, when this ceased to be so.

This gives room for the working out in full result of the grace and work of God, in the truth and fact of the church as built by Him; while leaving room for man’s responsibility to come in, and warnings to be given as needed here below, as to the responsible church built by man.

In 1 Cor. 10: 16, 17, we have the Lord’s table given us to be the symbol of the unity of this body of Christ upon earth, in partaking of the “one loaf.” “For we being many, are one loaf, one body; for we are all partakers of that one loaf.”

We have seen then, I trust, dear friends, the body of Christ in its two -fold presentation, that is, first, as formed of saints seated in the heavenlies in Christ according to the purpose of God in eternity and His work in time, which gives it a wholly heavenly character. Secondly, upon earth maintained in unity by the power of the Holy Ghost, in the present interval, the faith of which is expressed in partaking of the “one loaf” in the Lord’s supper. I turn now to another aspect of the church, as the “House or habitation of God” here below. This will come out as a separate subject.

Meanwhile, may the Lord bless His people fully. May each one’s eye be single, that the whole body may be full of light, and that the truths we have sought to bring before them in some little measure, may, with all their sanctifying power, form our souls that He may be glorified, and that we may grow up to Him in all things, for His name’s sake. Amen.

Note. It is of the deepest importance to apprehend that the body of Christ, as seen on earth, during the interval while Christ is hidden in the heavens, is only composed of those saints who at this moment are alive on earth. There is one scripture (Eph. 1: 22) which looks at it in purpose and result as the entire gathering out of the saints from Pentecost till the Lord’s coming for the saints. The others treat it as the complement of saints here, where, as to personal place, the Holy Ghost is, who constitutes, by His presence in the members, “one body.”

In Rom. 12 it is seen in the activities of its members on earth.

In 1 Cor. 12 it is so fully seen on earth that “If one member suffers, all the members suffer with it.” Those here are only those who are in the place of suffering; and gifts are not in heaven.

In Eph. 4 the ascended Christ has given gifts to His body, for the perfecting of the saints, and gathering and edification of the body as also seen on earth: for such ministry and edification is not in heaven but here; where it is said of it, “From which the whole body fitly joined together and compacted by that which every joint supplieth,” etc.

The apostles saw that before their eyes on earth which was the body. They never contemplated the church remaining here for long, but looked for the coming of the Lord. He did tarry, in long-suffering love. Still the thing which is here before our eyes is the body, as before theirs. Just as the British army is the British army now, that is, the effective fighting men; and it was the British army at Waterloo also; and probably not a soldier remains in it that was in it then. They have, like the saints who have died, passed out into the reserve, or freedom from service, as Paul and the saints since then; and while all of it, do not enter into the count of the body as seen of God on earth today. They will be eventually, according to Eph. 1 the body when Christ is de facto Head over all things, and meanwhile, I am sure, suffer loss of no privileges whatever which they enjoyed when here.

Lecture 2:

“The House of God, which is the Assembly of the Living God.”

I come now, dear friends, to another side of the subject altogether — that of the “house of God.” After we pass Eph. 1, we leave that portion of the Epistle which is occupied strictly with the purposes and counsels of God. — “The purpose of him who worketh all things after the counsel of his own will.” This sentence characterizes Eph. 1. Eph. 2 gives us generally His work in time to accomplish them; and from v. 11 we pass to the actually formed subsisting assembly on earth.

First he describes the condition of the Gentiles — “aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: but now, in Christ Jesus, ye who were sometimes far off are made nigh by the blood of Christ. For He is our peace who hath made both one, and hath broken down the middle wall of partition between us; having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace.”

Here Paul thinks of Gentiles and Jews — both brought nigh to God, “in Christ,” by His blood. This could not be even during His lifetime, for none could be “in Christ” then. He sheds His blood — lays down His life — rises, and ascends on high, “our peace,” having borne the wrath, and reconciled both to God in one body by His cross, having slain the enmity thereby: preaching peace to those “afar off” — the technical expression as to a Gentile — and to the Jew, who was dispensationally “nigh.” Thus “we have access through Jesus (not “in Christ” as before) by one Spirit to the Father.” You notice that the language here is essentially different to the early part of Eph. Here are two sets of people brought in one body — on one platform — having access by one Spirit — through Jesus (di autou) to the Father (not en Cristo Iesou, for here comes in mediation). Then we come to v. 19; “Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone, in whom all the building, (pasa he oikodome) fitly framed together, groweth unto an holy temple in the Lord.

You will recall that in Matthew 16, the Lord said to Peter, when He had confessed Him to be “the Christ, the Son of the living God,” that the Father had revealed to Peter this truth as to the person of the Lord; and how the Lord tells Peter something about His assembly, and then about himself. “And I also say unto thee, that thou art Peter, and upon this rock I will build my assembly, and the gates of hell shall not prevail against it.” He does not here tell what this assembly would be; but marks its still further construction and the foundation upon which it would stand. This foundation was the person of Christ as risen — Son of the living God as confessed by Peter’s faith, just what we have in Eph. 2: 20). 6 The apostles and prophets doctrinally, were laid as the foundation and Jesus Christ personally, the chief corner stone. “The gates of hades” was the power of death wielded by Satan by the judgment of God; Christ had entered His dark domain, and broken asunder its bars, leading captivity captive, and had been proved Son of God in power, by resurrection of the dead (Rom. 1: 4). Death had prevailed over man once innocent, now fallen. Christ had annulled its power, and risen above it, “Son of the living God.” This would be the foundation of the assembly which He was about to build.

{*The confession “Son of the living God” is so plainly the foundation of the church, as to need but few words. “Hades gates” is put in contrast to “Son of the living God,” who had gone down into the stronghold of death — wielded by Satan’s power by the judgment of God (Heb. 2: 14). He came up from that dark domain, bursting the bars of death, triumphing over it. Death had triumphed over an innocent Adam, and a fallen one. It “reigned from Adam to Moses.” It had triumphed over Israel under law. Now Jesus comes, and goes down into it, and conquers it, not by intercepting, but by defeating it. “Hades gates” could not prevail against what He would now build on that imperishable foundation, Himself in risen power — “Son of the living God.” “Declared Son of God in power by resurrection of the dead” (Rom. 1: 4). How well did Peter know its meaning when he said, “To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as living stones, are built up a spiritual house,” etc. (1 Peter 2). He had no thought here of the assembly being built on himself!}

This evening I wish to distinguish, in some measure, two things which are distinguished very clearly in scripture, that is, the “assembly” which Christ builds by the Holy Ghost come down, according to Matt. 16, and into which no false material can enter; and the assembly in which man has his responsible place as builder, into which “wood, hay, and stubble” enter* — in other words, the house of God, where the Holy Ghost dwells.

{*Men have confused the two wholly; attributing to the external church in which man builds immunity from the power of evil and judgment, which was only promised to the true church which Christ builds. “The gates of hades shall not prevail against it” is the promise to the church which Christ builds; not to that which man builds (1 Cor. 3).}

When Christ builds, He does not commit it to man at all, and no responsibility of man comes in. He dies and rises again, and that which He builds on the imperishable foundation of faith in His person in resurrection is secured for ever! This building is brought before us in Eph. 2: 20, 21 — that which Christ builds, and which “fitly framed together” — mark those words strongly — “groweth unto an holy temple in the Lord.” This temple was begun when the Holy Ghost descended from heaven, and “groweth” till all is in glory, to the very end of the church’s earthly sojourn, it is not yet complete. Now you will not find those words, “fitly framed together,” when that which man builds comes before us.

But mark the difference between the temple of v. 21, and what you find in the last verse; “In whom ye also are built together, for an habitation of God through the Spirit.” First he looks in v. 21, on the progressive work — the whole temple, according to the mind and purpose of God to be His sanctuary, the home of the brightest manifestation of His glory for ever; and secondly (v. 22), he looks at the present aspect of the assembly, at this moment, an habitation, or dwelling-place of God by the Spirit, on earth — in other words, the “house of God.”

Now in this last verse we see that while he gives us the normal thought of the house or habitation of God, on earth in its existence here during the present interval, he does not say who is the builder. So that while this last verse gives you the normal thought of the house of God, as at Pentecost, or ever since, at any given moment, he leaves room for the bringing in of man’s responsibility, and does not name the builder, as we shall see.

Let us now turn to the first epistle to the Corinthians, where we find that, speaking generally, the order of the house of God is the thought in the mind of the Spirit.

Let me say here, that God coming down and dwelling in something on earth is a very different thought from that which we saw in the early part of Ephesians. There it was God quickening members, and raising them up and uniting them to Christ in glory. In that thought we saw Christ, as Head of His body, seated in heavenly places, and His body united to Him in the same sphere. But in this truth of a “habitation of God,” there is no thought of head, or body, or union at all. Of your body you say, it is myself — as the Lord to Saul, “Why persecuted thou me?” Of my house I say, I dwell in it; but its walls are not united to me. This makes the two thoughts as distinct as possible; and you find in scripture the word “assembly” is sometimes used for the true body of Christ in purpose and result, as we have seen; and also, for the professing body, or house where the Holy Ghost dwells.

When the house or habitation of God was first constituted, at the day of Pentecost, by the descent of the Holy Ghost, all those of which it was composed were true believers. The Holy Ghost “sat upon each of them,” and “filled all the house,” thus fulfilling the Lord’s promise in John 14: 17 (which read, “He shall dwell with you, and shall be in you”). The Holy Ghost was now in them, and with them; and collectively they were God’s house on earth.

Man then began to carry on this work, and Peter receives by baptism* into this house the three thousand Jews, etc., and so the house of God went on. They came in to partake of the privileges of that sphere, to which God had now confined His ordinary operations on earth. Soon those came in who were merely taking up the profession of Christianity (Simon the sorcerer, and the like), and the house began to enlarge its proportions beyond the limits of those who were really Christ’s. Still the Holy Ghost was there, and He remains still, though the house has been so enlarged as to embrace a great baptized Christendom.

{*That baptism was the mode of admission or reception to it is clear from the fact that those who were constituted the house by the descent of the Holy Ghost, that is, the twelve apostles, and the company of disciples who were with them, were never baptized at all (I speak now not of John’s baptism, but of Christian baptism). There was no one to baptize or receive them. They were already the house, by the descent of the Holy Ghost, and could not be brought in. Then, those who were received after Peter had addressed them had to pass into this new ground, and all the privileges belonging thereto, through baptism (Acts 2: 37-47). They came into the house of God in order to receive, or “for (eis) remission of sins”; and besides, “Ye shall receive the gift of the Holy Ghost.” They had neither yet; and baptism of water was the door of entrance for those who were being received. I may here remark that baptism is the sign of what one is about to receive: not of what one has received already. The baptism of the Holy Ghost, on the other hand, constitutes the body of Christ.}

But to return to 1 Corinthians 1: 1, 2. In these verses you get the most comprehensive of all the addresses of the Epistles in the New Testament. No one can escape the breadth of the thought and persons embraced there. It addresses the assembly of God at Corinth, and is so framed that at no time can any one professing the Lord’s name evade its responsibility. There is this remarkable difference between it and that to the Ephesians. In the Ephesians he calls them “saints and faithful”; or, as the word would convey, “believers” (pistois): “To the saints which are in Ephesus, and to the faithful in Christ Jesus.” In Corinthians he says, “Unto the assembly of God which is at Corinth, to them which are sanctified in Christ Jesus, called saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours.” Nothing could be more comprehensive. But what says v. 9? “God is faithful!” that is the point here, for there are responsibility and warnings and the like. In Ephesians he calls them “saints” and “ faithful”; in Corinthians he calls them “saints,” but does not add the word faithful, but says God is so.

We have, therefore, before us a most comprehensive thought; and let me remark that, in itself, “calling upon the name of the Lord” in scripture, is merely profession. To be valid, of course, there must be life in our souls; but it is no more than this. A man might call on the Lord’s name to dishonour it. See the people who did many wonderful works in Matt. 7: 21-23, and said, “Lord, Lord”; He says of them, “I never knew you.” This is very solemn.

When we turn to the third chapter of this Epistle we find instruction before us, founded on the responsibility of those professing Christ’s name, and that of those who build the house ministerially, here below. “For we are labourers together with God: ye are God’s husbandry, ye are God’s building. According to the grace of God, which is given unto me, as a wise master builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall he made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. If any man a work abide which he hath built thereupon, he shall receive a reward. If any man’s work shall be burnt, he shall suffer loss: but he himself shall be saved; yet so as by fire. Know ye not that ye are the temple of God,* and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.” (1 Cor. 3: 9-17).

{*In Eph. 2: 21, it is said to be a temple in process of building. Here, in 1 Cor. 3, it is said to be a temple already, as built of man, but ostensibly before the world, and responsibly “God’s building. “Ye are the temple of God”; that is, the saints collectively. Unlike 1 Cor. 6: 19, where it is your body which is said to be the temple of the Holy Ghost, as dwelling in the individual. It is in view of “God’s building” being His temple, that the defilement of it becomes so serious, as in v. 17. Hence the added thought of the temple.}

In this scripture, dear friends, we have the other thought of the “house,” or “temple of God.” In Ephesians it was that building which is “fitly framed together.” Here you will get no such words. You have Paul, the wise master builder, commencing the building — laying the foundation in his doctrines and ministry. Then others follow. It is the question of ministerial labour and its results; “work,” not works. Some have confounded this with the “works” of Christians; but it is “work,” that for which those who have carried it on will have to answer to God. The teaching brought in souls according to its character, into the responsible house “God’s building,” responsibly before the world. It has been remarked that here we find three characters of builders engaged in the work. The good builder, who himself is saved, and whose work will stand (v. 14). Then the man who builds badly, himself saved, it is true, but his work burned up (v. 15). Thirdly, a bad builder — a heretic — whose work is not only burnt up, but he himself is also lost. That is the house, or temple of God, carried on by man’s responsibility. Christ carries on His work all through, into which no responsibility of man enters, but there is that which is committed to the responsibility of man’s hands, and which is thus spoken of.

Like all that has ever been committed to man, alas what a ruin it has become. This pressed upon the spirit of Paul, as he tells us “the mystery of lawlessness” was already at work, and the man of sin would arise (2 Thess. 2). It raised the warning voice of John, that the Antichrist would come, and even then there were many antichrists, “whereby we know that it is the last time” (1 John 2: 18). Jude, too, and Peter add their evidence of the state of things that would be developed till judgment cleared the scene.

I will turn now to a word in the ninth chapter of this same epistle for a moment, before passing on to the remarkable warnings of 1 Cor. 10. I allude to that in the last verse — “castaway.” Many have shrunk from this word in its full force, as utterly “reprobate,” finding the apostle Paul using it of himself; and who so conscious of the fulness of redemption — who so certain that the Paradise he had tasted of (2 Cor. 12) was to be his home for ever? He says,

“But I keep under my body, and bring it into subjection, lest that by any means, when I have preached to others, I myself should be a castaway” (adokimos) 1 Cor. 9: 27.

He looks at himself as running in a race, responsibly here below, and, although he runs in no uncertainty of the final issue, he feels conscious that it is no imaginary foe with which he has to contend. He did not fight as “one who beat the air,” that is, as if a fancied enemy was before him. But with all the energy of one who knew the terrible foe which he bore about in himself — the “flesh” for which the Son of God had to endure the judgment of God in infinite suffering — he kept under his body and led it captive, lest preaching to others, he himself might be a castaway. First a good Christian, then a good preacher! It does not suppose a child of God, yet to become a castaway. It does. suppose the possibility, of a preacher being lost!

He is putting a case of the most solemn character, needed because of the prominence given at Corinth to gift in which power was displayed, and he transfers it to himself for the sake of others; as he had said in an earlier part of the epistle, “These things have I transferred to myself and Apollos for your sakes” (1 Cor. 4).

We find the word here translated “castaway” used eight times in the New Testament, and each time in the fullest force of the word as lost! In the passage we have touched upon. In Rom. 1: 28, as to the heathen; “God gave them over to a reprobate (adokimos) mind.” In 2 Cor. 13: 5, 6, 7; three times translated as “reprobates.” In Titus 1: 16; the unbeliever is “unto every good work reprobate.” In 2 Tim. 3: 8, the Jannes and Jambres resisters of the truth are “men of corrupt minds, reprobate concerning the faith.” And in Heb. 6: 6, “that which beareth thorns and briars is rejected, and nigh unto cursing; whose end is to be burned.” No one could have a second thought as to these passages; and, besides, Paul never was disapproved or castaway in his ministry; never was his ministry so wondrously blessed, or used of God, as when from the prison in Rome came forth many of the scriptures of God.

Now when we come, to 1 Corinthians 10, we find he applies this principle of ch. 9 to others who might enjoy privileges such as those of the house of God, and rest in carnal security in its ordinances, without having part in the divine nature. Under the figure of “the things which happened” to Israel in the desert, using those incidents as types, and as “written for our admonition, upon whom the end of the ages are come,” he warns against resting in a mere outward profession such as was to be found in the responsible house as the result of man’s failure in building.

Persons might enjoy an ordinancial relationship with Christ (that is, by baptism and the Lord’s supper) as constituting the external church built by man, and after all be lost! They were to be warned by what happened to Israel, with many of whom God was not well pleased, and who were overthrown in the wilderness. The order in which he puts together these incidents in their wilderness history is truly worthy of our notice. How often it may~have appeared to us as a number of incidents strung together, without apparent connection or order, except the fact of their being striking moments in the wanderings of this stiff-necked people.

For* (gar) brethren, I would not that ye should be ignorant, how that all our fathers were; under the cloud and all passed through the sea; and were all baptized to Moses in the cloud and in the sea; and did all eat the same spiritual meat, and did all drink the same spiritual drink; for they drank of that spiritual Rock that followed them, and that Rock was Christ. But with many of them God was not well pleased, for they were overthrown in the wilderness. Now these things were our ensamples, to the intent we should not lust after evil things, as they also lusted (1 Cor. 10: 1-6).

{*This is the correct reading. It connects the chapter with the closing verses of ch. 9. The dividing of the chapters has broken the order of the subjects in them.}

Here, we are shown that, although they all partook in common of these privileges as associated under the leadership of Moses, their privileged position did not secure them. In the passage the historical incidents are given us symbolically, and put together in a moral order, quite away from the historic order, in which they occurred; and in them we find set forth in principle what the history of the professing church has been, and will be until her end.

In 1 Corinthians 10: 6 he begins by what happened some two years after they left Egypt. If we examine Num. 11 we find that at that solemn juncture in their history, they loathed the pure manna with which the Lord had fed them from day-to-day; “There is nothing but this manna before our eyes”: and lusted for the flesh-pots of Egypt again. This was, in the antitype, the first sign of departure of the church from Christ. And, oh, what a solemn moment it is for the soul when Christ is not found to be enough for it when the heart cries out for something more than His blessed person! How it turns to some vanity, or some folly or sin, some idol of its own device, to fill up the void in the heart that desires something more; something to satisfy the cravings of the flesh! What was this but the history of the, departure of the church from her first love to Christ! “Thou hast left thy first love,” is the sad and solemn plaint of His heart (Rev. 2: 4), and no activity could make up for this.

Now the apostle turns to another marked occasion (1 Cor. 10: 7) which happened before they left Mount Sinai. When Moses was in the mount, receiving the law from Jehovah, Aaron and the children of Israel made the golden calf, and danced round the idol. Their forefather Abraham, as they themselves also, had been called out of a world of idolatry to be the witness of the one true God against all the gods of the nations. The first thing they do is to fall back into that out of which they had been called. They must have something for the eye to rest upon; for Moses had gone up the mountain of Sinai, they had lost sight of him; and Aaron made them this golden calf, and coupled the name of Jehovah with “a calf that eateth hay.” “These be thy gods, O Israel”: “To-morrow is a feast to Jehovah.”

So with the church. She was called out of the world to walk in the Spirit, and the first thing she does is to sink back to walk in the flesh once more. Instead of walking by faith, and waiting for an absent Lord, she desires something her eye can rest upon, something more tangible than a glorified but unseen Christ, known by the Holy Ghost come down from heaven; and, the moment she does so, fornication with the world follows.

This comes out in the next verse (1 Cor: 10: 8). There we get an incident which happened about the close of the fortieth year (Num. 25). “Neither let us commit fornication, as some of them also committed, and fell in one day three and twenty thousand.” Illicit intercourse with the world follows. This is what is so strikingly mentioned in the message to Pergamos in Rev. 2: 13, when the church had shaken hands with the world, so to speak. “I know thy works, and where thou dwellest, even where Satan’s throne is.” The church “espoused as a chaste virgin to Christ” (2 Cor. 11: 2), had given herself to another. The result is, Christ is tempted. “Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents” (1 Cor. 10: 9). This is told of Israel in Num. 21.

Then comes the final one, “Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer” (1 Cor. 10: 10). This we find in Num. 14. The solemn moment came when “All the children of Israel murmured against Moses and against Aaron.” “And they said one to another, Let us make a captain, and let us return into Egypt.” Here was the complete giving up of the Lord and His servants, and that at the moment when those faithful men “men of another spirit” were exhorting them to go up and possess the land. They despised the pleasant land, and propose to make a captain and return into the land of slavery once more; and they “were destroyed of the destroyer.”

Thus, from what seems merely a number of incidents in their history, put together without any apparent order, we find the most comprehensive moral picture of the history of the professing church. It begins with finding an unseen Christ insufficient, and the craving for something which would satisfy sight and sense (1 Cor. 10: 6). Then idolatry follows, with what is set up to fill the eye of those who could not walk by faith, and wait for this absent one (1 Cor. 10: 7). The world can now walk with the church, for she has left the ground of faith, and has gone back to that which the eye can see, and fornication between the world and the church is the result (1 Cor. 10: 8). This is “provoking the Lord to jealousy” — “tempting Christ” (1 Cor. 10: 9). And it ends in the giving up of the heavenly hope, and proposing to make a captain, and return to man and man’s estate once more!

In other words, it began with a calf — that is, something, no matter what, set up, which the senses can rest upon, when Christ is not enough; and ends with a captain, that is, man is put in the place of Christ. The departure from first love gave place to the working of the “mystery of iniquity”; that is, flesh in man getting a place in the things of God. The story ends with an Antichrist, when the profession of Christianity is abandoned, and thus the “falling away” or apostasy comes, (2 Thess. 2) and the Antichrist or man of sin!

How solemn is this history, beloved friends! How wise, how merciful is our God, to warn us and tell us what is coming, we know not how soon! How needful to see to it that we are not resting in privileges merely, but that our souls have had to do with the living God, who of His own will has begotten us by the word of truth!

Now, all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will, with. the temptation, also make a way to escape, that ye may be able to bear it” (1 Cor. 10: 11-13.)

Now I turn to a few other passages of the New Testament, still to bring before you this thought of the house of God.

In Philippians you will find that Paul recognizes how things had gone astray. At the first moment of the church’s history, the body of Christ and the house of God were co-extensive, that is, they were composed of the same individuals (Acts 2). But when men began to build, the house enlarged its proportions disproportionately to the body. There was a mass of material not introduced by the Lord; but the Holy Ghost did not leave the house. On the other hand, the Holy Ghost constituted and maintained in its true unity the body of Christ; uniting the members to Christ in glory. The two thoughts are quite distinct: the house, and the body. In the thought of the house you lose individuality, but you do not get either head, body, or union. The body is united to its head in glory. It is the double relationship of the church; to God as His dwelling place, to Christ as His body.

In Phil. 2: 21 we find how things were failing, and those who professed Christianity were “carnal,” and walking “as men.” “For all seek their own, and not the things of Jesus Christ.” Again, look at the third chapter. “Let us, therefore, as many as be perfect, be thus minded: and if in anything ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same rule; let us mind the same thing. Brethren, be followers together of me, and mark then. which walk so as ye have us for an ensample. For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ; whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things” (Phil. 3: 15-19).

You will note here how the apostle’s wisdom detects three distinct states of soul in the professing church:

1. Those “perfect,” or full grown, that is, having the full sense of a Christian’s place as dead and risen with Christ, and running on like Paul, towards the glory, and likeness to a glorified Christ.

2. Those who had not fully attained in the soul’s consciousness to this true normal condition of the Christian, as apprehended for the glory by Christ; but who were to walk up to what they had, and God would give them more; and,

3. Those who, under the name of Christ, were glorying in their shame, in that flesh for which Christ had been put to shame on the cross (the cross on earth answering to heavenly glory on high). These were mere professors, whose end would be utter destruction.

And here I would draw attention to the strikingly analogous state of things, in this threefold state, to that of Israel when we come to the close of the Book of Joshua. There Joshua dies; and in Philippians Paul is in prison at Rome, and the church of God has lost the devoted services of the great apostle. Joshua had put two and a half tribes in possession of their portion in the land of promise, namely, Judah (Joshua 15: 1, etc.), Ephraim (Joshua 16: 5, etc.), and half Manasseh (Joshua 17: 1, etc.). Two and a half tribes would not go in and possess the land that he divided. They did not go back to Egypt, nor would they go into the land, but took an intermediate place outside the borders of the Lord’s possession (namely, Reuben, Gad, and half Manasseh; see Joshua 1: 12, etc.; 13: 15, etc.). And lastly, seven tribes were in the land, but were not put in possession of their inheritance. (See Joshua 18: 2, 3.) Thus the land was conquered, but not possessed. They were thus left to “work out their own salvation,” so to say, from the enemy; but, alas! “all sought their own, and they sank to the condition seen in the book of Judges after Joshua’s death.

Those “perfect,” answer in the analogy to the two and a half tribes in possession.

Those who had “not attained,” to the seven tribes in the land who had not yet possessed; and,

The, two and a half tribes to those who, under the profession of Christianity, were enemies to the cross of Christ. They did not abandon Christianity, as those did not give up their title to be termed “of Israel”; but refused their true, calling, gloried in their shame, minding earthly things, and so were the first to fall into the hands of the enemy, and give him an entrance to the professing church.

I have no doubt that these three states are thus found till the end in the professing church.

If we pass on now to 1 Timothy, Paul writes to Timothy as to how one ought to behave oneself “in the house of God, which is the assembly of the living God, the pillar and ground of the truth” (1 Tim. 3: 15).

The church is looked upon as the depository of the truth; and so responsible to hold it up as the pillar and support of it. “The truth” is Christ Himself. If He were here He would not want a pillar and ground of the truth. But He is absent and “the mystery of godliness” is committed to her. “The mystery of iniquity” is in contrast to this, and is Satan’s effort through the flesh in man to frustrate the testimony of Christianity, which is founded on the end of the first man, and a last Adam, before God. Then you have (1 Tim. 3: 16) the whole course of Christ from the glory; God come down and “manifested in flesh”; presenting all He ever did as man, in the power of the Holy Ghost, even as He was declared Son of God in power by resurrection according to the Spirit of holiness, thus “justified by the Spirit.” “Seen of angels,” most blessed of creatures, sustained of God unfallen, they beheld their God for the first time when He became a babe, and they burst open the heavens, and in unselfish praises sang of God’s good pleasure in men (Luke 2). “Preached unto the Gentiles”; this was the new thing in Christianity, there was no preaching in the Old Testament: Judaism was not characterized by preaching. “Believed on in the world”; an object of faith in it and not merely among Jews: and then “received up in glory.” Thus you get the whole testimony of Christ which was committed to the church; God come down in love, passing through His course here; and finally, man received up in glory.

Hence, in 1 Timothy, we get external order before men, as the great subject in hand, in the house of God here below.

So in 2 Timothy,* things had got into deeper disorder than ever; and, once ruined, there was no repairing the ruin. It is not God’s way to restore a fallen state, but to bring in a better when His purposes allow of it; and meanwhile, the faithful have their path clearly defined through a ruined state of things.

{*It has been remarked that 1 Timothy contains the ordering of things when the house of God was in order; and 2 Timothy, the path of the saint when all was in disorder.}

“Nevertheless [that is, although evil had come in as a flood] the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, let every one that nameth the name of the Lord depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work” (2 Tim. 2: 19-21).

Here we discover what things had come to in man’s hands. He does not call it The great house, but “A great house.” It is an analogous thought; for responsibly it is still the house of God, where the Holy Ghost dwells (1 Cor. 3). God’s foundation had not changed, and there was a seal, having on one side an inscription, which showed the privileges of all who were His — the Lord knew them; and on the other, that which marked their responsibility — “Let every one that nameth the name of the Lord depart from iniquity.” One cannot leave the house while God lingers in it in long-suffering grace, but let him clear himself from all that was false and untrue. There were in it vessels to dishonour,* as well as of honour.

{*This word does not refer to degrees of honour, as some have supposed. It may be rendered “disgrace,” “ignominy,” “infamy,” etc.; anything false or untrue.}

Now, if we compare the opening verses of 2 Tim. 3 with the closing verses of Rom. 1, we find how that, under the name of Christ, all the horrible wickedness of the heathen world has been revived. The words used by Paul to describe the heathen are almost word for word the same as those used to describe the professors of Christianity in this chapter. How deeply solemn; and worse too, because done under the name of Christ (cp. Rom. 1: 29-32 with 2 Tim. 3: 2-5).

Now we come to the Epistle to the Hebrews. It is very true that in it we do not find that the writer is teaching or treating of the church of God, as such. He has another subject in hand. Still, underlying his teaching is the thought of the house of God, where the Holy Ghost dwells. Those who have professed Christianity, and have taken on them the name of Christ, are seen in their responsible place, travelling through the wilderness. I am about to examine two passages, both of which have troubled godly souls, who have not yet enjoyed thorough, perfect peace with God. One can speak for another in this. I allude to the sixth and tenth chapters.

In the former we read, “For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God, and put him to an open shame” (Heb. 6: 4-6).

I will examine each sentence in these verses separately; and I may remark, in passing, that the essential difference between these verses and those in Heb. 10 is, that in ch. 6 we have at length, the privileges to be enjoyed by all who profess Christianity consequent on the exaltation of Messiah to the right hand of God, after having accomplished the work of redemption, and the consequent presence of the Holy Ghost on earth; while in Heb. 10 we find rather the excellency of a sacrifice, so perfect that it left nothing to be added to it. It was so absolute in its value that it left no room for another. In ch. 6, the Holy Ghost is prominent; in ch. 10, the sacrifice of Christ.

“It is impossible for those who were once enlightened.” If we turn to John 1: 9 we find the words, “That was the true light, which lighteth every man that cometh into the world.” Christ was this true light. Just as the sun shining at noon-day; if a man does not open his eyes to see the sun, it is of very little use to him as light. Now you find that the same word is in each sentence. In Heb. 6, “enlightened” is rendered “lighteth” in John 1 (phorizo). It means the external enlightenment of the truth of Christianity shining on the heart and conscience. Souls might thus be “shined upon,” or enlightened, without having life at all. Far different is the thought of Paul when he speaks of God having shined into his heart, “for the shining forth of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor. 4: 4). That was a real work in his soul. “Enlightened” means, then, the external presentation of the truths of revelation to the soul, with the light they bring. John 1: 9 makes this clear from the use of the same word. For although Christ came into the world shining as a light for every man, every man did not use the light. To use it were to be saved.

Again, “And have tasted of the heavenly gift.” Here we have what was in contrast to the law and even that spoken by the Messiah on earth. He now spoke from heaven (Heb. 12: 24); and the gift (for it was a gift that was now presented to men, instead of a demand being made upon them as under the law) was now fully from that source, even as announced here below. How many, during the ministry of the Lord on earth, had tasted of the blessedness of His gracious words, and with hearts moved to say, as they heard Him, “Never man spake like this man!” and who turned back and walked no more with Him, as the character of the path in which He has to be followed began to dawn upon them. Tasting of the heavenly gift (it now came from heaven) is not eating His flesh, and drinking His blood, and so vitally receiving it in the heart.

“And were made partakers of the Holy Ghost.” All who profess the name of Christ partake of the Holy Ghost in the sense spoken here. The word is used for external participation in privilege, without necessarily the possession of it. The Holy Ghost having come down from heaven, charged with this heavenly gift, to dwell in the house of God, all who have been received into that house have a common interest in His presence; quite another thing if they used the blessing. It is not at all the same thought as being born of the Spirit of God, or being possessors of the Holy Ghost, who has been given us as a seal, and who dwells in our bodies as believers.*

{*The word used to express this external partakership in privilege (metokos) is found (with the verb, etc.) in the New Testament in Hebrews and 1 Corinthians; and in one other passage which serves as a key to its usage. I refer to Luke 5: 7-10. Nothing can explain this more simply to any soul than the use of it by Luke in describing the fishing scene in this chapter.

Simon had launched his ship out into the deep at the Lord’s command. The Lord had wrought the miracle, and they had enclosed the great multitude of fishes; and beckoning to (tois metokois) their partners, . . . which were in the other ship; they came and filled both the ships, so that they “began to sink.” The fishermen in the other ship had a common right and privilege with Peter and the others, as fishers in the lake of Gennesaret. “Partners” is here expressed by metokoi. But when we come to v. 10, we find, “So was also James and John, the sons of Zebedee, which were partners with Simon” in the same ship. Here we find a different word used (koinonoi) to express real partnership in the same boat, in contrast to common rights with all the other fishermen in the lake.

To put a case. Suppose a guild of merchants, all of whom have a common interest in the privileges of the guild. Some two or three are partners in, and own, a flourishing concern. All who are of the guild have these common interests, and would be metokoi but the partners in the special concern would be koinonoi.}

Thus all who are in the house of God, confessing and hearing the name of Christ, are partakers (metokoi) of the Holy Ghost, who dwells there. All have an opportunity of participating in the blessing which He imparts, and may even have been made vessels of His power — a totally different thing from communion in the divine nature and His indwelling as the power of the realization of it.

Perhaps, too, they have “tasted the good word of God” thus, and remained the same people, unchanged. How often do we see this! Souls to all appearance seeming to receive the glad tidings with joy and brightness, and have no root in themselves, and [en]dure for a time, but when temptation arises, because of the word they are offended. Now, I believe that when a soul does really receive the word in his conscience, he never does receive it with joy at the first. It makes a soul serious rather than joyful, though it leads to everlasting joy.

And the powers of the “world to come,” or “coming age.” This will be the millennial age, which is characterized by Satan being bound, and men’s diseases cured. The testimony to that age were the miracles which the Lord Himself performed, as well as His bestowing power on His disciples to perform them. How many — nay, how few of those thus wrought upon had real life in their souls? We learn from 1 Cor. 13 the vast difference between any amount of power, and the possession of the divine nature which is love.

Thus you see, dear friends, that heaven had expended all its treasures of grace and blessing, consequent on the exaltation of Christ after His atoning work; giving the presence of the Holy Ghost, and all these privileges, as characteristic of the new position as we have seen. If souls turned away thus from the Holy Ghost, as some have, done, and the whole profession of Christianity is rapidly doing the same, what could be done? They endorsed the sin of their nation (those Hebrews) and crucified for themselves the Son of God.* The nation had done so, and said, “His blood be on us.” Some had escaped to the city of refuge — the church was such to the blood-guilty Jew — but there was the danger of abandoning it, and thus the avenger of blood would overtake them, and they would not escape. While in one closing verse as he turns to the reality that was manifested to be among them (v. 9) we learn that all these things of vv. 4, 5, might be there, without the possession of salvation.

{*The word “afresh” in the English Bible is not needed, and should not be there.}

I see a striking parallel between the law of the cities of refuge (Num. 35) and this, chapter (Heb. 6) which I do not think had been before noticed. Like the church, the city of refuge was for the Israelite, and the stranger and sojourner amongst them. There were two characters of guilt mentioned and dealt with; namely, that of the premeditated murderer, and that of him who slew another suddenly without enmity in time past. These two were differently dealt with. The murderer was to be given up — his sin would find him out, even in the city of refuge. The unpremeditated slayer of blood was safe. He was to flee there, and remain there, till the death of the high priest who had been anointed with the holy oil: then he might return to the land of his inheritance.

Now, when we examine Heb. 6, we find a solemn and beautiful analogy. The church had become the city of refuge for the poor blood-guilty Jew. Peter invites them, at Pentecost, to judge themselves for the deed, and flee; saving themselves from the “untoward generation” (Acts 2). All would go on thus till scrutiny took place according to God (cp. Matt. 22: 1-14). Then, no amount of privileges would avail where there was no life in the soul, and at the same time the strongest “consolation” to those who had “fled for refuge to lay hold upon the hope set before” them (Heb. 6: 18), confirmed by the promise, and the oath of God!

This little sentence, “fled for refuge,” so links the thought of the type with the antitype, as now known to faith — this, too, in an epistle where the High Priesthood of Christ is so much the subject, and in its present exercise, within the holiest. As Christians, we have to do with Him as a priest gone in! — “the forerunner for us,” making the sanctuary of God the present refuge of our hearts; the Jew will have to do with Him as a priest come out! This He never does in Hebrews; there is only a hope that He will do so (Heb. 9: 28, etc.). Accordingly, when He leaves the present exercise of His priesthood as intercessional, and comes forth to exercise it after its true order — royal, or Melchisedechial – the history of the church as in her sojourn here will be past; and Israel as a nation (that is, the true remnant of them in that day) will return to the land of their possession. In the type, it was at the death of the High Priest; in the antitype, it is Christ ceasing to carry on His priesthood after the present character of its exercise on high, and entering upon its character as Melchisedec.

You find in this chapter, as has been remarked, the highest character of Christian privilege short of life, and, what is so touching, in the close of it, — the feeblest expression of true faith found in the New Testament — that of a man pressed for his life, and “fleeing for refuge to lay hold!” God thus acknowledges the faintest expression of faith, and encourages it with the “strong consolation” of the word and oath of God, at the same time giving the most solemn warnings as to profession and participation in privileges, where there was no life. Life, where it existed, was expressing itself by works and labour of love — could be known by its fruit as ever.

Now, I turn, beloved friends, in the close of this subject, to the 2 Thess. 2, where you find, in v. 3, the apostasy, or giving up of the profession of Christianity in toto, and the revelation of the “man of sin.”

He shows that while the mystery of lawlessness works, God was still restraining the manifestation of the “lawless one.” The apostasy, or “falling away,” will not be, as long as true Christians are in the scene, and as long as the Holy Ghost dwells here to maintain the body of Christ. Then, when the hindrance is removed, the abandonment of Christianity comes. An Antichrist, or man of sin, is then revealed, who would sit in the temple of God. Antichrist “denies the Father and the Son” (1 John 2: 22), that is, the revelation of the Father by the Son, known to our souls by the Holy Ghost; or, in other words, the revelation of Christianity. This is at the time of the apostasy. I could not say there is the apostasy now, (or as long as true saints are in the scene, and the Holy Ghost here, although the principle’s of it may be at work, and many may be apostates. But the whole professing church has not yet reached the apostasy.

I have endeavoured to lay before you seven points in these two lectures.

1. First of all, the assembly, which is the body of Christ, as seen in heavenly places, in the counsels of God, and in result, when Christ is de facto “Head over all things,” according to Eph. 1: 18-22; and composed of all saints from the day of Pentecost until the taking of it to glory.

2. The body of Christ as maintained in unity on earth by the power of the Holy Ghost, and composed only of those who are alive upon earth at any given moment where as to personal place, the Holy Ghost is, and having for the symbol of its external unity the partaking of “one loaf,” as in 1 Cor. 10 — 12, by the members set in the assembly.

3. A holy temple in the Lord, growing under His hand — “fitly framed together” — silently and without flaw, until the last stone is placed on it in the glory (Matt. 16; Eph. 2: 21). No responsibility of man enters here.

4. The house as a habitation of God by the Spirit on earth, in its normal condition (Eph. 2: 22). Here it does not state who builds it. But it connects with —

5. The house or temple, that is, all who profess His name on earth, where the responsibility of men enters as of builders, and those built; wood, hay, and stubble, may he found there (1 Cor. 3; 10; 2 Cor. 6) — what is commonly called “Christendom.”

6. What it comes to in such a case, having in it vessels to honour and to dishonour: this Paul likens to “a great house” (2 Tim. 2). And, lastly,

7. The apostasy, and the man of sin. But this is the abandonment of the profession of Christianity (2 Thess. 2), the true saints having been removed from the scene at the Lord’s coming.

On another occasion I hope to present, in some measure, a sketch of the aspect Christ assumes towards the external church, as given by John in the first three chapters of the Apocalypse; and, ultimately, the path of an “overcomer” in the midst of it all.

Meanwhile, may He keep the feet of His saints, and bless the truths of His own word. As the darkness of the scene deepens, may the light shine more brightly from Him, lighting up the pathway to those who seek to do His blessed will, and walk to His glory. Amen.

Lecture 3:

Christ Amongst the Candlesticks

Rev. 1 — 3

Part 1

On previous occasions, beloved brethren, I have sought to bring before you the two great aspects of the church of God as presented in scripture.

First of all, the true thing in its relation to Christ as His body — that which is united to Christ by the Holy Ghost sent down from heaven; “the assembly which is his body” — and, on the other hand, in its relation to God as His dwelling place on earth, the assembly, or house of God. Of this last, two aspects come out very distinctly in scripture: that which Christ builds, and that which man builds.

They word “church,” or properly “assembly” is used of both the body of Christ and the house of God. That is, if you look into heaven you find Christ gone up there, and the assembly is His body, as seen in Eph.1. If you look below here on earth, the house, that is, those who profess Christianity, is “the assembly of the living God” (2 Tim. 3). They are two distinct thoughts, and never confused.

Most of the confusion of Christendom at the present time has come in by the mixing up of these two things.

There is also, as we saw, the body of Christ as in 1 Cor. 12; seen on earth, composed of those who are here, and these only, maintained in power and unity by the Holy Ghost on earth. And Christians on earth were treated practically, as gathered together in any place, as “the body of Christ” in that place: as Paul to the Corinthians (1 Cor. 12: 27), “Now ye are the body of Christ, and members in particular.”

We saw too, how man’s responsibility was owned in. carrying out God’s work here below, tracing the house or temple in which man might build and fail in the character of his work, until the complete abandonment of Christianity and the Antichrist.

Now tonight I am about to trace some thoughts from a scripture which is happily more or less familiar to many of us; I mean the first three chapters of Revelation.

I am about to examine it in three ways:

First of all, the attitude in which Christ is seen in the midst of the churches in Revelation, as presented by John.

Then, secondly, what His testimony is to these assemblies: His thoughts as revealed as to the “things that are.”

And lastly, I hope to unfold in some measure what it is to be an “overcomer” in the midst of such a solemn scene.

You will easily accept what I am about to say to you, namely, that Paul could not be the vessel to reveal this aspect of Christ amongst those assemblies. Paul unfolds the Son of God a heavenly Christ, gone up on high, whether as head of His body the assembly, or High Priest. John, on the contrary, speaks of God come down; a Christ walking upon earth, whether manifested there in grace, as in his Gospel; or His judicial dealings as in the Revelation, by which He substantiates His claims here on earth. Paul is “heavenly” in his testimony; with him it is man gone up on high; John is “divine,” and with him it is more God come down, manifestation on earth. This thought is familiar to many.

Hence, in consonance with his other testimony, John is the instrument taken up to show us Christ in this intensely judicial attitude towards the external body which bears His name. We must carefully distinguish Him as Head of His body, ministering nourishment by joints and bands to His “own flesh;” and His judging and scrutinizing, and threatening the external church with excision in result, in her place as a corporate witness on earth.

John is here watching over the fortunes, as it were, of that which Paul had set up; and telling us what Christ will do with it: He is “about to spue” it out of his mouth (Rev. 3: 16).

He is in the Island of Patmos for the word of God and testimony of Jesus. Sent there into exile by the Roman Emperor, he was, nevertheless, in the full enjoyment of his Christian privilege, “in the Spirit, on the Lord s day.” From this and other passages of the word, I gather that there is a special action of the Holy Ghost on that day (see John 20: 1, 19, 26; Acts 20: 7; l Cor. 16: 1, etc.).

You will bear in mind the book of the Revelation has specially Christ’s claims upon the earth in view, to be made good when God will bring the First-begotten into the world. But before the visions which point to this end, John is recalled by a voice behind him (his face is with the mind of the Spirit towards the introduction of the kingdom), and he turns about to see the vision; and sees the Lord in this character, and learns what He was about to do with the responsible body here below, which was not emitting the light, to be the responsible vessel of which He had set it up.

“I turned to see the voice that spake with me; and being turned I saw seven golden candlesticks.” They are described as of gold, because set up from a divine source at the first. “And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; and his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars; and out of his mouth went a sharp two-edged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first, and the last: I am he that liveth, and was dead; and behold, I am alive for evermore, Amen; and having the keys of death and of hades.” (Rev.1: 12-18).

Here you find Christ’s aspect toward the assemblies as John presents Him. His personal and judicial character, as Son of man, and yet Ancient of Days; judging and discriminating amongst the candlesticks. You do not find His relative characters, such as High Priest, or head of His body the assembly; that is more the Pauline way of presenting Him.

As “Son of man,” He is judge of all — and as such you find Him here. “He hath given him authority to execute judgment also; because he is the Son of man” (John 5: 21). He is “clothed with a garment down to the foot”; not “laid aside” as for His gracious service of love and washing His people’s feet (John 13); and “girt about the paps with a golden girdle.” His heart and affections are not seen flowing out to His church — His bride, but girded up with a zone of righteousness — not grace.

In Daniel 7, the “Ancient of days” is described as Christ is here; so the Son of man is the Ancient of days as we know even from that prophecy (cp. Dan.7: 9, 13, 14, and 22). “His eyes as a flame of fire”; this intense personal scrutiny which reached the soul. I dare say some of us may remember (and some may feel it now), when they were uneasy, and conscience was not at rest in the midst of ecclesiastical things around. The effort to explain and excuse matters, under plea that they could not get perfection here, failed to reassure the conscience. They were unable perhaps to account for the sense of disquiet they felt; practices in religious things irreconcilable with scripture, troubled their souls: efforts to be happy and mend matters, and seek personal freedom when in the midst of corporate corruption, were unsuccessful.

What was it that caused this exercise of conscience? Simply this — Christ’s eye was turned upon them; and though they might not have known it, they felt it, and felt too they could not be happy in such connection any more; they could not stand His gaze. How solemn and sad, when you know of those who were once exercised about the evil in which they walked, settling down into it, and the exercises of soul passing away, and conscience acting no more! Christ’s eye has been removed from them, as it were. They did not accept the light, and bowed not when the heart was sensitive to the evil, and now they are left where they desired! How solemn.

He holds all subordinate power — the stars, in His right hand of power; His voice is heard in majesty, and He judges by the word of God the sharp two-edged sword; while His countenance was as the sun shineth in its strength, the symbol of supreme authority.

I pass over the details, desiring only to present the general thought as to the aspect in which He is here seen.

When John saw Him he “fell at his feet as dead.” It was the same disciple whom Jesus loved, and who leaned on His breast at supper in his own familiar place, accepted in the grace of the Lord. Converted by the apprehension of the person of the Lamb of God, and attracted to Him from that moment; here all is changed. This terrible aspect of Jesus as judge, causes him to fall at His feet as dead. He is reassured by “Fear not” — He was the living One who had died, and held in His own hand the keys of death and of hades; He had never given them up. “Hades gates” could not prevail against the Son of the living God; Christ had the keys of all! He had never given them to Peter, nor to any. He gave “the keys of the kingdom of the heavens” to Peter — never the keys of death and hades.

Now He sends seven messages to seven assemblies in Asia through John. There were many others in those provinces, but these are chosen as presenting, in their then state, what will serve the Spirit of God to give us, as in a lengthened out picture, the history of the profession of Christ s name on earth and its responsibility, with His thoughts and judgment of it from the start to the finish.

They may be looked upon in three distinct ways:

1st. As seven existing assemblies whose condition needed the words spoken to each, at the moment.

2nd. As messages containing words to him that hath an ear to hear what the Spirit saith, at all times: and,

3rd. As affording in completeness a prophetic delineation of the history of the whole church in responsibility from immediately after the apostolic times, until its final excision, as a false witness for Christ: “I am about to spue thee out of my mouth” (Rev. 3: 16).

Seven [churches] are chosen as the number of spiritual completeness, here conveying the completeness of God’s thoughts as to the subject of which He is treating.

This manner of presentation of what has become history is wise and beautiful, as everything of God must be. For if so many successive and varied phases of the church’s history on earth had been presented as such prophetically foretold, what would have become of the hope of the Lord s coming, given to the saints to be their constant expectation from the time He went away? How be looking for Him if there had been the express revelation that all these things had to take place in the church’s state before He came? The answer is, that in the wisdom of the Spirit of God, the moment they were uttered, all the features were there, and no delay was needed to unfold and develop them; so that He might have come at the moment the messages were penned. And at the same time they would afford a word of encouragement and warning to him that had an ear to hear at all periods; while they would convey, as the “long-suffering of our God waited,” to those who were called, near the close of the period, the most important instruction as to what had passed in successive phases of the church s history, accounting for its state at the end and marking out the path of God in it for any who had an opened ear.

We will take a rapid glance at them, as I do not mean to go into details; this has been ably done by others.

Ephesus presents the state of the church immediately after the first planting of it in apostolic days. Active enough, but her first love for Christ had waned. No activity could compensate for this. He seeks to recall her; “Remember therefore from whence thou art fallen, and repent, and do the first works, or else I will come unto thee quickly and will remove thy candlestick out of his place except thou repent.” She had allowed the light to flicker and grow dim, and there is no more said as to a candlestick in the messages; for from the moment of failure of heart for Christ it was treated as such a departure of the general body, that it ceased to be a true collective and corporate testimony to Christ on earth, though having the place of the candlestick in responsibility till the close.

In the second assembly, “Smyrna,” which answers to the early persecutions of the church which followed, from Nero to Diocletian, you find the Lord turning to account times of tribulation to restore if possible the church’s heart to its normal condition; and Satan the instrument of it. How often it is thus with individual souls. When there is a decline of soul and the danger is of its slipping away from Christ in practice, then comes trial in mercy; the sorrow and tribulation are for good, even to drive back the soul to Christ, from whom it had departed. So with the saints here; though there was poverty in the eyes of the world, Christ could say “Thou art rich”; far different from Laodicea in the end, boasting of herself that she is rich; to her the Lord shows she is poor and miserable and blind and naked.

Now mark in Pergamos how Satan changes his tactics. If he cannot succeed by persecution (which only made Smyrna brighter in testimony, as nearer to Christ), he will try seduction. If he cannot be a lion, he will be a serpent. Here she has settled down to dwell where Satan has his “throne.” It answers to the time of Constantine, when the empire took up the profession of Christianity and patronized the church. Thus, instead of being a thing persecuted and despised by the world, the friendship and patronage of the world became hers and her ruin. In the midst of all an “Antipas” (which means “against everyone”), can be recalled, a faithful witness for Christ, who had suffered death in the place where an unfaithful church was content to dwell. The world which her Lord and Master had refused from Satan’s hands had attracted and overcome her (Matt. 4). She should have trodden in His lowly footsteps. More difficult, therefore, for the faithful ones to stem the torrent of corruption now setting in; yet those that did would be fed by the hidden manna — a humbled Christ — in their lowly path. The doctrine of Balaam was tolerated, and that of the Nicolaitanes — the abuse of grace once hated (v. 6). Grace was so full that they said in principle, you may live as you like, it will only enhance the grace.

In Ephesus you find they hated the doctrine of the Nicolaitanes; in Pergamos “Thou hast them that hold” it. Alas, how the atmosphere into which the church had slipped had darkened her perception of what was due and suited to Christ! We feel the slightest soil when the heart is with Him. Let the heart start aside like the bow that is broken, and things we would have shuddered at are allowed, and conscience grows dull. Balaam’s seductions were getting a place; indeed they had one already; and yet in the midst of all, “Antipas” — strangely significant his name! — was slain for his faithful testimony of Christ. It was a great thing to be an “overcomer” in such a state of things. An overcomer was one who was stemming the tide and swimming against the stream. Such an one would know what it was to feed upon the “hidden manna,” and to have the “white stone” from Christ. He could understand the path of a humbled Christ, who had refused the seductions of the, world, as the church should have done. None knew the value of the secret approval of Christ, but the one who deserved it and got it.

When Thyatira comes you get another thing. It is the complete corruption of the Popery of the middle ages. You find that instead of being seduced into corruption as Pergamos, the church was now the originator and propagator of it. It took its origin in her. Children were born of the corruption (Rev. 2: 23). Still Christ owns even increasing devotedness of faithful ones in the midst of such a scene, but evil was allowed. “I know thy works, and love, and faith, and service, and thy patience, and thy last works to be more than the first. Notwithstanding, I have against thee, that thou sufferest that woman Jezebel, which calleth herself a prophetess; and she teaches and seduces my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication, and she repented not” [as the passage must be read] (Rev. 2: 19-21). Up to this message we find the Lord seeking to recall the church to her original condition; now, there was no hope of this, “She repented not,” or more correctly “her will was not to repent.” The corruption had come in and finding a lodgement there, fresh corruption took its rise in that which bore His name on earth: hope, therefore, of recovery is past.

Now, we find two things for the first time mentioned. First, a remnant in the midst of the scene of corruption, owned of the Lord; and secondly, the Lord's coming as the only resource for the faithful, and instead of any recovery of the church, the kingdom, and the morning star, are presented in hope.

Here I would venture to use a figure, to illustrate the varied states of the professing church. A rainbow is seen to present a number of colours, of which one special colour is prominent at a given moment. If you watch it, you will remark that the prominent colour softens, and another stands out, and so on. So with these churches: some characteristic which stands out prominently at a given moment is before us, then comes another. All the colours are there at the same time, but a prominent one stands in relief amongst the rest. So all these various features may be found at one and the same moment in the professing church; but at certain moments one stands out markedly from the whole.

Thyatira here is complete corruption and the authoress of it, and no hope of return. The faithful have to hold fast till the Lord comes again. She, was assuming “power over the nations” – the Papacy in the middle ages did this; the faithful would have this, when He came back to whom of right it belongs, but not as in the scene of His rejection, where the corrupt church was usurping it. The “morning star” given them meanwhile would speak of Christ known in heavenly glory, and of the heavenly side of His coming before He appears to take the kingdom, the harbinger of that bright day of earthly glory in which they would be associated with Him in all that He received from His Father.

Read Rev. 2: 24 thus, “But to you I say, the rest [or remnant] who are in Thyatira.” “That which ye have hold fast till I come,” is the word that would test them. It would be time enough to have the kingdom when Christ gets it instead of “reigning as kings” with the church unfaithful to its absent Lord.

When we come to Sardis, which gives us Protestantism since the Reformation, we find that they had “received and heard” much. What use did they make of it? God had wrought, and out of the effect produced in man’s hand came this Sardis state, of which death was the chief feature. Sardis had a name to live, and was really dead before God. The church in Protestantism had not assumed power like Thyatira, but had appealed to the world, and was of the world, and would be treated as the world when He came upon it as a thief.” Their works might look well before men, but they were not perfect before God. If of Thyatira He says, “I will put her into great tribulation”; of Sardis He says, I will treat her as the world, because she is the world and nothing else. This is what is before Protestantism, with a decent outward profession, but wanting in all that would give it reality before God. The Lord’s coming, you will note, is mentioned here, as to the character in which He would come on Sardis. “Till” that event was the thought prominent in Thyatira: “As a thief” in Sardis. See 1 Thess. 5: 2-5 for the solemn force of it.

To Philadelphia it is more the Person who comes that is before the soul; and He comes quickly. This is the calling of God in the closing scenes of the church’s sad history; the prominent colour, so to speak: the power of Christ resting upon them in weakness. “A little strength,” is her character, but she uses it, and keeps His “word,” and does not deny His “name.” Beautiful and blessed testimony of His heart to the feeble ones! Philadelphia (“brotherly love”) is not a perfect state of things, but it is God s state of things;* and this is what we want.

{*It would be this at any time, and wherever found; but specially characterizing those who go on with Christ, a true remnant at the close; as Laodicea characterizes those who sink into the worldly religion with much boasting around us. These two branch out of the state of things that made Sardis. All four states, Thyatira, Sardis, Philadelphia and Laodicea, are contemporary and run on to the end, while commencing after each other in point of time. All are in existence now, for who can deny that Laodicea is manifested?}

Silently and quietly she walked in what was suited to His name — the Holy and the True. She could not say, Jehu-like, “Come and see my zeal for the Lord: ” which, after all, was characterized at bottom by ambition and cruelty. Nor could she, like Laodicea, boast that she was rich and increased with goods, and had need of nothing.

Thyatira may go into great tribulation — Sardis be found as the world, and treated as the world — Laodicea be ready to be spued out of His mouth: in the midst of all, Philadelphia waits for the Lord, she observes His word and walks in what is suited to His name, and He will keep her out of the hour of temptation (Isa. 24), which comes upon all the world, to try them that dwell upon the earth (Rev. 3: 10).

Christ presents Himself to her as one outside the whole scene — not in an ecclesiastical way as walking amid the candlesticks, but morally according to that which He is in Himself, and as one who disposes of all. Both positively and negatively she is faithful to Christ; yet to others has no apparent strength. She had but little, and she used it for Christ! This was power. People are attracted by power. But how do they look for it? In some great display with brilliant effects, and manifestations of it. Did they ever think of power being manifested in patience? Patience is a sign of power when the church is in ruins. It is to produce this in His people that God puts forth all the resources of His power. “Strengthened with all might according to the power of his glory” (Col. 1: 11). To what end? you say; “to patience and long-suffering with joy.” What a descent in man s estimation, expecting some brilliant result to draw the attention of all! But patience was the first sign of apostolic power even (2 Cor. 6: 4), and is of more account with God than the most striking manifestation of power.

In Laodicea you find what Satan can do with flesh in man in a religious way. Of her He says, “Thou art neither cold nor hot” and He is about to spue her out of His mouth! The church was called to walk in the Spirit, outside of man and his sphere of things. Here she has completely gone back to walk in the flesh, and is a false witness for Christ. He stands at the door and knocks; He is outside the whole scene, shut out by what bears His name. When this phase of evil is fully manifested, He can bear with the profession no longer. And the judgment threatened in Ephesus is executed with every mark of His disgust. The corruption of the best good is the worst evil, and He treats it as such.

To return to the attitude of Christ among these candlesticks. It will be seen that He calls upon the individual who has an ear to hear what the Spirit says to the church as a whole: not the church, at least from Thyatira down,* she is corrupt; the overcomer would have his reward. The rewards are suited to the peculiar difficulties each has passed through in faithfulness to Him.

{*The call to hear hitherto addressed to the whole church is from this point (Rev. 2: 29) only sounded in the ear of the overcomer. The church as a whole is given up as even having an ear to hear.}

But it will be noted that in all this scripture there is not one single instruction to the individual but to “hear”! Some have found it a matter of much difficulty, why, in the midst of so much that is evil, no directions should be given to clean oneself from it, and to depart from such a state of things. While other scriptures, are clear enough as to the principle, here where such flagrant evil is disclosed, why are there no directions how to act?

The answer is simple. John is watching over the fortunes of that which Paul had been used administratively to set up, and we learn from these addresses what Christ will do with it. He does not unfold what I am to do, but tells me what He will do, and calls upon me to hearken and overcome. If I want to see my own pathway, and what I am to do, I must seek it elsewhere when I have heard what the Spirit says to the churches. I should more likely find my path from Paul, through whom, if he had laid the foundation of the church which had now fallen into decay, we also learn that this would be its history and have inspired directions to meet the changed state of things. To him then, I must turn; as also to other scriptures, to see what the path of an overcomer should be in an evil day. This I hope to enter upon at another occasion.

Lecture 4:

“Him That Overcometh”

Part 2

{These two parts were taken up on two occasions, and formed the subjects of two lectures. This will account for the manner of their presentation to the reader.}

Heretofore I have endeavoured to bring before you, first of all, what the church is in the truth and actuality of it, as the body of Christ in purpose and result, according to the counsels of God. That which it will be when Christ — the second Man — the last Adam — possesses manifestly all His glories; the church then “his body, the fulness of him who filleth all in all.” We also looked upon the other aspect of the church as Christ s body on earth, constituted and maintained in its unity as “one body,” by the presence and power of the Holy Ghost. Then we traced from scripture the house of God as the professing body here below; and lastly, we saw the judicial attitude in which John presents Christ as to it, “with eyes like unto a flame of fire”; an aspect in which Paul could not, I think, present Him. It is more His province to present a heavenly Christ gone up as man into the glory of God; and he does not bring Him down again. Of course, that He will be manifested in judgment, is in Paul’s writings too; quite true and needful in filling up the word of God.

It is very blessed, beloved friends, to know that we are united to Him, who is the Judge of quick and dead, by the Holy Ghost sent down. We have eternal life in Him, and we stand in complete redemption. There is not a single shadow judicially, between our souls and Christ.

But still He is going to spue the professing body that bears His name here out of His mouth, and I do not want to be identified with the state for which He will thus reject it; I want to be an overcomer. I do not say it is possible for a true Christian to be spued out of Christ s mouth; but he may, alas! be found at this moment identified with that state that is utterly nauseous to Christ.

There is much said of the blessings to the overcomer in these scriptures (Rev. 2, 3). What is the meaning of an overcomer? He is not a person who is standing fast when things are all in order. Take Adam in the Garden; had he to overcome in anything? No. Then, when overcoming becomes necessary, what is the fact? Things have got into disorder; the mass have gone right away. A flood tide brought them in; the ebb came and swept them right away. Now when things were so, the overcomer has to stand fast for Christ in the scene; and he is the very one to whom Christ’s heart is drawn out in a way that could not have been when the whole body was going on well.

It was in the dark day of Israel’s ruin that Elijah and Elisha were sustained; there were none such men in the palmy days of Solomon. The faith that carried Elijah through such days of ruin for God, was answered by his being taken to heaven in a chariot of fire!

The overcomer was one who when he found that the people of God were drifting away from a state suited to him, was stemming the stream. If you ever swam against a stream, you know what would come of your missing a single stroke and where it might land you: and it is one thing, beloved friends, to have gained a firm foothold, and another to keep it — one thing to have the intelligence of a divine place, and another altogether to maintain it in power.

On the last occasion on which I addressed you, I noticed that in the messages to the Seven Churches you get no individual directions as to what to do. You get rewards promised the overcomer, but you are not told how to overcome. Many say, Look at all the evil that is in the seven churches and the like, and the Lord does not direct His people to leave them! Shall I tell you why? For this reason: you never have in them a single direction as to what you are to do, but one. That is, you are to “hear,” the church? no; it is a judged thing but “what the Spirit says” to her; then you find the blessing promised “to him that overcometh.”

Turn with me to a few scriptures in the Old Testament, that we may see how others overcame in an evil day.

In Exodus 32 we find a fine case of this character. Israel had been called out of idolatry; Abraham first, and then the whole nation, to be the witness of the one true God. But the moment poor man gets anything committed to him he fails. Moses had gone up to receive the law from Jehovah, and the people of Israel and Aaron were below. As soon as they lost sight of Moses, they made a golden calf; they went back into idolatry; into the very thing they had been called out of.

So with the church of God. She was called to walk outside of man and flesh altogether; the first thing she does is to fall into walking in the flesh. You find murmuring over a question of the funds in Acts 6. In Acts 2 they were “all filled with the Holy Ghost”; when we come to Acts 6 they were to “choose men full of the Holy Ghost.” You see they were not all full then.

Well, here in Exodus 32 Moses had gone up into the mountain, and Aaron had made the calf of gold; coupling the name of Jehovah with the similitude of a calf that eateth hay! And they said “These be thy gods, O Israel,” etc. Now I only recall this well-known history to show how Moses and Levi overcame. God sends Moses down, and he saw the calf and the dancing. He took the tables of the law which God has given, him, and brake them beneath the mount. Why does he act thus? Through entering into God’s mind, from being with God. He does exactly the right thing at the right moment. It was the instinct of divine communion. Beautiful action of Moses! The glory of Jehovah was cared for, and the safety of the people too. The breaking of the tables met both; for if the law had come into the camp it could only have been their destruction, and where then would have been the witness of what He was in His own nature?

Mark verse 25. Moses had been given Aaron through his unbelief at the first, and of all he led him into the deepest trouble. So it is always. We bring a thorn on ourselves by our unbelief, and then the time comes when it rankles and gives us many a bitter moment. See Abraham, too, he goes down to Egypt and gets the Egyptian maid. She was a thorn gotten in that land of darkness. See how he reaped what he had sown through her.

It is always so. God says, as it were, Well, you cannot rise to me, I will come down to you. Then we find how much better had we risen up to Him, surmounting all the mountains of difficulty unbelief had conjured up.

Moses stood in the gate of the camp, and said — and oh, let it be a word for every conscience I address, may each one be bent on standing for God down here — he said, “Who is on the Lord’s side? let him come unto me;” “And all the tribe of Levi gathered themselves together unto him.”

Splendid action in faith in overcoming. They stood in faithfulness for God before men, and they earned the glorious privilege of being the priestly tribe! And this is the true character and basis of all priesthood It is one thing to be by grace a priest of God, as all Christians are, but quite another to earn our priesthood by consecration to God. It is just in the measure we have been faithful before men for God, that we can stand before God for men!

Moses says, “Who is on the Lord’s side,” and the tribe of Levi respond to the call. They separated themselves in faithfulness from their brethren who were unfaithful to God, and consecrated themselves for their priestly place to be the priestly tribe; for they had not hesitated when the moment came to choose between God and man. The Lord, so to say, never forgot it to Levi.

If I turn to Deut. 33, and examine the blessings of the tribes, I find Moses takes up two especially, Joseph and Levi. “And of Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah; who said unto his father and to his mother, I have not seen him; neither did he acknowledge his brethren, nor know his own children: for they have observed thy word, and kept thy covenant. They shall teach Jacob thy judgments, and Israel thy law: they shall put incense before thee, and whole burnt sacrifice upon thine altar.”

The lights and perfections (Thummim and Urim) of the relationships of Jehovah with His people, and of His people with Jehovah, would be his. There was intercession too with the Lord; “They shall put incense before thee,” and teach Jacob His judgments and Israel His law. This was overcoming in Levi.

In the next chapter of Ex. (33), Moses took the tent and pitched it outside the camp. There was no command from God to do this, but he acted in the intelligence he had gained from being with Him. All who sought the Lord from that guilty camp came outside to this separated spot. And the cloud or presence of Jehovah came down and talked with Moses as a man talks with his friend. Here you find another action in overcoming. The camp had utterly failed. Well, says Moses, I will not go with the evil. He sees that if the Lord was to go on with the people there must be separation from the evil to Him.

It was, the most glorious moment of that blessed servant’s career. If you turn to Num. 12 you will see how the Lord appreciated the action. “My servant Moses is not so, who is faithful in all my house,” “With him will I speak face to face.”

Now I turn to another “overcomer” in Num. 25. A moment of deep corruption had arrived, and the Levite Phinehas, with his javelin, acquired an “everlasting priesthood, because he was zealous for his God” when corruption was spreading its foul stain on His people. It mattered not if in former days Levi and Simeon were the closest allies in wickedness (Gen. 49: 5-7), now came the moment: when God was everything, and Zimri the Simeonite falls by the javelin of Phinehas the son of Eleazar, the son of Aaron the priest! This was overcoming; this was the son of a priestly tribe qualifying himself under testing for his priesthood a priest amongst the priests!

If we now turn to Judges 7, we shall find overcoming, when it was a case of natural blessing which drew others off the path. I read of Gideon’ s little band who overcame. First, we find that in this day of battle with the Midianites, the army of Israel went out thirty-two thousand strong. And the Lord said, “The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, My own hand hath saved me.” It is God’s way to work in the weakness of man, “that the excellency of the power may be of God and not of us.” Twenty-two thousand who were “fearful and afraid” returned from the host. “And there remained ten thousand. And the Lord said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I shall say unto thee, This shall not go with thee, the same shall not go.”

Fear and difficulty were the tests for the first time, and those who had stood these tests, and were neither fearful nor afraid are now tested with a natural blessing, and nine thousand seven hundred fail! Only three hundred now stood the test. How many souls have received vigour and strength by passing through a strait with Christ; but when a moment of ease comes, when nature can let itself out, and the loins are ungirded, failure and disqualification ensue. See David in the days of his rejection, what a noble path of faith was his! Yet when at ease and at home, with ungirded loins, he drops into the path of gratification of self. How deep was his fall in the matter of the wife of Urias! “The time when kings go forth to battle” had arrived; “but David tarried still.” Oh what failure; what bitterness ensued!

So here with Gideon’s army. Only three hundred stood the test. Their hearts were in God’s battles of that day. They did not in the ascetic zeal of flesh refuse the blessing as it came in their way, but they were not entangled by it. That was the point. Like Jonathan dipping his staff in the honeycomb and passing on, he was refreshed. Other interests pressed on his heart, and he passed on with enlightened eye.

The test was, “Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise everyone that boweth down upon his knees to drink.” The one snatched the blessing hastily and passed on: the other partook of it at ease. Israel wanted the first, and so did God. And God delivered Israel by the three hundred self-denying men. The victory was won. And God is delivering the many at the present hour, by means of the faithful, prayerful earnest, self-denying few; while thousands are sunk in the ease of things around, in carnal enjoyment and rest.

I turn to another “overcomer” in Jeremiah. His pathway is a very striking one. Cradled, as we may say, in the lap of the finest revival that ever took place in Judah — the bright day of Josiah, which followed the drear and evil day of Manasseh.

I may remark that there were two great revivals in the history of Judah’s kings. That under Hezekiah, and that of Josiah. The first was characterized by faith. You will remember how Hezekiah prayed and spread the letter before the Lord, and the Lord came in and destroyed the army of Sennacherib. But Josiah’s revival had another characteristic, which was attention to the Word of God. The roll of the book was found, and then came the wondrous revolution effected by this judging of all things by that perfect standard.

In analogy you have these two revivals in the history of the church. That of the Reformation was characterized by bold faith, breaking up existing things; and although the word of God was in measure. the basis of appeal, things were not judged according to its standard. Rather was it a reformation of that which seemed to be the church around. In the present day, another action has come, and God is leading souls back to scripture; and close attention to the word of God gives a character to the action of His Spirit in souls at the present time.* Everything is judged to which the veneration of centuries and the antiquity of ages lent a charm, and led souls away from scripture; and God has taken care, in His infinite, boundless mercy, that when He has commended us to scripture in these last days, we should find in it everything needed for the exigencies of every hour.

{*I do not say how far of course there has been the bowing of heart in His people to the word of God, to any great extent. Still it is to scripture God commends us. We have the truth there, and “He that is of God ‘heareth us” (that is, Apostles and apostolic writings). See the address of Paul to the elders at Ephesus Acts 20: and the close of 2 Tim. 3, 1 John 4: 5, 6, etc.}

Press the word of God on people and they give you up. They say the times are changed. It might do then, but it will not do now. It needs courage to obey it, no doubt: courage with oneself, courage with others. But he that obeys God in a world like this, is owning God in a world that disowns Him. People may say they have it. But do they keep — observe His word, and not deny His name. “Be thou strong and very courageous, that thou mayest observe to do according to all the law,” etc. It is true Christian obedience, the obedience of Christ, to have no will of our own, the new man living by, and guided by every word of God.

God is recalling His saints now to — not primitive, but original Christianity. This tells us, too, how near is the coming of the Lord.

Well, Jeremiah’s history commenced in the days of Josiah’s passover. He sang the Lamentations when that faithful king was slain. There have been men whose ministry has left a big mark, so to say, behind them; it was not so with him (unless what he has written). He was the voice of God to His poor people as long as they had an ear to hear. Look at ch. 13. What does he say? If you do not hearken to His words, I will go and weep for you before the Lord (Jer. 13: 15-17).

It was a day too when they could boast, “The temple of the Lord are these” (Jer. 7: 1-11); and yet add, “We are delivered to do all these abominations.” How like the cry of some: We cannot help the evil, and it is the best thing we can find, and the like. It was a day like the present in more ways than this. The ecclesiastical party boasted that the law should not perish from the priest, nor the counsel from the wise, nor the word from the prophet: “Come and let us smite him with the tongue, and let us not give heed to any of his words” (Jer. 18: 18, 19). The testimony of God was refused and the plea of antiquity and succession set up.

Oh how like the present hour! When there is a stand made for the testimony of God’s truth by a few simple souls, who are they who are the most hitter opponents? Those who claim to be the conservators of what is divine! Yet they alike oppose the testimony God gives, and the evidences of God’s work in others, and sink down into more complete darkness and hostility to God than before.

In Jeremiah 15 we find Jeremiah’s path; “Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of my heart: for I am called by thine name, O Lord God of hosts.” He eats the word, digesting it and making it his own. Now, what was the effect? “I sat alone!” It separates him from all, to God. Then the answer of God comes; God owns the position. Mark, too, how his own faithfulness was the ground of his being used to others; he earned the place; not of course that it was not grace that bestowed it upon him, and used him too, I grant it was, fully. Now, says the Lord, “If thou take forth the precious from the vile, thou shalt be as my mouth. Let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall; and they shall fight against thee, but they shall not prevail against thee; for I am with thee to save thee, and to deliver thee, saith the Lord.” This position of separation to the Lord, was a tower — a citadel of strength in an evil day; a position where all who loved His name could come.

If I turn to Paul in the New Testament (Eph. 4), I find that it is no vague separation to some indefinite object. I find what we have in the midst of the scene. I beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit” etc.

There is a difference between the calling (vocation) here named, and that of Hebrews (Heb. 3: 1). In the latter it is individual; in the former, connected with the corporate calling of the church — “one body “ — a “habitation of God through the Spirit.” Now he says, Do you walk worthy of it. Still I must know my calling, before I can do so. Here it is plain enough. I might as well say my salvation is of no consequence, as say that my pathway is of no consequences as a member of Christ. Both rest simply and immutably on the word of God. If I accept one I am bound to accept the other. I dare not say, Christians have failed to follow what has been given, and this exonerates me. Such reasoning would not stand before the Lord for a moment. If I say, Things are in hopeless confusion. So they are, but will this state of things, will putting the blame on others, exonerate you?

Has the Holy Ghost left the church? Has the divine fact that “There is one body and one Spirit” changed? No. He is here, and maintains the unity of Christ’s body on earth as truly as ever. The simple question is, Has He failed? But you say, It is all scattered. I am told there are thirteen hundred sects in Christendom! How can I set things to rights? Well, supposing you cannot (and it is true), you must begin with yourself, and set yourself to rights! This is the first thing. Just as Jeremiah did in his day; the word of God digested in his soul isolated him but not for long, for he was to be God’s mouth to separate the precious from the vile.

There is the intrinsic, real thing, “one body, and one Spirit” with “one hope.” Then cones the unity of profession, “One Lord, one faith (that is, one common creed, not Jew, or Pagan) and one baptism”; of course the baptism of water, which introduces into the sphere of profession. Then you get the third circle, the widest of all, and yet coming down to what is most intimate of all; “One God and Father of all; who is above all, and through all, and in you all.” He is “above all”; that is His supremacy. “Through all”; He permeates everything. Then He returns to the saints, He is “in you all”; He is in relationship with them according to the character of the name of God and Father. Just as one owns a great estate, but he dwells in the house on it, and so possesses it; so will God do in the church by-and-by. He will take possession of “His inheritance,” in and by the saints, with Christ, as He did the land of promise of old, in His people Israel.

There are thus three great circles of unity. They bear a certain analogy to those you find in John 17. There is first, the apostolic, essential unity; they were of one mind and purpose, as the Father and the Son, by the Holy Ghost (John 17: 11). Secondly, you find the unity of divine fellowship and consequent testimony to the world around in grace (John 17: 21) this was seen at the first moments of the history of the church at Pentecost. Thirdly, the perfected unity of glory, which will be by-and-by, when the world will “know” what it might have “believed” through the second if we had been faithful (John 17: 23); this will be the displayed unity of glory in the millennial day when there can be no possible failure.

To return; we find that the Holy Ghost has maintained intact this unity, no matter how men have externally broken up the church of God. Thus we find something definite to guide us; we can come together to the name of the Lord, when we have cleared ourselves from the evil and falseness and profession around us; even the feeblest few, and we find “One body and one Spirit” abides.

This “unity of ‘the Spirit” embraces all members of Christ who are not under discipline, and even Christ Himself as chief of it. It is a basis which embraces and contemplates the whole church of God, and yet in its character it must be suited to Christ. It is not merely the unity of Christians, it is comparatively easy to have this. Easy to say, Let us sink differences and be together, and then attach Christ’s name to it, and call it unity. The fashion of the day is to make a union and attach Christ to it nominally. The Spirit of God, on the contrary, attaches unity to Christ.

People reason, Are not all believers, however they walk, members of the body of Christ? I admit it most fully nay, you may say, I cannot deny it! Abstractly they are members of “one body,” and the Spirit of God maintains its unity. But when I come to practice I cannot own that all are “endeavouring to keep the unity of the Spirit.” I speak of practice, diligently seeking to realize by the power of the Spirit that unity in which we have been formed.

What God commends us to is that unity, which embraces all members of Christ, and yet allows of nothing that is unsuited to the Chief of this unity, who is Christ Himself!

There is a marked difference between being in the abstract “one body,” and the observance of this practically.*

{*If Ezra and his remnant came to Jerusalem, they found a divine centre of gathering for all Israel; they could exclude none who could show their genealogy – this was needed, for it was a return. Still if Nehemiah and his company come later, it will not do to make a fresh city and temple and call it Jerusalem, because in the abstract all were Israelites. They must follow where others had been led of God, and thank God that His grace had wrought in souls before they appeared on the scene.}

Let us examine what Paul says in 2 Tim. 2. He sees the house of God in ruin when he writes this letter to his beloved son in the faith. In his first epistle we find the orderings of things when things were in order; in the second, the path of the saint when things were in disorder.

In 2 Tim. 2: 19, he says, “Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his; and, Let everyone that nameth the name of the Lord depart from iniquity.” We cannot say, The whole thing is in ruin; we are delivered to this corruption. No. Fundamental truth has not changed, and although the ruin cannot be remedied, we are responsible for this. The Lord sees a great mass of profession and says, I know them that are mine in it. Then we have the responsibility of those who name His name, they are to “depart from iniquity.” This we have touched upon before. I need not say another word if souls have not gone this far. Then He takes up the analogy of a great house, with vessels to honour and dishonour; the man of God has to purge himself from these, that he may be a vessel unto honour, sanctified, like Jeremiah, and meet for his Master’s use. He cannot go on with what is untrue nor can he set things to rights; this then must be his path, to be an “overcomer” in the scene around. If you find what is right and what the Lord would have you do, “To him that knoweth to do good, and doeth it not, to him it is sin.

Now he goes on to say, “Flee also youthful lusts, but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.” Nothing can be clearer to any heart subject to the word of God. I have to watch my own heart, lest the enemy find an open door, to ruin a path of outward separation from evil by inward unholiness. Then I find those in v. 22 with whom I can — nay, I am bound to walk. It is not a lonely pathway, for thank God there are those “that call on the Lord out of a pure heart” to be found.

This is the action of the Spirit of God amongst the saints at the present moment, separating “the precious from the vile.” The Lord has it in His heart to awaken His sleeping saints, that they may not be ashamed before Him at His coming.

Then a person may say, Why these people are open to the same difficulties as at the first when the evil came in. How will they deal with them? Well, I find in the next chapter (2 Tim. 3), “Thou hast fully known [had perfect understanding of] my doctrine, manner life,” etc. “Continue thou in the things thou hast heard of me,” etc. Paul’s “doctrine” is the resource, and never to be surrendered; and we can endeavour to keep the unity of the Spirit in the bond of peace, and such action will have all His members in view, though they may have no intelligence of their privilege and responsibility. If walking in the truth together, the action is not merely towards each other; our action radiates towards, and has reference to every member of Christ, no matter in what association he may be found.

But it will be easily seen, that this is not standing fast as when things were in order, but overcoming and getting back to divine principles when things are in disorder.

All our path God makes so plain for us, that we need have no difficulty in an evil day. It is an evil day, but the very evil makes the path the more plain for the single eye.

The Lord gives us in full measure, then, to know what it is to overcome. We each and all have something to do; and the great thing for each is to do that for which we have been left here by Christ. We may do much and largely, and not do our first works, or that to which God has called us. See Saul; he was raised up to de liver Israel out of the hands of the Philistines (1 Sam. 9: 16). He slaughtered Ammon, “so that two of them were not left together” (1 Sam. 11: 11); yet failed in what God had set him to do. We have to seek His mind, and not argue for expediency, and what we think is right. Nothing God meets so blessedly as the single eye. When our eye is single, the whole body is full of light, having no part dark; and the heart walks peacefully with God. It is due to Christ that so it should be. Do I love Him? Than let me keep His commandments. We need personal devotedness to Him, and it is humbling that we find so little of it, in days when He is imparting such light to our souls. We need the alacrity of heart that bows to His will in the most trivial thing, and it brings its own joy from Him who has said to us, “If ye love me keep my commandments.”

Lecture 5:

Our Present Condition and Our Hope.

Acts 17: 1-7

{This paper, as will easily be seen, does not pretend to unfold in detail the various features of the Lord’s coming. Being one of a series of lectures, the subject was treated more as filling up the line of thought presented to those who heard them. This will account for the manner of its presentation to the reader.}

“Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: and Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures, opening and alleging that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ. And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few.

“But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people. And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus.”

It may seem strange that I have read this account of the ministry of the apostle Paul, during the three sabbath days in Thessalonica. But it is extremely instructive to compare the historic narratives of the Acts with the Epistles afterwards written to the saints in the same places.

I have read these verses for the sake of two special thoughts contained in them: 1st, that there was a crucified, dead, and risen Christ preached by the apostle to them; and, 2nd, that there was to be a reigning Christ by-and-by; “another king, one Jesus.” This we may gather from v. 7. Its suitability too, is apparent when we think of those whom he addressed; namely, Jews who were familiar with the hopes of a glorious reigning Messiah, and who were instructed in the scriptures which so spake.

The basis then, of the thoughts I desire to present this evening is, as to the past a suffering, dead and risen Christ; as to the present, the association of the people of God with Him in a pathway of suffering and rejection; and as to the future, His Coming again in glory, and taking to Him His great power to reign, and our association with Him in His glory.

Now there is an immense reach between the first and the last of these thoughts; He has suffered, died and risen again, and gone on high, “to receive for himself a kingdom,” and He will return to take it in power and great glory; you will find that the two Epistles to the Thessalonians fill up the great gap, if we may so term it, between the past sufferings of Christ and His future glory.

You will anticipate from this, that I am about to speak a little this evening about the coming of the Lord, as the great event which will bring about all this glory for which He waits and we wait. It is near, beloved brethren; the heart feels conscious that it is so; and the present action of the Holy Ghost marks it as very close at hand.

You will find that when redemption is accomplished, and the Holy Ghost is dwelling here, there are two thoughts brought before us very prominently in the New Testament; both very different in character, yet very closely allied; that is, the “coming” and the “appearing” of the Lord Jesus.

I may remark as to the expression, the “coming” of the Lord, that it means His presence in contrast with His absence; and it is a large and comprehensive word as so used, reaching from what is known to many of us as the “rapture” of the saints, to be “for ever with the Lord,” and continuing through the interval which follows, till His appearing with His saints in glory. The word “coming” (parousia) embraces both thoughts; while the “appearing” (epiphaneia) is the shining forth of His coming when He will be displayed in glory to the world. That word “coming” is often used for this event, the “appearing”; but this last word is never used for the “coming: His “coming” or presence in contrast to His absence, embraces many details which He will accomplish in the interval, till His open manifestation to the world, when “every eye shall see him,” coming with “ten thousands of his saints.”

Many of my brethren whom I address know, that Christ is presented in the gospel narratives in four distinct ways. In Matthew He is seen as Jehovah-Messiah, son of David, son of Abraham, presented to His people and rejected, and in consequence passing to His higher glory as “Son of man,” over all the works of God’s hands (Ps. 8), through death and resurrection; then coming back as Son of man, in judgment, with the ensigns of Jehovah power and great glory.

If you examine Matt. 24, you find the Messiah rejected by His people and cast out, then returning as Son of man in judgment, and delivering His people Israel. First dealing with Jews, in the land of Judea (Matt. 24: 15-31), and appearing for their deliverance. Then gathering the “elect” of Israel from the four winds, from amongst the nations of the earth (cp. Isa. 27: 12, 13; Zech. 2: 6).

Before that day comes, there is an immense heavenly interval, during which Christians are in relationship with Christ. We have this presented under three parables: The good and the evil servant; the wise and foolish virgins; and the faithful and the unfaithful use of the spiritual gifts {perhaps, rather, responsibilities} of Christ, as ascended and gone away for the time from Israel, until He comes and reckons judicially with His servants. And then, when the time we are passing through is past and gone, you find that after having come and delivered Israel (Matt. 24: 15-31), and dealt in the true appraisal of the work and watchfulness of His servants (Matt. 24: 44-51; 25: 1-30), He sits upon the throne of His glory, and before Him are gathered the Gentiles or nations, and His “brethren” after the flesh, the Jewish remnant of that day; and the former are judged, as to how they had received the message of His coming kingdom and glory through the latter. Believing and bowing to it, constituted them the “sheep,” as the rejection of it, the “goats.” It is the judgment of the “quick,” which introduces the millennial kingdom, the thousand years of earthly blessing. It will be seen that there are three classes of persons in this scene; the sheep, the goats, and His “brethren.”

You must quite set aside the human thought of this scene being a “general judgment” — there is nothing so foreign to scripture. God does not confound together the saved and lost in “that world,” when by the truth He has wrought to separate them here, much as man has blotted out the distinction. In the judgment of the great white throne of Rev. 20, after a thousand years there is not a living man seen; in that of this chapter not a dead man is seen! Besides all this, the ground of judgment in this solemn scene would embrace but a small proportion of the population of the world. Comparatively few will have had the testimony addressed to them, which forms the ground of judgment here, or any testimony from God: they will be judged according to their works — a totally different ground of judgment. This precludes the thought of its being a general judgment. Nothing but most careless reading, or the bias of human thought, could have so interpreted the passage. With this judgment of the living nations, the Jewish mind was most familiar; with a judgment of the dead but little. To us as Christians, the judgment of the dead is a familiar thought and the judgment of the “quick” {living} very little known.

In the Gospel of Mark, the Lord Jesus is presented as God’s servant in testimony, in His holy mission of service of love; at the close of it when ascended and in glory, it is said, even then, the Lord working with His servants whom He had left to carry on His heavenly mission here below. He is still the worker as gone up. In Mark 13 you find Him as one who has gone away, and set “every man his work, and commanded the porter to watch”: then He comes back to see if each is at His post of service and watching; whether at even, or at midnight, or at the cock crowing, or in the morning. Thus, is the Lord’s coming presented in keeping with the gospel of His service — His own work, or that of His servants. He comes back to see if each servant is at his post.

Beloved friends, here let me say to you that it is a very solemn thing for every soul to enquire, Am I filling up the little niche of service that He has given me? There are not only great gifts, but joints and bands; and the body of Christ is said to increase by the joints and bands; every joint supplying that which belongs to itself in the mutual and effectual working of the measure of each one part. It is a great thing if each has found out his own path of service for the Lord. It may be by earnest prayer in one; by the use of his temporal means in another; of the spiritual gifts in a third. In one way or another, He has given us something to do for Him, and He is coming back to ascertain how each is discharging the duty given him, and “at an hour ye think not.” Therefore, after giving to each his work, and commanding the porter to watch, He says, “What I say unto you, I say unto all, Watch.”

Now in Luke, who is the great moralizer, presenting things morally to men’s souls, and looking for a moral state in them, we find another thing. If Matthew gives us the official glory of the Messiah, and Mark the mission of service of One who “went about doing good”; Luke gives us Himself — Jesus, the Son of man — dealing morally with man. What then, will he look for, as he presents to us the Lord’s coming? A moral state of soul in those whose is such a hope. In Luke 12, “Let your loins be girded about, and your lights burning” — that is not resting here; “Arise, depart, for this is not your rest, it is polluted.” If you compare every place in scripture where you find girded loins spoken of, you will find the characteristic of the place is toiling and journeying on in a scene where your heart and affections must be braced up, they must not flow out here; it is a place of conflict and toil of some sort or other.

He speaks here of a “little flock.” Be says, I have charged myself with your circumstances, you need not be of a “doubtful mind.” Let your loins be girded, and your lights burning, and ye yourselves “like unto men that wait for their Lord.” Notice the word “like”; that the world might take knowledge of them. Nothing tests the heart like it. I say there is nothing in scripture that has such testing power with souls. If the Lord’s coming be the horizon of the soul, see how little you will care for this scene. How little laying up for the future. The world would say, Well, it is plain what the man is doing. His hope is imprinting itself on his life, and acting itself out in all his ways. Of what value is this blessed hope if it be only held as a doctrine?

What is so blessed is, that it brings a divine person before the soul, and the heart is drawn out after Christ: it cultivates intimacy with Christ as we pass through this scene. Your heart is in the very condition that will welcome His return; it enjoys and cultivates a deepening intimacy with the one for whom it waits. Nothing brings Christ so personally before the soul as the hope of His coming.

Now John presents to us the divine Word manifest in flesh; the only begotten Son of the Father, the Son of God. And instead of a coming in power and glory, or in scrutiny of service, or as expecting a moral state of soul and heart to answer His own, He says, “I go”! (John 14). I must take your heart and affections out of this place and all earthly hopes. I must lead them into the Father’s house, where there are many mansions. David’s kingdom and Messiah’s glory must now fade away in your hopes and hearts. The day will come when all that earthly glory will be consummated. But your hopes are in another sphere. I am about to enter the Father’s house as man. I have wrought out your title to be there, on the cross. I enter it myself in the title by which you will enter into it. Then “I will come again and receive you unto myself; that where I am, there ye may be also.” Thus His instruction deals with and supersedes the hopes of the Jewish hearts around Him, and, as a consequence, suits our hearts, which have had no such hopes at all.

How blessed, beloved friends, to find, the moment I am free in heart and conscience before the Father, in the knowledge of His grace, that there was an abode in His house on high for me before ever the world was! Why is it that we never find any description of the Father’s house in scripture? You have the heavenly Jerusalem described in her wondrous glory and displayed as His bride — but never the Father’s house. Because you are supposed to be familiar with the Father’s Son, the Father is revealed in Him; and then it is sufficient to know that He is there, and the heart rests content in peaceful joy in the sense that where Jesus is, it is enough! “That where I am, there ye may be also!”

There is but one other passage in John that brings you thus into heaven and the Father’s house. This is suited to him because he is occupied in unfolding God on earth in Christ — not as Paul, who rather shows us Christ as man gone on high, and our place in Him in glory. The other passage I allude to is John 17: 24.

So far as to the general truth of the Lord’s coming in the gospel narratives. He had come and presented Himself to bring in, in grace all the glories that the prophets had spoken of, but was rejected. When He comes again He will bring in, in glory, what was refused in grace. We will turn now to the two epistles of Paul to the Thessalonians. In them we shall find that the pathway entailed on the saints, and the circumstances which occur between the two great points I have before named, all come out. These epistles fill up, as it were, the gap between. So needed and suited too, to perfect that which was lacking in the faith of those saints at Thessalonica.

I might remark in passing, as to this chapter (Acts 17) that it illustrates the word of Paul, so frequently misapplied to cover worldliness, and mingling in the world. I allude to, “I am made all things to all men, that I might by all means save some” (1 Cor. 4: 22). Acts 17 explains or illustrates his statements. If he goes into a synagogue in Thessalonica to speak to instructed Jews, he takes up the scriptures they knew and profess to believe: if to Athens, amongst the wits and philosophers of that city, noted for learning and human wisdom, he takes his text from one of their altars, on which was the inscription, “To the unknown God,” and quotes from one of their own poets a sentence which judged all their idolatry, “For we are also his [God’s] offspring” (Acts 17: 28). Then, again, when He passed into the cities of Derbe and Lystra, where the grosser and more superstitious forms of idolatry prevailed, he preaches that they should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein: who in times past suffered all nations to walk in their own ways. Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness” (Acts 14: 15-17). He adapted himself to the turn of mind and religious thoughts of men — keeping his own liberty with and in Christ all through, and thus becoming all things to all that he might win the more.

Now in Thessalonica he took up in the synagogue their own scriptures, and unfolded what had happened to their Messiah as foretold there — “Opening and alleging that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ.” (Acts 17: 3). Then, when we examine what he wrote to them afterwards, he alludes to the fact that this rejected Jesus, who was their Deliverer from the wrath to come, had not saved them from a path of suffering, but that His path was theirs. “Wherefore, when we could no longer forbear, we thought it good to be left at Athens alone; and sent Timotheus, our brother, and minister of God, and our fellow-labourer in the gospel of Christ, to establish you, and to comfort you concerning your faith; that no man should be moved by these afflictions: for yourselves know that we were appointed there unto. For verily, when we were with you, we told you before that we should suffer tribulation; even as it came to pass, and ye know.” (1 Thess. 3: 1-4).

Thus the path of this suffering, dead, and risen Christ was shared with those whom His love had called to inherit with Him His future glory! How sad the mistake the Corinthians made in this. They had “reigned as kings” without Paul. “Would to God,” he says, “ye did reign”; for Christ would be reigning too (now He is “expecting”); and Paul then would “reign with you” (see 1 Cor. 4: 8).

You will remark too, how bright and beautiful was the state of these freshly converted saints. “Ye were ensamples to all that believe in Macedonia and Achaia. For from you sounded out the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak anything. For they themselves [the heathen] show of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God; and to wait for his son from heaven, even Jesus, which delivered us from the wrath to come.” (1 Thess. 1: 7- 10).

Why was it that their Christianity was so bright? Because, whenever you find Christianity so, depend upon it, it is very objective. That is, Christ, as a living person, is so thoroughly before the heart, that the saints are lifted out of themselves, and every eye and heart is filled with Him.

In the first chapter (ver. 10) we find how this suffering, dead and risen Jesus had gone on high to His Father’s house; and how these beloved saints were waiting for God’s Son from heaven. It is not as “Son of man” we have thus to do with Him but as “Son of God.” Paul was the first who preached Jesus, “the Son of God” (Acts 9: 20). The Father had raised up His Son from the dead; and He is our deliverer from the wrath to come.” “To serve” and “to wait”: “to serve the living and true God, and to wait for his Son from heaven,” was their blessed occupation here.

Now, while they were thus serving and waiting, some had fallen asleep. You do not find in the doctrinal parts of the New Testament that a saint is said to die. No; he has been laid to sleep. “Death is ours,” and Jesus had taken it out of the hands of Satan; it was no more wielded by him who had the power of death, as the “wages of sin,” over the saints of God. Some amongst them had “fallen asleep,” and those who remained were troubled. They thought those who had thus gone would lose the blessing for which they waited, and they sorrowed for their loved ones who had gone. It was needful, then, to come in and reassure their hearts, and Paul is given an express revelation to do so. Suppose one whom we loved had fallen asleep, what comfort would be given to us now-a-days? Would it be, Be comforted, God will bring them back? Rather would it not be, Ah, you will go to him? Would it not be something like that by which David comforted his soul when the child died: “But now he is dead wherefore should I fast. Can I bring him back again? I shall go to him, but he shall not return to me” (2 Sam. 12: 23).

Nay; the hope is for Jesus to come for us, and bring with Him those who have gone before. Now Paul says, at the close of 1 Thess. 4, “I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which are laid asleep through Jesus will God bring with him.” It is not “them which sleep in Jesus.” Jesus, the true David has taken Goliath’s sword. He has disarmed Satan, who wielded the power of death, by going down into his domain of death. Therefore says Paul, “Death is ours.” It is not now the wages of sin to the believer: that which leads sinful man to the judgment which lies beyond. The Lord has taken it into His hand, and if a saint who has waited for Him here below, has rather to wait with Him on high, he is “laid to sleep through Jesus and God will bring them with him.”

The terms of the last clause of 1 Thess. 4: 14 would apply, I apprehend, to the saints who have slept from Stephen and onward. Only such are before the apostle’s mind, though not of course excluding any: Christ the first-fruits, afterwards they that are Christ’s at his coming.” Because the Son of God had first to take a personal name — “Jesus.” He did so when He became a man. “Jesus” is His personal name. Then He had to die and rise again, and disarm the enemy, taking death into His own hands. It does not say, Laid to sleep by Christ, but “through Jesus.” It is His action now. He has hushed the saint to sleep, as the mother has hushed her child! The spirit of the departed one is with Him; his body in the dust. When Jesus comes they will be re-united. The power God in resurrection will glorify the saint who has been fitted for the glory by His blood.

“For this we say unto you by the word of the Lord.” (Paul is about to give a special revelation. When he does this, he marks it strongly, as, “Behold I show you a mystery,” and the like). “That we which are alive and remain unto the coming of the Lord, shall not prevent [that is, anticipate, or, go before] them which are asleep.” If there is any advantage as to time they have it. “For the Lord himself”; it is not merely “The Lord,” but “Himself shall descend”; as He had said, “I will come again, and receive you unto myself” (John 14: 3). He will leave His Father’s throne and descend from heaven “with a shout.” The shout is one of relationship with His own. His voice once called us out of darkness to Himself. The same voice gave forth the bitter cry, “My God, my God, why hast thou forsaken me,” when under the hand of God as made sin for us. It is the same voice which now speaks in the accents of divine grace from heaven in the gospel (Heb. 12: 25). This voice of the Good Shepherd which we have known in our inmost souls, but which the world discerns not, will speak once more to those who are His, by this shout of relationship. Then the “voice of the archangel” carries it on, and the “trump of God” gives its sanction to all. Then the “dead in Christ shall rise first.” If there be a moment of precedence they have the advantage of those who are “alive and remain.” You will mark that it is the “dead in Christ” for it embraces all the saints of God.* When this wondrous rapture takes place there is no distinction between the Old Testament and the Church of God. “In Christ” marks a state or condition; they have not died “in Adam,” but in Christ.” Just as you cannot speak of a person being in Jesus — that is a personal name but “in Christ.” Then we which are alive and remain shall be caught up,” [or snatched up] “together with them in the clouds, to meet the Lord in the air, and so shall we ever be with the Lord. Wherefore comfort one another with these words.”

This is only one stage. The Father’s house is more than meeting Him “in the air.” “In my Father’s house are many mansions {abodes} . . . that where I am, there ye may be also” {John 14: 2}. That is, the Father’s house. It is there He presents His saints as the fruit of the travail of His soul. This is ever the order, “First children, then heirs.” As in Eph. 1, “Predestinated to sonship through Jesus” (v. 5): then “ In whom we have obtained an inheritance.” The highest relationship we have is sonship to the Father.

Thus we have (Eph. 3: 18): “To the end that he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.”

Now you find that time apostle will unfold the evil that is to be manifested, while the saints are on high, before their shining forth in glory with Christ; before the “Lord comes with ten thousands of his saints.”

This rapture of the saints of God is a positive necessity in the completion of the grace which has taken up our cause. One feels that scripture would be incomplete without it. It is the consummation — the finish of the grace. It is power putting them into the glorious place for which His precious blood has fitted them the positive result of the meetness in which they now stand.

It has been said, but mistakenly, that it is only those who are actually waiting for Christ who will be caught up when He comes. But scripture never supposes that a saint is not waiting for Him. It always gives us the normal condition of Christians; our common level as to standing and hopes; though degrees of apprehension and joy are no doubt fully recognized. Consequently you never find in scripture that a saint is not waiting for Christ. Many, alas! have sunk into the abnormal state; many have never had the hope — never have had bridal affections awakened. Does this set aside this blessed hope? Does it change His sovereign grace? No! blessed be God, and the rapture of His saints is the fruit of sovereign grace; and waiting or not, all will be included in that wondrous army — for He must see the fruit of the travail of His soul.

Now the word for “coming” is a large and comprehensive term in scripture as we have seen. It embraces in its scope the interval from the catching up of the saints, till their shining forth in glory  — their manifestation with their Lord to every eye. The Lord will do many things during that interval. His first action will be to move from His present seat on His Father’s throne to meet them in the air. His voice is heard, “And the dead in Christ shall rise first: then we which are alive [the remaining ones] shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.” (1 Thess. 4: 16, 17).

We gather another step from 1 Thess. 3: 13. He presents them to His Father, in His Father’s house on high. “First children, then heirs,” is the divine order. We shall then taste the joys of the Father’s house, already become the home of our hearts, amid its many mansions {abodes}. In this passage we find the “coming” looks on to a moment beyond their presentation in the Father house; and this because he had introduced the thought of responsibility and holiness. Hence it runs on to the moment when they appear with Him; and all responsibility as to their path and ways of holiness has passed under the scrutiny of His eye.

When the saints are thus safely housed on high, the complete unfolding of the evil on earth takes place. These epistles go on to develop that; so you see, we are finding in these scriptures the steps between our two points in Acts 17. The world goes on saving “Peace and safety” on the eve of her “sudden destruction” out of which “they shall not escape.”

Nothing can be more solemn than the state of things at the present hour. The cry from the infidel heart of many is, The world awaits a man. You, beloved brethren, are informed of what is coming. Like “the prudent man” who “foreseeth the evil, and hideth himself,” while “ the simple” — the foolish — “pass on and are punished” (Prov. 22: 3). You are trimming your lamps, and going forth to meet your Lord. People tell you that the coming of the Lord is death. What folly! Who ever heard of death being our Lord? And His own lips have told us to be “Like men that wait for their Lord.” Jesus is this. He is our Lord and Saviour, and He looks that our hearts may indeed, with unworldly joy, wait for Him.

In 2 Thessalonians 2 he recalls their hearts, and exhorts them by their proper hope, “The coming of the Lord, and our gathering together unto him,” not to be shaken by the false letter, “as from us” (v. 2), that the “day of the Lord had come.” The open manifestation, or “day” of the Lord, would not come while they were here, and before that day, the lawless one the man of sin — would be revealed. The mystery of iniquity was then at work; the apostasy would come, and then he who would sit in God’s temple as God, would be there. The Lord would then appear in glory with those heavenly saints, who come with Him from the Father’s house on high. The day that would “burn as an oven,” when the brightness of the glory of the Sun of Righteousness would consume the wicked to ashes, and bring in healing and refreshment to the now cleansed and prepared millennial earth! This wilful king — this lawless man would meet his doom, as those too who were deceived and who wilfully followed him, not receiving the love of the truth that they might be saved.

You have often noticed the “wings” of “the Sun of Righteousness,” when reading Mal. 3. I believe they allude to the saints previously caught up, who wait for Jesus, the morning star, before the dawn; before He appears as the “Sun” of that day of glory. This is hinted too in Matt. 13: 41 43. “The Son of man” cleanses His “world kingdom” from all things that offend and them which do iniquity; and then the glorified saints shine forth as the sun — His wings — in their Father’s kingdom on high. When He does arise, to bring in that glorious day, it is with burning as an oven, which consumes to ashes the wicked, and with “healing in his wings” for others. If He consumes the lawless one with the Spirit of His mouth and destroys him with the shining forth of His coming {2 Thess. 2}, the glorified church becomes then the channel of grace to the renewed earth. Through her, and out of the throne of God and the Lamb in her midst, comes the living stream of the water of life, to a world where healing of nations is yet the service of His redeemed. (See Mal. 3 and Rev. 22: 1, 2.)

So here in Thessalonians, He comes to consume some in judgment and to be admired in those that believe in that day [2 Thess. 1], when the Lord will make good all that has been ruined by the first or responsible man. He takes His great power, and reigns for the thousand years.

Now, beloved brethren, what has been the great sin of the professing church? It has been the giving up of the constant, immediate hope of the Lord’s coming. I would beseech you, whenever you find the faintest thought introduced of something yet to he accomplished between this moment and the Lord’s coming for His people, treat it as it deserves — as the voice of the evil servant who said in his heart “My Lord delayeth his coming”! You may not be able to interpret scripture to any great extent; you may be a plain man, but one whose heart is true to Christ. I pray you hold fast what you do know — that His coming for His saints is your hope; and do not let what you do not know disturb your hope — do not allow the evil servant’s voice to find an entrance into your soul. Treat it as His voice, even if it come clothed with all the veneration of antiquity, with the opinions of centuries, the learning of divines the piety even of men who have lived and died for Christ. Treat it I say, as the evil servant’s teaching, and refuse it if you would be faithful to an absent Lord.

See what the evil servant’s teaching (Matt. 24: 45-51) produced in the ten virgins who had gone forth at the first to meet the Bridegroom (Matt. 25: 1, etc.). “Then shall the kingdom of heaven be likened unto ten virgins,” etc. At a certain moment then before the eye of Jesus when He uttered the parable, the profession of Christianity about to be set up, would assume a certain character; all who had gone forth would give up the hope, and would go in again to rest; “they all slumbered and slept.” The hope of His coming was soon treated as heresy. Then the midnight hour came, and at that solemn moment the cry was revived. His heart desires not to find His people sleeping amongst the dead. He has revived the hope which lay dormant for centuries. He has given His one awakening cry! He never repeats it! It may wax louder and louder – God grant it while He tarries. It may find a response in many a heart sunk down in dead formalism: but remember, He never repeats it. Where do we now stand in this time of the breaking up of everything? In the little interval between the midnight cry and the, dawning of the day. The exercised eye sees in the confusion of the present moment the action after the midnight hour. But mark the calm and peaceful attitude of those five wise ones. They are beautifully conscious that they have their title to go in. There is no hurry — no hesitancy as to this. Mark, too, their active state. They are trimming their lamps, and there is oil (the Holy Ghost) in their vessels. The foolish, poor things! are on the search for it. See the crowds around you at present. Some deluded into Ritualism; some into Popery, with her pretentious claims; some turning to one thing; some to another. All seeking for the oil which the wise possess. They know not where to procure it. And in their search — in the active state, too, of the wise — they are sundered. God is separating “the precious from the vile”! They had started together some time before, awakened by a cry they may not have understood. But in their search they are parted from the wise. The wise do not follow them; but the foolish have to come and seek counsel from the wise. Mark, too, when the door was shut, the despairing clamour for admittance. But the day of grace was past, and hope was gone for ever! I can conceive nothing more deeply solemn than the cry, “Lord, Lord, open unto us.” And the calm righteous answer of One whose heart is still open to welcome the lost ones in the day of grace, “Verily, I say unto you, I know you not.” Does not this convey to us the thought that a day is coming, when the careless, the procrastinator, and the professor, will awaken to the awful reality that the door is shut, never more to be open to them; and that a cry of despair and conscious ruin will echo through the length and breadth of these lands, so long favoured with the light of Christianity? Oh that sinners would be wise — would consider the solemnity of the moment we occupy in the history of things around us. How soon that door may be shut, and hope a thing of the past. How little response too, has the cry found in the hearts of His own; still, before the judgment of the professing body comes, He would warn His people, and awaken them, that their well-trimmed lamp may light Him in, and throw back the darkness which grows more dense, as the moments, precursor of the dawn, speed on their way!

May our hearts watch and wait for Him the bright and morning star. To be found watching and waiting when He comes, will repay the heart that mourns His absence, and lives here, by, with, and for, an absent Lord!

Lecture 6:

The Church in the Glory; and the Father’s House.

I have sought hitherto to present to you some of the great salient features of the church of God. What she is in His counsels and purposes; what she is as now maintained on earth by the presence and power of the holy Ghost; what man has made of it all here below, and the aspect in which Christ is seen with reference to the great profession of Christianity on earth; and lastly, what the path of the Lord’s people is, amidst the havoc and ruin around them at the present hour.

God is recovering His saints by the truth, to walk in the truth of the church of God, as gathered together in the name of the Lord Jesus Christ before He comes. There can be no ecclesiastical recovery of the whole church; to attempt it is only failure, and only makes confusion more confounded. But God never compels His children to sin. He never leaves them without a path in which they may walk worthy of Him, and where the heart and conscience may be at rest.

It is a cheer to one’s heart, too, to think that He will maintain to the end a faithful few, whose path and ways will answer to His mind and will. The last prophet of the Old Testament recognized and addressed a remnant in the midst of what was so evil at that day, and such a remnant was found when the Lord first came (see Luke 1, 2). The later epistles of the New Testament take account of a godly few, building themselves up in their most holy faith; and the heart looks that by grace there will be found those in that faithful condition, when He comes again.

On a previous occasion I spoke to you of our blessed hope as connected with our present condition that of the coming of the Lord Jesus for His own. How far, shall we ask ourselves, have we been living in that hope during the past week — the past day? How far has it been the expectation of our souls from hour to hour? Has the person of the Lord Jesus Christ been livingly before our hearts? There are two reasons why we should wish for His return: first because there is so much here below contrary to His glory; and secondly, because we love Him and long to be in His own immediate presence. And this will be enhanced as the heart seeks intimacy and deepening acquaintance with Christ who has given Himself for us.

On this occasion I wish to speak to you a little about “the bride, the Lamb’s wife,” as displayed in the millennial glory. God acts upon our souls by His truth thus: He brings the future glory before us as a present practical reality in its sanctifying power. He unfolds to us the glory prepared for us from everlasting, a boundless field of endless joy; points us to One who has gone on high, the centre of it all, One who can absorb our heart’s affections as the alone worthy object of them — Christ, whom we have known below in weakness and sorrow, the centre of that scene of light and blessedness. He has given us the Spirit to dwell in us, and to make heavenly things known to us now; to unfold those things that “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.” (1 Cor. 2: 9, 10). He takes of the things of Christ’s glory, and puts them before us now, that we may live in them — live in the Father’s love, and in the love of Christ which passeth knowledge — that while here we may be the reflection of Christ. Thus He unfolds the glory, that our hearts may he carried into it, and that it may have its own sanctifying effect upon us.

It is interesting to trace how much, and in what different lines, the practical power of the glory of God is brought before us in the Epistles. The glory is the consummation of His grace to us.

Take up the Romans, where it enters into our hope (Rom. 5: 2), we “rejoice in hope of the glory of God.” We cannot be more meet {fit} for heaven, because our meetness depends on what Christ has done; but our capacity to enjoy that glory may, nay it ought to grow. As has been beautifully said, The present sanctification has all the elements of the future glory; and the future glory contains all the qualities of the present sanctification. So it is. We are formed by what we make our object. So Paul who gives us the result of his experience of Christ: what he had “learned.” “Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord.” It was the spring of his devoted path of service and self-surrendering toil! “To me to live, is Christ”: his chief and only aim, “That Christ may be magnified in my body, whether it be by life or by death.” Yet the morel he knew Him, he longed to know Him: “that I may know him.”

Take the 2 Corinthians (2 Cor. 3: 18), “We all beholding the glory of the Lord with open [unveiled] face, are changed [transformed] into the same image from glory to glory.” “We all,” he says, it is the common joy of every Christian to gaze upon that glory shining in the face of Jesus, and thus be transformed. The first look was on a lifted-up Son of man dying on the cross for our sins. But He is not now there: He has left the cross, passed down to death and the grave, risen, and gone on high, witness that the righteousness of God has been vindicated against sin, and is now displayed. Do I seek to be like Him? What heart that knows Him does not long to be transformed into the same image? How then shall it be? By studying a humbled Christ, and seeking to walk as He walked? Nay; the power is not found there. Shall I seek conformity and likeness to Him, by occupation with myself, looking into my own heart to produce what is of Him there? No: that will never do it! How then shall I become like Him? By occupation of heart with Christ in glory: by gazing and feeding upon, and engrossing my heart with Him in the sphere of God’s unsullied light where He fills all things, and flesh and self can never come. There I find that a thousand things grow dim, which are not suited to that scene, nor to the heart of Him who is there. Flesh and self wither down to their true place of death: the beauteous lines of Christ are written upon the fleshy tables of the heart, by the ministry of the Holy Ghost, and the moral traits of His glory are reproduced in the deepening conformity of our ways to Him.

Stephen, gazing upon his Lord in glory, meets the stormy waves of a world that hated his Lord before it hated him; and their vessel, broken by the stones of the multitude, only emits the beauteous light of his glorified Lord as he tastes the fellowship of His sufferings. He is delivered to death for Jesus sake, and the life of Jesus is manifested in his mortal flesh. Here I cannot pass on without remarking one feature in which Christ excels — for in all things He must have the pre-eminence. Stephen first says, “Lord Jesus, receive my spirit”: and then kneels down and prays for Saul and those who were stoning him, thus setting his spirit free. Not so Jesus. First He says, “Father, forgive them, for they know not what they do” (Luke 23: 34), and at the close of the cross He commits His spirit to His Father. The order is reversed; Stephen was but man — though blessed martyr indeed; Jesus was the manifestation of divine goodness: Man perfect in dependence before God, He was also God perfectly revealed to man.

In Colossians too, where we are; seen passing through the deep, heart-searching circumstances of the wilderness way, the glory of God is again brought to bear on us. “Strengthened with all might,” for a scene where all is against us. What is the measure of the strength? “According to the power of his glory” (not “glorious power”). What wonderful results will be produced with such strength, you say. But, to what are we strengthened? “To all patience!” Is not that a new way of making me patient in this scene? Patient amidst its sorrows, trials, temptations, and heart-rendings. And “strengthened . . . to all long-suffering”; the long-suffering that bears without a murmur every evil work, as it can perform every good work through Christ that gives it strength. But this we have already had before us: only “with joyfulness” crowns the verse. It is not the heart assuming an attitude of submission with sorrow at the core, what is called resignation (a word unknown in scripture). But heart’s joy springing up to Him in glory, in answer to the resources of His glory that strengthen for the same path of peaceful rest in a Father’s love and will that characterized Him.

Turn to James, and again you find the glory and its principles presented as a motive and power for conduct here. “My brethren, have not the faith of glory, with respect of persons” (James 2: 1). If you have faith — the faith of glory, to which your steps are wending, do not go on with the spirit of the world, which puts the poor man in the low plane, and a rich man in the seat of honour! Let the principles of the glory form your ways, so that the spirit of the world may be broken in you.

Again; look at 1 Peter 4: 14: “If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified.” When I feel that I have been reproached for the name of the Lord, it is as if the skirts of the glory had touched me! The spirit of the glory where Christ is has, so to speak, touched him who has been slighted for His name. Take it where you will, beloved brethren, the power of the glory of God is brought to bear for present sanctifying on our hearts and ways. So that whether for hope. or conformity to Christ; for patience by the way, or to deal with the spirit of the world; or with regard to the reproach of Christ, the glory of God as revealed in Christ is pressed upon the soul as the power for the production of what is of Him in the Christian. See John 17: 19.

But to turn to my subject. I just name at once in passing, that the verses we have read (Rev. 21: 9-27; Rev. 22: 1-5), give us the description of the millennial display of the bride to the world. The saints have been taken up, and from ch. 4 are seen in heaven during the judgments which follow, preparatory to the kingdom of our Lord Jesus Christ. In Rev. 2, 3 the church is in its present condition; in Rev. 4 the saints are seen in the glory, where they remain until they appear as the armies of heaven with Christ in judgment, in Rev. 19: 14. Then Satan is bound, and in Rev. 20: 4- 6 the fact of the thousand years of the kingdom is stated; then you find the short season after the thousand years when Satan is loosed once more (Rev. 20: 7-10). The judgment of the great white throne ends the sad history of this earth, and the new heavens and new earth follow (Rev. 20: 1-8), which closes all. One thing remained to be told, and we find it then follows, and forms my subject for this evening.

The bride, the Lamb’s wife, is seen in her personal and her relative glory. And what is of such real moment and blessing to our souls is, that all the sanctifying work which Christ is now accomplishing in His saints will come out, and the result will be seen in the glory as here displayed. We read that He “loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word. That he might present it to himself a glorious church, not having spot or wrinkle or any such thing; but that it should be holy and without blemish.” What a motive, then, to yield ourselves to Him that His grace may be not hindered! He sanctifies by the action of the word; He discloses all that hinders fellowship with Himself in that bright scene; He reveals and unfolds Himself to the hearts of His saints — to wean them away from this scene, and fill their hearts with Himself. Then, He will present His church to Himself glorious, without a spot of defilement or wrinkle of old age — not a trace of the scene through which she has passed; the heavenly Eve of the last Adam for the Paradise of God!

This wonderful scene is too often looked upon as something of the future; a description, no doubt with real points of interest, yet presenting but little in present formative power to our souls. When the display of that day of glory comes, it will be too late to use the scripture in this manner.

I think it will be seem that in this display of glory, what Christ was personally, what the saint — the church was left here to be — relatively, by His grace, and what the glorified church will be absolutely, as displaying the glories of the Lamb — all these come out in this scene.

“Having the glory of God” (Rev. 21: 11). One thing must strike us forcibly; it is, how much the glory of God is interwoven with the description of the heavenly city. You have it both in literal words and in figures. You find it in the foundations of the city; in its walls; in its light within and appearance without; all is glory! It underlies, surrounds, enfolds and lights up the whole scene. The glory of God has enwrapped the saints, and they dwell in the glory of God. No doubt, it is her millennial display; still it gives character to the church, that even now is set in this world to display the moral traits of that glory to it. “The glory of God did lighten it, and the Lamb is the light [or light bearer] thereof.”

Here it is seen, in the perfection of the given glory of Christ, as answering to its full character. He, not to say we, could not be satisfied if it were not so. She is the display of the glory to the millennial earth. She does not come down to earth herself, but sheds the light of that glory upon Jerusalem below. As the heavenly Jerusalem the church still keeps her character as the display of grace; as Jerusalem below will be the centre of earthly government in that day. How sad to see a Christian who is heavenly even now (1 Cor. 15: 48) try to mingle these two principles; as for instance, a Christian acting as a magistrate, or taking part in the politics of the world. What is he doing? Seeking to mingle the government of the earth with the grace revealed from heaven. It is impossible now, but both will have their place in the millennial display of the glory of Christ. If from the heavenly Jerusalem — the vessel of grace — the leaves of the Tree of life are ministered for the healing of the nations; in the earthly Jerusalem is seen judgment returned to righteousness: “The nation and kingdom that will not serve her shall perish” (Isa. 60: 12).

In this chapter one of the seven angels comes, which had the seven vials full of the last seven plagues, and carries John in the Spirit to a great and high mountain. It is not a wilderness from which he sees her (cp. Rev. 17: 3). It is striking the different stand-points from which the seer views each vision as it passes before him in this book; each place suited to that which he beholds. Upon the “sand of the sea” (Rev. 13: 1), he stands to see the beast arise “out of the sea,” which typifies the renewed Latin Empire arising from the seething mass of the nations. The “wilderness” is a fitting place from whence to see the mystic Babylon, drunken with the blood of saints and martyrs of Jesus. A “mountain,” “great and high,” is the platform from which to behold this heavenly Jerusalem — the bride, “descending out of heaven from God”; she does not come to the earth, but is let down that the earth may see her glory, the glory of God displayed in her.

It is remarkable that what we know as members of Christ now, by the Spirit of God sent down, others will behold in that day. We read in John 14: 20, “At that day ye shall know that I am in my Father, and ye in me, and I in you.” Mark the order here; the Son is gone on high, having accomplished redemption, He is in the Father; the Holy Ghost has been sent down and gives the consciousness of being one in nature and life with Him who is there: we are in Him there, and if so, He is in us here. This is the consciousness which the Spirit of God gives us now.

Now if we turn to a verse in John 17, we find that the order of John 14: 20 is reversed. He says there, “The glory which thou hast given me I have given them; that they may be one, even as we are one. I in them, and thou in me”; — here it is not Christ in the Father and we in Him; but the order is exactly reversed. It is Christ in them as perfectly displayed, as the Father was in Him. The Lord Jesus turns to the day of glory that is before us. Thus He can speak of our being “made perfect in one,” and “that the world may know.” Now, we should have walked so that the world might have believed: but, alas, we have failed to display Christ to the world. In what infinite grace He carries us in to the day when there will be no more failure, but He will be perfectly displayed in us, “that the world may know that thou hast sent me when it sees you, my brethren, and all His saints, in the same glory as the Son of God — “and has loved them as thou hast loved me.”

This city is that display. She has the glory of God — “Having the glory of God, and her light was like unto a stone most precious, even like a jasper stone, clear as crystal.” This is a symbol used for the glory of God (Rev. 4: 3). She has the glory “of God”; and yet it is called “ her light” (Rev. 21: 11). Why is this? Suppose God has produced the graces of Christ in the saints here. Well, pure grace has done so; yet He has counted it to them. So here; if the church has the glory of God, yet it is her light, by His grace. What was Christ Himself? God manifested upon earth in that lowly Man. You long to be like Him; you long that the graces and mind of Christ may be reproduced in you; well those that are, are counted as yours, though His grace has wrought them. As when in Rev. 19: 8, to His wife “was granted that she should be arrayed in fine linen white and clean,” and this linen said to be “the righteousnesses of the saints” though all absolutely the production of His own grace in her. What He was upon earth, what He produces in His people, and what He displays in glory, are all seen.

“And it had a wall great and high, and had twelve gates, and at the gates twelve angels.” Here you find the human side, as well as the divine. Twelve gates and twelve angels. If you look at Christ Himself on earth, you find the human side and also the divine. If He takes a little babe in His arms, it is a beautiful act of humanity; but when He pressed it to His heart He pressed it to the heart of God! A human act, yet divine. To the widow of Nain: “Weep not,” came from the pitying human heart. “Young man, I say unto thee arise,” was the voice of God that quickeneth the dead. “And he delivered him to his mother,” again the tender heart of man! You do not know which moment it is man, and which it is God, in those scintillations of His moral glory. So in the heavenly city; if you find the “glory of God,” you find the “twelve gates” as well.

The thought of the “wall” is security, as that of the “foundations” is stability. The angels are willing doorkeepers; they have been the instruments of the carrying out of the providence of God. Here they are outside. Unjealous angels, who desire to look into the tale of grace to man. The church now is “a spectacle to angels” and to men; so she will be then. The woman ought “to have power {authority} on her head, because of the angels.” Then the bride has glory as well, and the angels stand as porters at the gates, thus beholding “the manifold wisdom of God.”

Let me remark that the twelve apostles have a double place: in relation to the kingdom below, as in the church on high. The Lord promised them, “When the Son of man shall sit in the throne of his glory, ye shall sit upon twelve thrones, judging the twelve tribes of Israel.” (see Matt. 19: 28). They have the chief place in the administration of the kingdom, and are in the foundations of the city on high. The names of the tribes are written on the gates: the gate was the place of judicial authority and administration, of which the tribal order of Israel was the centre “Lot sat in the gate,” etc. This is now transferred to the church; hence the names of Israel’s tribes written on her gates — the symbol of such administrative order — so transferred. “On the east three gates; on the north three gates; on the south three gates; and on the west three gates. And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.”

“And he that talked with me had a golden reed to measure the city, and the gates thereof, and the walls thereof.” If you look at the earthly Jerusalem in Ezekiel, He measures it with a line of flax (Ezek. 40: 3) as His possession. But this will not suffice to measure that which is the fruit of the travail of Christ’s soul. You may remember that in Eph. 2: 7, it is said that by the church God will display, “in the ages to come, the exceeding riches of his grace, in his kindness towards us in Christ Jesus.” You cannot measure by human admeasurement that by which God unfolds and displays to eternity the full extent of His riches of grace, in His kindness towards us.

God is the symbol of divine righteousness. The estimate of the full result, now come in glory that can be displayed, of His counsels of eternity, can only be according to His own nature. God alone can justly value the travail of the soul of Jesus, when He made His soul an offering for sin: when He presented to His Father a fresh motive for His Father’s love. “Herein doth my Father love, me, because I lay down my life, that I may take it again.” (John 10: 17).

“The city lieth four square . . . the length, and the breadth, and the height of it are equal.” It was a cube, the symbol of divinely given perfection.

“The building of the wall was of jasper”; that is the symbol of the glory of God. “He that sat [upon the throne] was to look upon like a jasper and a sardine stone” (Rev. 4: 3). So was the “first foundation” of the wall. The glory of God is thus the foundation, the security, the stability, and the light of the heavenly city. Oh, how the heart worships as it contemplates such a scene! His glory enfolds His people on every side.

“And the city was of pure gold, like unto clear glass.” Gold is divine, righteousness and clear glass represents the fixed transparent purity of truth. Thus, the city itself presents in this wondrous symbol what Christ was Himself, and what the “new man” is, “which after God is created in righteousness and holiness of truth.” It is not Adam in innocence, when he knew not good or evil; nor Adam fallen, and righteous by the law, if that could have been to fallen man. But created in all the beauty of God’s righteousness by grace, and the transparent truthfulness of Christ — as transparent as the day! If we look at our own hearts, what poor, treacherous, double-minded things they are; but it is but so with God. Thus set in divine righteousness before God, in Christ, with truth in the inward parts; in the measure in which the new man is in action, it is like Him who could answer, when asked of the Jews “ Who art thou?” “I am absolutely what I speak unto you”: His words expressed Himself (John 8: 25).

As to the foundations, they are garnished with all manner of precious stones. When God displays Himself He does it under the figure of those coloured precious stones, as has often been remarked. Catch the ray of bright colourless light from the sun and separate it in a prism, and you find the colourless ray broken up, and resolved into the varied colours of the rainbow. “God is light” — and dwells in the inaccessible light unto which no one can approach, or can see. When He displays Himself in any way, these beautiful colours symbolize this display.

Take the rainbow; it is the pure light of the sun shining through the tears of the rain-cloud, but when broken up through those tears, exhibiting in those heavenly lights and shades of colour the virtue of the colourless ray. When the high priest of old, with the breastplate of many coloured stones, entered the holiest, the pure light from the mercy-seat was reflected in each colour on his heart. Thus Christ is now sustaining His people here in their weakness, and carrying them through this scene according to the light of the heavenly sanctuary. By-and by, instead of sustaining them in their weakness as now, He will place them in power on high.

If you look at Christ on earth, you see the “Son of man, which is in heaven,” displaying God on earth before our eyes. “In him dwelleth all the fulness of the godhead bodily.” See Him weeping over Jerusalem: the Messiah’s heart wrenched in mourning over His people’s sin. It was the tender heart of man, but sprang from that deep and wondrous fountain — “The tears they fell from human eyes, but they came from the heart of God.” Thus was God displayed. The heart adores when one thinks we have to do with a God who has stooped down to human tears, in a world of tears.

Thus God takes up our trials, and sorrows and tears; and by them He displays in His people the heavenly lines of that nature which suits His heart, because it is His own.

“The twelve gates were twelve pearls.” Here a lovely thought finds its expression. In it is seen that moral beauty and comeliness which attracted the heart of Christ in the church, and for which He “sold all that he had.” Internally we find the city is “pure gold like unto clear glass”; externally the moral beauty of the pearl. Each gate showed out this. So with the Lord Himself personally; so with the Christian relatively, who has “put on the new man” where “Christ is all”; and outwardly, the effect is that the lowly traits of His grace are produced, and thus with the church collectively, if it needed the whole that Christ might be fully displayed according to God’s thought. Here we are carried on to the glory when it will be perfectly so. Thus we see how the thought flows through the wonderful description as to what Christ was personally, what His saints are relatively, in the measure in which what His grace has wrought is seen in them, and what will be seen in full display, when He “comes to be glorified in his saints and admired in all that believe.”

“The street of the city was pure gold, as it were transparent glass.” The figure was before used, v. 18. Here we find that not only the city, but the streets are so. It is the reverse of what we pass through now, in a defiled world. In that city of glory the feet will only come in contact with that which answers to the new man within. Oh! if the heart does not “watch and pray” now, how the soil is contracted, and the heart defiled! The heart rests in the thought of a scene where it may let itself go; when watching and praying will be things of the past — never to be relaxed for an instant now, because the flesh is in us and the world around us so suited to it.

There Christ alone will fill the soul. What joy without alloy! And it is sweet to think that all the dissatisfaction one feels with one’s own heart now, is but a note of sympathy with that scene on high where all things are of God! There the very streets we shall walk on suit the nature of God, already become ours in righteousness and holiness of truth. There we may ungird our loins, for all only reflects His glory, and the more the heart goes out freely the more worship is the effect produced.

So the description goes on, “I saw no temple therein.” In the earthly restored Jerusalem the marked feature of the scene in the temple once more (Ezek. 40 - 48). Here there is none. Why is this? Because worship is all that is here: it characterizes the scene; “They shall be still praising thee.” A Jew could hardly understand how there could be no temple. The temple gave a character to his relationships with God. There God dwelt, shut up from every gaze, to be reverenced. But if He shut Himself up within the veil, He shut man out! He could not be there. How different this wonderful scene of glory. There is no concealment of it. The unveiled mystery of God is there, and the heart has nought to do but adore.

It is humbling to discover how little concentration of heart there is with us now for worship. How little there is of that “looking up steadfastly” — that fixedness of soul. Worship is the character of the place to which we are going; there it goes on for ever. Even here the little tributes of praise our hearts can bring are sweet to Him; “the Father seeketh such to worship him.”

“I saw no temple therein, for the Lord God Almighty and the Lamb are the temple of it.” The whole city is the sanctuary of His presence. “And the city had no need of the sun, neither of the moon, to shine in it,” no need of borrowed light “for the glory of God did lighten it.” We had the glory encircling and entering into the whole structure of the city. Here it is the light of it. Even now if there is light in our hearts it is the light of that glory shining on the face of Jesus. All the glory of God shines concentrated on that face, and we gaze on it without a veil and at peace; nay, the fact that it shines on the face of Him who gave Himself for me, engages me to be occupied with the glory thus revealed. So it will be for ever. He bears the glory. Would that like the Queen of Sheba, we knew even now what it was to be so taken up with Him, in whom all the glory of God shines before the opened eye of faith, that self might be entirely displaced. There was no more spirit in her, and she pours out her treasures at His feet. Then it will be perfectly so. The heart that has learned to know His love, will be at home with Him in that scene of light and untold joy.

“And the nations shall walk in the light of it.” Here there enters another thought. Worship if I look within, testimony if I look below. “I in them and thou in me,” is fulfilled. “The glory which thou hast given me I have given them.” There Christ is seen in the saints, who are the radiance of His glory to the nations below.

Worship and testimony are true now too in their measure in the saints. As a holy priesthood you go in to worship Him, as a royal priesthood you come out to show forth the virtues of Jesus (1 Peter 2: 5-9). So if there is worship filling the scene, there is testimony, for the spared nations walk in the light of that heavenly city. The worship is feeble now; so is the testimony a poor gleam of light in a dark world. Still the gleam is there, in Christianity, poor though it may be. And in that measure the nations of the earth walk; other light there is none.

“The kings of the earth do bring their glory and honour to (not ‘into’) it.” They own that the heavens do rule. “And the gates of it shall not be shut at all by day: for there shall be no night there.” Perfect security — no need to shut those gates; and there is no darkness there. Darkness is ignorance of God, with John. Where does doubting come from — where uncertainty? From ignorance of God. All is gone now, and “there is no night there.”

“They shall bring the glory and honour of the nations to it, and there shall in no wise enter into it anything that defileth.” Let me ask, Did anything enter into your heart that defiled to-day? Were you living so with Christ, that defilement was kept outside? How one trembles at seeing a bright young soul filled with that early joy in Christ: one who has trodden the path longer knows well that that fresh joy will subside if Christ does not become all as its object, and that some wretched idolatry of the heart will enter in and defile, and turn it aside. How wisely did Barnabas exhort those babes in Christ that with purpose of heart they should cleave to the Lord (Acts 9).

But here the heart can rest. Nothing that defiles can enter the heavenly city — neither the flesh of man nor the lie of Satan. All is excluded here. There is the other side too — “But they which are written in the Lamb’s book of life.” They only for whom He died, as the objects of His love may enter in.

In Revelation 22 you find the city in her relative, if in the previous chapter you had her personal character.

“And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.” The river is the symbol of blessing flowing out. The Lord Himself is its source. “If any man thirst let him come unto me and drink.” The one who drank would be the channel for the river to flow into others, “Out of his belly shall flow rivers of living waters.” He drinks, and slakes his thirst at the fountain source, and from the fulness of the satisfaction there are rivers to flow out to the desert world around. Even now the bride, conscious of her relationship to Christ (Rev. 22: 17) before the day of her espousals in heavenly glory (Rev. 19), and having Him as the centre of her heart, has the whole circle of His present interests before her, and can say, “Let him that is athirst, come; and whosoever will, let him take the water of life freely” (Rev. 22: 17). Still we find the thought we have noticed all through; that what Christ was personally, and the Christian or the church is relatively, characterizes it in the glory, when the time for display has fully come.

It is the character of Christianity to go out with what you have. Preaching gives it its tone. Under Judaism it was, Keep to yourself: there was no preaching, as a rule. Christianity is thus characterized — rendering what you have received. The woman of Samaria could not help telling of what Jesus had made known to her soul. He loved her, He knew her, and He saved! “She went and told the men” — in the boldness of grace.

See Saul of Tarsus. His eyes are opened. “And straightway he preached Jesus that he is the Son of God.” Do you, beloved, go out with what you know? Or is it with you, like the lepers of Samaria, “A day of glad tidings, and we hold our peace?” (2 Kings 7: 9). Has God satisfied the need of your heart? Well, there is a soul who wants it, will you not tell it to him?

Here, too, you find “the tree of life,” — not two trees but one. The old story of the two trees of Eden is ever. In Paradise there was responsible innocent Adam. He eats of the tree of the knowledge of good and evil in disobedience, and is shut out from the tree of life, never to regain a lost Paradise of innocency. Outside the garden came the law to fallen man to raise the question, if life could be connected with responsibility; the two trees again in principle. But he needed life to fulfil responsibility, and he had none, and was lost. If I say, This do, and ye shall have a fortune; clearly it proves that you have not got one. It is quite another thing to bestow the fortune, and then to tell you how to use it. Thus have we found Christ to be the tree of life, when first He had met the whole question of responsibility under the judgment of God for us. There is no tree of responsibility. Is there no remaining responsibility, then, as children of Adam? None! Christ has taken it up, and for ever closed the history of the responsible man for God and for faith. Now your responsibility is to be true to what you are: a child of God. Children first — then the duties of children follow.

The tree of life bears twelve manner of fruits for the heavenly redeemed. How the heart rejoices now to sit under His shadow with great delight, and to find His fruit sweet to our taste. What will it be to hearts capable of enjoying Him in glory, to sit under His shadow there and eat those heavenly ever-changing fruits, while the leaves of the tree are for the healing of the nations in the earth below.

“And there shall be no more curse.” Adam’s transgression brought the curse in its train; Cain’s fratricide entailed another. Sin’s curse has lain everywhere in this scene, but there will be no trace of it there “but the throne of God and of the Lamb shall be in it; and His servants shall serve him.” Oh what hindrances to this there are now. Service will be the joyous liberty of the heavenly glory. It is the happy rest of active joy; but richer still and more intimate in blessing “They shall see his face,” — not now as in a glass darkly but face to face — oh what divine and endless satisfaction And his name shall be in their foreheads.” They bear the proof before all, that they are His, the imprint of what He is manifestly on their brow.

“And there shall be no night there.” No darkness, nor ignorance of God. “They need no candle, neither light of the sun,” no borrowed or created light. “The Lord God giveth them light; and they shall reign for ever and ever.” Serving and waiting occupy them now (1 Thess. 1: 9, 10); then they serve and see His face, and reign for ever.

God reveals to us this scene where, the Lamb’s glories dwell, to cheer and fill our hearts with its present sanctifying power, and to give us a truer estimate of what the height of our calling is, as we see all that it now made good to faith, and in the power of the Holy Ghost carried out to its full result in glory then.

A little word more and I close. There is another aspect of what is before us which needs but few words to describe: few are the words of scripture concerning it. That which is here so elaborately portrayed is the glory in which we shall be displayed. The world will see and know the tale of grace, in Jerusalem on high. But there is a secret pavilion of the soul’s holiest joy — His Father’s house with its many mansions, and more than all, the Son Himself to take the servant’s place still in infinite grace and minister the richest joys of it to us for ever! There is nothing of this here. In John 17 you have the secret but no description; it is enough to say He is there. He says (John 17: 28), “Father, I will.” Heretofore in the chapter He had prayed; now He demands, “Father I will, that they also whom, thou hast given me, be with me where I am; that they may behold my glory which thou hast given me: for thou lovedst me before the foundation of the world.” Shall we not be happy in seeing Him in His own peculiar glory — a glory we may never share. He speaks of it, too, as having been bestowed, as He takes everything that was His own in John. This is His grace. If He emptied Himself of all His glory He had with the Father before the world was, He receives it back as Man [John 17: 5]. He receives it from His Father’s hand, because He had become Man, to be a Man for ever! He has taken manhood into the glory of God, never again to lay it down. Shall we not behold Him with rapture then? Then we shall know the heights from which His love had stooped, which the heart can but little know. Yet what little we do know makes the longing more deep to know Him fully, and to be with Him for ever in that bright scene of glory, of which He is the centre and sun. He who possesses it is ours, though that peculiar range of glory may never be: but He will bring us in to gaze upon it.

The Lord give us to live in the consciousness of heavenly things as fully revealed, and of our association with Him in them, to form our souls more and more as a people that belong there. Soon we shall be actually there. May He who is the centre and brightness of all that scene of glory fill our hearts, conducting the light of it into them and displacing all that is unsuited to it more and more; till the moment fixed in the Father’s counsels when He can take us there, and present us before the Father, who gave us to Him, perfectly suitable to Him. Amen.

The Lord's Host

The Lord's Host.

A few thoughts on Christian Position, Conflict, Hope.

F. G. Patterson.

"Art thou for us, or for our adversaries? And he said, Nay; but as the Captain of the Host of the Lord am I now come." Joshua 5: 13, 14.

Preface to Second Edition (revised).

The writer desires to commit the Second Edition of this little work to the grace of the Lord Jesus; praying for His blessing on all therein which may be found agreeable to His own blessed Word.

Islandderry, Dromore (Co Down), May, 1877.

Introductory Remarks.

The Lord's Host, as of old with an earthly people, may fitly be used to distinguish those — now a spiritual people, whom He has redeemed. He has in His mighty love delivered them from the "world," the "flesh," and the "devil," through the redemption which He has wrought; putting them in full acceptance before God; an acceptance known and enjoyed by faith. This is the common lot of all who are His — of every child of God. "When he ascended up on high, he led captivity captive, and gave gifts unto men" (Eph. 4: 8). He first went down into the condition into which sin had brought man; into the "lower parts of the earth," broke asunder the last stronghold of the enemy; led captive those who were captives to Satan, and so perfectly and completely delivered them, that He can now use them against the enemy as instruments of His power.

Now, not only has He given us, by the calling of His grace, to be "holy and without blame before him in love;" but He has also seated us "in heavenly places in Christ Jesus" as to our present place before Him. Nor is this enough. It is not sufficient that we should possess these, our blessings, and our place by faith; He would also have us to realize consciously the wealth of our portion in Him.

Of what use would be all the riches of India, even to one who possessed it by an unchallengeable title, if he did not realize his possessions, so as to use and enjoy them? So with the things of Christ — "Our own things." We may be assured of it that they offer a wondrous field for diligence of heart, to realize and enjoy them, and to put others into possession of them also. But we may also be assured that this required purpose of heart, with a right condition of soul, and self-denial and devotedness: faithfulness, too, with that which is "another man's," that God may entrust us with the "true riches" (Luke 16: 11-12).

There is a wide difference between being, in the abstract, possessors of these heavenly riches, and the active realization and enjoyment of them, as of our place in union with Christ.

We shall hope, if the Lord will, to examine these things in detail; as also the activities of those who have entered upon their heavenly warfare — let us add — with diligent hearts; and we will then endeavour to exhort one another while it is called today, and encourage one another, or be encouraged, as the Lord may distribute to each of us in His own wise way.

We will divide our meditations, therefore, into three larger divisions, viz: —

1. The heavenly place, in Christ Jesus, which is ours as the people of God, through the redemption that is in Him.

2. Being there — the condition of soul which is needed, that we may realize our "own things." This will embrace three special phases: 1. The practical dealing with flesh and self consequent on our place in Him. 2. The condition of soul needed to meet the enemy. 3. How the presence of the Lord is ensured, and "good success" in our spiritual warfare. And,

3. The realization of our heavenly inheritance and the deliverance of others — in short, the activities of "the Lord's Host" under the leadership of a heavenly Christ.

The striking analogy between the Book of Joshua and the Epistle to the Ephesians and Colossians has been a fruitful theme of meditation and instruction at times amongst the Lord's people, even when the analogy has been but faintly seen. Our meditations will be based chiefly upon these Scriptures which offer such a rich field for the study of those who are His. "Whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope" (Rom. 15: 4); and "All these things happened unto them (Israel) for ensamples; and they are written for our admonition upon whom the ends of the world are come" (1 Cor. 10: 11). Not only, then, have we the immense field of the "Law of Moses, and the prophets, and the Psalms," for our learning, patience, and comfort but we have in a special way, the "things" which happened unto Israel, under the specific dealings of the Lord, presented to us as warnings and encouragements by the way.

May He bless His people, and stir up their hearts' energies in the way that He can own and bless, for His name's sake! May we not only have divine sensibilities as to the truth, and to the blessedness of these things which pertain to Christ but may we have the divine energies also in seeking His face, that we may know and enjoy the things that are freely given to us of God!

Part 1.

Chapter 1.

The Purposes of God, and the State of the People.

In the early chapters of the Book of Exodus we have a vivid illustration of the state of God's people as sinners, before redemption. They are in Egypt, a company of slaves and idolaters. Egypt gives us, in type, the world in its state of nature, fallen and under Satan's power. They were there in conscious misery, though apparently without any thought but present ease from the bondage under which they groaned. The "iron furnace of Egypt," with the lash of its taskmasters, and the clank of the chains of its slavery was felt, but God was unknown! Even when their cry "by reason of the bondage" was heard, it was not a cry to God. It reached His ears doubtless, for all things are naked and open before Him; His ear is never heavy, so that the groans of this scene do not reach Him. The poor prodigal (Luke 15) had got to the end of his means in the land of his slavery, but that did not bring him to his father, nor even "to himself;" nor did his heart cry to God for deliverance. To supply the want from which he suffered, he goes further away from God than ever. His will brought him away from his home at the first; his need took him further off still; his complete misery gave occasion for the display of his father's fullest grace!

So with a sinner. You will see one wasting health, talents, and energies, in the pursuit of some bubble which long eludes his grasp; when reached at last, it vanishes from his sight and affords no satisfaction to his craving heart. Then the prodigal goes further, and joins himself to a citizen of that country, but he finds the reality of the principles of that land — it never gives. Ask a man of the world to look back upon his life and tell you, when he was wasting his energies, and appearing so rich and happy, did it satisfy him? He will honestly answer you, No! His want never brought him to God; it carried him further away even than his will; and he barters for the husks his all! It is in a certain sense a mercy to find a soul at this extremity, for in the extremity of misery there is no hindrance to the grace of God, which an "elder son" refused.

"And God heard their groaning" (Ex. 2: 14); and God came down to deliver them. He is not merely love, but He is active in His love. "God so loved the world that he gave his only begotten Son." "The Son of man came to seek and to save that which was lost." But "God is a consuming fire." How then can He act in love, and have to do with sinners without consuming them? This is beautifully hinted at in Ex. 3, where the angel of the Lord appeared to Moses "in a flame of fire out of the midst of a bush." The bush burned, but was not consumed. Strange anomaly! "And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt!" This was the wonder. If God had revealed Himself in the character of One whose burning holiness must consume all contrary to itself, who might abide? But He came down and revealed Himself in lowly grace in Jesus. He veiled His glory in that lowly Man. Still "he could not be hid." As the sun in piercing through the cloud proves the intensity of his beams by the light and heat which they convey, so Jesus in His lowly path of service and toil, sent forth His beams of love and light to enter the hearts of those whose need had penetrated His. He came down in grace to seek in a poor lost world for those who would trust His love, before the day of judgment. Thus God, who is a consuming fire, was not consuming, because He was revealing Himself in grace, but in a grace which reigns through righteousness.

He now announces His purpose to Moses: "I am come down to deliver them out of the hands of the Egyptians, and to bring them up out of that land into a good land and a large, unto a land flowing with milk and honey." Not a word is said of the wilderness, and its forty years of endurance and toil. His plan was to test them there, which He did; but His purpose was to bring them to the place where He could dwell, to a land that "drinketh water of the rain of heaven. A land which the Lord thy God careth for: the eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year" (Deut. 11). He would bring us into a place where His own heart can be satisfied, and where He may dwell with and enjoy His people. How different from the land of slavery where nothing is to be had for nothing, where no man gives! "For the land, whither thou goest in to possess it, is not as the land of Egypt, from whence ye came out, where thou sowedst thy seed, and wateredst it with thy foot, as a garden of herbs" (Deut. 11).

God has redeemed us for heaven and for His own glory to Christ. He has not redeemed us for this world at all, though He tries and tests our hearts here, and teaches us to test and trust His. So He announces His purpose to Moses, and says not a word of the wilderness.

Now when Moses came to announce God's purpose to redeem His people, Satan began at once to bestir himself. As long as the strong man armed kept his palace, his goods were in peace, but when a stronger than he appears, all is changed. Burdens are increased, and the tasks more severe. Bricks are to be made without straw. The quiet service of Satan, where all are asleep under his power, gliding down the stream, is easy indeed, compared with the moment when God begins to work. The deathfulness of a previous state is even preferred to the pressure of the enemy. The chains which had been noiseless and unfelt are now heavy, and their clank is heard. How many and how varied are the fetters with which Satan binds his victims! And these chains are the saddest of all which are noiseless, and therefore unfelt and unheard.

Cain's chain was envy. He could not bear to see one who had not toiled like himself accepted without an effort, as Abel was. Balaam's was the "wages of unrighteousness" which bound his soul in its fetters. He would gladly have died the "death of the righteous," but to break the fetters he so well loved, and to live the life of the righteous, he could not bear, and he was a lost man.

With Herod, it was his lust which bound his soul. In him we see the signs of deep workings of the natural conscience, so much so that "he feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly" (Mark 6). He seemed for a time to be an altered man. But the chain that bound his soul with noiseless power was too powerful for him to break, and to please a courtesan he beheaded John. How deeply solemn!

We might mention other cases in Scripture of this kind. Judas loved money; avarice was the noiseless chain, and it ate away his heart; no eye but the Lord's could see it. He grasped it more tightly, till the "son of perdition" "went to his own place." With the amiable young ruler, it was his possessions which bound his heart unconsciously to the scene, till Jesus put His finger on the chain, and "he went away grieved, for he had great possessions." With Gallio it was the careless indifference which we see in so many; "He cared for none of those things." With Felix it was procrastination. He trembled at Paul "reasoning of righteousness, temperance, and judgment to come," but put off repentance to a convenient season, which, alas! never came. With Saul of Tarsus, it was his robe of self-righteousness. Cleaving so closely to the heart, these chains are unfelt till the Lord interferes in mercy; then all is changed. Satan's bondage begins to be felt as it never was before, and all his energies are then put forth to frustrate the purpose of the Lord in delivering grace. Alas! we find that the people whom He has come to deliver now murmur. But we cannot wonder at this, as all was comparatively well with them in that service with which Satan had made them satisfied. But when the chains are touched they complain.

I desire to address the conscience of my reader as I pass on. Is there some noiseless chain, silently but surely woven round your heart, and, alas! it may be, unknown to you! Perhaps it has been touched now and then by the Lord, and the clank heard for a moment in your conscience; still yet you are unbound. It may be a chain which you know yourself — the Lord and conscience have made you aware of it — and still it is there. Some secret sin — something cherished and allowed in your heart and ways — unseen by the eye of others, there it rusts, and cleaves to you. Be warned, and look to Him who has pointed it out; be assured that as surely as His unerring eye has seen it, so surely can He snap the fetters that bind your heart; they will be like "the cords that were upon (Samson's) arms" — they will become "as flax that was burnt with fire."

Do not allow the terrible chain of procrastination to bind your soul till that "convenient season" which never comes; but be warned, and flee to Him (be you saint or sinner), and in His presence He will prove the truth of His words — "If the Son, therefore, shall make you free, you shall be free indeed" (John 8.)

Chapter 2.

Judgment Announced and the Way of Escape: the Bunch of Hyssop.

I pass over all the signs and wonders wrought in the land of Ham; and also over the compromises proposed by the enemy under the pressure of God's hand, until the moment when the final message was sent by Moses to Pharaoh. This we find in the eleventh chapter of Exodus.

And here I note the marked and striking analogy between this, and the Lord's present dealings of grace. With the message of the fullest and richest grace of the Gospel, comes the most solemn and final revelation of a judgment to come — as final as it is solemn and searching to the soul. No threat — no language of denunciation or declamation; but the terribly calm, clear statement of the utter ruin, after every trial and test, of man's estate; of the sure and certain perdition and eternal ruin of every soul with whom God will enter into judgment, according to his works. The truth has come and disclosed all: it has shown what God is, what man is, what Satan is, what the world is, what judgment is — all things are laid bare. He does not threaten; but has revealed judgment to come as the solemn result of grace despised.

"And Moses said, Thus saith the Lord, About midnight will I go out into the midst of Egypt." When all were asleep and apparently secure, the judgment would fall: "And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more." A cry when the blow had fallen. Signs and wonders had produced no contrition of heart: Pharaoh had hardened himself still more. Threatenings of judgment were of no avail. The plan of deliverance was unfolded by Him who knew His own requirements, and who was about to enter upon the scene as a relentless, righteous Judge. The supper-time was the time to hear and to act; when the midnight came the blow had fallen, and then it was too late. The procrastinator might plead how well he understood the plan of deliverance; but he had folded his arms and judgment had overtaken him. He might cry, "Lord, Lord, open!" but the door of mercy had closed for ever!

If we examine the parable of the Great Supper in Luke 14, we find that it was not those who were living in open sin who refused this final call of grace. I say final, because you will note that the Gospel Feast is set forth as the final meal of the day of God's dealings with men. The Lord was at dinner in the house of this Pharisee at the time. The supper is the last meal of the day before midnight comes. This is very significant and striking. The gospel comes after all God's previous ways of testing and trial have passed.

The morning of innocence, with its lovely moments of freshness, when God came down to visit His creatures, when His creation was unsoiled with sin, soon passed away and man fell, never to return to this state of creature blessedness.

Then came His noon-day dealings with man, now with a conscience obtained when he fell. During their continuance came the frightful wickedness of men and angels, the earth was filled with corruption and violence; and God had to wash the polluted earth with the mighty baptism of the flood. Then men set up the devil for God in the renewed earth, and the whole world was worshipping him, in the passions and corruptions of their evil hearts.

The afternoon testing of the Law followed. It told man what his duty was, both positively and negatively — its "Thou shalt," and "Thou shalt not," taught him what he ought to be. But it never disclosed what he was, utterly and hopelessly ruined. Nor did it tell him what God was, with a heart full of tender pity and perfect love. Then the prophets were sent to recall him to its observance lest judgment should overtake him, and these they stoned.

It was in the averting that at last God revealed Himself in Christ. Would man now be won? Alas, no! Not one single heart was attracted to Christ of itself. They saw no beauty in Him that they should desire Him. It was a lovely evening, after a day of storm and evil, which was ushered in so brightly; but how soon to close in around the darkness of the cross, where men quenched (as far as they could) the light of heaven.

God had another moment of mercy. The supper-time of the Holy Ghost sent down from heaven, with the message that "All things are now ready;" "Come," for the midnight of judgment was about to fall. But "all with one consent began to make excuse." Men who were not living in sin, but who were doing lawful and right things — attending to the farm, the merchandise, or their family affairs — even they also refused the gift of God.

I know nothing more solemn than the fact that when the Lord lifts the veil and points to the awful judgment of a future scene, in the parable of the rich man and Lazarus (Luke 16), we learn there the compelled remembrance (the deathless sting of remorse) of times gone by and advantages lost for ever, in this present day of grace. How dreadful then for the professor, the procrastinator, the careless man. "Son, remember!" tells its own tale more truly than the many words which might be used to paint the scene. But it is not my present task to dwell on this side of the picture; I desire rather to unfold in some measure the certain way of escape from this judgment to come. The one is as certain as the other.

God had a serious question with Israel on the night of the passover. They were sinners, and sin had constituted Him a Judge. He had come down to deliver them and to bring them to the land. He appoints a way in which he can righteously pass over them as sinners when judging the world. The blood of a spotless lamb was to be taken, and placed upon the two side posts and lintel of the doors of their houses, which were to be closed, and none of the people were to leave their houses until the morning.

I did not purpose dwelling lengthily on this well-known scene, which has been such a fruitful theme to others. But I would press a few points which may not have been fully noticed. In the evening the lamb was to be slain, and its blood sprinkled by the believing Israelite in the "obedience of faith." This was done by means of a "bunch of hyssop." Now this points to a most significant and important thought in connection with the gospel. Many know the plan of salvation, as it is termed; they are as clear as possible as to the truth that salvation is by faith alone, and that the blood of the Lord Jesus Christ, and it only, is that by which security from coming judgment depends. They know well those words, that "without shedding of blood is no remission"; yet they never have had, so to speak, the Bunch of Hyssop in their hands, though this illustrates the real link between their souls and their acceptance of the gospel. This is the point concerning which so many are ignorant. A Bunch of Hyssop is used in Scripture on two occasions. (I do not now refer to its typical import in the offerings: see Lev. 14, On one occasion it is used by an Israelite with blood (Ex. 12). On the other it is used in the hand of a clean person, for an Israelite, with water (Num. 19). In both cases it signifies humiliation. The Psalmist refers to it in this way in Psalm 51: 7, where he cries, "Purge me with hyssop, and I shall be clean." This was the moral cleansing of his soul by complete humiliation.

An Israelite who believed Moses concerning the plan of deliverance on that "night to be remembered," did not fold his arms quietly, as many, and do nothing. No; he was up and doing, in "the obedience of faith" (Rom. 1: 5; Rom. 16: 26). "Believing in his heart" the glad tidings by Moses, he was seen outside the door of his house, before the world "confessing with his mouth" the acceptance of this message, and thus appropriating his personal share in the efficacy of the blood of the lamb. It was truly humiliating for him to go outside before a world of idolaters, into whose sins he had sunk (Ezek. 20: 6-8), and confess that, although he was one of God's chosen people, he could claim no immunity from judgment but by the shelter of the blood of the lamb. He thus justified God and condemned himself. It was humiliating, but right to do so. "Let God be true, and every man a liar." Here is the link between the soul and Christ, which so many need. The Bunch of Hyssop has never been grasped; the soul has never bowed in the obedience of faith, and in the conscious reality of its state, not only believing the gospel in the heart, but confessing it with the mouth to salvation.

How many are the dealings of God with souls to awaken them to the sense of their need, that His heart may thus be free to pour its love into theirs! How varied are His ways to bring them down to the point of blessing — even the sense of their own ruin in His sight. Once there, there is no hindrance; how simple then becomes the story of His grace "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" (Rom. 10: 8, 9).

The poor thief was there in conscience, when he rebuked his fellow, and said, "We indeed justly." He had the Bunch of Hyssop in his hand at that moment. Not claiming superiority over the railing robber; not excusing himself; but justifying God, and condemning himself; then there was no hindrance to the love of Christ making itself known to bins. He believed in his heart, and he confessed with his mouth, and went to paradise with Jesus that day.

So with the woman of Syrophenicia; "Truth, Lord," confessed the fact that she could claim nothing from Him who was there before her, with His heart full of mercy. "Yet the dogs eat of the crumbs" — told that her heart had penetrated God's, and knew and believed that there was a blessing there even for one who had neither promise, nor right to claim His grace. It was the bowing of the conscience before the Lord in the obedience of faith; and the moment she is there the spring is touched — His heart is free to give the blessing which He had come down to reveal and bestow. "O woman, great is thy faith: be it unto thee even as thou wilt." You cannot think too well of God! Like Jehovah of old wrestling with Jacob until he brought Him to the point where He might bless him, Jesus, as it were, wrestles with her till she has a sense of her true state, and then the blessing comes.

An Israelite on the evening of the Passover, with the bunch of hyssop in his hand, conveys this truth to our souls. The blood he sprinkled was to meet and satisfy the eye of God. It was to present a righteous ground to Him in judgment, for passing over a man whose sins deserved that the blow should descend on him, even more righteously than on his Egyptian neighbour next door.

The midnight of judgment came, but all was settled beforehand, as it must be for us. Our sins cannot be worse in the day of judgment than now. God's way of escape from judgment then will not have changed. It is as certain now as then. His love has anticipated that day in giving His Son. His Son has come, and has presented His blood before God. God has pronounced on our state as sinners already; and the day of judgment cannot speak more plainly than "There is none righteous; no, not one!" Christ has borne our sins and put them away before that day comes, and God has sent the news of His having done so. "He that believeth not is judged already (ede kekritai) because he hath not believed in the name of the only begotten Son of God" (John 3: 18).

But you may say, I know it all. I ask then, Are you forgiven? Are you safe under the shelter of the blood of Christ? I do not ask, Do you hope to be so? I ask, Are you safe? If you believe God, you are. If you believe your own heart, you are deceived: "He that trusteth in his own heart, is a fool" (Prov. 28: 26). May you know what it is to have had the Bunch of Hyssop in your hand; your heart confessing that your only security is that God, against whom you have sinned, has looked upon that precious blood of Jesus, that He has accepted it already, and the day of judgment will not change its value, or make it less precious in His sight. In virtue of it He has declared, "I will pass over you." Do you dare to doubt that He has accepted it? You could not, for you know He has. I do not ask, Have you accepted it, but do you believe He has done so? The proof that He has is that Jesus is at God's right hand. "When he had by himself purged our sins, sat down on the right hand of the Majesty on high" (Heb. 1: 3). He has by Himself purged the sins, and he who believes has his conscience purged of them. Suppose some one has paid a debt which I owed and could not discharge; well, I cannot be sued for it, but I shall be afraid to meet my creditor. To be happy in his presence, I must know that some one has been kind enough to do it: so God declares that it is done. Then my conscience is free, and I can afford to look now into my heart, which I dare not do before.

The question of all our sins has thus been settled before the day of judgment, and according to God's mind. If not, we never can put them away. Christ cannot die again "death hath no more dominion over him." He "was once offered to bear the sins of many." I say "all our sins;" for all were future when that precious blood was shed — when Jesus bore them in His own body on the tree. If all were not there, if all were not borne and put away, they will most surely come up again at the day of judgment, and that would be eternal ruin. Thank God He has borne ours who believe. Others may reject it and perish, but there the love is, and there is the work of Christ to save all who believe in Him.

Chapter 3.

The Seal of the Holy Spirit on the Forgiveness of Sins.

On receiving the forgiveness of our sins, there results a most important matter for our souls. I allude to the sealing of the Spirit of God. The sealing of the Spirit takes place at once when we receive this forgiveness — when we believe in Christ. This is quite different from the work of quickening, which makes us see our need of forgiveness. It is the personal indwelling of the Holy Ghost in our bodies. This truth comes out very blessedly in the type of "the things which happened" to Israel. The moment the blood had met God's claims, the pillar of cloud and of fire descended. "And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people" (Exodus 13: 21, 22).

It was blessed to be safe from a God of judgment on the night of the passover. But God was outside, and the Israelite was within: there was no communion between them. They could have no thoughts in common with One who was judging. To keep Him outside the house was the thought of that solemn night. But now He comes down at once to take His place amongst the people whom blood has sheltered. Forgiveness was known, but deliverance was not; still the conscience was clear with God, and in virtue of this the cloud descended before they were out of Egypt.

A soul may know no other truth than the simple but blessed fact of the forgiveness of his sins. Never mind; the rest will come! God seals him. While Peter yet spake these words — "To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins" (Acts 10: 43) — here were quickened people, needing forgiveness, listening; there was Peter declaring forgiveness in the name of the Lord Jesus, and in virtue of His work — needy hearts accepted the message; it was this they wanted, and at once, as the words entered their hearts, "the Holy Ghost fell on all them which heard the word." No doubt He had been at work in quickening them before Peter's visit. He had created desires and the need of forgiveness which Christ alone could satisfy, but now He comes with the message of forgiveness, and they believe; consequently He takes up His abode in the bodies of those who believed in this message of pardon. This was the gift of the Holy Ghost; quite distinct from the gifts which, to mark His presence in the sight of others, were also seen at that day.

This makes the sealing of the Holy Ghost very plain. So it was understood by Peter, and taught by Paul. Peter tells them in Acts 2: 38 that, on the remission of sins, they would receive the Holy Ghost. Paul so teaches in the Epistle to the Romans. The blood of Christ having been shed ( Acts 3: 25); and the ungodly sinner having believed on Him that justifieth the ungodly ( Acts 4: 5), and who raised up Jesus from the dead, who had been delivered for our offences ( Acts 4: 24); "the love of God is shed abroad in our hearts (at once) by the Holy Ghost, which is given unto us" ( Acts 5: 5). All this is before deliverance is known ( Acts 6, 7) from their state as sinners before God.

Thus, the reception of the Holy Ghost is a positive result on our believing in Christ, for the forgiveness of sins. Much has to be learned doubtless, but the result is plain — the Holy Ghost dwells in us as a consequence, and as a seal; "Having believed, ye were sealed with that holy Spirit of promise" (Eph. 1: 13).

The tenth chapter of the Epistle to the Hebrews also shows us this truth. The moment the work of Christ is accomplished, the Holy Ghost is sent that we may know the forgiveness of our sins. "Whereof the Holy Ghost is a witness to us and their sins and iniquities will I remember no more" (Heb. 10: 14-17). Here it is not the witness of the Holy Ghost in us, which is spoken of, but that to us. He comes to dwell in the Church, and to tell us not only that Christ had purged our sins before He went on high, but to bring to us the testimony, that we may have our consciences purged, and that God will remember our sins no more! He will not be untrue to His own Word; nor to Him whose precious blood has been shed; nor to His Spirit's testimony to us. Thus we have the (unasked) presence of the Holy Ghost, consequent on the putting away of our sins through the blood-shedding of Christ; as Israel had the cloud and the glory (unsought), consequent on the blood-shedding of the paschal lamb. It was as if God desired to be with His people at once; so the moment He could righteously come down to dwell amongst them, He did so.

Chapter 4.

Redemption.

To possess the forgiveness of his sins is the portion of every child of God. An unforgiven child of God is unknown in Scripture. False theology may, and has darkened the souls of His people; or they may never have known the light. Still forgiveness is their portion, and they are forgiven whether they know it or not; but God would have them know it as well, and when they receive forgiveness, He gives them the Holy Ghost. It is no matter of attainment, but of simple faith; taking God's thoughts and giving up our own. "Abraham believed God;" that was faith. Experience will often contradict what God says, but faith is not experience, and we are saved by faith and not by experience. "The full assurance of faith" is the only normal Christian state. It rests upon what Christ has accomplished, and upon what the Holy Ghost declares in the Word of God. Unbelief may reject it and be lost; but faith — child-like, Christian faith — believes God; it "sets to its seal that God is true," and God sets His seal (the Holy Ghost) on him who believes.

But to know forgiveness is not to know redemption. A man may know his sins are forgiven for which he would have been judged, and in conscience still be in Egypt. He may think himself "a sinner" merely, still. He may suppose he is still a child of fallen Adam, and thus he may have no sense of deliverance from that state at all. Now it is one thing to know that I had sins, and that I had earned judgment for those sins, and that grace stepped in and sheltered me by the blood of Christ, both blotting out the sins for ever, and delivering me from a judgment to come; but it is quite another thing to know that I have been wholly delivered from a present state before God — that of a responsible and sinful child of Adam, and that I am now a forgiven child of God, and never can be a child of Adam again!

Here the truth of redemption comes in, and we have both. "We have (both) redemption through his blood, (and) the forgiveness of our sins, according to the riches of his grace" (Eph. 1: 7).

It was one thing for Israel to know that they had been safe from judgment on the night of the Passover, and quite another to have been saved out of Egypt. They had been slaves there, making bricks without straw. They are God's freed men, as they sing the song of Moses on the wilderness side of the Red Sea! Here is where so many err. They are trusting in Christ as their only hope; they may know too that their sins are pardoned, but they go on all their lives through, perhaps, crying out "miserable sinners" or "sinners." Plainly they do not know redemption, or this they could not do.

Suppose that an Israelite, instead of singing Moses' song of redemption, was crying out, because he found himself the same person still, "I am a poor slave in Egypt," what would you have thought of his folly? Yet there are plenty of the people of God in no better state. How thoroughly dishonouring to the work of Christ! But it satisfies systematic religion, and ministers to it. Redemption is ignored in its true force; I do not say in words, for, alas! that is one of the most successful plans of the enemy, to use orthodox words without their true import, and thus blind the souls of the people of God as to their real meaning, keeping them in darkness and uncertainty all their lives.

An Israelite who was redeemed was dealt with from that moment on an entirely new footing — never as a slave in Egypt again; but according to the new place and relationship in which he now stood with God, and so it is with the Christian.*

{*Here I may remark that we must not confuse two thoughts that are quite distinct in Scripture. I refer to Redemption and Purchase. Christ is the "Head of every man" — even the heathen. Every man must be presented to Him in grace now, or in judgment by-and-by, because of the rights He has over all men by purchase. This is alluded to in 2 Peter 2: 1, and in Jude, where it speaks of those who profess His name, denying the Master who had bought them; but it is not said that He redeemed them. In the parable of the Treasure, in Matt. 13, you have the man buying (agorazo from agora — the market-place) the field (the world), in order to obtain the treasure which he had found in it. He purchases the whole inheritance, the world and all that is therein; but He redeems His people (apoluo, from luo, to loose). Buying them makes them your slaves; redeeming them is setting them free! It is never said that He redeemed all men; it is said that He bought them; and therefore He has, on this ground, although not on this only, indefeasible rights over all men. A Christian is both purchased and redeemed. Made free by redemption from Satan and the consequences of his sins, he is Christ's by purchase — he is "bought with a price," and therefore is "not his own," but the possession of Him who has purchased him.}

And now comes another thing altogether: not merely have we to learn what we have done, and the forgiveness we need for this; but we have to learn a far more trying lesson — what we are, and the deliverance we have in Christ. We never obtain the sense of thorough deliverance from what we are, until we are forced to cry out, "O wretched man that am, who shall deliver me?" Forgiveness may be known in measure, at the same time, as we have seen.

This is unfolded in Exodus 14. They started to leave Egypt, but the bitter lesson was then learned that they could not deliver themselves. Forgiveness does not give strength, nor does the possession of life. And here comes in experience; but experience before deliverance, and therefore not experience on proper Christian ground yet.* Experience will never give deliverance; it will "bring me into captivity," but it will never set me free (see Rom. 7: 14-24); that is the work of another.

{*I would here notice the significant typical import of the fact stated in Ex. 13: 18. The people went up as far as Etham by five in a rank. (margin ) Now five, in the typical use of the number, means weakness — it is "relatively small." "Five thousand of you shall flee at the rebuke of five," etc. Here it was God's ordering that they should go out by five in a rank from Egypt; while on their side man's weakness must feel that it cannot deliver itself. Satan's power is typified by six, or its multiples: and "six hundred chosen chariots" of Pharaoh (Ex. 14: 7) pursued them to hinder their escape from his hand. This is the more striking if we compare it with the fact that they crossed the Jordan afterwards by five in a rank (see Joshua 1: 14; 4: 12). The beginning of the picture shows man's effort in his own strength which is only weakness to leave the territory, and deliver himself from the thraldom, of Satan; this he finds by bitter experience that he is unable to do, and that he must be delivered by another. The other end of the picture shows us that it is only man in weakness who is permitted to pass through, and man's weakness which God will use on the new ground of practice in the heavenly warfare, so that when he is weak then he is strong. They must by God's ordering leave Egypt by five in a rank, as afterwards they must also by His ordering, in the same way pass over Jordan, to meet the Canaanite on the other side.}

On the night of the Passover it was a question between God and Israel: on the day of the Red Sea, between God and the enemy. Was God or the enemy to have those whom blood had purchased? In the salvation of the Red Sea we learn in type the efficacy of Christ's death and resurrection in delivering from the world, and Satan's power who had formed it as a sphere in which to please the flesh in man. The blood of Jesus answered for our sins before God as a Judge. His death and resurrection takes us clean out by redemption into a new place; delivering us for ever from the attacks and accusations of the enemy. God counts to us in grace, and we possess by faith, the efficacy of what Christ has passed through for us.

The children of Israel had encamped at Pi-hahiroth, between Migdol and the Sea. Pi-hahiroth bears the significant meaning of "The opening of liberty." Here Satan's power is put forth in a final effort to frustrate "The salvation of the Lord." All his hosts are marshalled against the people, who are "sore afraid." But the Lord permits this pressure which eventuates in their learning Him in a far more blessed way than as a Judge. They experience what souls do who find that a day of quiet slavery to Satan was more easy to be endured than the pressure of his power against them, in their first efforts to escape. They may have dreamed of escape in days gone by; but now the trial comes. Will Satan permit it? The bondage of the Egyptians was preferable to this trying moment: "For it had been better for us to serve the Egyptians than that we should die in the wilderness" (v. 12). Death was before them, and up to death Satan wields his power. Once death is past, Satan's power is over.

Now God's resources are seen; the blood which had answered for our sins has come from the side of a dead Christ; but He has risen, and left the whole domain of Satan's power — nullifying death for him who believes. "Fear ye not, stand still, and see the salvation of the Lord . . . The Lord shall fight for you, and ye shall hold your peace" (vv. 13, 14). And Moses lifted up the rod of judgment, and divided the waters of death; and the people passed over to the other side through death, which stood before them a moment before. The Lord has gone into the last stronghold of Satan's power, and wrought complete salvation for His people. A very real work may have to be done in them, that they may know themselves, and that when put into the pressure of such a moment they may be forced to find that all must be of God. But the Lord has wrought the work of salvation for us; and what He has passed through is counted to us in grace. It is not merely that His blood has cleansed us from every sin and saved us from judgment to come; but He has died and risen, and left the whole sphere into which He entered; we have died also to the sin and sinful state for and to which He died in ending it before God; and now He liveth unto God. "Christ being raised froth the dead, dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once; but in that he liveth, he liveth unto God. Likewise reckon ye also (i.e., count it true in faith, what God has counted to you in grace) yourselves to be dead indeed unto sin, but alive unto God through Christ Jesus our Lord (Rom. 6: 9-11).

How then can Satan touch or accuse? If we have died with Christ out of the scene into which He entered in divine love, we have died to it for ever. Satan may try to follow (as Pharaoh and his hosts), and find that there is his ruin. He put forth his worst, in leading on the whole world against Christ to drive Him out of it; but therein Christ destroyed his power. His accusations are over; his attacks frustrated. He might accuse and attack one who is alive; but we have died with Christ, and this he can do no more.

If we were simple, this truth of deliverance would be simple too. But alas, we are not simple, and hence the bitter experiences we have to pass through, till we cry out, "Who shall deliver?" Then all is clear. We have been translated completely out of the place and condition in which we committed the sins, and as cleansed from them, put into a new place "in Christ" risen from the dead. By no efforts of our own could we ever reach this place. It is by complete surrender, and by giving up every effort that we obtain this deliverance in Christ, who has accomplished it all, and who now stands in this new place Himself.

You find this experimentally described at length in Rom. 7: 14-24. Not that these verses give you the experience of any person at the time they were spoken. They are the past experiences of a delivered man, who had struggled for freedom until he found he was rather getting further from deliverance than nearer the goal. He is now standing on dry ground, so to speak, and describing what he experienced before he was free.

You see a remarkable illustration of this in Jonah 2. He is put into the place where none could deliver him but God alone in the "belly of hell" — as he describes it. Three times over he promised what he would do, if he only could get out; but no! "I will look again toward thy holy temple." No; vows and resolutions will not do. "But," he cries, "I will sacrifice to thee with the voice of thanksgiving." Will this set him free? No. Again he cries, "I will pay that I have vowed." All in vain! Promises and vows, efforts and resolves which are made in such a state will not do; they all come from "I," and as long as "I" is recognised you have not given up "I" as one in whose flesh "dwelleth no good thing," and turned the eye away to Christ alone.

"Well," said Jonah, "Salvation is of the Lord!" Ah, Jonah, you have found out the secret; you have touched the spring of the lock, and you are standing on dry ground the next moment! How simple, and yet how blessed to have the eye removed from self — hopeless self — and turned in the sense of utter, helpless weakness upon Christ! Then all is done, and we are free!

In passing I may remark that there are three steps learned in the bitter experience of this chapter (Rom. 7: 14-24). First, the hopeless evil of the nature of the flesh, in which is no good: not merely that the tree has produced evil fruit, but that the tree itself is corrupt. Then, secondly, it begins to dawn upon the soul that, after all, there are good desires, and earnest longings to do the right thing for God. The very aspirations of a new nature, which is sanctified to the obedience of Jesus Christ, are there. The first cry of the quickened soul is "Lord, what wilt thou have me to do?" But oh, what distress of soul, to find that even with good desires and earnest aspirations after God, the evil nature is stronger than the good, and leads me captive, so that I do the thing I hate; and I detest and abhor the thing I do! Bitter lesson; but useful to learn. Lastly, then, I learn that I have no power over it, and some one else must step in and set me free. Sad enough to find its total evil; sadder still to find that it is not myself, and yet I am captive to its desires. But the moment I give "I" up, and cry "Who will deliver?" my eye has turned away from all the efforts of "I," and at once I am free. The Lord has been there in the depths, and the evil nature has been completely condemned in Him, so that I can reckon myself dead by faith and for deliverance; though in fact and experience, I find the nature alive, and its tendencies unchanged, but am entitled to treat it as "not I," but an enemy to overcome and subdue.

Thus we are "in Christ" — not "in Adam" at all, and now, for the first time, God will have fruit from us. All this work of redemption (Ex. 12 — 14) is what God has done for us. The experience we pass through is a work in us, that we may enter upon what He has accomplished. Now, for the first time, the mouths of those who in solemn silence ate the paschal lamb on the night of judgment; whose cries of fear had been silenced at the Red Sea by a God of salvation, are opened in a rich song of praise for what the Lord has accomplished in His delivering grace.

Thus sins, and death, and judgment, are all behind the delivered soul. The sins are gone — for Christ has borne them. Death is past for us in Him. Through it we pass (if we have to die physically) into the presence of the Lord, and "death is ours" — not now the wages of sin; but Christ having taken its wages, we are free, and instead of sinful man's portion, "after this (death) the judgment" (Heb. 9: 27); it leads us to the glory where Jesus is. Judgment is past, for He has borne the wrath, and he that believeth "hath everlasting life, and shall not come into judgment; but is passed from death unto life" (John 5: 24).

And "the waters returned, and covered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them: there remained not so much as one of them." "Thus the Lord saved Israel" (vv. 28-30). The same waters that silenced the foe, flowed back into their mighty channel; there was no retrogression — no return. Redemption once accomplished is accomplished for ever! The waters, flowing back in the channel, precluded the possibility of returning by that path into the land of slavery and sin

Chapter 5.

Praise: the Song of Grace and Glory.

"Whoso offereth praise, glorifieth me," saith the Lord. God is pleased to receive our praises for what He has done for us, as also for what He is. Who would refuse to sing to His praise! Who would be silent in rendering to Him "the fruit of our lips; giving thanks to his name"? But mark the moment when the note is heard. The enemy was silent, he had "sunk to the bottom as a stone," "like lead in the mighty waters." God had wrought, and Israel was free; now He will have His meed of worship. How can He be worshipped when the heart is not free, when the conscience is not at rest? Impossible.

The ordinary thought of worship is the going through of certain religious formularies, and a routine of praying and singing, and perhaps hearing a sermon. All well in their place, but such things will not be in heaven. Worship characterises heaven: "They shall be still praising thee; "They rest not day nor night, saying, Holy, holy, holy, Lord God Almighty." The Father seeketh those that worship Him in Spirit and in truth (John 4). Worship is the expression of our fulness, as of His blessedness. Prayer is the expression of our need and our dependence on Him.

God first cleanses us from our sins, that we may be happy in His presence. He bestows on us a nature which is capable of enjoying Him in the light of His presence. Then He sets us before Him, "holy and without blame" in Christ, seals us with the Spirit of God; then having redeemed us, Christ takes His place in the midst of His people to lead their praises up to God. He was alone in death, sin-bearing, and judgment; the moment He has accomplished this and has risen, He says, "In the midst of the assembly will I sing praise unto thee." (Compare Ps. 22: 22, with John 20: 17, and Heb. 2: 12.)

Now I believe we should sing as Christians — believers, if you please — or not sing at all. The idea of setting sinners, as such, to sing, has no warrant from Scripture. We should sing in the consciousness of our blessing, and to Him, or of Him who has blessed us.

We will examine some features of interest in Moses' song, the chorus of which was taken up by Miriam and her maidens, with timbre's and dances. "Music and dancing" were thus heard outside the house and bore their testimony towards others. Even if it provokes the elder son's enmity, it tells out the father's and the household's joy! (Luke 15)

There are two distinct parts in this song; that of Moses, and that of Miriam. Moses' song took in both the present grace that delivered, and also the future glory to which they were called. Miriam only sang of present grace, but did not take in the glory beyond. This is marked and striking, and the more so when we find that she died by the way, in the wilderness, before they entered the land (Num. 20). Doubtless Moses too died on Mount Nebo; for the Law, of which he was representative, could never lead into the possession of the land; but that does not affect the lesson which we learn here; besides it must have been so, as he "spake unadvisedly with his lips," and it "went ill with him for their sakes."

His faith saw the delivering grace of the Lord, and so he sung. It also saw the sure glory that would come, and it took in the Jordan (v. 16) and the entrance into the mountain of the inheritance of Jehovah, which He had made to dwell in; the sanctuary which His hands had established.

Miriam only sang of present grace. A lovely note to be sure! But the heart must enter into something more than the look behind into those mighty waters of judgment, out of which Jesus rose, having left our sins, and death, and judgment for ever! Such a joy would never carry us through the desert where faith and patience are tried and tested every day. It needs that the heart be carried into the glory beyond, where He is, and to rejoice in the hope of it in the time to come; in the present sense of peace with God, and the consciousness of standing in the present favour of God — that favour which is better than life. (Compare Rom. 5, verses 1 and 2).

She pre-figures here the first bright joy, so full and real, which we have perhaps experienced ourselves, or have seen in others. It is bright and blessed, but it is a joy that never lasts very long on the journey. You see it at times in those freshly converted. In such a state the soul frequently becomes occupied with the joy, and this frequently takes it off true dependence on the Lord, and a fall is the result.

There is another kind of joy which is full and deep, and which never dies. It survives all the vicissitudes of the way. No desert sorrows or privations can ever touch its spring. "Rejoice in the Lord always, and again I say rejoice" (Phil. 4: 5). The Lord is the spring of it here, and He never fails. Paul was at the end of the desert journey there, and yet he never was so full of this joy. There was everything to try and wrench his heart. Like the caged eagle, he was pent up in the walls of a prison — shut out from the fellowship of the saints — all they that were in Asia, the scene of his most successful labours, had turned away from him; the saints were going on badly — the Church failing  — need had pressed on his soul — and he was cut off too from that service which was his life: yet he finds marrow and fatness filling his heart, and his mouth is praising with joyful lips, in a dry and thirsty land where no water is (Ps. 63).

There is, as has been noted, another exceedingly lovely desire which springs up at once, seen in this song. It is to have God dwelling with them; the soul desires to prepare Him an habitation. It is going to dwell, by and by, with God in the land; but meanwhile it would have God dwelling with it in the desert: this is the alternative of John 14: 2 and 23. Satan is now in the Land; that is the strange anomaly in the present state of things. We are with God in the wilderness, and He with us: but with Satan, or rather against him in the heavenly places, in Christ Jesus.

The holiness of the Lord, too, is now spoken of for the first time. It was hinted at to Moses, in Ex. 3, in the words, "Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground." If God had come down to redeem His people out of bondage and corruption, He must have holiness; and now that they are free, they sing He is "glorious in holiness."

I believe we never understand what holiness is until we know redemption. You will find a sincere soul distressing himself dreadfully because he does not find holiness in his heart. He thinks rightly, Must I not be holy? You ask, Where do you look for it? And you find he is looking for it in his own heart. The fact is, he is not established in righteousness yet, and he is looking for holiness where "there is no good thing." But when he finds himself with God in righteousness, and redeemed, then it is all right to look for it as becoming the new sphere into which he has been introduced, to be with God. "Be ye holy, for I am holy" is all right then.

They are thus saved — but "saved in hope," as Romans 8: 24, says. It never takes you further than the wilderness, with a hope of the land and the glory, and meanwhile the groaning in unison with the Spirit here; but singing the praises and blessings of the Lord.

Chapter 6.

Heavenly Places.

Redemption is the starting-point of the Christian in his course and his relationships with God. Many and bitter are the experiences which lead the soul up to this; but they do not find the soul consciously on proper Christian ground at all. This redemption is in Christ. We come into all the blessings and benefits of it on believing — but the work was done long before — our sins were borne, and all was finished before we came on the scene. Then came the work in our consciences which made us feel our need of cleansing; then of deliverance; but it only led us into the value of what Christ had already accomplished. This is note learned by experience — though experience may lead up to it — but by simple faith in Christ. Faith is the empty hand which stretches itself forth to be filled from Him; and true faith may always be tested, in that it has Him for its object!

Some are troubled, too, about measures of faith, as to the assured sense of deliverance or otherwise. There are no measures of faith in this respect. Faith is faith; and there is no such thing as faith in the Lord Jesus Christ that does not save. You may ask, When? I reply, When you have got it! Just as a drop of water is water as much as is the Atlantic Ocean; so faith is faith — be it great or small. Faith casts the soul wholly upon God and what He has said, apart from feelings or experiences altogether. No doubt when faith is simple right feelings and experiences will follow; but it rests upon the word of God as its true and only basis.

It may now be demanded, why I have brought together the heavenly place of a Christian, immediately following the salvation of God, and complete deliverance of the soul out of all its former relationships and responsibilities. Has not, it may be asked, the great and terrible wilderness to be traversed before we reach that place on high? Did not Israel wander for forty years in the desert before they arrived in Canaan?

This was all true with them. They traversed the one to reach the other. We have, on the contrary, reached our Canaan already, as being in Christ; it is then, and only then, that we have found the world a wilderness to us. I do not think we ever really find it so, until we are conscious of our place and possessions on high "in Christ" — united to Him by the Spirit of God. I do not say that with all it is so known; many think the wilderness of life has to be traversed before the soul is conscious of its place on high — but this is not God's way. "Not as the world gives" gives He unto us. He brings us into all that Christ possesses as a Man before Him — and this is a present thing. There is no experience at all in learning this. Much experience had brought the soul to the consciousness of powerless fear, and such exercises of the heart and conscience that it might learn God as a Saviour — delighting to save!

But God has brought a Man into glory, and seated Him on the throne of God. Faith tells us that there is a Man in heaven — faith which is based upon the testimony of the Scriptures. They tell us that this is the new place for man by redemption. If I look upon Him as the forerunner, He has entered in for me, If I look upon my union with Him in that new place, then I am united to Him who is there. If I was alive in sins, He shed his blood and put them away. If I was dead in sins, He died for my sins. If He was raised, God has raised us together with Him. If He is gone up on high, we are raised up together and seated together in heavenly places in Christ Jesus. There never was such a thing as a man being united to Christ in heaven before the Holy Ghost came down from heaven to dwell in our bodies. There never was such a thing as the Holy Ghost dwelling in a man whose conscience was not purged, and this could never have been until after the work which purges the conscience was done. Hence no saint before the cross ever knew all his sins put away, and his conscience purged. He knew of certain sins being forgiven. Nathan is sent to tell David of his horrible sin in the case of Uriah being put away. But no one ever knew God in the light of His presence within a rent vail, and that the very blow which rent the vail had put him in God's presence without one single sin! As a consequence, the Holy Ghost never was given till Jesus was glorified. (See John 7: 36-39).

The Holy Ghost inspired the prophets; came on them for a time, and then left them. He did this even on men who were not converted to God at all, as Saul and Balaam. He guided and taught the saints, and quickened the souls of sinners; but He must have the conscience purged of every sin before He could dwell in our bodies.

The Spirit of God wrought in souls, and they were born again of the Word and Spirit of God. They had a new nature, which longed for complete deliverance before the cross made it possible that God could make known to any that all their sins were there put away. The children of God were then in bondage, hoping for a Saviour, and a salvation which they needed. Still none of them had the Spirit of adoption — the Spirit of His Son, whereby they could cry "Abba, Father," given them. Now, it is true (since the cross) that "Because ye are sons (already, by faith in Jesus Christ; Gal. 3: 26), God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father" (Gal. 4: 6). We stand thus consciously in relationship to God as our Father, which no saint of God ever did; although they were born of God, this relationship as sons never was known. Confidence in God characterizes the Old Testament and before the cross; relationship characterizes the New.

The people of God before the cross were under the "forbearance" of God. When the cross came and discharged all God's claims, and purged their sins, they are on another footing altogether. They now stand as those who have been righteously forgiven and justified. Romans 3: 25, 26, brings this truth out very plainly; "Whom God hath set forth a propitiation (or mercy seat) through faith in his blood, to declare his righteousness for the passing over (margin), of sins that are past, through the forbearance of God; to declare at this time, his righteousness; that he might be just, and the justifier of him which believeth in Jesus."

Suppose a man owed a debt which he could not discharge. Well, some kind person says he will be security for that debt. Then his creditor forbears with him; he does not press his claim. Still the creditor's claim has not been settled, nor is the debtor relieved; the debt hangs over him still.

But suppose the rich man has kindly discharged the debt himself, unknown to the other. How very kind! you exclaim. But still the debtor's mind is not relieved; he thinks he is still under the forbearance of his creditor. Then some one comes with the news that all has been discharged, and that the creditor wishes to assure the person that he wishes him to know it, and not be afraid to meet him any more.

Now this forbearance was the state of the saints before the cross — they confided in God — trusted His promises. They knew that some day or other these promises would be fulfilled. They thus lived and died in confidence in God. God was looking on towards the cross, and the Son was in the heavens; the One who had presented Himself to come some day and do all God's will (Ps. 40: 6 — 8). Thus God waited, and His people were under "the forbearance of God;" and the Son was security, so to speak, for their sins; one day or other He would take up the claim and discharge it. At last came the Son of God; in holy love He took up the work — "bore our sins" on the tree, discharging every claim. He died and rose, and went on high. From the heavens which He entered by His own blood (Heb. 9: 12), He sent down the Holy Ghost with the message that the sins were borne and put away, and thus our consciences are purged in receiving His testimony to us (Heb. 10: 15-17); then having believed this testimony to us, He then comes to dwell in us, uniting us to Him who has purged our sins, and then making us members of His body, of His flesh, and of His bones!

But more. Then comes out all God's delight, and the purposes of His love. He gives us the same place, and joys, and blessings, and inheritance with His own Son! He had become a Man, and as a Man — the firstborn amongst many brethren He took His place in glory, and God set us in Him there on high. He has blessed us with all spiritual blessings in heavenly places in Christ (Eph. 1: 3). He has quickened us together with Christ; raised us up together, and seated us together in heavenly places in Christ Jesus (Ephesians 2: 6).

Thus His people have, by sovereign grace, this new and wondrous place, and they should be the exponents of a heavenly Christ, on earth, by the Spirit of God. The Church of God, looked upon in the truth of it, is the reflex on earth, produced by the power of the Spirit of God, to the glory of Christ in heaven.

We will now examine this a little more in detail. Forty years' endurance brought Israel up to the plains of Moab, and Jordan lay before them. The wilderness is a subject of deep interest to our hearts. In no place do we so learn the sympathies and tenderness of Christ as there, where faith and patience are tried and tested — where God leads and feeds, and trains His people in obedience and brokenness of will, for the heavenly warfare of the land. This is not properly the subject of these papers, though we may enter a little upon it in the next chapter. They had been safe from judgment forty years before in Egypt, on the night of terror. They had come out of it by redemption, never to return by that way again. Still they were not come in to the Canaan to which God had purposed to bring them; and there rolled the barrier to the land. The Jordan is commonly taken as a type of death, and very justly. But it is not death physically — or in other words the death of the body. It is the fact of Christ's death and resurrection being counted to us in grace, and so used that it is death and resurrection morally to us, leading us "in Christ," into a new scene altogether; a place where we know no man after the flesh, yea, if we had known Christ after the flesh, yet now henceforth know we Him thus no more (2 Cor. 5: 16).

We read in Joshua 3, that the Ark of God — borne by the Levites — was first to pass down into the waters of death, the last token of the enemy's power. There was to be a space between it and the Host which followed after. Then as the feet of the priests touched the brim of the waters, they stood upright on an heap, and all the Host of the Lord passed over into the land in which the Lord delighted, at the other side of Jordan. God had passed over them when He was judging Egypt. They passed over here, when it was a question of sovereign grace bringing them into the land in which He chose to dwell.

None could pass that way till Christ first was there. He must dry up that mighty stream of death in which God's judgment was expressed. He must thus end human life, which the enemy could touch, before He introduced us into the life beyond it all. The waters compassed Him about, and flowed over His head. Deep called to deep as they reached His soul. But all was borne, and the bed of the river of death proved, as His people traversed it with dry-shod feet, that all had borne down upon Him; "All thy waves and billows passed over me."

The priests "stood firm," bearing the Ark; and "the people passed over right against Jericho." There was the organized strength of the Enemy in unbroken power — the seven nations of Canaan were also there. Thus has the Lord died and risen; ascended on high He has entered, as Man, into a new sphere for man, and has introduced us into life on the other side of death, and given us all that He possesses as Man.

In Ephesians 1 this new place is unfolded according to the counsels of God. It is remarkable that there you have an allusion, not only to the Passover and Red Sea; that is the judgment of sin, and redemption of the people of God; but we have also in it the Ark in and out of the Jordan, and in our Canaan — the heavenlies. Thus, the whole wilderness is dropped; fulfilling most fully in the antitype the statement of God's purposes to Moses in Ex. 3: 8, and the full result of those counsels in introducing man into His presence on high.

Thus we read (v. 7), "In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace." The blood of Christ, on the ground of which we have this forgiveness and the redemption which is in Christ, is the way into those counsels of His grace and purposes in Christ before the world began. Then we read (v. 19) of "The exceeding greatness of his power to usward who believe, according to the working of his mighty power which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in heavenly places." Thus the true Ark of the Covenant has been in the waters, and in the next chapter (Eph. 2: 3-6), the people of God have passed through. "Even when we were dead in sins, he hath quickened us together in Christ, and hath raised us up together, and made us sit together in heavenly places in Christ Jesus."

We have thus been introduced into this new land. We might say in the language of Psalm 119: 3, "The sea saw it and fled: Jordan was driven back." As the Psalmist links together the deliverance out of Egypt of the Red Sea, and the entrance into the land through the Jordan; so does the breadth of the purposes of that God, "who is rich in mercy," take in, in Eph. 1, 2, our present introduction into "heavenly places in Christ Jesus," as the people whom He has cleansed and redeemed!

Chapter 7.

Canaan First; then the Lessons of the Wilderness.

The people of God are a heavenly people — they are already "in the heavenlies in Christ," as we have seen. We require no experience in learning this blessed truth — nothing but simple faith. We pass through many experiences before accepting the truth of being dead with Christ to our whole sinful state as children of Adam; the more so when experience contradicts God's Word, and we find we are, if we look at ourselves, still alive. The evil nature is still ready to lend itself to everything contrary to God. But for faith, and for God, it is dead. The only thing which lives in us, in His sight, is that new nature which He has given us. The feeblest throb of it is fragrant before Him, because it is the exhibition of the life of Jesus, in whom was all His delight, in our mortal bodies.

We have thus been introduced into a life on the other side of death and judgment. The very life we have in Christ is a witness that our sins are all put away. Before He bestowed it upon us, He first bore the sins which He found in the way, as He passed down, in holy love, into the depths in which we lay — "dead in sins." He then rose, leaving them all behind. He introduced us into a peace on high with God — a fitting sphere for that life to grow and flourish. He gives us the glory He has as a man: the possessions of all He will inherit. Then He looks for the works and fruits suited to that new condition which God had foreordained for us to walk in (Eph. 2: 10).

Thus, in this new place, having this new life, and being already set in possession of all things in Christ, we are not in Egypt; we did walk according to the course of this world; we are not in the wilderness; but we are in the heavenly places, which are our Canaan: "We are not in the flesh, but in the Spirit." And here comes in the paradox of the Christian state. He looks on high and sees Christ in the glory, and is conscious that he is in Him. He looks below and he finds himself traversing a world under Satan's power, in which there is not a breath that is not noxious to the new and heavenly life within. But having first begun in the glory, with the consciousness of His place there, he is in the race which leads to the attainment of the goal — the prize of the calling on high of God in Christ Jesus. He looks at himself, and he can say, "as having nothing." He looks at Christ, and says, "yet possessing all things."

Now, there is no place for learning the tender sympathy of Christ — the blessings of a Father's love and patience and care as in the journey through. True, he must first have reached by faith the Canaan to which be has already come in Christ. Then he finds that this world is not the sphere in which God can bless him fully; but that there is no place where his own heart is more thoroughly learned, and the heart of Christ, as in the wilderness way.

In Deuteronomy 8: 2-5 we read — "And thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thy heart, whether thou wouldest keep his commandments or no. And he humbled thee, and suffered thee to hunger, and fed thee with manna (which thou knewest not, neither did thy fathers know), that He might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live. Thy raiment waxed not old upon thee, neither did thy foot swell these forty years. Thou shalt also consider in thine heart, that, as a man chasteneth his son, so the Lord thy God chasteneth thee."

The wilderness is the place of education for our warfare in the land — the place where faith and patience are tried, and where the ultimate thought of God in the training is that obedience may be perfect, and our wills broken, by learning to live by every word of God.

The first stage in the wilderness journey gives a character to the whole. We find it in Exodus 15, just after the song went up to the Lord. The first thing we have to do is to give thanks unto the Father, "Which hath made us meet to be partakers of the inheritance of the saints in light: who hath delivered us from the power of darkness, and hath translated us into the kingdom of the Son of his love, in whom we have redemption through his blood, the forgiveness of sins" (Col. 1: 12-14). This takes in the whole range of what God wrought from the night of the passover, until the morning when the note of praise ascended to Him from the hearts of His redeemed people, on the shores of the Red Sea, in which the hosts of Pharaoh had sunk to the bottom as a stone. Then we need to be strengthened according to the power of His glory unto patience by the way.

The salt or bitter waters of death have delivered us, because they have been borne by Jesus. But now we must taste them because we have been delivered. We must find that death is in the scene. Tribulation is our portion in this world — but in Christ, peace. What, then, must we learn? That we are crucified with Him; that the cross, in which we can glory, when put into the trial, makes it sweet indeed. Take reproach — how bitter to endure! but let it be the reproach of Christ, and how different is the taste! Take the needed discipline of His hand in correcting that which is evil in us, or likely to spring up in our hearts — how hard to be borne, how hard to be continually humbled! Now if we were thoroughly humble we should not need to be humbled, but because we are not, we must be broken down. See the thorn given to Paul. He goes to the third heaven, where no one had ever been before and returned again but Paul, and now he must have his thorn. What trying work thus to be humbled before others, just because he had been in the heights! He did not need it there, but he did when he returned, and lest he should boast of having been there, he must have a thorn in his flesh. He prays thrice that it may depart from him. It was the bitter water to Paul. But no! The Lord knew better than Paul what was needed, and he must have the thorn. Very well, says Paul, "most gladly;" "I glory in it." Ah, Paul, now you are at Elim! You have made an Elim of the trial, and you can sit under His shadow with great delight, and His fruit be sweet to your taste.

There are three sorts of tribulation or dealings of God in the way of discipline in the wilderness with us. First — Tribulation in which we may glory; for instance, suffering for Christ in this evil world. This is different from suffering with Christ. All Christians suffer with Him, because they possess life in Him, and that life must necessarily suffer in a scene which was all suffering to Him. If we suffer with Him we shall also reign with Him. But to some the suffering comes for faithfulness to Christ; it is also looked upon as a gift. "Unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake" (Phil. 1: 29). In this we can indeed make our boast. How far this goes beyond suffering for conscience' sake! A man to suffer for it may be a loser, because he does his business conscientiously: perhaps his profits may not be as large as those who have no conscience in the matter. But the same man may have found the pathway of a rejected Christ in this evil world, have had grace to turn his feet into the track, and the result may be that he loses his business altogether. The mistake is in judging things merely as right and wrong by conscience. Conscience is never a guide. Paul followed his conscience, and persecuted Christ and wasted the Church of God. Following Christ is the only sure pathway, and it is a Christ whom the world has cast Out, and whom God has set in glory. Can I have better treatment from the world than He had? "If ye were of the world, the world would love his own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me they will also persecute you; if they have kept my saying, they will keep yours also. But all these things they will do unto you for my name's sake, because they know not him who sent me;" that is the Father (John 15: 19, 21).

There is a second kind of suffering under which I must humble myself, and in which I cannot boast. I allude to the suffering of various kinds which comes under God's righteous government, and from Him as a Father, for evil allowed and unjudged in our ways. The Father, without respect of persons, judgeth according to each one's work, therefore we have to pass the time of our sojourning here (to which this judgment applies) in fear; there is no fear in heaven (1 Peter 1: 17). How much these retributive dealings of a Holy Father with us are forgotten!

Then there is another tender and merciful order of chastening or discipline, which is more what Paul also had to endure. It is a preventive discipline, because of a tendency to be puffed up. The Lord knows our hearts well; who knows them better? and His dealings are suited to the temperament of each, and to the tendency of each to get away from Christ, to which each is most liable. "He withdraweth not his eyes from the righteous;" His eyes are on them for their good, and the righteous should not withdraw their eyes from Him!

A striking fact comes out now. I mean when the Marah bitterness is approved of, as God's true and loving yet firm dealing with us, the sorrow and bitterness become but the occasion for the next step; the cross sweetens the cup. It brings to mind that murmuring self has been dealt with on the cross, and when self is gone, then the bitterness that self tasted is gone with the self that tasted it. Then the soul is at Elim with its wells and palm trees, its refreshment and shelter. But I allude to something else which is not told us in Exodus — their return to the Red Sea again. How strange to go back to that through which they had just passed!

If we turn to Numbers 33 we find the interesting itinerary of the journey, step by step, and stage by stage, marked and registered under God's eye. From Pi-hahiroth to Marah, from Marah to Elim, and from Elim, with its fountains and palm trees, back again to the Red Sea! (vv. 8-10.) What do we learn from this? I believe a blessed lesson. We should be able to turn now, without a quiver in our hearts, and calmly survey that death by which we have been delivered — the death of Him who passed through its dark raging flood for us. We can contemplate it as that which silenced every foe; "The waters covered their enemies; there was not one of them left" (Psalm 106: 11).

Chapter 8.

"Gilgal": the Stones of Memorial in the Jordan and at Gilgal.

God has thus given us eternal life in His Son — a life on the other side of death and judgment, which were borne by Jesus before it was bestowed. This life is a witness that the sins we had committed are all for ever put away. When He was passing down in holy love into those depths where we lay "dead in sins," He found our sins: He took them up and made them His own — died and rose, leaving them all behind Him at His cross.

We have also been introduced, "in Christ," into a new sphere on high with God; a fitting place for the life He has bestowed. He has given us in title the glory He possesses as Man, and the possession too of all He will inherit by and by. Thus, in this new place, we have wholly left the Egypt to which we once belonged, and the wilderness which we traversed, as we look at ourselves "in heavenly places" "in Christ."

And here comes in the double character of the Christian state, as we have before said. If he looks up he is in the heavenlies in Christ Jesus, united to Him by the Holy Ghost sent down. But he is traversing the desert as a pilgrim and stranger, if he looks below; a place in which every breath is noxious to the heavenly life he possesses in Christ. He has begun in the glory, and he is in the race which leads to the attainment of the goal; the mark for the prize of the calling on high of God in Christ Jesus. He looks at himself and can truly say, "As having nothing;" he looks at Christ, and says, "Yet possessing all things."

The first spot where Israel's feet stood after crossing over was at Gilgal. There is no student of Scripture who will not have noticed the deep importance of this spot subsequently, in all the wars of the Lord, as also in the history of the people. (See Joshua 4: 3, 8, 19; Joshua 5: 9; Joshua 6: 11, 14, 23; Joshua 9: 6; Joshua 10: 6, 15, 43; Joshua 14: 6.)

Here I may remark that Canaan is not the type of the Father's house where we hope to be when the Lord comes and receives us to Himself, and conducts us to that scene of bliss. There will be no conflict, no enemies found in that place of rest. Canaan is a figure of the heavenlies which we are in, as a present thing by faith; and as united to Him who is there. All is yet in possession of the foe. The heavenlies are the abode, for the time, of wicked spirits — the rulers of the darkness of this world (Eph. 6: 12). We have therefore, to maintain our place as heavenly men, under the Lord, against all the hosts of Satan's power.

Gilgal has five characteristics, of which we shall now hope to speak in detail. They are —

First, The stones of memorial set up at Gilgal, and those in the Jordan.

Secondly, The characteristic of the place — Circumcision.

Thirdly. The eating of the Passover there, on the plains of Jericho.

Fourthly, Feeding upon the old corn of the land of Canaan; and —

Lastly, The presence of the Captain of the Host of the Lord, who now presents Himself to lead a circumcised people to victory.

If all things then are ours, there is that which we never may and never would lose sight of; nor would our God allow it to be so. I mean the way into this new sphere, and what it cost the Lord of glory that He might have us there. It would seem as if He only waited until His people were safely over, to speak of that which was nearest to His heart (Joshua 4: 2).

There were two heaps of stones of memorial set up. One, at the command of Joshua, by twelve men, in the place where they lodged at Gilgal. This was composed of twelve stones taken out of the spot where the Ark stood firm till all had passed across dry shod. The other by Joshua himself, in that spot where the feet of the priests bearing the Ark stood, in the bed of the river of death. No doubt both are attributed to Joshua (v. 20), but there is a striking significance in the difference.

There are two ways of looking at these stones. They point to the Lord Jesus Himself at the moment when the waves were flowing over His holy soul in death. And they point to Him as the risen One, who was dead, and is now "alive for evermore." They also point (for such is the perfect identification between Him and His — He the Redeemer, they the redeemed; He the Sanctifier, they the sanctified) to our being now one with Him in life who was dead, and who lives for ever; also that as thus risen with Him, we are dead with Christ.

The moment we are introduced into this life in resurrection, the remembrance of the path into it for us — the path of death for the Lord, is the constant food of the soul. Instead of death having fed upon us, its lawful prey — we feed upon death; but this death is the death of the Lord. It was thus we received this life at the first; eating the flesh, and drinking the blood of the Son of Man; thus appropriating Him in faith, and in the consciousness that except thus we have no life in us (John 6: 53). Having fed upon Him by faith in death, and having received eternal life in Him, we live by that which produced it. We feed upon Him as risen, and who was dead, and thus we live by Him. "He that eateth me, even he shall live by me" (John 6: 57). This is practical life: all else is death. It is but the Adam life (if you can call it such), and God owns it not.

The Lord instituted the supper when here below on the same night on which He was betrayed; but this was not enough. We do not (as the Church of God) eat the Lord's supper merely as thus appointed. He has gone on high in glory, and again — as the true Joshua, type of a heavenly Christ, by power of the Spirit, Leader, and Guide of His people — has He re-instituted the feast. It is from the heavens He speaks through Paul, by the Spirit of God sent down; and thus does the Church of God partake of it in the unity of one body. It had not this character as at first given, and the Church of God partakes of it, as the symbol of its unity as one body — breaking one loaf, which expresses this unity. "The cup of blessing which we bless, is it not the communion of the blood of Christ? The loaf which we break, is it not the communion of the body of Christ? (i.e., His own body.) For we, being many, are one loaf, one body (i.e., the Church, His body); for we are all partakers of that one loaf" (1 Cor. 10: 16, 17). With Israel, it was twelve stones, as the symbol of the unity of the twelve tribes. With the Church it is "one loaf" — because it is "one body" in union with its Head in glory. There is no room in this for the independency of the present day. There is no room for the self-will of man in having as many tables as he pleases, or each one for himself; as many have done through the "commandments and doctrines of men."

Thus the Church of God, if obediently acting under a glorified Christ, by the power and direction of the Spirit of God, has the precious memorial in that feast (in its verity), the touching and heart-searching remembrance of the death of the Lord, antitype of these stones taken from the bed of death. We carry with us death, which once was our enemy, but now our ally, to this place of strength. She is conscious of her union with Him who died. There was no union with Him till He rose. Till then He abode alone. But also (now that we are in union with a risen Christ), we know that we have died with Him, and are now risen with Him, and thus introduced into this sphere of glory.

Oh what a crowd of thoughts would freely flow through our hearts, by the Spirit of God, were we to meditate further on those that present themselves as we contemplate this feast! But we must be satisfied in presenting the meaning as far as we can in this meditation; bearing in mind the basis of our thoughts as noted in our introductory chapter.

The other heap of stones was set up by Joshua, in the bed of the river Jordan. The first heap, set up at Gilgal, was placed there by the twelve men, at his command. These he is said to have placed himself, in the place where the priests' feet stood firm with the Ark. To me this difference conveys a most touching truth. We are are told in v. 18, that the waves flowed on, over this second heap of memorial stones, as soon as the Ark of the covenant, borne on the priests' shoulders, came up out of Jordan: "and there they are unto this day."

Both these heaps of stones refer to Him in His death, and in His resurrection. They also speak to us (because twelve were thus used in the type) of our being risen with Him who was dead; and as risen, we know too that we have died with Him.

One heap — that at Gilgal — was ever to be seen; while the other was hidden, deep in the waves of the river. There are two sides, so to speak, amongst the host of thoughts which encircle the Lord's Supper, one of which the church has always — but I do not think that practically she invariably enjoys the other. The stones which the twelve men took under Joshua's command (or with us, the Church acting under the power and directions of a heavenly Christ), are ever to be seen and enjoyed. She always has the remembrance of Him in His death, carried to the place of communion — the ever freshly-speaking memorial of her blessing, and of the death of Him who gave Himself for her. "Till he come" marks its continuance. But, let me ask my reader, do we always have that of which the second heap of stones speaks? Is Christ always free (it was Joshua's action in the type) to lead us to the brink of that river? — are our hearts always in order that we may be led there? Yea, more; are our souls spiritual enough to be so led? Can He, I say, ever freely lead us back to the river — while we have only stepped to that spot from the Gilgal where self is gone, and put back the stream — draw aside the vail of waters, and allow us to gaze down into their depths, and behold the spot where His precious feet stood fast; and let us read His heart, and His sorrows — His cry!

How blessedly have we enjoyed Him speaking to our hearts, of our blessing in feeding together in peace at the Supper of the Lord; but have we always been let into what flowed through His heart at that memorable hour? I can answer for myself — perhaps for others — No!

Oh, for the children of God to come together in such condition of heart and conscience, that He might be ever free to manifest Himself and allow us thus to discern His body! That we might not only have (what, thank God! we ever have) the truth conveyed to us in the heap of stones at Gilgal; but that He might be free to carry us in company with His spirit to the place His holy soul was, when deep called to deep at the noise of God's waterspouts (Ps. 42: 7); when the waters compassed Him about (Jonah 2: 5); when they flowed over His head (Lam. 3: 54); or when they came in to His soul (Ps. 69: 1); letting us into the secrets of those moments when nature veiled her head; when the sun put on his mourning, and the rocks rent, because the Son of God was pouring out His soul unto death; when His heart was like wax, melted in the midst of His bowels! (Ps. 22: 14.) There in His solitary path through death's river, He stood fast, there was God most fully glorified; there to the Father was presented a fresh motive to love His Son. And He values our remembrance of His love — now that we are free to think of Him who gives us His company at Gilgal.

Thus we have death, our foe, converted into our ally in this new scene; and Joshua, in his explanation of these stones of memorial, takes in the Red Sea in looking back (Joshua 4: 23); as Moses' faith, in the song of deliverance, took in the Jordan when looking forward to the completeness of God's salvation (Ex. 15: 16).

Part 2.

Chapter 9.

"Gilgal": Circumcision, Positional and Practical.

Satan has lost his prey! "He who had the power of death, that is the devil" (Heb. 2: 14), can go no further than death; there his power ends. He put forth his worst at the close of the Lord's pathway here; but he was not subject to Satan's power. It was sin occasioned his having this power, and there was no sin in Jesus. "The prince of this world cometh, and hath nothing in me" (John 14: 30). The Lord entered his domain and destroyed his power for ever, for faith, and for God. He could not then bar the victorious exit of the people out of the house of bondage; nor, therefore, can he now hinder the entrance of the people into the land. If Christ died and rose for us and delivered us out of the one; we have died and risen with Him by faith, and entered in Him upon the other.

But if so, we must practically hold ourselves dead. Satan can work in this new sphere upon all that is in our hearts, if we do not reckon ourselves thus dead; this were ruin indeed, for there is no retrogression from the place of this heavenly warfare. Satan bestirred himself and the burdens were heavier to bear of old. Now he bestirs himself again on other ground. But he is cowed in the presence of the redeemed host of the Lord. He might be a roaring lion, seeking whom he may devour, in the wilderness journey, and frighten the people very much indeed; but here his heart melts "because of the children of Israel." "And it came to pass, when all the kings of the Amorites, which were on the side of Jordan westward, and all the kings of the Canaanites, which were by the sea, heard that the Lord had dried up the waters of Jordan from before the children of Israel, until we were passed over, that their heart melted, neither was their spirit in them any more, because of the children of Israel" (Joshua 5: 1).

Now his whole tactics are changed; a more subtle warfare than ever must now be carried on. "The wiles of the devil" are now the resource; a cowardly, hidden, plausible, but deadly strife. There never was a time when the children of God needed to believe it more than at present. You can hardly take up a book, even if endorsed by the highest names in religion and learning, without finding an adder in the path; a serpent in the grass. Some devilish heresy, or some infernal infidel thought, glossed over and covered up apparently with the garb and language of Christ! Religion, science, antiquity, Scripture, are all enrolled under his banners in this conflict against the Lord and His people. It is not a little open power (at least around us here); but the quiet deadly crusade against the truth, on all hands. Crowds have deserted the Lord's standard, betrayed by his plausibility. Crowds have never found their place beneath its folds. The smoke from the pit clouds their perception, and stifles the consciences of His people. The very persons who profess to love Christ, and who take the place of conservators of the truth, are enlisted to stamp it out, or hinder those whom He loves from taking up the cross in this heavenly warfare.

The "world" is enlisted; and religion adopted as the fashion of the day. The "flesh" is in the saints of God; the "world" is the sphere where flesh can find itself at home when the heart is not with God. The old grossness of the "world" is abandoned: it is now "the thing" to be a religious man. The world has patronized Christianity, and is on its good behaviour. But I must stay my pen. The Lord grant that His people may be able to say "We are not ignorant of his (Satan's) devices" (2 Cor. 2).

What then must be the course of the Lord's people in their divine warfare? Self must be the first thing dealt with (and that thoroughly), as that which the enemy can use. Give him nothing to work upon and he is foiled. "He that is begotten of God (i.e. who has this eternal life in Christ), keepeth himself, and that wicked one toucheth him not" (1 John 5: 18). This is accomplished by the putting practically to death all that which is dead judicially, for God and for faith, through and by the death of Christ; everything that savours of the "old man."

We never can accomplish this until we first consciously possess this heavenly life and place beyond death and judgment. This being true, we do not deal with ourselves in order to reach this new platform, but because we are there. Therefore, the wilderness was not the place for this kind of thing. They never were circumcised until they reached the land (see Joshua 5: 5, 6).

Here I would note what seems generally to have been overlooked; that there are, with us, two aspects of the truth of circumcision, as spiritually interpreted. Its practical side has frequently been examined; but the positional side seems generally to have been overlooked. Now both are true. "We are the circumcision" — that is not practical, but characteristic. "In whom ye have been circumcised, with the circumcision made without hands, in putting off the body of the flesh by the circumcision of Christ" (Col. 2: 11); this, too, is positional circumcision in Christ. No doubt we find further on, the practical side of it in the mortification of our members, and practically putting off the fruits of the old man (Col. 3). So also in Phil. 3. If he says "We are the circumcision," see all that must go practically; his righteousness by the law, zeal, religiousness; everything must be cast aside because we are the circumcision. First we have the positional side or character; then follow the results which flow from it practically.

Circumcision first came in, in the case of Abraham (Gen. 17). He had sought to possess the promises of God as to the heir, by the energy of nature. Then, by circumcision, which he learns practically, that he cannot get the promise by the power of the flesh; and Ishmael, the fruit of it, must go. In him — type of the Jew after the flesh — we find what we may term ritual circumcision; i.e., merely the outward observance without the inward reality. But when Isaac was born he was circumcised after eight days, and in him we have one in whom both sides of the truth are illustrated. He was born of a circumcised man — this was, so to speak, positional. Thus we are begotten from on high, from the sphere into which Christ has entered as man, dead and risen, and thus circumcised, or completely separated to God. But Isaac was also circumcised the eighth day.

So in Abraham you have practical circumcision. The putting down and refusing the workings of nature, which sought to act in divine things and only frustrated the divine ends.

In Ishmael you find ritual circumcision "not of the Spirit," "but of the letter;" and,

In Isaac, a type of both positional and practical — born of a circumcised man, but circumcised the eighth day.

But to pass on. We are wholly separated to God by the circumcision of Christ. We have begun in the new order of things, in Him "who is the beginning of the creation of God." Then we must enter upon that order of dealing with self, by the application of this truth spiritually to our souls, so that Satan may have nothing to work upon, no material on which to act; and thus that we may present an impenetrable front to the foe.

Here the Lord directs Joshua "Make ye sharp knives, and circumcise again the children of Israel." They still bore the traces of the slavery of the land of Egypt. "The reproach of Egypt" was still clinging to the Lord's Host all must now disappear. This, beloved reader, is very quiet, unseen work with God. It has no outward show whatsoever; nothing to attract attention in this heavenly warfare. But in it we find the first requisite — the sine qua non of all real spiritual power. To remain at Gilgal and do nothing, in order that all fleshly energy may be broken in us, seems a strange process. But so it must be that we may learn the lesson of that utter weakness, which is really the condition in which divine strength works; then the power is really of God and not of us. If this lesson were truly learned by many who go on in fleshly energy, what different results would be seen. Then we should find that if we were always at Gilgal, it would only be a step from that place of strength to victory.

See Paul: one who possessed an energy which puts us to shame. He went into the synagogue in Damascus to preach as soon as he was converted (Acts 9); but Paul's fleshly energy was not yet broken. The Lord loved him too well to allow him to go on in the energy of his nature, and he must be a broken vessel, that the excellence of the power might be of God, and not of Paul. So he has to fly from Damascus. What a sorry spectacle he presented, as lie was let down the wall in a basket! And Paul has to go again and stay there three years and do nothing. What a lesson for his ardent nature! But Paul wanted God, and God did not want Paul yet, and so he must stay at his Gilgal. What lost time! exclaims one or another; but it was time well spent, for he came forth a broken vessel, but a vessel filled with the power of Christ, and the fleshly energy of his nature subdued and broken.

Moses too must learn that, in his divine warfare, the flesh and its energies only lead into trouble; he too must have his Gilgal at the "backside of the desert" for forty years, ere he is a vessel meet for his Master's use.

The fine warm-hearted, impulsive Peter, alas! must have a sad and grievous fall, to teach him what his flesh was capable of, and what Satan's power was, before he was prepared to go forth in the boldness of grace, and in the power of the Spirit of God. And Peter gained strength, by learning that he had no strength but that of the flesh, which is only sin.

The knife of circumcision must cut deeply and unsparingly all that is of the flesh in us; but it is a true mercy, for that with which it deals would only lead to ruin and defeat if allowed to work. If we were always bearing about in the body the dying of Jesus, self would never be seen, and Christ would always be seen. This would be true victory in the heavenly warfare. The Lord's Host, thus, as circumcised people, bear the marks of their heavenly citizenship, and the traces of Egyptian bondage are rolled away.

Suppose you see one who is a child of God running after fashions, the world, and the like. Well, you say, you may be dead and risen with Christ, but you need to visit Gilgal that you may practically learn the meaning of circumcision. But it is as we have noticed before, quiet, secret work with God, which brings no eclat with it, and has nothing to show to others; but by and by the strength of God is seen working in and by him who is truly and spiritually circumcised.

Chapter 10.

"Gilgal": the Passover on the Plains of Jericho.

In the Passover on the plains of Jericho we find the third feature which Gilgal presents to us. Circumcision gave it its character, and the stones out of the river of death had been set up there. Encamped at this wonderful spot, the circumcised Host of the Lord celebrate redemption once more. They can look back to the first moment of their history as a people of God, when God as a Righteous Judge was not smiting those whom blood had sheltered from His holy eye. What different feelings fill their hearts as in the plains of Jericho they now can gaze around them, and look back on the cross in peace! It speaks to our souls of the occupation of heaven by and by, when praising the Lamb who has redeemed us to God by His blood, and thus we shall be looking back to the cross even from the glory. But then it will be from the Father's house, not the Canaan in which we now are in Christ, from which Satan is not yet expelled.

In looking around from Gilgal, we find how the horizon of our souls has enlarged since the day God at first took us up as sinners. The walls of the houses of Israel were their horizon on that solemn night of judgment. There they stood, with girded loins and sandalled feet, ready to depart from the land of slavery: but outside the houses, destruction and death were doing their solemn work. God was judging; and woe betide the sinner who was not within a bloodstained lintel on that night.

Then came the day when they stood at Pi-hahiroth, before they crossed over to the other side of the sea. There the horizon enlarged itself, and instead of knowing Him only as a Judge passing over them, a Deliverer God unfolded His great salvation before their eyes, and they passed across the sea, with death as a wall on either side, and the glory of God sheltering them and leading them into the wilderness. Still the horizon is enlarging each step of the way until the desert solitudes are around them. There God teaches them another lesson. He teaches them what His resources are in the desert, where the eye has not one vestige of anything to rest upon to cheer and support the heart, or to supply the daily need of His people as they traverse its wastes. They are forced to look up to God. There He teaches them the boundlessness of His resources, and proves that He is superior to the desert and its momentary need. If the manna failed but for one day, what would become of that mighty Host? But it did not fail; nor did His hand fail who rose up early to spread the daily supply upon each drop of dew which surrounded the objects of His care!

How the heart is taught to wonder and adore Him for the unexpected ways in which He comes in with His resources for those who trust Him, where they never dreamed they were. But He "suffers them to hunger" that He may feed them. He suffered Paul to be cast down, but why? that He might comfort him and teach his heart those deep, rich consolations of Christ which he never otherwise could have known, so that he can rejoice in the Lord always. He can rejoice when the wells are full of water, and he can rejoice in Him when the wells are dry. "Because thou hast been my help (not that the help came, but because God was his help), therefore in the shadow of thy wings will I rejoice." Because God's loving kindness is better than life, his lips shall praise Him. There is no blessing to be compared with it to the heart that has tasted His loving kindness. It is better than all the favours He can bestow, great and wonderful as they are. Thus the soul is filled with marrow and fatness, and the mouth can praise Him with joyful lips, even in a dry and thirsty land.

But the soul's horizon has widened each step of the way, until at Gilgal we can survey the scene where there is neither length, nor breadth, nor depth, nor height. God Himself is the horizon, and that is infinite; a boundless field of glory. There the soul can rest and look back in peace and remember the way; it can survey the past, from the night of the blood-stained lintel, through the walls of the Dead Sea, and the wastes of the desert; until now, on the other side of Jordan, from the place of strength, it can survey the basis of it all — God's glory, and its own blessing, in the cross of the Lord Jesus Christ. "And the children of Israel encamped at Gilgal, and kept the Passover on the fourteenth day of the month, at even, in the plains of Jericho" (Joshua 5: 10). God spreads a table for them in the presence of their enemies; setting them down to celebrate redemption, and think of the cross, in the heavenlies in Christ.

Chapter 11.

"Gilgal" "the Old Corn of the Land."

"And they did eat of the old corn of the land on the morrow after the passover, unleavened cakes and parched corn in the self-same day" (Joshua 5: 11). Here another characteristic of Gilgal is seen. A circumcised people are feeding upon this heavenly food. This points to a glorified Christ, as the manna does to a humbled, lowly one. In the desert the heart is cheered and sustained by feeding on Him as the lowly Jesus; the "bread of God," who came down from heaven to give life to the world. We have received life out of His death. He has given us His flesh to eat and His blood to drink. We lay in death and ruin, and He entered the scene in holy love. He died and ended our whole moral being as sinners in the sight of God. "He that eateth me," He says, "shall live by me." But in feeding upon Him, we feed on One who has ended our history as children of Adam — so that we do not live by Adam at all, but by Christ, who has borne the judgment which stood registered against us.

As poor sinners we came first and ate His flesh and drank His blood. That is, we appropriated by faith that death as meeting our state and accomplishing the redemption by which we have left for ever our whole condition, and thus, out of His death we have received life. Then we live because of, and on account of Him. "As the living Father hath sent me, and I live by the Father; so he that eateth me (the One who had died and risen), even he shall live by me" (John 6: 57). Is there diligence of heart, beloved, in feeding upon this humbled, dead and risen Son of God? It is the characteristic of eternal life in us, which we possess in Him, that it lives by Him as its object. "I live by the faith of the Son of God, who loved me (not merely died for me, or put away my sins, but, "who loved me"), and gave himself for me" — yes, gave Himself for me, and loved me when I was a sinner and nothing else. Blessed Son of God — Son of the Father, who has told out His Father's love, and bade me read it in Himself; to whom I cling and in whom I trust, to whom I can unburthen my poor wretched heart when it has turned aside and fed upon things for which He had to suffer and die. Pardon and cleanse the wandering hearts of those whom Thou lovest, Blessed Lord; draw them to Thyself, and unfold Thyself to our souls, and occupy our hearts with Thine own sufficiency!

In the desert we learn the need of feeding upon this Humbled One. Reproach is bitter, but He bore it Himself — "The reproaches of them that reproached thee, are fallen upon me." And when we are privileged to bear the reproach, what sweetens it, but that it is "the reproach of Christ" How faultily too are we able to interpret these trials and sufferings for His name, in their true value. What may seem deserved by us, and what thus may lead us to judge ourselves, may, after all, when weighed and appraised according to the balances of the sanctuary, be "the reproach of Christ."

How could Moses tell when he forsook the court of Pharaoh, and fled when he had slain the Egyptian, that God would characterise his act as He does in Hebrews 11: 26? Oh, what marvels of divine grace, and what weighings of actions that none can read but God Himself, will be manifested in that day when "every man shall have praise of God!" Actions which we blushed to recall; poor, faltering blunders, fears and turnings of our eyes to the right hand and to the left; but God, who has treasured them as the productions of His grace in us, will then read all that His grace wrought in us, in the daylight of heaven, and they will receive a name that will make us only wonder and adore. Many a fine action too, which has won the applause of men, will then be found to have had its meed in that applause; only worthy too, it may be, of a place in the forgotten past, and unworthy of a name in the then recounted annals of the wilderness way!

But it is the manna which feeds the soul in that journey, and it is appreciable only by those who tread in the path where such food is found. It is not found amongst the great things, or the great ones of this earth. His was a lowly, unknown track, but one which left a path of heavenly light behind it in the eyes of God!

When consciously in wilderness circumstances, we need another food. We need that which grows and ripens and fructifies in the land of glory. So we read that they ate the old corn of the land, on the self-same day on which they kept the Passover on the plains of Jericho. A heavenly Christ now unfolds Himself, and feeds our souls, "Yea, though we have known Christ after the flesh, yet now henceforth know we him no more" (2 Cor. 5: 16). How bold does Paul grow in his glowing words in this Scripture! His life seemed to be made up of two alternatives; "Beside himself," when his heart entered upon those things that eye of man had not seen, but which are revealed unto us by the Spirit; but "sober" when he thought on others (v. 13). The love of Christ constrained his heart — impelled him onward in its mighty swellings, because of man's condition — "dead" — proved by His "dying for all," to beseech men. But that once-dead One, now lived; He had died, and had risen, and entered on that scene of glory. In Him God would make all things new. That vista of the new creation opens before his heart — he sees the One whom some may have known as the Messiah walking here in lowly love. He would know no man after the flesh; but his heart glows, and grows bolder as he proceeds, "Yea, though we have known Christ after the flesh," as He was on earth, "yet now henceforth know we him," he says, "no more." He had entered the glory as a Man. As Man He occupied the throne of God — object of the adoration of the Hosts in glory; there he knew Him now — as the "old corn" of that land. If he needed Him (as he ever did) in the wilderness way, it was as One whom now we understand in measure, whom He was as He traversed the world — "the bread of God" which came down from heaven — who died, and rose, and went on high.

We never feed at the same moment on Christ, in these two conditions. As we are in the double place of being on high, and traversing this world's deserts, so we need Him to feed and sustain our souls in both conditions. In one we need to see and know Him in His downward path from the glory to the cross, as the Humbled One — the true manna — whose "mind" is to be in us, enabling us to bring God down in the circumstances, so as to act divinely in them every moment. This we learn in Phil. 2. In the other the eye, once blinded by His glory, grows stronger by His Spirit as it gazes on Him who had displaced the whole moral being of His servant, and his body thus filled with light from that glory, seeks only to "know him," and to "win Christ" as it runs onward to the goal of complete assimilation to the One on whom it feeds in heavenly glory on high. This is the "old corn" which fed Paul in Phil. 3.

Oh, what preparations of heart for the people of God! What lessons for those who would fight "not in uncertainty" for the possessions which they seek to realize. But they must learn too that only as "unleavened cakes" can this heavenly Christ be used and enjoyed. How could the joys of earth — of human relationships — be allowable in such food? Impossible. The fruit of the land must be eaten by those who are circumcised in the unleavened perfection of that nature which is capable of feeding on such food. What can those who are feeding upon the "lust of the flesh, the lust of the eye, and the pride of life," know of this old corn of the land? They are running after the vanities of this life, the follies of this world. They need to go to Gilgal! Egypt's chains are still there. Egypt's "reproach" still clings to them. And though they may be truly trusting in Him whom they profess to love; though they may be dead and risen with Christ, they need to visit Gilgal that they may be circumcised, ere they can either need or appreciate this heavenly food.

Let us test our hearts, beloved. Are they feeding with diligence on a heavenly Christ, or upon those things which shut Him out? Is Christ precious to us as hidden treasure? Is the "beauty of the Lord" sufficient to fill our hearts so that our souls are tilled with marrow and fatness, and we are able, in a dry and thirsty land, to praise Him with joyful lips

Chapter 12.

"Gilgal": the Captain of the Host.

The last feature which Gilgal presents is now before us. Circumcision gave it its special character. The Passover eaten in the plains of Jericho followed; and then the feeding on the old corn of the land. In this spot too, stood the "memorial stones," taken from the bed of the River Jordan; and there the Captain of the Host now presents Himself to lead His people into the possession of their "own things."

He comes too, as suited to their present condition of conflict. Adapting Himself to it, He presents Himself with a "sword drawn in his hand." Thus you will ever find that Christ adapts Himself to the condition, and to the need of His people. If they need redemption, then He is their Redeemer. If they need to be fed and guided in the wilderness, He is their Food and Guide. In every thing He adapts Himself to them. So when they are about to do battle with the foe, He comes with a drawn sword in His hand to lead them to victory.

When Joshua was standing by Jericho, he lifted up his eyes and "Behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries?" Why this question? Because in our heavenly warfare there can be no neutrality! Every one we meet all day long is either for or against Christ. Every moment of each is an opportunity for victory or defeat; for obedience or disobedience. Hence the question. There can be no neutral ground — no middle place for those who would fight God's battles.

We are either for the Christ whom the world has rejected; and in consequence, against the world; or, we are for the world that has cast Him out, and consequently against Him. There is either with or against. But it is but the one thing or the other. Lukewarm, we may seek to be; or, we may advocate so-called "Christian charity" — than which there is no one thing more nauseous to Christ. What an outcry raised if a heart seeks to be true to Him, and refuses the right hand of fellowship to those who are false, or indifferent to the holiness and truth of His name, whose one mission to the earth was this — that He "might bear witness to the truth" (John 19).

Many a practical infidel heart turns away now-a-days without seeking a reply to Pilate's question, "What is truth?" Men do not care. Alas, Christians do not care! If, they say, our salvation is secure, why trouble us with more? You only seek to press what we believe to be non-essentials!

O the solemn state of souls, when good is put for evil and evil good — bitter for sweet, and sweet for bitter; and His people love to have it so. Not only so, but, under the plea of Christian charity, as it is termed, evil is tolerated, and Christ's honour and God's truth esteemed valueless things, unless, indeed, so far as the selfish ends of souls are served. Shall not God visit for these things? Do you suppose that He is as indifferent as you would be, and as you desire He should be? He would not be God if it were so! Do not the burning words of Isaiah most deeply and fully apply in this lukewarm day? "Judgment is turned away backward, and justice standeth afar off; for truth is fallen in the street, equity cannot enter. Yea, truth faileth; and he that departeth from evil maketh himself a prey (or 'is accounted mad', margin); and Jehovah saw it and it was evil in his eyes (margin) that there was no judgment," etc. (Isaiah 59). Indifference is a more hateful thing to God, than pen of man may tell. The gushing, indignant words of Scripture pour out His thoughts about these things, in their deep and solemn tone. "Curse ye Meroz! said the angel of Jehovah: curse ye bitterly the inhabitants thereof; because they came not to the help of Jehovah, to the help of Jehovah against the mighty" (Judges 5).

This was God's thought about neutrality which His people in this latitudinarian day would term "toleration" and "forbearance," and which covers up under the cloak of Christianity that which is more deeply hostile to His name than the horrors and darkness of the heathen world.

"And he said, Nay; but as captain of the host of the Lord am I now come." Mark what he says; "now come." They had rolled away the reproach of Egypt, and now bore distinctly the marks of heavenly citizenship — haying exchanged them for the marks of Egyptian bondage. They had surveyed the fulness of redeeming grace in that paschal feast on the plains of Jericho: they had fed upon the old corn of Canaan — while standing around the memorials of death, taken from the spot where the Ark stood fast in the waters of death. Now the Captain of the Host appears to lead His people to victory.

"And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my Lord unto his servant?" Beautiful attitude of worshipful obedience! He does not enter Canaan as a suppliant merely, but as a worshipper; one whose ear is open to hear the needed charges of the Captain of the Host of the Lord. We find another thing too in this touching scene. The unshod holiness, which is the strength of conflict, coupled with the worshipful heart of one whose ear is thus waiting to receive the commands of the Lord.

Remark, also, that at the far distant moment when God in grace came down to deliver His people — revealing Himself to Moses in the burning bush (Ex. 3), these very words had been spoken to him. Now, at their entrance upon the conflicts of this heavenly warfare, they are sounded again in the ears of Joshua — "for the place whereon thou standest is holy." If holiness was needed at the deliverance of His people out of Egypt, how much more, now that they are entering into Canaan!

Here I must pause, before entering on the next words of the Lord to Joshua (Joshua 6: 2); for we have yet only noticed the first of the second feature which we named in the opening pages of this book (p. 2); i.e., the dealing with self and flesh, by practical circumcision, needed that the heart may be in condition for these divine wars. We must now examine another feature, that is, the arming of the Host in order to meet the foe. This we will enter upon in the next chapter.

Chapter 13.

Condition of Soul to Face the Foe: the Loins Girded with the Truth.

The few verses in the close of the Epistle to the Ephesians will give us the basis of the thoughts I now desire to present to my readers. It is to be remarked that they are found at the end of the Epistle which sets us already in the "heavenlies, in Christ Jesus" (vv. 14-18).

We read in Ephesians 1: 7, "In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace," following the blessed calling of God, in which He has set us before Him as sons, holy and without blame before Him in love, and accepted in the Beloved (vv. 3-6). "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: according as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: having predestinated us unto the adoption of children by Jesus Christ unto himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved."

We enter this wonderful sphere of blessing by redemption through blood; as Israel was delivered by the Passover and Red Sea. Then Christ has been raised up as Man (v. 19, etc.), and seated on high; the people have been quickened, raised up together, and seated in Him in the heavenlies ( Eph. 2: 1-6).

In Ephesians 3: 10 we read, "To the intent that now unto the principalities and powers in heavenly places might be known by means of (dia) the church, the manifold wisdom of God." Thus her testimony reaches the hosts on high, even at this present time. The angels see the Church in Christ Jesus; the world is to see His Epistle in her here below!

When we come to Ephesians 6: 12 we find our warfare is carried on in the same sphere. "For we wrestle not against flesh and blood," as Joshua and Israel in an earthly Canaan; "but against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness in heavenly places" (margin).

Thus, whether for our blessings, our position, the Church's testimony, or our warfare, the scene is all in that sphere into which we have entered already "in Christ." And this is really what our Canaan is. We are passing on to be in the Father's house on high, where no conflict will ever be; but we are already in an order of blessing, where we have to fight the Lord's battles against His enemies, and this is the true normal conflict of the Lord's Host.

It will readily be seen that this armour of God is more that which enables us to stand against the foe, as we read; "That ye may be able to withstand in the evil day, and having done all, to stand." It is not so much an aggressive warfare as a defensive. It relates too, to the condition of the heart and conscience which, when good, leaves the foe without resource, and our souls are thus maintained consciously in the joy of our heavenly position, as witnesses and soldiers of a glorified Christ. Do we suppose if our souls are bent on maintaining such a position, that Satan will allow us to pass? We shall never be so conscious of the depth of his wiles as then. Alas; what mournful instances crowd upon our memory, of those who once ran well, who fought valiantly in the Lord's battles, and fell before the foe! Some part of His armour wanting; some joint let loose; some moment of an ungirded loin, and the ever watchful foe sent home his wile, and the bravest have fallen. Alas! what dishonour has been heaped upon His name; what shame — and confusion of face have followed, when some active servant, some bright and blessed witness — prostrate before the foe, proves that none are secure in this solemn, yet blessed battlefield, when lacking the condition of soul unfolded in this "whole armour of God."

O beloved friends, let us be warned, deeply, truly warned — yea, forewarned, and therefore forearmed. If Peter had believed the words of Jesus, he would have deeply mistrusted himself, and failure perhaps would never have ensued. How He watches our hearts all the way; warning us, reminding us of the dangers and snares. At times permitting us to go to the brink of some fearful chasm, where some allowed and unjudged sin was leading us. He allows us, as it were, to see the abyss for a moment, and makes our hearts shudder, and then turn to cling more closely to Him; to adore that unwearying, unwavering love which thus deals with these treacherous hearts, that we may not fall and dishonour Him. Blessed, adorable Lord and Saviour! Who but Thyself would so bear with us? Who would — who could keep us as Thou?

And oh! was there ever a day in which Thy keeping was so needed as this? Hardly a book we take up; hardly a thought which is current, but carries some devil's wile concealed. Lord, keep the young in this infidel day. Preserve the tender impressible heart from the corruption of man, from the lie of Satan which circulates around. Give grace to parents to make their home a place where the young heart turns instinctively to find it truly "home;" that they may not seek in the outer world what they should find there — the genial warmth of a parent's watchful heart, the confidence of his trusting child. Walk before your children, ye parents, and present Christ to them thus. Win their hearts to Jesus by preaching Him in your words and ways.

The first thing which is presented to us in this armour of God, is the inward condition of our souls. There can be no divine activity until the heart is right with God. We may be heavenly men, and know the things which are freely given to us of God, without this sine qua non of a Christian soldier — a heart to which the truth of God has been applied in such a way that all is broken which would hinder the vessel being used. Hence nearly all the thoughts we have in this armour are what we would term subjective truth. He casts us back upon our own condition; but He never does this until we have been fully established by His grace in Christ. When this is so, we can bear anything — we can bear to be broken to pieces in conscience and heart by His word, just because this experimental work never gives us a thought of uncertainty as to our soul's acceptance with Him. It is just because we are fully accepted in Christ that this dealing comes; we would not have such dealing with our hearts if it were not so. Many bitter experiences come before peace with God and redemption are known. Then comes another order of dealings, because of this new and blessed relationship and place before Him.

We read "Stand therefore, with your loins girt about with truth." Now, there is no truth in the world but the word of God; you find doubts, and darkness, and ignorance, and pride; plenty of speculations of man's mind, which, because he is a creature, never can rise superior to the level of a creature's mind. The word of God, being the revelation of the truth, sets everything in its right place and relationship with Him. It tells me what God is as revealed in Christ: it tells me what He is to a poor, lost, ruined world. It tells me what man is, what Satan, what sin is; what His righteousness is regarding sin; what His love to the sinner. All is unfolded in the word of God. But man cannot bear to be thus judged morally, and set where it sets him; hence every effort is made to weaken its force, to destroy the poor man's faith in the living word of God. Nevertheless, one who has tasted it in any little measure, finds in it (as the deep cooling draught of water to the soul of a thirsty wanderer) that which satisfies his heart and sets his burthened conscience at rest. In it he finds and learns his Saviour by the power and teaching of the Spirit of God.

When this living word is applied to the heart and conscience, and the whole inner man curbed and broken, his loins are thus girded with the truth. The loins are that portion of the body that need to be braced up and supported in conflict and toil. Wherever we find Scripture speak of girded loins, we are supposed to be in the place of conflict and weariness, or of exercises of heart. As the Lord said to Job, "Gird up now thy loins like a man; for I will demand of thee, and answer thou me" (Job 38: 3).

When the loins are braced up with the truth, the affections are curbed, and the will broken, so that there is a firmness of tone imparted to the whole man. He finds his way strewed with those things after which his natural heart would go out; but "the truth" has judged their value in God's sight, as well as in his, and they are refused.

In this battle field, where defeat is ruinous, and where retreat is impossible, how deeply important that not even for one instant the girdle should be relaxed. A moment of carnal ease or fancied security, and the heart is entrapped into some action which years of bitter tears cannot recall. How we find too, that even if the will was not active in going after the desires of the flesh and of the mind, the loins were ungirded and failure ensued. See David when he should have been with girded loin as a man of war in that day, in the battle field, at the time when kings go forth to battle; the heart was thus an easy prey to a watchful foe. Oh, what a bitter fall ensued in the matter of the wife of Uriah! Years of sorrow followed, and consequences which no repentance could ever efface from his house, marked the sure and certain righteous government of God.

Look at Peter in the garden of Gethsemane. No sense of his own total want of strength in the face of Satan. No thought of Satan's power. He was sleeping with ungirded loin, when he should have watched and prayed; he was in conflict when his Lord and Master was submitting Himself as a lamb for the slaughter. How had He (blessed Lord!) spent His time? In an agony of prayer. He was praying when Peter was sleeping; He was submitting, when Peter was fighting. But what a sad conflict it was — flesh fighting with flesh, and with the carnal weapons of man! Then following Christ "afar off" — then denying with oaths — then the bitter tears!

How we see too, that in this heavenly warfare a moment of victory is a solemn and dangerous one for the soul. We are never so near defeat as when we have conquered. The very success of the spiritual man takes him away from the sense of full and complete dependence. It is an intoxicating moment, so to speak, when the heart feels and knows that God has been using one in the battle field. We are inclined to look upon it as our success; self is once more aroused, and the enemy has that on which he can work. David had conquered, and David was just crowned in Hebron. His first thought was of the ark — but his success did not serve to keep him a dependent man. He consults his "captains," and places the ark of God on a "new cart," instead of on the "shoulders of the Levites." How the failure of a spiritual man involves others in its sorrow; the "breach upon Uzzah" told this sad tale. Tells too, how the moment of success is the moment to distrust one's self more deeply than ever, a moment to brace up the loins more firmly with the truth.

The time will come when we may let the heart go free; when conscience will not be needed, and there shall be girded loins no more for ever. In heaven we shall be able to let the heart go free. Here never! If you tire for a moment in watchfulness, and relax the loins, the heart wanders into something that is not Christ! Then comes the reaction, and we tire of self more than ever. It has sprung up again and defiled the heart.

It will not do to have the truth merely known; but it must be the truth applied, and then, with girded loin and broken will, the heart goes on with God, and Satan's wiles avail not. God's truth has revealed all that is in heaven, and has revealed God's heart on earth. It has judged all in this evil world: every motive and spring of action laid bare by Him who was and is the living Word of God.

He came into this world — the Truth Himself — that He might bear witness to the truth. Not one single motive ever governed His heart that governs man's — not one single motive ever governed ours that governed His. The eternal Son of God became a man; He walked with God for three and thirty years, never doing His own will — perfect as it ever was. "Not my will but thine be done." He met Satan at the beginning of His path of service. The enemy came up to seduce Him from the path of obedience. He showed Him all the kingdoms of the world in a moment of time. Own me, says the enemy, and all shall be thine. As God, He could have put aside his power in a moment. But this would not do for us. As man in obedience, and by obedience He bound the strong man. As man in obedience He was an hungered. To work a miracle would be an easy task for Him who created the world. But no! He came to obey; and while it was no harm to be hungry, it was harm to satisfy that hunger without a word from God. "Man," He says, "shall not live by bread alone, but by every word of God." I have come to obey. The living Word, in obedience on earth; perfect Man before God; perfect God to man. He was the truth, and the truth is now embodied in the words (not merely word) of God. Scripture is the words of God — the intelligible words disclosing all His mind. "Which things also we speak," says the apostle, "not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth."

Chapter 14.

Condition of Soul: the Breastplate of Righteousness.

Having showed us the preparation of our hearts to meet the foe by this subjective truth — a girded loin, he passes on to the state of the conscience, marked by the next part of the armour, the "breastplate of righteousness." As it is a question here, not of our standing before God but of our facing the foe, I need but state that this breastplate of righteousness is a conscience void of offence before God and man.

There is no part of the armour which, if wanting, will make the heart so weak as this breast-plate. Let none but one's own conscience know in secret the stain that is there — be it of the faintest hue — the heart cannot stand boldly before Satan's accusing power. The (consciously) righteous is as bold as a lion. Nothing is more to be sought than this most precious of all precious conditions of soul, a good conscience before God and the enemy. "Herein," says Paul, "do I exercise myself, to have always a conscience void of offence toward God and toward men" (Acts 24: 16).

In the ordinary Christian, who is but seldom, if ever active in this heavenly warfare, a good conscience or the reverse plays a part more in a grieved or hindered Spirit, than in open failure and feebleness. His own heart can tell whether his joy is full in deep, precious communion with the Father and the Son. This only can be enjoyed with a good conscience; an uncondemning heart. Confidence in God is perfect when the heart condemns us not.

If one labours actively in the fore-front of the battle, how truly terrible is the case, when in the midst of outward activity, the accusations of the enemy fall on the ear of the heart. To keep up the outward activity, in such a state of soul, is to leave the soul open to the wiles, and indeed the open power, of the enemy in a most solemn manner. How often those who have boldly stood for Christ, and, in His hand have been most blessed instruments of His power, have fallen — irrecoverably fallen from their post, because thus open to the snares of the devil.

There never has been, I think, a break-down of this kind, but it has been preceded by warnings and previous dealings of grace; but which fell unheeded on the ear and heart. The Lord give us to be warned and to shun the danger — the wrong turning in our path; the wrong hour. To look not on the wine when it is red!

Having on the breastplate of righteousness, then, keeps the heart as bold and free as air; but free to go on with God. There rests no frown on His face, so to speak, and the soul is conscious of the freedom which grace has given, in His presence. The conscience purged by the precious blood of Jesus, maintained in practice good before Him, knows the joy of going on with Him freely and naturally. In such a walk the flesh is better known, than in one who learns it by a bad conscience through failure and weakness. It learns the tendencies of the flesh in the light of His presence; it knows it has His strength to count upon; he makes indwelling sin, though not a ground of communion, an occasion of it, and his heart judges the tendencies it finds there, without the failure, learning them by the standard of God Himself as known, rather than the lower standard of the conscience which feels the stain.

The first part of the armour, then, expresses the normal condition of the soul to which the truth has been applied; thus judging all the motives within, and bracing up the whole man. It may act defectively, as the word of God in Heb. 4: 12, "Discerning the thoughts and intents of the heart." Appraising every thought which springs up, as to its source — as of God, or of the flesh. Or discerning whether the intent which the heart cherishes has Christ for its object or self. It may come too in the shape of a formative and, sanctifying truth, as we read in John 17, "Sanctify them through thy truth; thy word is truth." That in Hebrews is more the detective power of the word; while John refers more to the formation of the soul, separating it by the word of the Father from the world. All that is of the world is not of Him. And then, by the revelation of a Man in glory before the Father, who is our life, and who is the pattern for the new man before Him.

The second part of the armour is more directly as regards the conscience; giving condition of soul to face the foe, no armour being provided for the back. The breast-plate bright — the conscience good; the soul thus walking with God, and the enemy having nothing to point at, nothing to enfeeble that boldness which it needs, and which otherwise would make the soldier of Christ as weak as water in His presence. No self-accusations to render him irritable with others, and, in this way his heart is kept in peace. It is surprising to see how happy things seem, what a different hue they present when the soul is walking peacefully with God. The reverse, too, when there is an accusing conscience. Where it is so, we are ready to find fault with others, and see what we would not see if we were happy in the love of Christ, flowing from a peaceful walk and a conscience void of offence towards God and man.

Chapter 15.

Condition of Soul: Feet Shod with the Preparation of the Gospel of Peace.

When the conscience is good, and the heart free to go on happily with the Lord, it is wonderful what a peaceful character it imparts to the pathway of the soldier of Christ. He is not what the world would call a hero. God's heroes present a sorry figure to the world's eye. A humble broken spirit characterizes them. They have found the secret of strength, and the ability to govern their own spirit in a world where "a man of spirit" is esteemed. "He that ruleth his spirit (is better) than he that taketh a city" (Prov. 16: 32).

What a tone this peacefulness of spirit gives to the whole man in the trials and troubles of the way. "The ornament of a meek and quiet spirit, which is in the sight of God of great price." (1 Peter 3.) In man's sight but little esteemed, but not so in the sight of God. We never find that peaceful spirit when the soul is not happily with God. It may be put on outwardly and a canker in the heart, but it is one of these precious graces of Christian life, which there is no such thing as imitating.

Alas! one sees the want of this, and cannot but see it, in many who are occupied with very high truths. Objective things are presented to the soul and esteemed, as surely they ought to be. But there is the other side too; the broken, humble spirit, which esteems others better than itself. The tone of soul which is ever on the watch for some line of Christ in the ways of another. This is the "mind of Christ." No doubt that the divine energy which lifts one out of things here below is much to be sought for and desired; but when this side alone is looked for, the tendency is to make the person hard, and inclined to judge others. To me, it is far more wonderful to see Him walking on earth as a lowly man, acting divinely in every circumstance; never indifferent to any sorrow or trial, while feeling it more keenly than others; yet always accepting the trial in the meekness and gentleness which bows its head, and accepts of all the sorrow as of God. I do not say we can enjoy this beauty of Christ, or indeed perceive it at all, if we only seek to know Him thus. We must know our place first "in Christ" before God; we must "know him" in measure, in that scene as the glorified One. Then we will be morally fit to enjoy Him, and trace His wondrous path of lowly love — the more to be wondered at, as we know the person of Him who was there.

This lovely peacefulness of soul carries one into all the details of each and every day, with soft and gentle tread; sheds by its presence a calm and placid influence on others; it gives firmness to the pathway in which it treads the battlefield of God. The feet thus sandalled with firm footing, as it may be said (hetoimasia), of the glad tidings of peace, carries peace into the enemy's land; and in face of the restless anxiety and uneasy fears which govern the hearts of so many, and as much as lieth in it, lives peaceably with all.

Jesus Himself was the Prince of Peace. He passed through a world of unrest, in the calm of heaven. He was ever in the bosom of His Father. No circumstances ever ruffled Him. Sorrow and rejection pressed upon Him; unbelief and hardness of heart met His Spirit, to chill if it were possible, the love of His heart; still He went on. He sighs at man's unbelieving spirit, but lifted up His eyes to heaven. The Samaritans will not have Him in His mission of love, because His face was as it were to go to Jerusalem; i.e., His heart was bent upon a path which ended in the cross and shame. He bows in submission and passes onward to another village; rebuking James and John who knew not what spirit they were of. His yieldingness is known unto all (Luke 9).

At His end, when all His sorrow stood before His soul; even when He had surveyed its mighty depths and accepted the cup from His Father's hand, He passes through shame and scorn and spitting, in calmness and peace. No moving of His heart to haste; no reviling when reviled; no threatening when He suffered — His case was with His Father. In the midst of all — with girded loin, as Servant of servants, He thinks of Peter's fleshly blow which cut off Malchus ear; He touched and healed it; repairing His poor impulsive Peter's rashness. He still has His eye on Peter. He thinks of him as one who specially needs His care. His eye is turned on him at the moment the cock crew, to disclose to him the distance his heart had wandered from His Lord. Silent before His foe, He commits Himself to Him that judges righteously, when His judges were condemning (and they knew it) an innocent man. He was as "A man that heareth not, and in whose mouth are no reproofs."

Oh, how His blessedness judges our ways! What trifles move our hearts to haste? But still our calling is to be the heralds of peace, and of the Prince of Peace; to carry into a world of unrest a spirit of peace and restfulness, which is to be found only where self is broken and God is trusted.

This condition of soul results as the outflow of Christian character, consequent on the previous pieces of this armour of God. The inward condition formed and braced by the word of God; the conscience perfect to face the foe. No thought for self is needed, and the heart is thus free to go on with God and think of others, and, with restfulness of spirit, shedding blessing upon those around. Thus we find that this relative state towards others, only ensues when the personal, inward condition is right with God. "Feet shod with the preparation of the gospel of peace," follows the girded loin and breastplate of righteousness.

Chapter 16.

Condition of Soul: the Shield of Faith.

We have examined the subjective or inward state of soul, personally and relatively, in the previous parts of this armour of God. Now we come to that inward state which rests in unfeigned faith upon God Himself in His known character — what He is — which sustains in us perfect confidence in Him, so that come what will, we know that nothing can separate us from His love. Things may seem adverse; we may have reached our wit's end, so to speak; still the heart that knows Him who cannot be but what He is, waits patiently for His time to show Himself strong in behalf of them that trust Him.

"Above all (this previous condition of soul), taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked (one)." What is here spoken of is not the faith of the sinner which first lays hold on Christ. We find that in the Epistle to the Romans, and we may term it the no-working faith of a sinner; "To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness" (Rom. 4: 5). Here in Ephesians, we find the faith of the saint: the perfection of confidence in God, known experimentally as One who is what He says He is. That confidence which as the heart grows in the deeper knowledge of Him, discovers more deeply the springs of evil within, yet finds its confidence in Him growing in proportion; so that the heart trusts and counts upon Him against itself. It can say, I cannot trust myself, and God cannot trust me, but I can count on Him and trust Him. It can say, Go with me, for I am stiff-necked, and cannot but fail if left alone.

You find this "shield of faith" practically illustrated in Moses. God had said that the people were a stiff-necked people, and if He were to come into their midst He must consume them in a moment. Then Moses took the tent and pitched it outside the camp, and the Lord came down and spake with Moses face to face, as a man speaks with his friend. Moses had found grace in the sight of the Lord, and his heart seeks to find grace; he seeks to learn the fulness of this grace. All the goodness of the Lord then passed before him, and his heart, bowed in the presence of the mercy of the Lord, makes the very fact of their being a stiff-necked people, the plea that His presence might go with them by the way. The very reason which the Lord gave in Ex. 33: 5, for not coming into their midst, lest He should consume them in a moment, Moses pleads in Ex. 34: 9, as the reason why He should go with them. "And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiff-necked people; and pardon our iniquity and our sin, and take us for thine inheritance." But he had found out meanwhile what God is in Himself, and in this consciousness he pleads for His presence, on the ground of what He is, and seeks His company by the way, because they were a stiff-necked people! Oh, what confidence — what a plea to present to Him, in the consciousness of the depths of such evil hearts! And it must be so, the more He is known; and the more we know ourselves.

See this confidence even before forgiveness is known, in the woman of the city who was a sinner. The very light which rendered her speechless, as a convicted sinner in His presence, drew her heart to the One who, while He searched the conscience — piercing and following in its turnings all the depths of sin and a nature at enmity with God — drew the heart to Him in love, so that she can count on Him, because of what He is, against all that His holiness had disclosed of her heart. In her case it was a sinner's confidence who had not yet been assured of His grace. How much greater must our confidence be in One whose grace is known, and who has set us without a spot in the presence of His holiness, where the very light and holiness only increase the confidence of our hearts the more!

Satan may come in with his dark suggestions, but their power is gone, because God is known. Thank God, we do know Him better than we know ourselves! Not better than He knows us, but better than we know our own hearts. What a comfort to the heart, that He knew all — that He knows all! I can go to Him and tell Him all. The depths of evil, and the springs and motives which I find there; and find that I have Him for me, against it all. Satan's fiery darts (I do not now wish to enter upon their full meaning, as used of God for discipline of the soul under His hand) are quenched with the joyous and exulting note, God is for me! Silenced by this blessed condition of soul conveyed to us figuratively in this "shield of faith."

How much better is it to possess this blessed state of soul, by having on the armour at all times, than to find its importance when wounded by some shaft of Satan! It is not the day of conflict which is the time to put it on; but when the heart is with God, in the consciousness of His favour resting upon it. At the same time the deep consciousness that a watchful enemy is ever ready to take advantage of an unguarded moment, should such be allowed, and work defeat or wound the soldier of Christ.

Its deep importance is learned at times by failures and woundings of the soul. How much better, I repeat, it is to learn it in confiding peace with God. To use it in companionship with Him, rather than by exposing one's self, with some portion of it wanting, to the assaults of Satan's power. Negatively we may learn its importance by slothfulness of soul with God; the heart thus becomes indifferent and cold. Positively we may learn it when the conscience is concerned and not at rest. Then the Spirit of God acts as the stern, unbending convicter of the conscience; making us feel the loss of that joy, and happy communion with our God and Father, as known and enjoyed against the evil; by His pointing out the evil which has thus separated practically the soul from God. How frequently we find the former, or negative side. The latter, or positive side, is more terrible to bear, because the soul has enjoyed the favour of God which is better than life; and has lost it through allowed evil. I speak, of course, of one whose acceptance as a sinner is complete, and who has known it in the soul's consciousness.

Thus this complete, perfect confidence in God, expressed in the shield of faith, follows all the previous inward condition of the soul conveyed to us in the loins girded with the truth — the breast-plate of righteousness, and the feet shod with the preparation of the gospel of peace.

Chapter 17.

Condition of Soul: the Helmet of Salvation: and the Sword of the Spirit.

If the Shield of Faith conveys to us the soul's perfect confidence in what God is, in His own unchangeable nature: the Helmet of Salvation teaches us what God has done for us, known and enjoyed in the soul; and with that unquestioning certainty that never leaves in the heart a shadow of doubt as to the result by and by. When the soul feels and knows this, it is free in the day of battle, and goes on without fear. It can think of others when the enemy seeks their ruin. It feels that that lovely word, "Thou hast covered my head for the day of battle," imparts a firmness and joyfulness that no present circumstances can ever mar. The enemy may rage, and evil may be there; but through that impregnable helmet no sword can ever pass. God's salvation as a helmet on the head, set there by the hands of God Himself, renders the heart fearless in the face of the foe. One is free, in the forgetfulness of all personal questions as to one's own things, to desire others' good.

It will be seen that while we receive this precious piece of the armour of God, and that so far it may be looked at as producing a subjective state of soul, still God is the confidence of the heart both in the Helmet of Salvation (what He has done for us) as well as in the Shield of Faith. In a certain sense then, God is objectively before us, though the state produced is noticed too.

What a lovely illustration we have of this helmet of salvation in Paul in Acts 26. For a considerable time in prison; cut off from the work he loved and lived in; and the sad thought perhaps that his own conduct was the immediate cause of his imprisonment; the first moment of his conversion fills his soul. There stood that blessed man, bound with chains, before Festus, with King Agrippa and Bernice. He unfolds to them the story of his former life, his conversion, his mission of service. This Pharisee of the Pharisees; this righteous man according to the law, who had lived in all good conscience before God, while doing many things contrary to the name of Jesus of Nazareth; this dread persecutor of the saints — of the Church of God: there he stood, the attention of the Roman governor riveted by the glowing words addressed to the king, until Festus cried out, "Paul, thou art beside thyself; much learning doth make thee mad."

Mark the calm and collected reply: "I am not mad, most noble Festus; but speak forth the words of truth and soberness. For the king (Agrippa) knoweth of these things, before whom I also speak freely; for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner. King Agrippa, believest thou the prophets? I know that thou believest. Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian. And Paul said, I would to God that not only thou, but also all that hear me this day, were both almost and altogether such as I am, except these bonds!"

There stood this blessed witness of the power of that salvation with which God had covered his head for the day of battle. An evident consciousness too of the truth they conveyed, in the king's soul, before whom he spake the glowing words, eloquent from the calm and holy joy which filled the speaker's heart. How near was King Agrippa to this salvation, and yet how far off, when, to cover and conceal his emotion, he rose up and went aside to confer with the rest.

Chains and imprisonments had not damped this heavenly joy. Free in heart, and with the helmet of salvation on his brow, he can think of others' blessing. No desire was expressed as to removal of the bonds of Christ which he wore. His desires were for others. He does not merely wish they were Christians, which King Agrippa seemed almost persuaded to become, but that they might be "both almost, and altogether such as I am;" that they might have the same deep joy which filled his heart — the same salvation consciously which rested on his brow; "Except these bonds" — he could bear them alone for the Master whom he loved, and he would only wish them to be as happy a man as he, without the bonds.

Oh, what a softened feeling grace imparts to the heart which brings us in contact with a living person, who has placed the Helmet of Salvation on our brow! It is not the salvation itself which then engrosses, but the One who has so acted for us, setting our heart as free as air, that it may run in the same channel with His heart towards an evil world.

The soul is now free and in order to wield "the sword of the Spirit, which is the word of God." Remark that first of all, the Word of God has formed us, and braced up the whole inner man; the conscience is good; the path peaceful; confidence in God perfect, and the conscious joy of a salvation which no adverse power can mar, and which links the heart with Him who has accomplished it and bestowed it upon us, making the heart so joyously free. Then comes the aggressive warfare, by the sword of the Spirit, against the enemy of souls.

Remark too, that as in all this armour it is a question of meeting the wiles of the devil, so here it is not the word used in edification for souls, but for detecting and unmasking these very wiles. How prostrate and feeble the soldiers of Christ seem to be in these infidel days. They fear often to stand alone by that word which God has set above all His name (Ps. 138: 2). They are not formed by its precepts themselves, and therefore they are not fit to use this mighty sword; it would cut themselves, for it has two edges. It must do its own keen circumcising work with ourselves, before it can be used effectively against the foe. Israel must be circumcised themselves, before they can draw their sword, and follow the leadings of the Captain of the Host of the Lord.

But when the soul is thus fitted to wield this sword, no enemy can withstand it. See the Lord Jesus Himself, in conflict with the devil (Matt 4). No power was put forth by Him to destroy the destroyer. No word spoken to correct the misquotation of the enemy (v 6). "It is written" was His weapon; and By the words of thy lips I have kept me from the paths of the destroyer" (Ps. 17: 4). It is very striking as one has noticed, that when it became a direct conflict between Jesus and the devil, the Word of God was the instrument used on both sides. The Lord uses it to explain and govern His own conduct, and the devil uses it against Him. How solemn! For in the present day, when the saints are thrown upon it as their resource, the devil uses it for his own ends as well. But the Saints must be formed in obedience by it, else they will find they must fall with the sword of the Spirit in their hands; because it will wound themselves.

When those wiles of the devil are presented to the soul, there is no fear felt for the result of the conflict by the well-trained soldier of Christ. He is not amazed at what the enemy presents, nor distracted by an effort to have some text ready to meet the foe: the word of God comes readily to the heart and lips, and the wile is answered: the enemy may not be worsted, but the soul is steadied; its conduct and obedience are accounted for by the word. No wile of the enemy can stand for a moment before that mighty weapon which is "mighty through God to the pulling down of strong-holds; casting down reasonings, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ" (2 Cor. 10: 4). Every infidel suggestion is met; every perversion of the truth laid bare; every superstition with which the devil deceives his votaries — exulting in their shame — is exposed. All is met by the mighty instrument which alone can guide the soul in a world of boasting progress; but which, having lost the knowledge of God, and refused the revelation of Himself in tender grace in Jesus, ripens under the culture of the wicked one, for that judgment, which will consign himself and his followers to the lake of fire and brimstone, where the beast and the false prophet are, to be tormented day and night for ever! (See Rev. 20: 10-15.)

Chapter 18.

Condition of Soul: Prayer.

We now come to the last mighty weapon in this "whole armour of God." The breathing of His people's hearts to God by prayer, when they have been formed by His word — His breath to us! It is the characteristic feature of Christian life; obedience and dependence mark its activities this fallen world. It is very striking how frequently we find the word of God and prayer in close connection in Scripture. When God was dealing with and testing man in the flesh in the nation of Israel, He did not name prayer as part of their relationships with Him. They accepted, in their own strength, the Law as the terms of their relationship. Now, prayer expresses the weakness of man. There were two forms of address to God given them, one expressing blood guiltlessness (Deut. 21), and the other the expression of worship in the perfection of obedience (Deut. 26). But man was put on his own strength to do these things and so to live in them. What ruin ensued! Yet, in the midst of such a wreck, no doubt many a faithful heart cried to God, outside all ordered and formal relationships with Him.

In the opening of the first book of Samuel, we find a Hannah — desolate, and pining after her heart's desires — moving her lips as her heart expressed its cry to the Lord. Even Eli the High Priest rebuked her, supposing that she was drunken with wine. But her answer seems to have touched a chord in the old priest's soul, as she replied, "No, my lord; I am a woman of a sorrowful spirit: I have drunk neither wine nor strong drink, but have poured out my soul before the Lord." Eli answers her, "Go in peace: and the God of Israel (He who had wrestled of old with Jacob in another way) grant thee thy petition that thou hast asked of him." (1 Sam. 1: 9, etc.) The child Samuel, whose name signifies "Asked of God," was the answer to this cry.

We find too, in the early chapters of this book how complete was the wreck of things in Israel. The priesthood was defiled and corrupted, and at last the Ark of God passes into the hands of the Philistines, and "Ichabod" is written on the ruined people, whose aged high priest brake his neck, in falling backwards from his seat by the side of the gate, when he heard that the Ark had been taken by the uncircumcised.

All ordered relationships were now gone. The people have no priest to draw nigh to Jehovah; the priest (if he desired it) has no Ark, where to consult by "Urim and Thummim;" no mercy-seat on which to sprinkle the blood before the Lord. What will now be His resource, who is never frustrated by the evil and failure of man? Samuel — the man who was "asked of God" — will now be the "prophet of the Lord," by whom God will reveal Himself again by the "word of the Lord" to the consciences of those who had an ear to hear. If God thus maintained His relationship through the consciences of His people by Samuel, the cry of need — the prayer of His people, also went up to Him by Samuel (1 Sam. 7: 8, 9; 1 Sam. 12: 18, 19, 23), In this we find the two great principles, or characteristics of spiritual life, so frequently found together in Scripture, viz., the Word of God, and Prayer. Mary at the feet of Jesus hearing His word; and the disciples saying to Jesus, "Lord, teach us to pray" (Luke 10, 11), illustrate this thought. See also Peter in Acts 6, "We will give ourselves continually to prayer, and to the ministry of the Word." "Let the word of Christ dwell in you richly;" then "Continuing instant in prayer" (Col. 3: 16; Col. 4: 2). Even the very food we eat is sanctified unto us by the word of God and prayer. God's word sanctions certain things for the use of the body, as meat and drink for His people; they receive it from Him with prayer, refusing nothing that has thus been set apart by His word: "For every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the word of God and prayer" (1 Tim. 4: 4, 5).

Prayer is the first expression of the newly born soul to God. They lead Saul of Tarsus, blinded by the light of the glory in the face of Jesus Christ, to Damascus, and in the "house of Judas," in the street called "Straight," behold this persecutor on his knees. A little time before he was breathing out threatenings and slaughter against the disciples of the Lord Jesus; now the earnest cry ascends to and enters His ear; and "Behold he prayeth," shows how the Lord's ear and heart were attentive to these strong cryings of this chief of sinners.

Prayer takes very varied characteristics in the word of God. If we turn to the eleventh chapter of Luke we find the Lord instructing the hearts of his disciples in the earnest prayer of "importunity." He says, "Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves: for a friend of mine in his journey is come unto me, and I have nothing to set before him. And he from within shall answer, and say, Trouble me not: the door is now shut, and my children are with me in bed: I cannot rise and give thee. I say unto you, Though he will not rise and give him because he is his friend, yet because of his importunity he will rise and give him as many as he needeth." How practical is the scene He here portrays! The deep sense of need, and dependence on One who has discovered Himself to our souls as One who alone can supply the want we feel. The sense of confidence is displayed too in the earnestness which turns not aside from Him to any other source. He knows the heart, and knows well whether there is there unmingled confidingness in Him. Yet it is not His goodness and readiness to hear and answer which are here unfolded, but the importunity, the pertinacity of the heart that clings to and cries to God until the need is supplied. That which abates not in earnestness in asking of Him who has said, "Ask, and it shall be given you."

But this is not the highest character of prayer by any means; still it is needed for His people while they are here. A still more blessed provision — for making known our requests — is found in Phil. 4: 6. In this place we do not find that He promises to supply the need we express to Him; but He answers in another and much more blessed way. Ten thousand cares may press upon the heart; what is to be our resource? "Be careful for nothing"! is the reply. "Nothing!" you answer; how can this be? Then He proceeds, "But in everything, by prayer and supplication, with thanksgiving, let your requests be made known unto God." And how blessed is the answer. Perhaps not one request has been granted, but the answer comes in another manner; "The peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus"! God puts His peace into the heart which has put its cares on God! How frequently we are disposed to allow our cares to eat away at the heart and bow down the soul. Care for the Church — the saints of God; the deep anxieties of service for the Lord; for the conversion of those we love; for the recovery of those who have wandered from the way. Circumstances too may try the heart: the love of those whose love we valued has grown cold; the bitterness of being misunderstood and misjudged, all press upon the soul. How blessed those strong, bright words, "Be careful for nothing"! How blessed to go to God in the strong cryings and secret bitter tears which His eye has marked and noted, and hand over the cares to Him! Mark, it is not to our Father, but to God. It is not here the confidingness of relationship, but to a holy Being whose nature is known; whose throne is never touched by cares. The heart learns there to pour out its earnest cry, deepening in intensity from "prayer" to "supplication," until the heart has risen, as it were, above the cloud — above the cares which pressed upon the soul, until it bursts out in the pure light of heaven, in "thanksgiving" into the ever opened ear of One who gives His peace to the relieved heart, with the sweet sense that His hand is under the care — that He has charged himself with the matter — has taken it into His own merciful hands, and we have in exchange God's own peace.

But in Ephesians we are outside the things which distress the heart, in another way. The range of vision takes in the things which occupy the mind of Christ. The great interests of the Lord on earth are before us, more than our own cares. Not that He does not interest Himself with our little cares and trials — that He does; but here the prayer and supplication in the Spirit, with its watching and perseverance, is for "all saints." In the true dependence of one who is fully armed with this armour of God, prayer keeps the heart in confidingness in Him. Self is broken, and He is trusted, and "the more knowledge the more prayer." Satan cannot seduce the heart which is ever in this attitude before God. "He that is born of God keepeth himself, and that wicked one toucheth him not."

The Host of the Lord has thus been prepared to meet the foe, and to "withstand in the evil day" — that is, the whole period through which we now pass. The soul is formed by the truth; the conscience good, maintained in the light; the heart peaceful, in the confidingness and piety which walks with God and trusts Him amidst the storms and waves which beat around us. Thus Satan's fiery darts are of no avail, and with the helmet of a known salvation covering the head, and the word of God as the Spirit's sword, we are ready to meet the wiles of the devil, and the heart is kept in a right condition before God in this evil world. He has His true place of authority which orders all; the saint too is found in his true attitude of dependence and confidence before Him, as expressed in prayer — but prayer which embraces His great interests here on earth; "all saints," in their labours and conflicts, toils and joys.

We have seen, then, the condition of soul which flows from the unsparing dealings with self and flesh, because of our place on high in Christ. Then the arming of the Host against the foe, to resist and face the enemy with the courage of God. We will now look at the condition of soul we need to go on naturally and happily in communion with the Lord, in the aggressive warfare, realizing our own blessed portion on high. We must plant the foot on each spot of ground which is ours in our heavenly Canaan, but in doing so we find we must first dislodge the foe. Deeply important it is then to know the conditions by which the path and service of faith may be successfully trodden, so as to insure the presence of the Lord with us, and "good success."

This we will hope to examine in the next chapter.

Chapter 19.

"Good Success" in our Spiritual Warfare.

"Every place that the sole of your foot shall tread upon, that have I given unto you, as I said unto Moses. From the wilderness and this Lebanon, even unto the great river, the river Euphrates, all the land of the Hittites, and unto the great sea toward the going down of the sun, shall be your coast.

"There shall not any man be able to stand before thee all the days of thy life: as I was with Moses, so I will be with thee; I will not fail thee, nor forsake thee. Be strong and of a good courage: for unto this people shalt thou divide for an inheritance the land, which I sware unto their fathers to give them."

"Only be thou strong and very courageous, that thou mayest observe to do according to all the law which Moses my servant commanded thee; turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest."

"This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success. Have I not commanded thee? Be strong and of a good courage; be not afraid, neither be thou dismayed: for the Lord thy God is with thee whithersoever thou goest." (Joshua 1: 3-9.)

We will now examine the blessed principles, by the observance of which we may enjoy the sure presence of the Lord in almighty power, and good success in our spiritual warfare.

Mark the first thing that is presented — the land is ours: God has given us, in the grace of His heart, the best of blessings, in the best place, and in the best way; "All spiritual blessings; in heavenly places, in Christ." "All is yours," He says, but then we must drive out the enemy and place the sole of our foot upon every inch of ground, and take possession. He has marked out the bounds, and none can dispute our title to what He has bestowed. No hostile power can stand against His people — God is for them; "If God be for us who can be against us?" The possessions are His, but in His people, under Christ, He takes them into His hand.

Such is the boldness with which we have to face the foe; no fear of the result, He "hath not given unto us the spirit of fear." But all is ruin where these conditions are not observed. In place of "There shall not any man be able to stand before thee all the days of thy life," we find, further on, that they "could not stand before their enemies," and the Lord said, "Neither will I be with you any more" (Joshua 7: 12). How solemn! The walls of Jericho, around which the victorious Host had walked but a little before, had fallen down flat; and now the people are smitten before the men of Ai, "and the hearts of the people melted, and became as water." The "accursed thing" was permitted; disobedience brought its defeat and bitterness. "Covetousness," which desired the wedge of gold, and "idolatry" of heart, which saw among the spoils a goodly Babylonish garment, had been allowed; until defeat proved that the Lord's presence and power was forfeited while they remained, and a discomfited Host finds what a reality His presence had been, though unseen, and how the sin of one of their number was felt by all: "One member suffered and all the members suffered with it."

It is interesting to see, in passing and alluding to this chapter, that as obedience was the condition of their strength and of the Lord's presence with them, so again by obedience restoration is effected in the judgment of the sin. Even the judgment of the offender, and the recovery of the presence and manifested power of the Lord for them. This obedience, too, by which such is effected, is seen in those who suffered, rather than in the offender. One would almost have thought that it should have fallen upon him, but it is upon Joshua and the people that the activities of obedience now devolve; thus the offender is discovered, the evil cast out, and the people restored.

So it is also in Matt. 18: 15-22. Upon the aggrieved devolve the activities of grace towards the offending one — not upon the erring one. When all had failed in the effort made for his recovery, the very obedience of the aggrieved one was the means by which all came to light, and was judged and cleared away. Such is God's way.

"As I was with Moses, so I will be with thee." As if the Lord were to say, If I was with you through the desert solitudes, where your needs and your necessities were all my care; how much the more will I be with you now, when you are occupied with my battles in the land, and my warfare is your care. Moses recalls this persevering, unchanging, perfect love which had been displayed in the desert, in those touching words, "He knoweth thy walking through this great wilderness: these forty years the Lord thy God hath been with thee, thou hast lacked nothing" (Deut. 2: 7). And here the Lord recalls His ever watchful presence and care, as if to remind them of its solicitude and perfection, that their hearts might trust Him whose battles were now to be fought, and whose land was to be taken from the enemy's hand. "I will not fail thee" in the exigencies of every hour of need and toil; "nor forsake thee" in the wisdom and power needed in possessing the land.

How bright and real are those words spoken at times to the heart of His servants as the difficulties increase, and the power of the enemy displays itself: "Be strong and of a good courage: for unto this people shalt thou divide for an inheritance the land which I sware unto their fathers to give them." Adversaries there are, but the word is, "In nothing terrified by your adversaries" (Phil. 1: 27). You may appear as grasshoppers in your own sight, and they as giants; the cities may be walled up to heaven; no matter: the higher they are the more complete will be the proof of what My power can accomplish by an obedient people.

Paul at Corinth (Acts 18) meets the opposition and blasphemy of the enemy; but the Lord speaks to His servant, "Be not afraid, but speak, and hold not thy peace; for I am with thee, and no one (oudeis — man or devil) shall set on thee to hurt thee: for I have much people in this city." Many were there to whom the word of life was to be ministered, and who needed to be put in possession of the land — their "own things." Paul was to divide to them their lot — their heavenly possessions, and the word was, Be of good courage, "be not afraid." Timothy might have been discouraged at the defection and the general state of things — another day of deep ruin; but again the word to him was, Be strong in the grace that is in Christ Jesus." And Paul can write those wondrous words, "I endure all things for the elect's sakes, that they may obtain the salvation which is in Christ Jesus with eternal glory" (2 Tim. 2).

"Only be thou strong and very courageous" — why is this again repeated? Why this solicitude that courage and strength may be there? "That thou mayest observe to do according to all the law which Moses my servant commanded thee." Courage and strength were needed to obey. God's strength is with us in the path of His will, and not out of this path most surely; and we need courage to do His will in this evil world. Take up God's word as the standard by which to walk, and men will tell you that the times are changed — (so they have!) — that things are not what they were, and the like. Besides this, we need courage with self to obey the word of God. Who is not conscious of the unsubdued will of the flesh, which is not subject to the law of God, neither indeed can be? We need special courage with self that we may do His bidding; we need courage one with another; with the world; with relations, with all. We may have to walk alone in the pathway, but if so, we walk with Him whose word it is. It needs then this courage to obey, and God knows the end from the beginning: He foresaw all that would come, and He gave His word in view of all. Thus we can trust that He has not spoken one word too much, and there is not one word which is not needed, even if it may seem of little moment in our eyes. He looks at the enemy and exhorts us to "Be strong and of good courage;" He looks at ourselves, and again He speaks, "Be thou strong and very courageous;" "Turn not from it (the word) to the right hand or to the left, that thou mayest prosper whithersoever thou goest."

But if there is courage needed to obey, that we may prosper in our spiritual warfare, it needs too, that we should meditate on the Word that we may know the mind of God as revealed therein. "This book of the law shall not depart out of thy mouth; but thou shalt meditate thereon day and night." The word of God carries with it the great fact, which we find growingly each day, that God has revealed the truth — nay Himself, in the midst of a scene formed and systematized through man's departure from Him. Divine light is needed for our path through it, with its snares and pitfalls, and we have a watchful enemy to meet and overcome; therefore, we should live by every word that proceedeth out of the mouth of God. The day may be bright, or the night may be dark, the great thing is to have the word of God stored up in the heart, and treasured there in the love of it, that we may be kept from the paths of the destroyer. "By the word of thy lips I have kept me from the paths of the destroyer," speaks the Spirit of Christ in Psalm 17, and "Thy word have I hid in mine heart, that I might not sin against thee," in Psalm 119: 11. "Meditate upon these things," says the apostle to the young servant Timothy, "give thyself wholly unto them, that thy profiting may appear unto all." (1 Tim. 4.) And so we find, "Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful: but his delight is in the law of the Lord; and in his law doth he meditate day and night." Now mark the result, "And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper." (Ps. 1.) The heart is carried along in the channel of God's mind, and thus the constancy of communion with Him enables the heart to live in another sphere and order of things than the motives of the scene we are passing through. But it is in the heart — the affections, in which the word must be hid. Intellect will not do, or clearness of thought — but the heart in treasuring up His words is kept near to Him in whom dwells all the fulness of the Godhead bodily, and thus we know that we are in Him. "For then thou shalt make thy way prosperous, and then thou shalt have good success" (Joshua 1: 8).

We now come to a word of deep blessedness, and nothing can compensate for the absence of such an assurance from the Lord. "Have I not commanded thee?" sustains the heart in the midst of the scene through which we have to tread our way, with the presence of Christ, in almighty power. To have God's command steadies the heart in the midst of it all. To find a difficulty by the way, and not have such an assurance is bitterness indeed. The more tender the conscience the more deep the pain, when we are not assured of having His command if difficulties arise. We have to be exercised and sifted in heart, that we may seek His face in the exigencies of the journey, but He gives the consciousness of "Have I not commanded thee?" in unwavering certainty to us. The heart may cry out, in the sense of the peril that a false step might entail, without having His word — "Lord, if it be thou, bid me come unto thee." But He never fails the heart which cries, but assures it with His calm and quiet "Come"! Then all difficulties vanish like the morning cloud; or they only serve to unfold His resources and ways to us, when we know we are in His pathway here below.

In a dream Paul is directed to Macedonia; and they gathered that the Lord had called them to preach there, and they go across. For days they seem to have no work to do; then a few women are found at a river side, and are blessed through the Word; and then Satan comes to hinder and deceive. What a lesson we learn in these men walking for days apparently at leisure (that which tests the soul's condition often but too well), with girded loins. The enemy does not meet them unprepared, but finds these soldiers of Christ armed with the whole armour of God, and Satan is frustrated, and the damsel delivered from his power. But the deliverers are soon cast into the inner prison, with bleeding backs undressed, and their feet are set fast in the stocks. What a moment of anguish, had not Paul had the clear sense in his soul of "Have I not commanded thee?" and thus, without a single care, he and his fellow-soldier prayed and sang praises to God at midnight, in that unquestioning confidence, and that trustfulness which an uncondemning heart bestows.

Again take Moses: Forty years before he had assayed in fleshly zeal to deliver his brethren, and had failed. Forty years of discipline finds him a broken man; distrustful of his own powers and unwilling to go when sent by the Lord. His mission begins — he shows his signs, and demands God's first-born from the hands of Pharaoh. He is driven from his presence, and the people, whose minds he had wrought upon by the visions of freedom from the lash of Egypt, are driven back to their toil with heavier tasks than before. Now comes the solemn moment for this man Moses, who would be a deliverer to his brethren. They turn upon him, and charge him with the increase of their burdens and that their savour was abhorred in the eyes of Pharaoh. (Ex. 5: 21.) Moses returns to the Lord in this bitter moment of his history, and the Lord gives him a charge — a defined mission to His people and to Pharaoh; then all is clear. "Have I not commanded thee?" really makes all simple, and no matter what difficulties may arise hesitation is gone, and this blessed soul-sustaining word is the solace of the heart of him — nay of all — who have wrestled with Him, as it were, that He might speak it to our souls. Then the rejection of our brethren, if we have to bear it; the sorrows of service, whatever they may be, are overborne by the words, "Have I not commanded thee?" "Be strong, and of a good courage; be not afraid, neither be thou dismayed: for the Lord thy God is with thee whithersoever thou goest"! If He be with us, no matter how rough the water. Yea the waters may seek to engulph the ship, but if He be in it all is well.

In the remaining portion of this chapter we learn a solemn lesson in one way, and a blessed lesson on the other,

On one side we find the type of those who seek to take their place on this side of the Jordan — death and resurrection applied to us by the Spirit of God. Reuben, Gad, and half Manasseh, do not go back to Egypt — still their hearts linger on this side of the land of promise, seeking rest — not where the calling of God had contemplated. Joshua had not given them this portion; but the well-watered fields on this side of Jordan seemed to be a proper place for their flocks and herds, and their wives and little ones. They "came short" of the purpose and calling of God, yet they are not apostate, by turning back again to the land of Egypt. So far, they are "enemies to the cross of Christ . . . who mind earthly things." The things of heaven, as risen . . with Christ, have no sweetness to the taste of those whose wills led them to settle where Israel wandered. Solemn truth, too, that henceforth they are looked upon as distinct from Israel. They have a history of their own, outside the land; like Lot's history in Sodom, so distinct from that of Abraham on the mountain-top with God.

The day came too, when it could be said of them, "In the divisions of Reuben there were great thoughts of heart. Why abodest thou among the sheep-folds, to hear the bleatings of the flocks? In the divisions of Reuben there were great searchings of heart." (Judges 5.) The ear was opened to hearken to that which took possession of the heart, and it was deaf to the call of the Lord. Yet there had been a day too, when Moses refused to come out of Egypt without those "wives and little ones" whose prosperity now was their hindrance in entering the land.

How we see this every day around us. Parents urgent and earnest in seeking to have their children converted, and thus severed from the land of Egypt; yet when the prospects in this world of those children are at stake, a midway course is chosen; the land of promise, where the Lord carries on His warfare is refused, and ease accepted. Still this did not bring with it the rest which was sought; for those who sought rest without going into heavenly places had still to go to war.

On the other side, it is very sweet to find how that the Lord cares for the wives and the little ones of those who fight His battles for their brethren. We may leave them to His care as a tender Father and a more than Husband, conscious that He can care for them when we are not with them, while engaged for Him. We could not care for them ourselves even if with them were He not to do so, and He can do so without us when occupied in His affairs. This may be done in various ways. Epaphroditus may "labour fervently" for his brethren in prayer. Perhaps to some bed-ridden saint was Paul indebted for those great gifts whereby the hearts of many were gladdened in the fields of his labour for Christ, and so a note of praise ascended to Him who had put it into the heart of some such lowly saint thus to pray. See 2 Cor. 1: 11, etc.

Part 3.

Chapter 20.

Realization: the Seven Trumpets of Rams' Horns.

We have now reached the closing part of our meditations. We turned aside at the end of Joshua 5 to examine the condition of soul unfolded in the "Whole armour of God," and needed by the Lord's people in order successfully to face the foe and stand fast in the evil day; we also sought to learn something of those practical conditions, by the observance of which we may expect unbroken success and the Lord's blessed presence with us, in these spiritual wars (Joshua 1).

The Captain of the Lord's Host had said to Joshua, "Loose thy shoe from off thy foot; for the place whereon thou standest is holy." The place of conflict was holy ground, and "As captain of the host of the Lord" had He "now come."

We will seek now to learn something of the lessons taught us in Israel's history, in order to the practical realization of our own things, and that we may be used for the deliverance of others: these two activities characterise the life and warfare of the redeemed. "Now Jericho was straitly shut up;" or, "Did shut up, and was shut up" (marg); not only was this unbroken display of the enemy's power "shut up" from the Host of the Lord; but in heart and will it was against Him — it "did shut up because of the children of Israel: none went out, and none came in." But Jericho must fall before the armies of the Lord. Satan must find that no power can defeat the people of God, while walking in obedience and dependence, and God working in them. Rahab was within, and could not get out to those with whom her heart was bound up. Israel was without, and no power of man could break down those walls which reached to heaven. But a power had come into this world which no malice of the enemy, no evil of man could frustrate or defeat: the power of simple obedience. It was by this mighty weapon Jesus bound the strong man; and by the same power reaching "unto death," He had gone into his last stronghold to set his captives free! Now those delivered ones are about to be used to deliver others from his power by the same mighty energies, and to take possession of and realize their own things.

We may remember that when the Lord would give His people a heavenly place, in type, in their crossing of Jordan into Canaan, or in the fact unfolded in the end of Eph. 1 and commencement of Eph. 2, that He — the true Ark of the covenant, must go first into the waters of death, and thus make a pathway for His people into the land of promise. But another blessed and precious truth is taught us in the fact that when they are in the land, and about to take possession of all, the ark will follow after the faithful soldiers of the Host of the Lord.

And this is just as it should be. None could enter the waters of death and pass across that flood unscathed, until Jesus entered and dried up these waters. There He must be alone. None but He could bear the wrath — none but He could stand fast in those "swellings of Jordan." But this being accomplished, the order is reversed, and in the forefront went the "seven priests, bearing seven trumpets of rams' horns," and "him that (was) armed passed on before the Ark of the Lord" (vv. 4-9). And then the falling walls would prove two things. First, the faithful condition of heart of those who led the way, and next, that the Lord was with those faithful hearts in sure and almighty power.

We find two other occasions where the presence or otherwise of the Ark told its solemn tale. In Numbers 14 when the Lord had pronounced the sentence of forty years' wanderings for the unbelief of those who would not go up and possess the land, and then had turned back Himself to be a wanderer with them; the people, instead of accepting this discipline as of God, which faith would have done, seek to go up to battle without the "Ark of the Lord" (vv. 40-45). "And they rose up early in the morning, and got them up into the top of the mountain, saying, Lo, we be here, and will go up unto the place which the Lord hath promised: for we have sinned. And Moses said, Wherefore now do ye transgress the commandment of the Lord? but it shall not prosper. Go not up, for the Lord is not among you; that ye be not smitten before your enemies. For the Amalekites and the Canaanites are there before you, and ye shall fall by the sword: because ye are turned away from the Lord, therefore the Lord will not be with you."

Twelve men had safely traversed the length and breadth of the land for forty days some little time before; yet the children of Amalek, and the Canaanites were then there; but God was with these men, and faith counted not its own resources, but counted on the Lord. Then, six hundred thousand men with unbelieving fears, in heart turned back to Egypt, and God gave them up to their unbelieving desire — "Would God we had died in the wilderness" (Num. 14: 2) — and said, "I have heard the murmurings of the children of Israel, which they murmur against me. Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do unto you: your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, doubtless ye shall not come into the land" (vv. 27-30).

But they did not bow to this chastisement from His hand. Faith should have counted on God and gone up against the foe at the first; and now faith should have accepted and bowed to this sentence and remained; but instead of this, they rose up early to go to battle without the Lord. He, before whom the children of Anak were nothing, tells them that they must be smitten in their own strength, before those very Amalekites and Canaanites who were there.

But even this word of warning was not "mixed with faith in them that heard it," any more than the word of glad tidings of Canaan's rest by the spies. So we read, "But they presumed to go up unto the hill-top; nevertheless the ark of the covenant of the Lord, and Moses, departed not out of the camp." The result was fatal; they were completely routed before their enemies, even to Hormah (Destruction).

Thus we find the solemn result of an effort to go against the foe without the presence of the Lord.

In 1 Samuel 4 another lesson is "written for our learning." It was the day of Israel's failure, and their ruin was now about to be complete. The Philistines — the instruments of Satan's power which had been allowed — were gathered in battle against Israel. And Israel was smitten. In an unfaithful condition they had ventured to go out against the enemy; the result was what must ever be. But instead of this defeat bringing them, in the sense of their own state, to the dust before God; they seek to identify the Ark with their own unfaithfulness. Do you suppose that God could acknowledge or succour them? Impossible! We read, "Let us fetch the Ark of the covenant of the Lord out of Shiloh unto us, that, when it cometh amongst us, it may save us out of the hand of our enemies."

They did so; they shouted too, "with a great shout so that the earth rang again." But God would not answer. He knew how to take care of His own honour, even if His Ark were to be found in Dagon's house (ch. 5); but own them He will not.

But at Jericho we find the normal state of the warfare of the Lord's Host. The complete number of the priests were to go in the forefront blowing seven trumpets of rams' horns. Here I find an exceedingly beautiful thought; one which will commend itself to the Christian reader's heart and conscience; giving him to feel consciously and increasingly the conviction that there is not one word of God but which has its divine lesson for us. This, thank God, is the growing conviction of the writer. That he and all the Lord's people may have grace increasingly to appreciate His word, is his prayer!

Seven is the well-known symbol of completeness or perfection in spiritual things; and the Trumpet is that which carries simply with it to the heart and understanding the thought of testimony rendered actively (Num. 10, etc.). The Ram is always the victim of consecration (Lev. 8: 22, etc.). The Horn is used as the symbol of power. To put all that this lovely type conveys together, it would mean, the testimony of the power of complete consecration to God! How lovely! A delivered — redeemed people, in full consciousness of all their privileges; armed at all points with the whole armour of God, obedient in heart and practice; the Lord's presence amongst them in living and victorious power, and in the forefront of this Host of the Lord, the testimony of the power of complete consecration to God! O, if the church of God — if the Host of the Lord, had maintained this wondrously blessed place of consecration and power, would it not have led indeed to the fulfilment of the prayer of the Son to the Father, "That they all may be one, that the world may believe"? (John 17).

But another striking thought comes in here also. When the sound of these trumpets was heard, the people were to shout with a great shout. In Psalm 89: 15, we find exactly the same word, in the original language, translated joyful sound." "Blessed is the people that know the joyful sound; they shall walk, O Lord, in the light of thy countenance." And here we find this shout of victory — the fitting accompaniment of all the surroundings in this scene. They walked in "the light of the countenance" of Him who was pre-figured in the ark, and knew the "joyful sound" — the joyful shout of conquerors through obedience to Him, and through His victorious power.

Forth sallied this little cavalcade day after day; contemptible, doubtless, in the eyes of the proud city of Jericho; but the Lord was there, and obedience in patience gave character to the little host, as they waited the time that the shout would be answered by the falling walls, and the deliverance of those on the Lord's side who were within.

But one day, or two, or three, was not sufficient to accomplish this victory. Seven days must be completely fulfilled; perfect patience must be tried and proved; but it was the patience of God! And while exercising this perfect patience, each day the little army returned to the true place of strength and self-judgment — to Gilgal. It seemed a foolish thing to those who may have seen it from the proud walls of Jericho; but those in the secret of the Lord could afford to bear this reproach of Christ and contempt of the enemy: they had faith in Him whose Ark they bore on their shoulders, and whose unseen presence ordered all!

And the seventh day came. On that day they were to encompass the city seven times. "And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout; for the Lord hath given you the city." His victorious power was working through their obedience; and "So the people shouted when (the priests) blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet; and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city." The Lord had given it to them in right and title, but they had thus to realize the possession and dislodge the enemy.

But more; those who were captives to the enemy's power were to be delivered. Rahab (with her "house") had been a "prisoner of hope" since the day she had "received the spies in peace, and sent them out another way." She had identified herself in faith with the Lord's people when they had not an inch of their possessions; a host of wandering pilgrims. But her faith saw beyond all this and could say, "I know that the Lord hath given you the land" (Joshua 2: 9). She looked for a "true token," by the faith which wrought by love, in that it sought the safety of her father, and her mother, and her brethren, and sisters, and "all that they had." In the obedience of faith she bound the scarlet line to the window — the "true token" — which these witnesses of the Lord had given her. Not only did she "believe with the heart" their testimony; but "confessed (it) with the mouth," in binding the line to the window of her house on the wall.

The day came when Joshua redeemed the pledge these men had given, as the Lord Jesus will own every true pledge which the soldiers of Christ now make in His name. When the walls of Jericho fell down flat, the only thing which remained was Rahab's house on the wall! She might say with us, "We receiving a kingdom which cannot be moved;" all will move by judgment some day, unless that which stands on the propitiation wrought by Jesus, and is reconciled. "By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace," testifies one divine witness (Heb. 11). And another adds, "Likewise also was not Rahab the harlot justified by works, when she received the messengers, and had sent them out another way" (James 2). Her faith, like that of the woman of Samaria in another day, had wrought by love, and "many had believed because of the word of the woman." Her father, mother, brethren, and all that she had; all her kindred were saved and delivered on that day; and this through the obedience of the victorious hosts of Israel. More still: she was not merely delivered, and then left to her own resources; but she was brought out to the camp of the Host of the Lord, and eventually had a place of deepest honour in the ancestry of the Lord of glory (Ruth 4: 21; Matt. 1: 5).

Where now should the victorious Host have gone? To carry on this brilliant warfare, says some one, still into the enemy's power. Nay; they should have returned to Gilgal — the place of the secret of power, and renewal of the strength of the Lord! But a day of victory is a trying day, and, instead of this, even Joshua fails. (Blessed that the true Joshua never fails!) He "sent men from Jericho to Ai" (Joshua 7: 2). Alas! they had not returned to Gilgal; for the victory had led to negligence and confidence in their own resources. But I pass on.

Now the end of Ephesians 1 pointed out Christ — the true Ark — in the waters of death, and the people passing over dry-shod, as quickened together with Christ, raised up together, and seated together in heavenly places in Christ Jesus. This was before us in type in the third chapter of Joshua, when the Ark was borne on the priests' shoulders in the river of death. But there, we remarked, when it was a question of sovereign grace, the Ark went first into the waters, as the Lord Jesus into the death where we lay (Eph. 1: 19). But in Joshua 6 we saw, as it was a question of faithfulness and spiritual conflict, the Ark came on behind.

Just the same analogy as Joshua 3 bears to Joshua 6, in this way, such analogy, may we not say, lies between the prayer of Paul in Eph. 1: 15-22, and his prayer in Eph. 3: 14-21. The Lord is first in death and resurrection, and then the people pass over — quickened together with Him, and so are seen in heavenly places in Christ Jesus. May we not safely give to the prayer of Eph. 1: 15-22 the characteristic name of the prayer of Possession? The apostle desires that they may know what they possess — the calling of God into the Father's house (vv. 3-6): the inheritance of God — that is, the universal possession of all created things set under Christ and the church as joint heirs with Him (vv. 9-11); and the power to usward who believe, which was wrought in Christ when God raised Him as Man from the dead and set Him on high; this same power had wrought in quickening and raising them.

But when we come to the prayer of Ephesians 3, which may we not characterise as the apostle's desire (that we should not only know what we possess and are brought into as in Eph. 1, but) that we might realize and take possession of by faith, all that is ours in Christ? Is it not then the prayer of Realization? This being so, he prays that we may be strengthened with might by the Spirit of the Father, in the inner man; thus we are put first, and then it is to the end that Christ may dwell in our hearts by faith. He has been set on high — the Son of the Father — the centre of all the wondrous counsels and purposes of glory and He desires that we may realize what we are before Him, in the consciousness of our souls, in order that Christ, who is this centre, may dwell in the heart's affections. Not merely that the "eyes of our heart*" may be enlightened to see (objectively) this prospect of our possessions into which Christ as man had entered, and which were ours in Him, as in Ephesians 1; but that in our hearts Christ might dwell; He who is the centre of all the glory. Then looking out from this centre, and being rooted and grounded in love, He desires that we may be able to comprehend (subjectively) with all saints, this boundless scene of glory — "What is the breadth, and length, and depth, and height;" an ocean without a shore. To be with the heart of Him who is the centre of it all — to have Him who is its centre dwelling in our hearts by faith; thus we must take in what His heart does, and all those whom His heart embraces, even "all saints." They are the closest and nearest circle in the affections of Christ. We may not be able to go with all of them in their ways here below, if they are walking in disobedience to the truth; but we shall, if near the heart of Jesus, bear them upon ours, and have communion with the thoughts that Jesus thinks of them on high.

{*"Eyes of your heart" is the correct reading of Eph. 1: 17.}

But boundless and wondrous as are these fields of glory, they do not fix the affections; they do not engross the heart. And so he goes on, "And to know the love of Christ" — this makes the heart feel at home. If, as one has remarked, I were unused to the courts of kings, and I found myself there, they might dazzle me with their splendour, and the like; but splendour presents nothing on which the affections may rest. But suppose I found the dearest friend I had there, and the chief person there? At once I am at home. Thus from the glory (which, though unnamed, is implied), he passes on to recall the heart to Jesus, and to give it to feel at home in the scene, "the love of Christ" — the very love which now I know, and which I have learned here below in the sorrows and joys and needs of the way. But even if it sets the heart restful and at home, he adds that it too "passeth knowledge." Thus we are "filled into all the fulness of God."

"Now unto him that is able to do exceeding abundantly above all that we ask or think" (so He is, most surely) but, "according to the power that worketh in us." Not merely a power working for us, blessed as that is, and has been; but "in us," enabling us to realise and possess consciously this glory, in Him who is its centre — to overcome what hinders — to take these things of Christ out of the enemy's hand (as Israel, by the power that wrought in them in taking Jericho), and thus bring Him that glory even now, which He will have "in the Church throughout all ages, world without end. Amen."

Chapter 21.

Unity of Action; Diversity of Operation: Joshua's Spear.

Before we close, perhaps some practical thoughts on the living activities of the Lord's Host may be helpful to some. May the Lord direct us in our thoughts. There is a sentence in the sixth Chapter of Joshua which has much power and significance — "The people went up into the city, every man straight before him." There was no clashing with each other's work or pathway, while the fullest unanimity, the most perfect fellowship and harmony prevailed amongst the conquering Host of the Lord. This is the divine order, and there is none like it. There was no one person had the same path, or the same work to do as another. God never repeats Himself I He never makes two leaves of a tree — two blades of grass — two faces alike. He never sets two members of Christ to do the same service in the Church of God. Each, however closely his work may lie with that of another, has his own work to do; and no person can do another's work as well as he can do his own. Nay, he can, of all men, do his work best himself.

To be successful as the Host of the Lord, there must be the divine unity of action, while diversity of operation necessarily follows. The Lord guides all spiritually, and each one shows his confidence in his Lord and Master, and his obedience to His commands, by going "straight before him" in the pathway he has been ordained. Like the soldiers of a mighty army, we are moving right and left in the smoke and confusion and din of the battle-field; we do not, and cannot know the bearing of each act of ours on each other in carrying out the plan of the battle, or the purposes of the Captain, in the presence of the enemy. The mistake we frequently make is, instead of seeing to it that we are keeping line ourselves, we are watching the pathway and service of another; perhaps encroaching on it and hindering him, and in consequence not doing our own special work. Now this should not be. Wisdom is marked in each step of obedience; and each step of obedience finds each in his place with God. The confidence of each too, in his Commander is thus proved, and his work is done in quiet confidingness of heart in Him. The action of some unseen soldier of Christ, whose pathway lies in some secluded corner, who is perhaps only known to Him, has its bearing on the whole Church of God. He may think his actions are of no consequence, he is so humble and insignificant a member of Christ: he has yet to learn that "those members of the body which seem to be more feeble are necessary . . . for God hath tempered the body together, having given more abundant honour to those parts which lacked: that there should be no schism in the body; but that the members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it" (1 Cor. 12: 22-26).

Now this is strikingly illustrated in type in the eighth chapter of the Book of Joshua, in the history of the taking of Ai. We have the doctrine unfolded for us especially in Ephesians 4: 1-16, Rom. 12, etc.

When Israel had failed after the destruction of Jericho, and the solemn discipline in the case of Achan had been accomplished, Israel thus "proving themselves clear in this matter," the Lord had directed that all the people of war should now go up. Ambushments are laid; some at the west and some at the north of the city, all under the direction of Joshua by the command of the Lord.

There are even now in the army of Christ (these, so to speak), outposts, pickets, and ambushments, as in another way there were then. Some are standing alone for Christ, far away from the fellowship of the saints. Like the lonely but watchful sentry, upon whose fidelity the safety of the army in measure depends — some have this lonely post. But whether his path be isolated, or amongst the congregated saints, upon the faithfulness, watchfulness, devotedness of each depends (as far as man's responsibility reaches) the work of God in the whole.

The men of Ai are drawn into the snare; the army of the Lord in the forefront seem to them to give way, yea, to flee. There are times to do this even in this day in our spiritual wars. A time to let our yieldingness be so known to all men, as to make it appear to them that we have nothing to say. Such a moment may seem a triumph to the foe. But how short-lived! He is led to commit himself the more completely; but faith counts on the resources of God, and abides His time. Thus did the Lord in His day, and all seemed a complete triumph of the enemy. But O what wondrous resources lay behind! What a work was He accomplishing, when in His apparent defeat and desertion by all! The enemy seemed to have gained such a complete victory, when Jesus, despised and rejected of men, died a malefactor's death; and wretched men could say, "Ah, so would we have it!" But what a downfall was his, when the bars of death — the "gates of hades" — were borne on the shoulders of this Mighty Conqueror, and the enemy's last strong citadel — death — succumbs, abolished by the power of His resurrection.

We too may seem at times to be defeated — to yield, and flee before the enemy's power, confiding in our Captain and the unseen resources — the armies of reserve which He can employ to accomplish His victory. But all this requires faith in Him, faith that thinks not of self, but of Christ. The watchful eye of Jesus marks all from the heights above; He withdraws not His eyes from His people. "And the Lord said unto Joshua, stretch out the spear that is in thy hand towards Ai: for I will give it into thine hand. And Joshua stretched out the spear that he had in his hand toward the city. And the ambush arose quickly out of their place, and they ran as soon as he had stretched out his hand: and they entered into the city, and took it, and hasted and set the city on fire" (Joshua 8: 18).

Thus we find that the Holy Ghost produces under Christ, unity of action in the hearts of those who are thus under His mighty and constraining power. Wondrous Unity! past man's comprehension; past his ordering. But no difficulty is felt when the Lord is thus at work, and an obedient people act in the current of His mighty operations. Joshua's spear — and that by no preconcert — was stretched out by a hand which grew not weary till all was accomplished. This marks this lovely concert of action in the unity which is indeed of God. Each soldier on that day had his own special pathway; yet there was but one Joshua, with one spear, who ordered all. True unity; yet true diversity brought forth to fruition this victory.

If we turn to Eph. 4: 1-16, we find these activities unfolded in the church of God. Complete, sevenfold unity begins the chapter (vv. 1-6), yet diversity marks the place of each and all. The "prisoner of Jesus Christ" exhorts that we should walk worthy of this vocation which he has just unfolded. It embraces with its collateral truths three prominent features. The calling of God into Christ's place as Son and Man before Him (ch. 1). Then our corporate relation to Christ, the Head, as His body (ch. 1). And in the close of ch. 2 the fact that here on earth we are builded together for a habitation of God through the Spirit. All these wondrous things form the basis of his exhortation in ch. 4.

"Lowliness and meekness" become us most surely then, in God's presence. To be lowly in truth we must be consciously there. "Long-suffering" too; for the greater the evil, the more must this divine quality be found in us. It is more than patience; long-suffering supposes outrage and injury, and our bearing it as God. Then too, "Forbearing one another in love;" it needs this much, for flesh is in each, and we have flesh in ourselves. It can never combat with flesh in another; thus there must be forbearance. It is wonderful when this forbearance is exercised towards the actions of flesh in another how he is ashamed, and how the soul is brought to self-judgment sooner or later before the Lord. All this then is prefatory to the great end in view, the glory of Christ, and in walking worthy of our vocation. We shall be characterised by the blessed qualities of lowliness and meekness, long-suffering and forbearance in love; this divine character crowning all, and qualifying (what otherwise would be but human amiability) with the nature of God.

The Apostle now names the sevenfold unity. First the essential real unity to which our corporate responsibility is attached. He begins by saying, "Endeavouring to keep the unity of the Spirit in the uniting bond of peace." All diligence is needed for this in such an evil day as that through which we now pass. This is its scope. Then, when we come to its practice all should be "using diligence to keep" it, in the uniting bond of peace, in "one body."

The first two unities are connected with the Holy Ghost, "There is one body and one Spirit." This is the real thing formed by the presence of the Holy Ghost, "one hope" — it can have none other. There can be but one for that which is held in living unity by the "one Spirit" of God, in "one body."

The next three are connected with Jesus as "one Lord." Here we find His place of dignity as owned in profession by all who call on the name of the Lord, "both theirs and ours." Such have but one common confession of His name — "one faith." It is this is in his thought. Elsewhere there is also "the faith," as the truth held between the soul and God; or "faith" in itself, as a divine gift and power in the soul. But here it is the common confession and profession of "one faith" in "one Lord," and this expressed by "one baptism" — of water.

The last unity brings us in connection with "God," as such; He who is "Father of all" (cf. ch. 3: 15), or supreme Author of them; who is "above all;" here we find His supreme place; He also permeates all, and lastly, He is "in you all" — thus He dwells in the saints.

This then is the administrative place of the Spirit, of the Lord, and of God. The revelation of the Trinity we find elsewhere. We have these unities connected with the Holy Ghost, real, essential, and vital. Unities connected with the Lord — those of profession and confession. And with God as Father and supreme.

He then turns to the great source of divine diversity in the Church, to Jesus — the true Joshua. "But unto every one of us is given grace, according to the measure of the gift of Christ;" here are contemplated the Hosts of the redeemed on earth — the whole church of God. Every one in the mighty army has his place. What business would he have to be in and of that Host if he had not some office to perform? "According to the measure of the gift of Christ" determines all. He sees fit to give, and He is Lord of all. He is seen here in His glorious exaltation, as "ascended up on high." How then did He reach that wondrous place? First He went down into the stronghold of Satan's power — death; but He did so as one who overcame this power of the enemy by apparent defeat, as we sing, "He death by dying slew." Then He burst the bars of the grave asunder, and "ascended up on high, he led captivity captive, and gave gifts unto men." At another day a little rehearsal of this wondrous victory, in an earthly way was celebrated in the song of Deborah. "Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead thy captivity captive, thou son of Abinoam" (Judges 5: 12). But its effects only lasted for a little moment, and then passed away. Now this eternal victory of Jesus is so complete that He can turn those who were captives to the power of the enemy and as thus set free, and make them His Host against all his power in the energy of that day of glory, in which He will bind Satan and cast him into the bottomless pit, and fill the earth with the full results of His victory and glory.

Shall not His Hosts then gladly publish His victory? Israel's first great salvation is ever a type and sample of their last and greatest deliverance. In the day of their redemption from Egypt they had to "stand still and see the salvation of the Lord;" in their final deliverance it will be the same story. Their extremity is God's opportunity, as is ever the case. The Church can say "Thou hast ascended up on high, thou hast led captivity captive; thou hast received gifts in the man" (Ps. 68: 18). The day will come when it will be said, "Yea, for the rebellious also (Israel), that Jehovah God might dwell among them." Meanwhile, "He gave gifts to men," He has not only "received gifts in man" according to the Psalm, but given "gifts to men" — members of His body. The same power that will free the world from Satan's power, He now dispenses in His members, in order to free others from that power, and build them up by the word of His grace.

What a wondrous Christ is He with whom we have to do! One who first descended "into the lower parts of the earth," i.e. the grave. The creature fell with the first Adam, and became subject to Satan's power and to death; Jesus — the second Adam — went under death, and then ascended far above all heavens." I look down to the deepest depths of ruin where the creature lay; I look again up to the highest heavens, even "the heaven of heavens which is the Lord's," and I behold a Man filling it all! From the extremest depths of ruin, to the highest heights of glory He has traversed, "that he might fill all"! and this as Man. It is such a Christ with whom we have to do; such a Christ we have to serve, in the consciousness of the breadth of these wondrous fields of glory as realized by faith; in the depth of the creature's misery as fallen, and under Satan's power.

Then we learn the diversity of the special permanent gifts which He has given: "And he gave some apostles; and some prophets; and some evangelists; and some pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ" (vv. 11, 12). Apostles did their own special foundation work, and then passed away. Their special power and foundation ministry is continued to none: none could now say, "Have I not seen the Lord?" a necessary qualification for this work; nor could any now say, "And so ordain I in all the churches." Without these special qualities there are none. Their work then was done and ended when the last apostle passed from this scene. He gave "some apostles," and there it ended.

And He "gave some prophets" — Mark was one; Luke was another, may I not say? They were not apostles, but they wrote by revelation their Gospels and the Acts. Such like service, with the oral teaching as revealed then by the prophets, was their work; it has been accomplished, and they too have passed away; their work was done.*

{*The gift of prophecy is continued now in another way. For those, who in ministering speak to the conscience of the hearer from God — whether to saint or sinner — are prophesying in the ordinary sense. (Cf. John 4: 19; 1 Cor. 14, passim)}

"And he gave . . . some evangelists," whose work is to carry the "glad tidings" to the lost, in this evil world, and bring souls when delivered from the bondage of Satan, to the consciousness of their place in Christ, and thus as of the Host of the Lord to do battle against the enemy.

"And some pastors and teachers" to shepherd and feed the flock of God, and train them in the ways of the Lord. All these are special and permanent gifts attached to individuals; an evangelist is always an evangelist, even when he is not evangelizing. A pastor and teacher is always this, though not always at his work. They are the definite abiding gifts of Christ to the Church, "Till we all come in the unity of the faith and of the knowledge of the Son of God, unto a perfect man, to the measure of the stature of the fulness of Christ." This is the end and aim of ministry in the Church of God. Even when the Lord shows (v. 12) for what purpose He has thus bestowed these gifts, He puts the individual saint first, even before He speaks of the whole body. Just as the place and relationship to the Father, of the individual saint, is shown most fully in chapter 1 of this epistle, before his corporate place and relation to Christ as a member of His body is touched upon in its end; so here He adds, "For the perfecting of the saints (first; then) for the work of the ministry, for the edifying of the body of Christ." And the end to be attained, "Till we all come" — that is, every individual saint of the whole body of Christ — "in the unity of the faith," one uniform basis of faith in the understanding of the things of Christ, and consciousness of our place before Him; the standard of all being "the knowledge of the Son of God" — He for whom the Church waits; upon whose person as risen, she is built; "The Son of the living God;"in the faith of whom she overcomes the world, and who will take her to Himself for His Father's house and the glory. The measure of growth in each being "a perfect (or full-grown) man," in contrast with being "babes" (v. 14); the "perfect man" having still but one just measure and stature to which to attain, that of the "fulness of Christ."

Then after those permanent gifts are treated of, we find the "whole body," in the effectual working of the measure of each one part." Here we find the place and function of all the members of Christ without exception. The expression "effectual working" is very beautiful; for not only on the individual growth to "full age" of each Christian, depends the prosperity of the whole body; but also upon the "effectual working of the measure of each one part," hangs the healthy growth and edification in love of the whole.

The heart pauses for a moment to contemplate what the Church of God — the Host of the Lord — would have been, had these wondrously blessed thoughts of Christ been practically carried on to fruition. Still, blessed be His name, the thought is unchanged, and faith thinks His thoughts and faithfulness acts upon them, even were there but one or two acting in their truth on earth. What a wreck — what a ruin, has the Church become in the hands of Satan and men! Yet still the work of grace and truth proceeds, and it will be found, in spite of all the failure, that He who knew the eternal thoughts and counsels of God, and descended to carry them out in the power of divine love, will effectually do so, and present the Church to Himself "Holy and without blame before him in love."

In Romans 12 we also find this "unity of action," and "diversity of operation" — in living and practical power.

The chapter begins with the weightiest of all truths in the practice of a soldier of the Lord's Host: personal consecration to the Lord (vv. 1-3). "I beseech you," says the apostle, "by the mercies of God." Wondrous basis of divine exhortation, of which the mighty mercies unfolded from Rom. 3 to 8* are the foundation in this chapter. "That ye present your bodies," heretofore the slaves of sin and every folly, "a living sacrifice." How touchingly does this point to Jesus as the perfect meat-offering — the sinless Man ever before the eye of heaven, and before His Father His perfection in this lovely character was only proved in its completeness by His death in obedience to His Father, and for His Father's glory. Were we to enter upon the full beauty of its presentation of the Lord, in Lev. 2, we should notice an ingredient which, while it formed no part of the offering, was never to be forgotten, that is, the "salt."

{*The direct connection is between the end of Rom. 8 and 12. Romans 9, 10, 11, are parenthetic, and refer to Israel in the past, in the present, and in the future.}

Salt represents the separative power of holiness, which in Him was always perfect. There was a holiness in Jesus which He used to bring God's love to man, because He could not be defiled. But it was that inward power of it which distinguished Him from all other men. It is this He presses at the close of one of His most deeply solemn discourses (Mark 9), "Have salt in yourselves, and have peace with one another." He exhorts to this inward power of holiness and holy grace which connects the soul practically with God, enabling it to refuse the evil and choose the good in this evil world. This renders this "living sacrifice" "acceptable unto God." So far as in us lies, it is thus that the frankincense of His graces are seen in us. No one being ever was offered in itself to God but Jesus. But His was that intrinsic perfection ever presented to Him, and tried by the judgment of fire, yet only and always yielding its own sweet savour: all the frankincense went up to God. So far then as Christ liveth in us, this "acceptableness" is found. This is our intelligent service.

He then passes on to our relative place of separation from the world and its ways, and in obedience thus we find as Enoch, God's good and acceptable and perfect will; or as Moses, having found grace in God's sight, we seek His way, that we may find grace in His sight. Then He looks (v. 3) for lowliness, yet sobriety of thought as to ourselves, in the place of responsibility God has set each one. No false humility; but humbly yet firmly accepting the place and measure of gift which God has bestowed, and this in dependence on Him.

After this personal consecration or devotedness, he turns to the mutual relationship of all, as "one body in Christ" (vv. 4, 5); "For as we have many members in one body, and all members have not the same office, so we being many, are one body in Christ, and every one members one of another." Then he passes on to the individual responsibility of each and all. If it be ministry, it is to be waited on; or prophecy; or teaching; or exhortation. He who gives is to do it with simplicity; he that rules (takes the lead) with diligence. He that showeth mercy, with cheerfulness. Love is to be without dissimulation, and from the bottom of the heart. Evil to be abhorred; good, to be desired and loved. Kindly affections flowing to others; each taking the lead in paying honour one to the other. Diligence in business, and without slothfulness, thus serving the Lord. Rejoicing in hope; patient in tribulation; continuing instant in prayer. Distributing to the necessities of saints; given to hospitality, Bless them which persecute you: bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another. Mind not high things, but associate with what is lowly. Be not wise in your own conceits. Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as far as it lieth in you, live peaceably with all men.

Dearly beloved, avenge not yourselves; but give place unto wrath: for it is written, "Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good."

Blessed list of graces and virtues which God looks to find in the practical life and warfare of the soldiers of Christ! May they be engraven on the heart, and seen in the lives of all who are His, that His name may be glorified!

Thus, while we see how unity of action in "one body," is imperative on the soldiers of Christ, when moving practically under His eye and command as Captain of the Host of the Lord; diversity of operation is maintained throughout: each having his own place and work assigned to him in the whole. As the members of our human bodies, though many, do not interfere one with the other in the discharge of their several functions; but each working in unity, form one harmonious whole, so is it in the Church of God!

May He give singleness of eye and purpose of heart to His people — to each and all; that we may know His mind and will, and, knowing it, be found effectually working in the measure assigned to us, where we can best glorify Him and carry out His designs and victories here. The day will come when the armour may be put off, and the girdle of service be laid aside for ever! Then He will put it on in His eternally blessed love; and, girding Himself afresh, will come forth to serve us with the best things from the table of the Father, feeding us with His own hand, to make us enjoy the more that House on high in which we shall dwell with Him and He with us, in its peaceful joys for eternity.

Chapter 22.

"The Last Trump:" Conclusion.

"For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God" (1 Thess. 4: 16).

There is but one command more for which the Host of the Lord now waits — a precious, glorious word! He whose voice once spake on earth in lowly grace, and now speaks from heaven with grace unchanged by man's sin, will utter that "shout" of relationship to His own. Known only to them, and heard only by those who have already known the Shepherd's voice; in the twinkling of an eye all shall be changed, and "for ever with the Lord."

What a thrilling note it will be to many a toiling one, who has trodden faithfully his lowly path in the armies of the Lord! Perhaps he had laid down his head on his Master's bosom and "slept," till that day should come — his spirit with the Lord. It may be that he may be found amongst those who are "alive and remain," and when the voice of Jesus sounds it finds him at his post, like a man who waits for his Lord. In the thousand times ten thousand circumstances of life, the voice will reach those whom He loves, and He will carry him to His Father's house on high. The mighty Host of the Lord will rise, in silence and secrecy, like His own resurrection. He will glean up the dust of His people, hitherto carefully preserved by His living power. The four winds of heaven may have scattered it abroad; the four quarters of the earth may have apparently swallowed it up; but it must surrender His prize. The sea must give up those who are Christ's, and who perhaps found there an unmarked tomb. The sealed tomb, the silent places of the dead, must be gleaned of their precious dust. The unmoved sod; the yet-sealed tomb, will tell the tale, that He who left the grave with unbroken seal in presence of the sleeping watch; He who left the grave-clothes "wrapped together" unmoved, has ordered that with the same silence, the same quiet yet mighty power, the "dead in Christ" will rise. They will quit their places as He, the "first-fruits" did, when He comes. The living army still here then hear His voice, and then this corruptible puts on its incorruption; then this mortal puts on its immortality, and the exulting song of the Church is heard in response to His mighty "shout" — "O death, where is thy sting; O grave, where is thy victory"! (1 Cor. 15) Then "they will gaze upon their Master, with His name upon their brow."

Like Enoch of old they will not be "found" — for God will have translated them.

What an incentive is this hope to earnestness of purpose in serving Him for whom we wait, meanwhile. The "terror of the Lord" for those who are not Christ's must press itself heavily upon the heart of His soldiers here. They know that the sleeping Church has had the midnight cry. They know how His coming had been forgotten — nay denied. They know how that many who love Him had fallen into the "evil servant's" snare, who said, "My lord delayeth his coming." Again they have heard His voice, and have trimmed their lamps, and "gone forth to meet" Him. They know the solemnity of the hour in which they now stand. They feel that the dawning of the day is near; they watch through the gloom for the Church's Bridegroom — the "Bright and the Morning Star." They feel that all the confusion of the present moment marks the state of the poor foolish virgins. They know too, alas, the solemn wail that will pass over these lands where Christ is professed, but alas, Himself unknown — "Lord, Lord, open unto us," and this when the door is shut for ever! Solemn moment of terror indeed will it be! But, O! how bright and living a moment it will be to those who belong to the "first resurrection;" who are raised or changed by His mighty power as the witness and proof of their complete acceptance in the Beloved. His resurrrection was a proof of the perfection and glory of the person of Him who was there. Ours will be the proof of the perfection of His work in which we stand. Surely then we may well "comfort one another with these words."

"Therefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord." Amen.

The Ways of God: Government, Grace, and Glory

The Ways of God:

Government, Grace, and Glory.

F. G. Patterson.

1865 253 etc.

At a time like the present, so full of events crowding themselves together in the history of this present age — an age which ends with consequences so deep and solemn to the world, and so full of blessing to the Christian, and to the Church of God — it is a blessing from the Lord to have our minds directed towards the prophetic word, and to the ways of God. It is said of the prophetic word, that unto it "ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts." It is desired as briefly as is consistent with the end in view, and as the Lord may graciously afford guidance and blessing to our need; to bring before the mind of the people of God the general scope of the great dispensational dealings of God, which it has pleased Him, in His infinite grace, to make known to us in His word, so as to display those dealings in government, grace, and glory. In this way some may be enabled to follow those dealings in their consecutive order, as nearly as such may be followed, so as to grasp the purposes of God thus revealed.

Truly we may say, we only "know in part;" but the Lord is very gracious, and waits on our slowness to learn.

It is not pretended to give a complete view of the details of these things, but such as may lead the mind to a closer searching after the more minute details in the word of God, and a more perfect apprehension of His purposes and ways.

In carrying out such a desire, many truths, well known of late amongst the Lord's people, will be before us — needfully so — that the more important parts may not be forgotten or omitted, in the consecutive order of God's ways. And should it be found that it is necessary to depart from this order, it will be but to link together more fully and clearly the events, that the mind may be enabled to pass along the chain without leaving a link behind.

The purpose of these papers is to put the truth plainly and simply before the mind from Scripture, for "godly edifying which is in faith;" not to combat with error, however useful and necessary such may be in its season. For it is strongly felt that, when the truth with its clear and perfect light shines into the soul, it dispels the darkness around, and finds a resting-place in the heart that desires to be subject to the word of God.

May the consideration of these truths prove a blessing from Him, who alone can bless; and may He enable us to live in the power of the things which are unseen and eternal, and abundantly bless His own word!

In searching into these subjects, a very large scope of Scripture will be before us, besides the prophetic scriptures, which embrace five great distinct subjects, viz.: — first, the corruption or ruin of Israel; secondly, judgment following the ruin; thirdly, the times of the Gentiles; fourthly, the crisis of the world's history; fifthly, the glory or kingdom. I would premise one remark upon 2 Peter i. 20: "Knowing this first, that no prophecy of the Scripture is of any private interpretation." There have been certain partial fulfilments of prophecy in times past, which, no doubt, bore largely upon them the features of the occurrences to which, when fulfilled, in a primary application, they referred; but if we were to say that their scope ended there, we should miss the mind of the Spirit in the subject of the scripture, and make it of private interpretation. Prophecy begins in the mind and counsels of God, and only ends in His own glory to be revealed and perfected and displayed in his Son; it links together two things, the counsels of God and their accomplishment in Christ. We cannot, therefore, begin at a subsequent point, or stop at any one prior to the end, without losing its great aim. No matter how exact may have been the apparent fulfilment of certain prophecies, when we come to examine the details, we are sure to find features which clearly show that, when God was pleased to use the circumstances that were coming, or that were then before Him, He has always shown that He had other thoughts in view reaching on to the accomplishment of His full purposes and glory, of which the matter before Him served as a type. Prophecy, too, is occupied about earthly events, not about heavenly. "There is one glory of the celestial and another glory of the terrestrial" truly; but prophecy is silent as to "the mystery which, from the beginning of the world, had been hid in God." "The mystery, which was kept secret since the world began, but now is made manifest." "This is a great mystery: but I speak concerning Christ and the Church."

1. — The General Scope of the Dealings of God.

With reference to this subject, we will refer to three scriptures as follow: "But when the fulness of time was come, God sent forth his Son, made of a woman, made under the law." (Gal. iv. 4.) "In the dispensation of the fulness of times, he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him; in whom we also have obtained an inheritance." (Eph. i. 10, 11.)

"And the angel . . . sware by him that liveth for ever and ever . . . that there should be time (delay) no longer: but in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished." (Rev. x. 6, etc.) These three portions of Scripture mark out three great leading events or epochs of God's dealings towards the world: the first of them is past, and the two others manifestly future; the difference in the two last lying in this, that the one ends when the other begins. We shall now endeavour to ascertain from Scripture, to what past dealings and ways of God the expression in Galatians refers, "When the fulness of time was come." We must, consequently, take a general glance at the past history of the world as revealed to us.

We turn to Genesis i., ii., and there we find that God, having created the man and woman, bestows upon them the "dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth." A universal dominion bestowed upon them over all created things. We pass on to Genesis iii., and there we find that Satan had come in and succeeded in obtaining this headship through man who had fallen, and through his lusts, when estranged from God. To Adam alive and innocent had been given a law upon the observing of which the retention of the blessings and dominion depended, and which would, as a creature, have kept him in his proper place of subjection to God. Adam thus fallen hears a promise, that the woman's seed (which he was not) should, in due time, bruise the head of Satan, who had thus obtained the headship by his deceit; and thus he passes out from the presence of God. "So he drove out the man." Then begins the probation of man in this condition, which lasted about four thousand years, till "the fulness of the time was come."

For about sixteen or seventeen hundred years of this time of trial men are left to themselves (God never leaving Himself without a witness) till the flood, when the earth was "corrupt before God, and . . . was filled with violence. And God looked upon the earth, and behold it was corrupt: for all flesh had corrupted his way upon the earth." "The invisible things of him from the creation of the world" having been "clearly seen, being understood by the things that are made, even his eternal power and Godhead," leaving them "without excuse." And so God said, "The end of all flesh is come before me, for the earth is filled with violence through them: and behold I will destroy them with the earth." "And so he brought in the flood upon the world of the ungodly . . . and the world that then was being overflowed with water perished," and thus ended the trial of man left to himself.

Noah and his family are saved through this judgment, and we find him on the earth thus cleansed. Into his hand is given the "sword;" government is entrusted to him — "Whoso sheddeth man's blood, by man shall his blood be shed, for in the image of God made he man." Noah thus entrusted, began to be a husbandman, and he planted a vineyard, and he drank of wine, and was drunken; thus losing, morally, the position in which he had been placed by God.

The worship of devils began. Men, when they knew God, "glorified Him not as God, neither were thankful, but became vain in their imagination, and their foolish heart was darkened: professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things." "The things which the Gentiles sacrifice, they sacrifice to devils and not to God."

Self-will thus fills the heart of men — self-will that would prove a centre in itself, having lost the link which linked it to God, the only centre of good: men unite to make a centre of unity apart from God. "Let us build a city and a tower, whose top may reach to heaven; and let us make a name, lest we be scattered about upon the face of the whole earth." Man would call this unity, God calls it confusion, (Babel,) and He goes down and scatters men abroad, giving them the restraint of tongues, "an iron band round men."

When the world had thus gone into idolatry, "and worshipped and served the creature more than the Creator, who is blessed for ever;" God separated to Himself one man, Abraham, and in him a family, a nation, that He might (amongst other counsels) place man under another test, on new ground. In course of time He separates this nation of Israel from the world (Egypt) to Himself, giving them thus separated, Himself dwelling amongst them, His law. This law represented to man the rule of his responsibility as a sinner, and also represented the authority of God. Ignorant of themselves, they accept it as the condition of their relationship with God; the law-giver goes to receive it, and before the conditions are named, those who accept the conditions, set up a golden calf and worship it as their God, and fail! God then puts the law into the hands of a mediator and adds the conditions of longsuffering and mercy to its claims. The history of the nation of Israel, thus set on new ground, gives us the result of this fresh trial of man. It lasted till the captivity in Babylon. During that time of trial we listen to the pleading voice of the prophets and messengers of God, striving to win back the rebellious people to the observation of the conditions of their relationship with Him, and to keep the law that defined them. "But they," says the prophet, "like Adam, have transgressed the covenant; they have dealt treacherously against me." (Hosea 5: 7.) They broke the covenant upon which the blessings depended, as Adam had done.

Man now gets another trial. Supreme power is put into his hand. Universal dominion is given into the hands of Nebuchadnezzar, king of Babylon: "Thou, O king, art a king of kings; for the God of heaven hath given thee a kingdom, power, and strength, and glory; and wheresoever the children of men dwell, the beasts of the field, and the fowls of heaven, hath he given into thine hand, and hath made thee ruler over them all." (Daniel ii. 37, 38.) How then will he use it? Will it be to the glory and honour of Him from whom he had received it? The result is known. Lifted up in pride of heart, he makes of himself a centre, and for a religious and idolatrous unity apart from God persecutes His people. Lifted up in pride he says, "Is not this great Babylon that I have built for the house of the kingdom, by the might of my power, and for the honour of my majesty." (Daniel iv. 30.) He loses his moral reason and becomes a beast!

And now into this wilderness of the world, into the spot where God had put His vineyard and planted His vine, that it might bring forth fruit for Him — the vineyard that He had fenced and gathered out the stones, and planted with His choicest vine, and of which He could say, "What could have been done more to my vineyard that I have not done in it?" and when He looked that it should bring forth grapes, brought it forth wild grapes, with all His care and culture, "the degenerate plant of a strange vine:" — into the moral wilderness of this world, and into that little spot on which He had bestowed such care, came His last trial of man! "I have one Son, it may be they will reverence him when they see him." The tale is soon told: they gave Him a cross when He came to seek His crown! They gave Him spitting when He came to seek for fruit! And thus ended the probation of four thousand years under every form of trial; the fulness of time was come! Man cannot now say that one single way was left untried of God; he is left without excuse. The fulness of time was come, and God sent forth His Son. The Son came to seek and to save that which was lost! He took the twofold position: "made of a woman," through whom sin had entered; "made under the law," through which men were under condemnation, "to redeem them that were under the law," that we might receive the adoption of sons; that God might display the exceeding riches of His grace to those who were poor and miserable through sin. The result to those that believe is, "We have redemption through his blood, the forgiveness of sins, according to the riches of his grace."

To such His purpose is revealed: "That in the dispensation of the fulness of times, he might gather together in one all things in Christ, both which are in heaven and which are on earth, even in him; in whom also we have obtained an inheritance." And when these fulness of times shall have run their course, the strong angel shall sware by Him that liveth for ever and ever, that there shall be no longer delay, and that when the seventh angel should sound, the "mystery of God" should be finished. (Rev. x.) "And the seventh angel sounded, and there were great voices in heaven saying, The kingdoms of this world are become the kingdoms of our Lord and of his Christ; and he shall reign for ever and ever." (Rev. xi. 15.)

Let us now look at these "times" that are running on to their "fulness." "The fulness of time" is evidently past; the "dispensation of the fulness of times" plainly future.

1. It is now the time of the testimony of the cross and resurrection of Jesus, and the gathering together of the joint-heirs for Him, in whom we have obtained an inheritance; the time when God's secret work is progressing, fitting the spiritual stones to His spiritual house.

2. The time of the Church suffering in brokenness and weakness here below, in the kingdom and patience of Jesus.

3. The time of confusion and misrule, when judgment is so far separated from righteousness, that when the only righteous One stood before the judgment-seat, owning that the power which was there was given of God: "Thou couldst have no power at all, unless it were given thee from above" — it condemned the Guiltless!

4. The time of the blindness of the beloved people, the vail being over their face, the fulness of the Gentiles being gathered in.

5. The time of the Gentile domination, when the great image of Daniel has not yet received the blow upon his feet from the stone cut out without hands.

6. The time when the whole creation groans and travails in pain, waiting for the manifestation of the sons and heirs of God.

7. The time when Satan goes about, a roaring lion unbound, seeking whom he may devour; whose voice we hear in the evil spirits, "torment us not before the time."

8.The time of the "mystery of God," when He bears with much longsuffering the evil, without judging it; when wickedness is in high places, and goodness trampled under foot; when falsehood triumphs, and truth is fallen in the streets.

9. And the time when Jesus, rejected by the world, sits at God's right hand, waiting until His enemies are made His footstool.

But we must now retrace our steps. We saw that man had lost the headship and dominion given to him in Genesis i., ii. We turn to Psalm viii. and find that there is a "Son of man" on whom this dominion is bestowed. "Thou madest him to have dominion over the works of thy hands, thou hast put all things under his feet; all sheep and oxen, yea, and the beasts of the field, the fowls of the air and the fish of the sea, and whatsoever passeth through the paths of the sea." Who is this "Son of man?" and when is this dominion to be exercised and enjoyed? Hebrews ii. answers us: "Unto angels hath he not put in subjection the habitable earth to come, (oikoumene) whereof we speak; but one in a certain place testified saying, What is man that thou art mindful of him, or the son of man that thou visitest him? Thou madest him a little lower than the angels, thou crownedst him with glory and honour, thou didst set him over the works of thy hands; thou hast put all things in subjection under his feet . . . . We see not yet all things put under him, but we see Jesus . . . crowned with glory and honour." It is in the age to come this dominion is to be exercised and enjoyed by Him who is also the "Son of man," now "crowned with glory and honour."

We turn to Ephesians i. 19-23, and find the apostle again quoting the same Psalm. He speaks of the exceeding greatness of the power which was wrought in Christ "when he raised him from the dead, and set him at his own right hand in the heavenlies, far above all principality, and power, and might, and dominion, and every name that is named, not only in this age, but also in that which is to come. And hath put all things under his feet, and gave him to be head over all things to the Church, which is his body, the fulness of him that filleth all in all." We learn from this and other portions of chapters i. — iv., that, while He is exalted thus, a body is being formed for Him from Jew and Gentile; and that the same power that was put forth to raise Christ and exalt Him as man to God's right hand (He was always the eternal Son, the Word that was with God) is put forth to quicken, raise up, and unite to Him the joint-heirs, which form His body the Church.

Again, in 1 Corinthians xv. 27, the apostle quotes this psalm. Thence we learn that this dominion is accomplished in resurrection, the resurrection of the saints from among the dead, of which the chapter treats; that when that day comes, some shall not have been laid asleep by Jesus, but all (living and dead) shall be changed. It is at that period that the dispensation of the fulness of times shall have course, and God shall have gathered together all things in heaven and earth in Christ: and when the saying shall be brought to pass, "death is swallowed up in victory." (1 Corinthians xv. 54; Isaiah xxv. 8.) Then He shall proceed, as we find by the kindred passages of Isaiah, to bring in the blessing of the earthlies; and then the kingdom of this world shall become the kingdom of our Lord and of His Christ, "when the Lord of hosts shall reign in Mount Zion, and in Jerusalem, and before his ancients gloriously."

We find this in Isaiah xxiv. — xxvi. The world and its systems brought under judgment, when it will reel to and fro like a drunkard under the judgment of God. When He will punish the host of the high ones that are on high: Satan and his hosts shall then be cast out of the heavenlies (Rev. xii.), after having so long obscured and hindered the blessing from God. The kings of the earth shall be punished on the earth, when they are gathered together against the King of kings and Lord of lords. (Rev. xix.) This universal judgment makes way for the establishment of His throne in Zion. "In that mountain shall the Lord of hosts make unto all nations a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined. He will remove the veil that is spread over all nations. He will take away the rebuke of His people Israel, the remnant of the nation that have waited for him, who was "the strength to the poor, and the strength to the needy in his distress, a refuge from the storm, and a shadow from the heat, when the blast of the terrible ones is as a storm against the wall." He will bring the branch of the terrible ones low, and cause "the feet of the poor and the steps of the needy" remnant of his people to "tread it down," and teach them in that day of their deliverance and restoration to sing this song in the land of Judah, "We have a strong city, salvation will God appoint for walls and bulwarks." The whole three chapters are of exceeding beauty, showing what the Lord will do at the day when the saying is brought to pass, "Death is swallowed up in victory," when all that has been marred and destroyed in the hands of the first Adam, shall be made good in the last Adam," and when He shall exercise the headship of Psalm viii. taken as Redeemer-Heir — the joint-heirs united to Him; when the name of the Lord shall be excellent in all the earth; and His glory, not only as King in Zion, but that which He has set above the heavens shall be displayed in the heavens and the earth, at "the times of the restitution of all things."

In fine we see that man has destroyed himself; every fresh trial only proving how complete has been his ruin and failure. He has sinned away his blessings as soon as he has received them. We see that God will make good in a far higher sense, and to His own glory, everything that man has ruined, and under which he has failed, in the Son of man — the second Adam — in Christ! What we have considered embraces only the period of probation up to the cross and rejection of God Himself in the person of Christ. We shall see, in considering over other subjects, this humiliating, yet necessary, discovery, more clearly brought out. True it is that man — the first Adam — was as really lost and ruined at the day of Genesis iii. as in his rejection of Christ; but it was this which brought out definitely the enmity of his heart to God and good. Before the cross there was no distinct proof of this. He had failed in many a patient trial from God; but his ruin was fully proved, when God, gentle, humane, loving, full of grace and truth, came into his midst and was rejected in the person of Jesus Christ!

2. — The Past History of the People of Israel.

After our short survey of the general dealings of God, we now come to consider His ways, as exhibited more in detail; and in doing so we turn to that people, or nation, which was peculiarly the platform for their display, in government, longsuffering, and mercy — the people of Israel.

We have seen the state of the world and failure of man in the days before the flood: and afterwards Noah set up on the renewed earth, the world going into idolatry, and, amongst the jarring elements of human wills, man striving to make a centre and a name apart from God, and the judgment of God thereon — the divisions of the world into nations in the family of Noah. There was a purpose with God at that time, in His mind and counsels, which we find in Deut. xxxii. 8. "When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people, according to the number of the children of Israel. For the Lord's portion is his people; Jacob is the lot of his inheritance." Here we find that centuries before they existed as a nation, the counsels of God were occupied about them. His dealings with the nations of the world were arranged with reference to the seed of Jacob.

The world had lost the knowledge of the one true God and had gone after idols, even the family of him of whom it was said, "Blessed be the Lord God of Shem." Satan had succeeded in gaining the position God should have had in the minds and hearts of man. "Your fathers dwelt on the other side of the flood in old time, even Terah, the father of Abraham, and the father of Nachor: and they served other gods." (Joshua xxiv. 2.) We learn from 1 Cor. x. 20, in which the apostle quotes Deut. xxxii., that these gods were devils. This being the case, God chose one man, whom He called to separate himself from his country, associations, and his family to be a witness in the world and against the world for Him. To this man, Abraham, God gave certain promises, both of a temporal and of a spiritual nature. The question before us being the past history of the nation of Israel, we pursue only the temporal promises. When Abraham came into the land of Canaan, God said, "Unto thy seed will I give this land." (Gen. x. 11.) When Lot had separated from him, these promises are renewed. "Lift up now thine eyes and look from the place where thou art northward, and southward, and eastward, and westward; for all the land which thou seest, to thee will I give it and to thy seed for ever," etc. (Gen. xiii. 14, etc.) Again in Genesis xv. we find the promise renewed and the bounds of the land named. "And he said unto him, I am the God that brought thee out of Ur of the Chaldees, to give thee this land to inherit it." And again, "Unto thy seed have I given this land from the river of Egypt to the great river, the river Euphrates." In a vision in the same chapter God reveals to Abraham that his seed would be a stranger in a land that was not theirs and that they should serve them. "And they shall afflict them four hundred years . . . . . And afterwards they shall come out with great substance."

Now these promises were entirely unconditional: they were given by God and received by Abraham without any condition whatsoever. We find them, still without condition, repeated to Isaac in Genesis xxvi., and to Jacob in Genesis xxviii. We turn to Exodus ii., when the four hundred years were expired, and we find these promises to the fathers alluded to; "And God heard their groaning, and God remembered His covenant with Abraham, with Isaac, and with Jacob; and God looked upon the children of Israel, and God had respect unto them." The people are now redeemed, and taken out of Egypt, the covenant name of Jehovah revealed to them. Afterwards they are told God's purpose in thus taking them out. "Unto thee it was showed that thou mightest know that the Lord (Jehovah) he is God, there is none else beside him." (Deut. iv. 35.) Or, as He says in Isaiah xliii. 12, "Ye are my witnesses that I am God." On the redemption of the people God takes up His dwelling amongst them in the cloud and the glory.

The question of righteousness had not, however, yet been raised. The people journey from the Red Sea to Mount Sinai, the objects of perfect grace. Here God proposes certain terms of relationship with them; "Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine." etc. (Exodus xix.) "And all the people answered together and said, All that the Lord hath spoken we will do." See also Exodus xxiv. 3, 7, where the covenant is ratified by blood. Thus they enter upon a covenant of obedience as the terms of relationship with God. Instead of saying, "No, we cannot trust ourselves in the least; if we accept conditions as these, we shall surely fail: we shall not be able to keep our blessings for one hour." Instead of this, they were full of confidence and ignorant of themselves. The result is plain and solemn. The lawgiver goes up to the mount that burned, to receive the terms of the covenant; and, ere he returns, the people make a calf and worship it, as the god that brought them up out of Egypt: they say, "Up, make us gods which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him." (Exodus xxxii. 1.) Moses returns with the tables of the law in his hand; he sees the music and the dancing when he came nigh unto the camp: he saw that on the side of the people the terms of the relationship were broken; and his anger waxed hot, and he cast the tables out of his hand, and broke them beneath the mount. Pure and unmixed law never, therefore, came amongst the people. The lawgiver returns to the mount; he goes up again, "peradventure he might make an atonement for their sin;" and in answer to the prayer of Moses, the people is spared, and a covenant of long-suffering, patience, and mercy added to that of the law; and it is established in the hands of the mediator and the people. (Exodus xxxiv. 27.)

The Book of Leviticus, with other matters, settles the approach to God, who dwelt amongst them, and the priesthood.

The Book of Numbers gives the journey through the wilderness.

When about to enter the land, the covenant is renewed, establishing the terms of their possession of the land on condition of their observing them, in the plainest way in the Book of Deuteronomy. Deut. xxvii. states the principle of legal righteousness, and Deut. xxviii., as other parts of the book, the conditions of their inheritance and blessing in the land. "And it shall come to pass, if thou shalt hearken diligently unto the voice of the Lord thy God, to observe and to do all his commandments which I command thee this day, that the Lord thy God will set thee on high above all nations of the earth, and all these blessings shall come on thee, and overtake thee, if thou shalt hearken to the voice of the Lord thy God. Blessed shalt thou be in the city, and blessed shalt thou be in the field: blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep: blessed shall be thy basket and thy store: blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out." (Deut. xxviii. 1-6.) And the alternative, "But it shall come to pass, that if thou wilt not hearken to the voice of the Lord thy God, to observe and to do all his commandments and his statutes which I command thee this day, that all these curses shall come upon thee, and overtake thee. Cursed shalt thou be in the city, and cursed shalt thou be in the field; cursed shall be thy basket and thy store; cursed shall be the fruit of thy body, and the fruit of thy land; the increase of thy kine, and the flocks of thy sheep: cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out." (Deut. xxviii. 15-19.) The whole chapter states in the most solemn manner the conditions of their possession and retention of their blessings in the land. And we read in Deut. xxix. 1, "These are the words of the covenant which the Lord commanded Moses to make with the children of Israel in the land of Moab (in the borders of Israel), beside the covenant which he made with them in Horeb."

Accordingly we find them entering the land under the leadership of Joshua, the waters of Jordan separating themselves, and the "Lord of all the earth" passing into the land before His people, to possess the land in them. This was an important title which the Lord thus assumes, to which we shall have occasion to refer again.

The Book of Joshua gives the history of their conquest and establishment in the land. In the last chapter we find Joshua establishing a covenant with the people, in which they bind themselves to serve the "Lord their God," and to obey His voice, and under these conditions to retain the blessing.

We now see one point established clearly, of the utmost importance, which is, that the people never yet possessed the land, or the blessings promised to the fathers, under the unconditional terms promised to Abraham, Isaac, and Jacob. These promises are yet to be fulfilled and accomplished in grace.

The results of their inheritance of the land, and the blessings conditionally, we find in the Book of Judges, as in other scriptures. "And the children of Israel did evil in the sight of the Lord and served Baalim: and they forsook the Lord God of their fathers, which brought them out of the land of Egypt, and followed other gods; of the gods of the people that were round about them, and bowed themselves unto them, and provoked the Lord to anger. And they forsook the Lord and served Baal and Ashtaroth . . . . And the anger of the Lord was hot against Israel: and he said, Because that this people hath transgressed my covenant which I commanded their fathers, and have not hearkened unto my voice: I also will not henceforth drive out any from before them of the nations which Joshua left when he died; that through them I may prove Israel, whether they will keep the way of the Lord, to walk therein, as their fathers did keep it or not," etc. (Judges ii. 11-13; 20-23.) This book shows their failure, and the faithfulness and longsuffering of God, who raised up judges and deliverers from time to time, to bring temporary relief to them out of the hands of their enemies.

In 1 Samuel we find the failure of the priesthood in the family of Eli. We read, "Now the sons of Eli were sons of Belial, they knew not the Lord." (1 Sam. ii. 12.) The entire chapter treats of this failure, and the cognizance the Lord takes of it. In 1 Samuel iii. the Lord establishes the regular line of prophets in Samuel, "ere the lamp of God went out in the house of the Lord," to form the link between Himself and the consciences of the people. In chapter iv. the ark of God, on which He manifested His presence, is taken. Eli dies, and the wife of Phineas, dying on giving birth to her child, names him "Ichabod, saying, The glory is departed from Israel." The prophet Samuel is now the link between God and the people. "He judged Israel all the days of his life." When be became old, he set his sons to be judges over Israel, but they "walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment."

The people now desire a king, and "the thing displeased Samuel when they said, Give us a king to judge us; and Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them." The Lord now gives them a king, a man of their own choice, Saul the son of Kish. 1 Samuel ix. — xv. give us the history of his appointment and failure. He fails in what he had been raised up to do. "And Samuel said unto him, The Lord hath rent the kingdom of Israel from thee this day, and hath given it to a neighbour of thine, that is better than thou." (1 Sam. xv. 28.) God now gives them a king, a man of His own choice, "David the son of Jesse," who at last is settled in the kingdom. After him, his son Solomon is established on the throne of the kingdom, in the full tide of prosperity and blessing, "neither adversary nor evil occurrent." (See 1 Sam. xvi. — 1 Kings x.) But "Solomon had horses brought out of Egypt," and he multiplied wives unto himself. Both of these things were expressly forbidden in Deuteronomy xvii. "And the Lord was angry with Solomon, because his heart was turned away from the Lord God of Israel, which had appeared unto him twice; and had commanded him concerning this thing, that he should not go after other gods: but he kept not that which the Lord commanded." (1 Kings xi. 9, 10.)

They had now failed under prophets, priests, and kings. Solomon had for a little moment united all these in his own person, serving as a type of Him in whom all shall be established. We read in 2 Chron. ix. 3, 4, when the Queen of Sheba came up, she heard the wisdom of the prophet, and saw the magnificence of the king, and the ascent of the royal priest to the house of the Lord — a faint shadow of the coming day of the glory of the kingdom.

God now stirs up the adversaries of the kingdom against Solomon, declaring by His prophet that He would take the kingdom from him; yet He would still preserve one tribe to David's house, that he might always have a light before Him. Accordingly, when Rehoboam came to the throne the mass of the nation revolted under Jeroboam, who established a separate kingdom, and an idolatrous centre of unity. The tribe of Judah only was preserved to the house of David.

From this time we pursue the histories of these two divisions of the nation, under the kings of Israel and the kings of Judah. That of the former is a tale of evil without any redeeming point, till we come to 2 Kings xvii., when, under their last king, Hoshea, Shalmaneser, the king of Assyria came up and led away the nation of Israel captive. "In the ninth year of the reign of Hoshea, the king of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Halah and in Habor by the river of Gozan, and in the cities of the Medes." (2 Kings xvii. 6.) Read the entire chapter, which gives the account of this. These tribes have never been restored.

We follow the history of the kingdom of the house of Judah from Rehoboam's day, which is such another tale of wretchedness, and failure, and departure from God, occasionally relieved by the reign of some faithful king, such as Josiah and Hezekiah, till the house of David consummated its guilt in Ahaz. This king had set up the altar of a strange god in the house of the Lord, and made molten images for Baalim, and followed the abominations of the heathen. He was scarcely exceeded in iniquity by Manasseh after the reign of Hezekiah. In the reign of Zedekiah the time had come when those touching and solemn words were pronounced: "The Lord God of their fathers sent to them by his messengers, rising up betimes and on his dwelling place; but they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy." (2 Chron. xxxvi. 15, 16.) Nebuchadnezzar, king of Babylon, came against the city of Jerusalem, and besieged it and took it, and brought the nation captive into the land of Babylon, and put out the eyes of the king and slew his sons, rifled the house of the Lord, and burnt it and the king's house, leaving a few of the poor of the people to be vine-dressers and husbandmen in the land. They had failed under prophets, priests, and kings, and God pronounced these words by the prophet concerning their last king: "And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, thus saith the Lord God, Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn it: and it shall be no more, until he come whose right it is; and I will give it him." (Ezek. xxi. 25-27.)

The glory, or presence of Jehovah, that had dwelt amongst them since they had been redeemed from Egypt, departs from its house. Turn to chapters ix. to xi. of the prophet Ezekiel. In Ezekiel ix. the prophet sees the glory of the God of Israel gone up from the cherub, and standing upon the threshold of the house: the Lord marks His own, who were faithful, then executes judgment. In Ezekiel x., the glory departs from off the threshold, and stood over the cherubim that were to bear it away. And in Ezekiel xi., the glory goes up from the midst of the city, and stood upon the mount of Olivet, that is upon the east side of the city.

As soon as the people had gone into captivity, the "sword" of government is handed over to the Gentile king, and the "times of the Gentiles" begin. "Thou, O king, art a king of kings, for the God of heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field, and the fowls of heaven, hath he given into thine hand, and hath made thee ruler over them all." (Dan. ii. 37, 38.) Israel had been God's servant up to this (in this position, however faithless). See Isaiah xliii. 10 — "Ye are my . . . servant whom I have chosen." (See also Isa. xli. 8; Isa. xlii. 19; Isa. xliv. 21.) The Gentile king now takes the place of the Lord's servant, though in another sense. (See Ezek. xxix. 18, 20; Jer. xxv. 9, etc.) During the times of the Gentiles, God assumes the title of the "God of heaven," as we see all through the Book of Daniel, which treats of these times. He had gone over Jordan into the land of Israel, as we saw, under the title of the "Lord of all the earth," and had exercised His government from the centre of Israel. The people having proved themselves worse than the heathen around, utterly untrue witnesses to the "Lord of all the earth," God removes His presence from amongst them, and bestows the government of the world into the hands of the Gentile king.

Thus ends, properly speaking, the past history of the nation of Israel. In the language of Hosea, "The children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without a teraphim." And again, "Call his name, Lo-ammi: for ye are not my people, and I will not be your God."

We must not, however, close our brief view of their past history, without looking shortly at the return of the remnant, of part of Judah and Benjamin at the close of the Babylonish captivity. We turn to Jeremiah xxv. and we find that when they were about to be sent into captivity into Babylon they are told by the prophet, "Behold I will send . . . Nebuchadnezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof . . . and this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years." We find in the Book of Esther how God secretly watched over His people without publicly owning them or manifesting Himself to them, in the land of their captivity. We read in Daniel ix. that as soon as the seventy years of the kingdom of Babylon were run, and Darius the Mede had taken the kingdom, "I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolation of Jerusalem." When the seventy years were over, a remnant of Judah and Benjamin came back, and settled in the land (Ezra i., etc.); they rebuilt the temple, and reared up and repaired the city. (Nehemiah.) The history of this remnant is touching and impressive. It was, however, an empty temple; they had neither the Shekinah (or the glory of the presence of Jehovah), nor the ark, nor the Urim and Thummim. They did not pretend to more than they had, but did what they could in the ruins of everything around. This was not the national restoration as was promised by the prophets; nor was it the inheritance of the land according to the promises to the fathers; only a remnant of Judah and Benjamin returned under the permissive patronage of their rulers, to whom they were still subject. "Behold we are servants this day; and for the land that thou gavest to our fathers to eat the fruit thereof, and the good thereof, behold, we are servants in it; and it yieldeth much increase to the kings whom thou hast set over us because of our sins: also they have dominion over our bodies, and our own cattle, at their pleasure, and we are in great distress." (Nehemiah ix. 36, 37.) When the national restoration takes place God declares, "I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all. (Ezek. xxxvii. 22.) And again, "They shall take them captives, whose captives they were; and they shall rule over their oppressors." (Isaiah xiv. 2.)

This remnant of the nation remained in the land under their oppressors until the coming of their Messiah, and His presentation to them; only a little band of disciples attached themselves to Him, and received Him as the Christ: the mass of the people refused Him and chose a murderer in His stead. They were warned by Him that He had come in His Father's name and yet would reject Him: and that if another would come in his own name, him they would receive. (John 5) With His own blessed, unwearying love He pleaded with, and yearned over, and wept for the people — still beloved for their fathers' sakes, till compelled to say, "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate, for I say unto you, ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord." (Matt. xxiii. 37-39.) The sentence of judicial blindness and hardness of heart, pronounced by the prophet seven hundred years before, but in longsuffering withheld, (Isaiah vi. 9, 10,) came to pass. (Matt. xiii.; John xii.) The householder had sent his Son to receive the fruits of His vineyard, and the husbandmen said, "This is the heir, come let us kill him, and the inheritance shall be ours; and they caught him and cast him out of the vineyard, and slew him." His love was not turned aside even by this; the Holy Ghost takes up the voice of Jesus on the cross, "Father, forgive them for they know not what they do," by the mouth of Peter in Acts iii., who says, "And now brethren, I wot that through ignorance ye did it, as did also our rulers." Repent and be converted and even now He will return. But they gnashed their teeth upon His witness Stephen, and stoned him, and sent a message by him after Jesus "We will not have this man to reign over us." Still in longsuffering He lingers till the days of Acts xxviii., when the final carrying out of the sentence was pronounced by Paul, "Well spake the Holy Ghost by Esaias the prophet unto our fathers, saying, Go unto this people and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive, for the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed: lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them." (Acts xxviii. 25-27.) It only remained to complete the sentence by the armies of Titus — till "the cities be wasted without inhabitants and the houses without man, and the land be utterly desolate and the Lord removed men far away, and there be a great forsaking in the midst of the land." (Isaiah vi. 11, 12.)

The great Prophet had come into the midst of His people: to Him they would not hearken. Rejected, He had gone to heaven to be a Priest for those who believe; and when He comes again as King, He will unite all these glories in His own person, and His kingdom shall have no end!

3. — The Times of the Gentiles, and Their Judgment.

We have shortly traced the past history of the people of Israel to the Babylonish captivity, when the sentence "Lo Ammi" (not my people) was passed upon them, the presence of Jehovah, or the glory, departed from their midst, and the government of the world was transferred to the Gentiles. That is, the "times of the Gentiles" began. We have also followed the history of the remnant of Judah and Benjamin, which returned to the land to have their Messiah presented to them, the sentence "Lo Ammi" not having been nor to be removed* till after their complete dispersion and the destruction of the cities of the land. (Isa. vi. 10.)

[* The prophets who prophesied after the captivity count the years by the years of the Gentile oppressors, and none address the people as the people of God thus owned, save for the future.]

Just before the time when Judah was finally carried into captivity, we find God sending His prophet to Zedekiah, who was plotting with the nations around to throw off the yoke of the king of Babylon, requiring that he and they should bring their necks under his yoke. He says, "I have made the earth, the man, and the beast that are upon the ground, by my great power, and by my outstretched arm, and have given it unto whom it seemed meet unto me. And now have I given all these lands into the hands of Nebuchadnezzar the king of Babylon, my servant; and the beasts of the field have I given him also to serve him . . . . Bring your necks under the yoke of the king of Babylon, and serve him and his people, and live." (Jer. xxvii. 5-12.) It is with this Gentile power, and those which succeed him, until the end of their "times," we have now to do. We turn to the Book of Daniel and read of one of the Hebrew captives enabled of God to recall and interpret his dream to the Gentile king, who had forgotten it. (Dan. ii. 31-45.) The dream was of a great image, whose head was of gold; the breast and arms of silver; his belly and thighs of brass; his legs of iron, and his feet part of iron and part of clay. The interpretation shows that this image typified the Gentile power from the days of the first king, Nebuchadnezzar, till its close. When in its last state, a stone "cut out without hands," a kingdom set up by the God of heaven, smites the image on its feet, i.e., at the close of its existence. Accordingly the compound parts of the image then fully formed are broken to pieces and consumed by a crushing act of judgment, inflicted by the stone. They become like chaff in the summer threshing-floors, and the wind carries them away, so that no place is found for them. Thus it is that the stone, which executed this act of judgment, becomes a great mountain, and fills the whole earth. The vision is plain, and needs but few words. The Gentile power exists in different stages, each inferior to the other, the farther it removes front the source of its first power, until an act of judgment most complete and destructive on its last state is executed by a power not entrusted to the hands of men, so that every vestige of the image disappears from the scene; and the power that strikes the blow becomes expanded and exalted, and stands for ever.

Babylon was the head of gold; its source was the gift of God, as we have seen; its power absolute and unquestioned. "For the majesty that God gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew, and whom he would he kept alive; and whom he would he set up, and whom he would he put down." (Dan. 5: 19.)

After it came the Medo-Persian, the breast and arms of silver, a united power (two arms), inferior to the first in its absolute power, inasmuch as if he who wielded the power made a law he was himself subject to that law as another; for "the law of the Medes and Persians altereth not."

The third kingdom, of brass, the Grecian, was still inferior; as the fourth, that of the iron, and the iron mixed with the miry clay, degenerates yet more.

The great point for us to understand is, that the great power given to the Gentile king, to which succeeded the other powers, as typified in the great image (which, as its existence is prolonged, deteriorates), runs on till one great, crushing, complete act of judgment, yet to be executed, carries the whole and every vestige of it away, replaces it, and then fills the whole earth. I say "yet to be executed," because it is a common thought to misapply this kingdom, which destroys the others and then fills the earth, to the gospel. Grace, or the gospel, is never represented in Scripture as doing this. In the first place, the image did not exist in the state typified by the feet in the beginning of the Gospel-day. In the next, it is on them the blow is struck, which is a crushing act of judgment, not grace. And next, it is the first act of the stone, an act of judgment, before it begins to grow and to fill the earth. This is noticed only in passing, as the object of these papers is rather to establish the truth in tracing these Gentile powers to their end, than to combat with error.

We now turn to Daniel vii., where these four great powers are expressed under the form of four ravening beasts. From the vast sea of human passions and wiles, which floated unorganized in the world, striven upon by the four winds of heaven, came up four wild beasts or kingdoms. The first like a lion, king among the beasts of the earth, with eagle's wings, the chief of birds: a power rapid in its flight, and soaring above the other powers of the world. This we know was the first of the four great monarchies — Babylon. (Dan. i. 1; Dan. ii. 37, 38.)

Another wild beast follows — the Medo-Persian, which succeeded that of Babylon. (See Dan. 5: 28, 30, 31.)

Then a third — the Grecian empire, formed by Alexander the Great, which followed the Medo-Persian (see Dan. viii. 21, 22), afterwards divided into four heads.

The fourth, diverse from all the other beasts and yet partaking of the qualities or materials of all (see Rev. xiii. 2), strong exceedingly, devouring and breaking to pieces and destroying the rest, which also had ten horns. It is with this fourth empire we have more particularly to do: the chapter we are looking at is principally occupied with him. The fourth great power was Rome, which replaced the Grecian empire after it was broken into four heads. (Dan. vii. 6: Dan. viii. 21, 22.) This imperial power is introduced by the ancient name of that which surrounded it, its centre, Rome, in Dan. xi., where we read, "the ships from Kittim shall come," etc. This is merely referred to, to show that we have all four powers defined from Scripture, either by name or circumstances adjacent. This power existed in its vast unbroken state in the days of Christ, as we read in Luke ii. 1, "And . . . there went out a decree from Caesar Augustus that all the world should be taxed." And it is with this power we, as Christians, called out from the Gentiles, have most to do.

In the second vision of Dan. vii., we find that the fourth beast had ten horns, and that amongst the horns came up another horn, before whom three fell; and this horn had eyes, expressive of active intelligence and design; and a mouth speaking great things. He speaks great words against the Most High, wears out the saints of the Most High, prevailing against them; thinks to change times (Jewish festivals), and laws (ceremonies), which are given into his hand for a time, times, and the dividing of a time (three years and a half). Thrones are set, and the Ancient of days sits, the dominion of the little horn is taken away (he personifies the beast in the end, taking the lead amongst the other horns, and so becomes the expression of the whole), his body destroyed and given to the burning flame. Judgment is given to the saints of the Most High (the heavenlies, "Know ye not that the saints shall judge the world," 1 Cor. vi.), and the saints possess the kingdom (the earthly, "Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." Matt. xxv.) Afterwards we find, in another vision, the kingdom of the Son of man substituted for that of the fourth beast (the Ancient of days is the Son of man Himself, see verse 22), which is personified in the little horn that came up last amongst the other horns.

The questions now arise, 1st. Has not the fourth kingdom long ceased to exist in its vast iron power? 2ndly. Has it ever assumed the features conveyed by the ten horns? 3rdly. Has it ever done what is attributed to it in verse 25?

Now these questions will be satisfactorily answered by other Scriptures. We turn to Revelation xiii., and read of a wild beast which the prophet sees arising from the sea. It partook of the characteristics of the three foregoing beasts of Daniel vii., but it has another added, which was, that the dragon gave him his power, and seat, and great authority; this it had not before. It had seven heads and ten horns — seven forms of government, and ten divisions in its administrative power. John saw one of its heads wounded, as it seemed, unto death, and the deadly wound was healed. There is no doubt but that this head was its imperial form, which has long ceased to exist: some think for ever — that the wound was unto death. But the apparently deadly wound was healed, and all the world wonders; and they worship him, and, through him, Satan, who had given him his power, and seat, and great authority; and they say, "Who is like unto the beast? who is able to make war with him?" This is clearly the little horn of Daniel vii., for the same doings are attributed to him. But we have in Revelation this added — that he was the full expression and instrument of Satan when revived; for (as in Daniel vii. 25) we read that there was given him a mouth speaking great things, and blasphemies; and power was given to him to make war forty and two months (three and a half years). He blasphemes God and His tabernacle, and them that dwell in heaven, "the saints of the heavenlies;" and makes war with the saints on earth, and overcomes them — we know from Daniel vii. until what time.

Turning to Revelation xvii., in the explanation of the vision, to the prophet we find the same beast, which "was, and is not." It had existed in its one vast empire, the fourth kingdom of Daniel vii.; it had ceased to exist, and "shall ascend out of the bottomless pit;" it would again appear, but when it did, it would be the full expression of Satan — "The dragon gave him his power, and his seat, and great authority." (Rev. xiii. 2.)

But we must proceed with his description under his last form. "There are seven kings," seven forms of government of the Latin empire. "Five are fallen," five had disappeared when the prophet wrote. "One is," it existed then. Another form, not yet come, was to arise, and continue for a brief space. Then the beast that was, and had ceased to exist, — he would be an eighth form, yet of the seven. There would now be a feature explained as to the ten horns, not belonging to his former state of existence. The ten horns are ten kings, they had received no kingdom then, they did not belong to his antecedents of one vast empire, but they would appear, and receive power at the same time as he when he would re-exist in his final form. They would have one mind, and they give their power and strength to the beast; they would have each his separate existence, and yet would own the beast as their chief — the expression of the entire. These make war with the Lamb, and He overcomes them. Their end we find in chapter xix. The rider upon the white horse, with the armies of heaven, comes forth at the last daring and blasphemous defiance of his authority; and the beast and these kings are gathered to make war against Him that sat upon the horse and His armies; and the beast was taken and was "cast alive into a lake burning with fire and brimstone." His armies, too, are judicially slain.

We have one point to remark, to account for the presence of Satan on the earth at this closing scene, when he gives his power to the last form of the Latin empire three years and a half before the execution of judgment, which introduces the kingdom of the Son of man. We turn for this to Revelation xii. There we find the man-child (Christ and the Church, His body) caught up to God and to His throne, which is immediately followed by war in heaven. Satan is cast out to the earth; rejoicing in heaven follows; woe is pronounced upon the inhabitants of the earth, "for the devil is come down unto you, in great wrath, having but a short time."* He then turns his malice against the Jewish saints below, who are then the objects of the attention of God. He gives his power and authority to the beast for the 1260 days, or forty-two months, or "time, times, and the dividing of a time," before the end of the beast's existence.

[* This casting out of Satan from the heavenlies is important. Satan and wicked spirits are spoken of as being in the heavenlies at this present time. He is termed the "prince of the power of the air;" and the Church of God is said, in Ephesians vi., to "wrestle not with flesh and blood, but wicked spirits in the heavenlies."]

Let us now sum up shortly what we have gathered from Scripture, i. e., the history of the Gentile powers from its beginning to its close.

We have seen that four great kingdoms arose, commencing with Babylon, which had its power directly from God, followed by the Medo-Persian, the Grecian, and the Roman; this last was in existence when John wrote, and for some hundreds of years in more or less of its iron sway. It was then broken up into different kingdoms, and continued thus for a long time. Three and a half years before the end of the Gentile power, Satan is cast out of heaven. Next, the Latin empire, so long apparently destroyed and forgotten, is restored, but in a new form; not one vast iron power, but its divided kingdoms uniting to own one man amongst them as their chief, and giving to him their power and force. Satan makes him his ready tool, and the world wonders and worships. This chief blasphemes God, and as Satan cannot now accuse the saints in the heavenlies, he makes his instruments blaspheme them. He turns his rage through this chief against the Jewish people then gathered into their country. And, finally, he leads him to turn his heart in open rebellion against Christ, who comes to take possession of His world-kingdom, and put an end to the Gentile power. This chief and his allies gather together against the King of kings and His heavenly saints, and the end of the Beast is the lake of fire and brimstone.

We have now followed, without much diversion from our subject, the history of the Gentile empires to their conclusion, looking especially upon the features the fourth empire will assume, when revived as an imperial power, three and a half years before the close of its existence; when, in the person of its leader, it will be the plain and complete expression of diabolical power. Possessed by Satan, it will be instigated in rebellion against God and Christ, and so be destroyed.

But, dear friends, we may remember when considering the past history of Israel, we saw that when Christ was presented to the Jews at Jerusalem, He was rejected, and received only by a little band of disciples, and that He told them that He had come in His Father's name and Him they would not receive; and that if another would come in his own name, him they would receive. Now during the time of the crisis of the world's history, synchronical with the three and a half years of the full-formed evil of the beast, which we have seen, the Jews will again have been gathered into their land in a state of apostacy. Scripture largely shows that a false Messiah will present himself to them at that time, who will be received by the mass of the people, and rejected by a remnant of faithful ones — just the reverse of what occurred in the day when our Lord Himself was there. This personage is the connecting link between the Gentile power in a state of apostacy and revolt and the Jews in a similar state. Christ was presented to Pilate as the representative of the fourth monarchy, and to Caiaphas who represented the Jewish nation in that day: both united in crucifying Him. At the same time He was rejected by the mass of the Jews and received by a little band of disciples. At the close of the existence of the fourth monarchy in its revived state, this false Messiah will appear, the mass of the returned Jews will receive him, and he will be recognized by the imperial head of the restored Latin empire, into whose hands he will play his game; but he will be refused by a little remnant, whose hearts God is training, through unexampled tribulation, for the kingdom about to be substituted for that of the Beast, when judgment is executed.

After thus shortly introducing this false Messiah, we will follow in order the scriptures that speak of him. He is introduced in Daniel xi. 36–89; and we may remark that the prophet is told in chapter x. 14 that the angel was come to make him understand what would befall the Jews in the latter days. Chapters x. — xii. are all one vision and are occupied with this subject, and the Lord Himself in His directions to the Jewish remnant in Matthew xxiv. alludes to this prophecy (Daniel xii.) as still future, and that when the circumstance of the abomination of desolation, etc., come to pass, it would be the sign for the remnant to flee, adding that, "Immediately after those days . . . shall appear the sign of the Son of man in heaven . . . coming . . . with power and great glory." We can apply it, therefore, to no other time than to the hour of the great tribulation, or the closing 1260 days, before the appearing of Christ and the judgment executed by Him and the kingdom set up (see also Daniel xii. 11, where 30 days are added) and substituted for that of the beast.

The king is at once introduced in chapter xi. 36-39 as one who has that title in the eyes of the Jews. He does according to his own will, exalts himself and magnifies himself above every god, speaks marvellously against the God of gods, and prospers till the indignation is accomplished. He regards not the God of the Jews, nor the Messiah, nor any god, magnifying himself above them all. The "indignation" is spoken of in Isaiah x. 5, 24, 25, where we find that there is an appointed time for its duration.

We turn to Revelation xiii. 11, where we find this personage brought before us again, as the second beast, which comes up out of the earth, having two horns like a lamb — some imitation of Christ, but his voice like a dragon. He cannot set aside the power of the Gentile king, the Beast — that is reserved for Christ; but he ministers to him and "exercises the power of the first beast before him" — the power of Satan, but subordinate to that of the Beast. "And he doeth great wonders, so that he causes fire to come down from heaven, on the earth, in the sight of men," etc. He thus imitates the great power of God (of course it is not so, but only in the sight or apprehension of men).

Read now Revelation xvi. 13, 14, where we find the three great allies in wickedness, the dragon, the beast, and the false prophet, unclean spirits proceeding from each to gather together the kings of the whole habitable earth to the battle of the great day of God Almighty.

In Revelation xix. 20, we find Satan's two great instruments — the Beast and the false prophet. The Beast, with his vassal kings, as we have seen before, gathered together to make war with the Lamb, the Lord of lords, and King of kings. The Beast and the false prophet here meet their doom. Allies in wickedness and blasphemy, they are allied in judgment. "These both were cast alive into a lake of fire burning with brimstone."

There is a link now wanting, beloved friends, in this sad and sorrowful history. Sad and sorrowful it is, because in the judgment of these two men we see the end, first, of one who personifies, in the close of the times of Gentile domination, the abuse of the power that had been delivered into the hands of man by God: filled with moral madness and impotent pride, he becomes the ready instrument of Satan, in the last and closing acts of his stupendous wickedness, till he is bound by Him whose heel he bruised when here, and who then exhibits in this world, so long the playground of Satan's deeds, the blessings He had prevailed to procure for man when He went down under the dark domain of him who had the power of death. Sad and sorrowful, too, as to the second, that the minds of men, ever ready to receive the veriest lie of Satan, and ever ready to doubt the love of God, at last become so besotted in wickedness and moral blindness, as to receive such an one as he for their Christ. But there is, as we were remarking, one link yet wanting, and that is, how this consummation of spiritual wickedness, this false Messiah, becomes the link, as we may say, between the history of professing Christendom and the Jews, in the close and the crisis of the history of this age, before the introduction of an age of blessedness and peace. This will be brought before our minds again; but before this we must consider another subject which comes in during the great Gentile parenthesis, which fills up the space between that time when Israel was the earthly people of God, owned and acknowledged, and that when they shall be so again. That subject is the "calling of the Church." In it is involved the second coming of Christ for His saints, before His manifestation with them to the world, in the judgment which we have been partially considering; also the first resurrection, the resurrection from among the dead (of which Christ was the firstfruits) of the saints, the "children of the resurrection." This subject, dear friends, is a blessed one, near to the heart of Christ — the secret that was hid in God; the eternal purpose which He purposed in Christ Jesus our Lord.

4. — The Calling of the Church, and Her Glory.

We turn to Psalm ii. and we read, "Why do the heathen rage and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord and his anointed (or, Christ), saying, Let us break their bands asunder and cast away their cords from us." Here we find a confederacy between Gentiles and people of Israel, the kings and rulers, to reject the authority of the Lord and His Christ. We now turn to Acts iv. 24-26, where we find this psalm quoted by the Holy Ghost as far as we have read, and the comment then added, "for of a truth, against thy holy child Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel were gathered together, for to do whatsoever thy hand and thy counsel determined before to be done." He was presented to Jew and Gentile, rulers and kings and people, as King in Zion, and rejected. The Lord is represented in this psalm as laughing at their impotent rage. "He that sitteth in the heavens shall laugh, the Lord shall have them in derision." But with all their rage and rejection of Christ, God says, "Yet have I set my king upon my holy hill of Zion." They could not turn His purpose aside. Now while we are assured that the full rejection of Christ, as their Messiah by the people of Israel, was at the cross, when they said, "We will have no king but Caesar," still when we examine the gospel narratives we find that the spirit which showed itself in full hostility at the cross had been exhibited in various ways, especially amongst the rulers and chief ones of the nation, during the Lord's ministry amongst them. This caused Him, after declaring the new era that his rejection would introduce, to desire His disciples to say no more that He was "the Christ;" (there was no further good to be got by this testimony to the people, that is, to His rights as the Messiah). He adds immediately, "The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day." This latter clause He always adds to the declaration of His rejection and sufferings. Consult Matthew xvi. 20, 21; Luke ix. 20-22, which convey, I doubt not, the truth we are about to see.

In considering Psalm viii. in connection with other subjects, we saw that there was a "Son of man" to whom dominion was bestowed in all the earth, which Adam had sinned away and lost. He, we saw, was the Lord Jesus Himself, as Hebrews ii. informs us, even as His inheritance will be enjoyed in an age to come. This title the Lord takes to Himself according to that psalm, after His rejection as King in Zion according to Psalm ii., taking it in resurrection. He takes the headship and inheritance, with its load of sin and guilt upon it; and inherits it not only as His by right, but by redemption also. He takes it as the Redeemer-Heir. "We see not yet," says Hebrews ii., "all things put under him; but we see Jesus . . . crowned with glory and honour." Men said, "We will not have this man to reign over us;" God said, "Sit thou on my right hand until I make thine enemies thy footstool."

We turn to Ephesians i., and there we find that the God of our Lord Jesus Christ (looked upon here as the exalted and glorified Man), had raised Christ from among the dead, and "set him at his own right hand in the heavenlies, far above all principality, and power, and might, and dominion, and every name that is named, not only in this age, but also in that which is to come; and hath put all things in subjection under his feet, and given him to be head over all things to the church which is his body, the fulness of him that filleth all in all." Here we find Him raised and seated in the heavenlies, as the glorified Man, all things not yet visibly put under Him, but His title declared; and while as the expectant Heir, He is seated there, we learn that a work is going on of quickening, raising up, and seating together in Him, the second Adam, in the heavenly places, the joint-heirs of all His glory. It is a work, that, the more we search into and meditate upon its depth and magnificence, humbles us to the dust at the "exceeding riches of God's grace." Human words can but feebly convey to us just thoughts of a work which takes up the Magdalenes, and outcasts, and vile ones, lost and defiled through sin, and sets them in the same glory as the Son of God! Not only blessing them through Him and His blessed work on the cross, but with Him! conferring upon them every dignity, every glory, and every honour, conferred upon Christ Himself as the risen, and exalted, and glorified Son of man! and yet a work in which God is glorified, and in which He is even now exhibiting to the heavenly hosts the fruits of His own precious grace

This serves truly to level every pretension of man, to think on these things. We look at ourselves, and we are inclined to ask the question, "How can these things be?" But we look at God and His purpose, for the glory of His Son; and thus we serve now to manifest to the principalities and powers in the heavenlies, and to teach them the meaning of "Grace!" May we learn to be silent, and to submit ourselves to Him, who does all things well!

The Epistle to the Ephesians is that Scripture which so fully brings out these things. We find there the purpose of God and the execution of that purpose: His own counsels and the good pleasure of His will revealed; Himself the source of the blessings; His Son Jesus Christ the measure of them, ourselves, by nature dead in trespasses and sins, the objects of them!

But to return. We have seen for a moment the work that is going on while the Head is seated in heaven — raising up and uniting to Him the joint-heirs. This is the work of the Holy Spirit since His descent at Pentecost. Now it is most freely admitted that regeneration has been the same in all ages and dispensations. Sinners have been, since the fall of man, quickened by the Holy Ghost and led to trust in the promises of God for salvation by a coming Redeemer, faintly seen in types and shadows of old. Still the saints were quickened; they trusted, and died in faith, and were saved. But individual salvation is not the Church of God. Every individual of that Church, no doubt, is a saved one; still, collectively, they occupy a place, as we shall see, beyond all that went before, and peculiar to the dispensation in which we live. It was reserved for the day when the Lord Jesus, rejected, crucified, dead, buried, risen, ascended, and seated at God's right hand; not only as God's eternal Son, but as a glorified Man, who had fully accomplished redemption in His own person, had put away sin by the sacrifice of Himself, glorified God to the utmost as to sin, substituted Himself for His people on the cross, and had been thus seated far above all heavens — it was reserved for such a time to bring out this mystery, which, from the beginning of the ages, had been hid in God; the mystery of "Christ and the Church."

The first notice of this work we find in Matthew xvi., where the Lord declares the foundation in Himself, as Son of the living God. He speaks of the Church as that which was to come. He says, when Peter confessed Him to be "the Christ, the Son of the living God," "Upon this rock I will build my church." The apostle afterwards learned the true meaning of the foundation here declared, when he says by the Spirit, "To whom coming as unto a living stone . . . . Ye also, as living stones are built up a spiritual house," etc. This, however, is by the way, as to Paul's ministry, and to it alone, is entrusted the revelation of the mystery of Christ and His body. The Lord Himself does not reveal it. He had disciples during His ministry here, but not disciples gathered into one body and united by the Holy Ghost to a glorified Man in heaven.

In the days of Judaism, it was an unlawful thing for a man that was a Jew to have any dealings with those of any other nation. He was separated from amongst the other nations of the earth to God. "You only have I known of all the families of the earth," says God, by His prophet, to that people.

When we come to look upon the Lord's life and ministry here, we find that He was constantly going beyond the middle wall of partition which surrounded the Jewish enclosure, in the outflow of His own blessed grace to those who had no relationship with God even in an outward way. Witness the woman of Canaan in Matthew xv., and the woman of Samaria in John iv. "He was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers, and that the Gentiles might glorify God for his mercy." (Rom. xv. 8, 9.) Still, the middle well of partition was not really destroyed till the cross, however our Lord's actions may have shown what was coming. We find the position of Jew and Gentile forcibly contrasted in the following scriptures: "Who are Israelites, to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever. Amen." (Rom. ix. 4, 5.) And again, "Wherefore remember, that ye being in times past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world." (Eph. ii. 11, 12.)

We find in this epistle, that the apostle speaks in the first chapter of the purpose and counsels of God, and the redemption of His people, the latter being an accomplished thing; adding His further purpose to be executed in the dispensation of the fulness of times, when all things shall have been gathered together, in heaven and earth, under His headship; and when those who believe have obtained an inheritance with Him and in Him in these things. He goes on to show that the Head, who had been in death (he sees Him only thus) was alive again, raised up and glorified, Head of all principality, etc., set then as Head over all things to the Church, which is His body. In the second chapter he sees both Jew and Gentile dead in trespasses and sins, as children of the first Adam. In verses 1 and 2, he states what the Gentiles were, and then turns round upon the favoured Jew and writes, "Among whom we also and . . . were children of wrath even as others." This was the position of both Jew and Gentile by nature. We go on and find that Christ "hath made both one, and hath broken down the middle wall of partition, having abolished in his flesh the law of commandments contained in ordinances: for to make in himself of twain, one new man, so making peace; and that he might reconcile both to God in one body by the cross, having slain the enmity by it."

There could be, and there was, salvation for individuals, as we have seen, before the cross, and by virtue of what Christ would accomplish there; but the cross itself is the foundation of this unity of Jew and Gentile in one body. "He came and preached peace to you which were afar off, and to them that were nigh. For through him (Christ) we both (Jew and Gentile), have access by one Spirit unto the Father." (Eph. ii. 17, 18.) Here we learn the power of this unity, of which the cross was the basis. The Holy Ghost, then, is the power by which this unity is formed.

Now it is freely admitted that everything good, and of God, that ever has been done in this world, was by the Holy Ghost. But, dear friends, it was reserved for that day when God's people, by virtue of an accomplished redemption, had their consciences so perfectly purged, that God could come and inhabit by the Holy Ghost, the believer's body; and that the Holy Ghost could be given in such a sort, as in this dispensation, since the day of Pentecost.

We do not find in the experience even of a David, the possession of a purged conscience. There was the most blessed and perfect trust and confidence in God displayed and enjoyed, but a purged conscience never. That was reserved till the cross had made it possible to be enjoyed.

We read in John xiv. of the Lord, before He departed, promising His disciples the Holy Ghost, as the Comforter. He says, "I will pray the Father, and he shall give you another Comforter (He had been that when with them), that he may abide with you for ever . . . he . . . shall be in you." "In that day (when He was come), ye shall know that I am in the Father, and ye in me, and I in you." This was the knowledge and experience the personal presence of the Holy Ghost would communicate. In John vii. 36-38 we learn that His presence thus was a new thing, and that although there were believers before His descent, still it was on believers, as such, who had been constituted such by His quickening power, that the Holy Ghost was to be bestowed. "In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet; because Jesus was not yet glorified." We find an example of this in Acts xix. Long after the Pentecostal gift of the Holy Ghost, we find Paul finding certain disciples at Ephesus. He asks the question, "Have ye received the Holy Ghost since ye believed?" They reply, "We have not so much as beard whether the Holy Ghost is yet." (Compare John vii. 39, where the word "given" has no business.) He asks again, "Unto what then were ye baptized?" They reply, "Unto John's baptism." "Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus." He found here a company of disciples, believers as far as they had heard, but who had not yet received the Holy Ghost. Far from the centre of the Pentecostal gift of the Spirit, they had not yet heard if He had come, not "whether there be any Holy Ghost." Our English Bible is faulty here and might lead to wrong conclusions. As soon as "they heard, they were baptized in the name of the Lord Jesus; and when Paul had laid his hands upon them, the Holy Ghost came on them."

It is sought to show that the great distinguishing feature between the state of the individual believer, under the dispensation of the Holy Ghost's presence, and the saint in that which is past, is, that he now receives the Holy Ghost to dwell in him; that "in the Spirit" is the proper state of his existence as a Christian, and the link which unites him with Christ risen. The corporate blessings we will see again.

In the instance quoted there was the laying on of the apostle's hands; but, doubtless, God was showing to us that there is a twofold thing — the quickening and the indwelling of the Spirit, the latter belonging specially to the present time.

Not seeing this is much of the reason for the low state of numbers of God's children. They think that Christianity is a sort of spiritualized Judaism, and that saints are the same now as before the descent of the Holy Ghost, as to their state. Consequently you have in the lips of many a one of them the prayer of David — "Take not thy Holy Spirit from me;" while others are ever praying for the Holy Spirit to be poured out upon them. Now the least intelligent saint who has been instructed in Christianity, as such, could not use such prayers. He knows that he receives the Spirit now, as he does eternal life, by faith, and consequent on redemption. As the apostle asks the Galatians, who were getting under law, "Received ye the Spirit by the works of the law, or by the hearing of faith?" And again, "That we might receive the promise of the Spirit through faith." A Christian may, doubtless, sad to say, by his unfaithfulness, grieve the Holy Spirit much indeed, so much so, as almost to think he had never had the Spirit at all; but he could not with the least intelligence in Christianity say, "Take not thy Holy Spirit from me." In Romans viii. the Spirit is the principle of our relationship with God; He constitutes the link between the believer and Christ; and this only is christian life (life in the Spirit), which depends on redemption being accomplished.

This is a fact assumed to be the case in all the apostolic teaching to the Church. In Ephesians i. 14 He is given as the seal of redemption and an earnest of the inheritance yet to be enjoyed, till its redemption out of the enemy's hand, the price for its purchase having been paid. In no epistle are the official glories of the Holy Ghost brought before us more fully than this, which reveals the heavenly calling of the Church of God. In Ephesians i. 14, He is the seal of redemption. Ephesians ii. 18, He is the medium of access by Jew and Gentile, constituted one body, through Jesus Christ unto the Father. Verse 22, God inhabits the assembly on earth by His Spirit. In Ephesians iii. 16, He strengthens the saints in the inner man, enabling them to lay hold of and enjoy their position and standing. In Ephesians iv., precepts are founded upon doctrines; the saint is told not to grieve the Holy Spirit of God, whereby he has been sealed till the day of redemption. In Ephesians 5 he is told to be filled with the Spirit. In Ephesians vi. is the power of the warfare in the heavenly places, and his prayer is to be "in the Spirit." To multiply examples were needless.

This being established, we will now look into those scriptures which speak of the body and the unity of the Spirit. We saw that the Lord speaks of the Church as a future thing during His own ministry here. He had disciples, but not disciples gathered into one body, constituting the "fulness" of a glorified Man in heaven, by the power of the Spirit, uniting them in one. Such, and such only, is the Church of God. It was reserved for the ministry of the Apostle Paul to bring out this grand central truth of the Church. He tells us that he had it "by revelation," and not therefore from others.

After the rejection of the Lord and the descent of the Holy Ghost at Pentecost, we find the. Church gathered in Jerusalem, and principally composed of Jews, affording a wondrous spectacle to the world around, united in one heart and soul, a dwelling-place of God by the Holy Ghost. The Lord lingered, in His longsuffering love, over his beloved though now cast-off people, to see if even the testimony of the Holy Ghost to a risen and glorified Christ would touch their hearts. The enmity of the Jews and the religious leaders of the nation increased every hour, till it arrived at its full height, when the Sanhedrim (the great council of the nation) gnashed upon the witness of the Holy Ghost to a risen and exalted Christ, in the person of Stephen, who, filled with the Holy Ghost, sees heaven opened, and, stoned by his murderers, is received by the "Son of man standing at the right hand of God." The Church at Jerusalem is broken up as to its outward manifestation, and dispersed. Saul of Tarsus, the young man at whose feet the murderers laid their clothes, on his journey from Jerusalem to Damascus with the high priest's commission in his robe, and the purpose in his heart of wiping out, so to speak, if it were possible, the very name of Jesus from the earth, is struck down at mid-day with the vision of the glorified and exalted Jesus. He hears the wondrous truth, for the first time now proclaimed, that the poor persecuted Christians on earth were members of the body of Christ. "Saul, Saul, why persecutest thou me . . . . I am Jesus whom thou persecutest." He arises and straightway preaches Jesus that "he is the Son of God."

The short period of its earthly manifestation at Jerusalem having passed, the Church henceforth fully assumes its heavenly position in the mind of the Spirit. While on earth, wherever locally represented by saints gathered to the name of Jesus, by the power of the Holy Ghost, it is the tabernacle of God through the Spirit.

To the Apostle Paul is committed the testimony of the mystery, hidden in God in other ages, but now revealed. He tells us that he had it by revelation. (Eph. iii. 3.) We will briefly notice some of the testimony by him as to this. The Epistle to the Romans being chiefly confined to the revelation of Christianity and the individual relationship of the saint with God, and His dispensational wisdom in His dealings with the Jew, the subject is but shortly referred to in Romans xii. 4, 5. He writes, "For as we have many members in one body, and all members have not the same office, so we being many are one body in Christ, and every one members one of another." In 1 Corinthians xii. 12-27, this subject is brought out more fully. The bare reading of the passage should be sufficient: "For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit," etc. Nothing can be clearer to the mind subject to Scripture. The Holy Ghost is the centre and living power of the unity of the body. Christians are "members of Christ" and "members one of another." How this overturns the ideas of men, who speak of being members of such and such a church (so-called) or religious association! This is the only unity a Christian is bound to acknowledge and own, and to endeavour with all his heart to observe, and to witness for the unity which has been made by the Holy Ghost, constituting every Christian a member of one body, and gathering them together to be subject to Christ as Lord. The Holy Ghost is, we may so say, the life which animates the whole, dwelling not only in the individual believer, but in the body collectively. And when saints are thus gathered together, owning this unity, and this alone, they form the sphere for the manifestation of His presence, in the ministry of the word, "dividing to every man severally as he will;" taking up and using, according to His divine pleasure, those who have been gifted and set in the Church for the building up and edifying of the body, and for the perfecting of the saints. "God hath set the members every one of them in the body, as it hath pleased him." (1 Cor. xii. 18.) So of Christ, "when he ascended up on high, he led captivity captive, and gave gifts unto men . . . . And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints," etc.

The assembly thus is on earth the tabernacle of God by the Spirit. "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" (1 Cor. iii. 16.) Again, Ephesians ii. 22: "In whom ye also are builded together for a habitation of God by the Spirit." We are now, of course, looking at those scriptures that view the assembly here; others, as we have seen, view it as the body of the risen Man in heaven. Both are true. Ephesians i. speaks of the latter, chapter ii. of the former.

Such being the calling of the saints, the apostle founds upon it his exhortations, in Ephesians iv. 1-6. He puts their privileges first before them and then looks upon their responsibility. "For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, . . . beseech you that ye walk worthy of the vocation wherewith ye are called . . . . Endeavouring to keep the unity of the Spirit in the bond of peace. There is one body, one Spirit . . . one Lord," We have purposely passed over the entire of chapter iii. from verse 2 to the middle of verse 1, chapter iv.; as the reader may remark in his English Bible that this entire passage is a parenthesis.

This then is the Church of God — this the unity we are exhorted to keep: not to make a unity for ourselves, or choose one out of the many existing factions around, that best suits one's education, thoughts, feelings, circumstances, etc., but to endeavour, with hearts subject to Jesus as Lord, to preserve a unity which has been formed by the Holy Ghost since the day of Pentecost — the body of Christ.

We have in the same chapter (Eph. iv.) the care of Christ for His body. "When he ascended up on high, he led captivity captive." He went into the domain of Satan and bound the strong man; but before He exhibits the results of His victory amongst men, in the blessing of the millennial earth, He does so in His body, bestowing gifts on men for the setting free of those captive under Satan, and the building up of those who have been delivered, "till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of the Christ." When that fulness is attained, the complement of the body for its Head, it will be taken away to be united in actual fact to the Head in heaven. Then will come the resurrection of the sleeping saints, and their translation with the living saints, when all shall be caught up to meet the Lord in the air.

The Scriptures teem with this blessed hope of the Church. In the earliest epistle (1 Thess.) we find that, however unintelligently it may have been understood, the saints had been converted to this blessed hope. "Ye turned to God from idols, to serve the living and true God, and to wait for his Son from heaven." It was the hope set before the sorrowing disciples, as they gazed up into heaven after the vanishing form of the Lord, in Acts i., that He "would so come in like manner." The Corinthians came "behind in no gift, waiting for the revelation of our Lord Jesus Christ." (1 Cor. i. 7.) In Ephesians, the saints are looked upon as already seated in the heavenlies in Christ, there waiting for the gathering together of all things in the fulness of times. Their blessing is in the heavenlies, Ephesians i. 3; their position, Ephesians ii. 6; their testimony, Ephesians iii. 10; and their conflict, Ephesians vi. 12. In Philippians iii. 20, 21, the citizenship of the saints is in heaven, from whence they look for "the Saviour, the Lord Jesus Christ, who shall change our vile body," etc. In Colossians iii. 4, the life of the saints is so bound up with Christ's, that, when He is manifested to the world, they are manifested with Him. In Thessalonians, the whole epistle is taken up with the hope. In 1 Thess. i., it was connected with their conversion; in 1 Thess. ii., with the labours of Christ's servant; in 1 Thess. iii., with practical righteousness and holiness: in 1 Thess. iv., the whole matter and the manner of its accomplishment is detailed. 1 Thess. 5 shows the design of the apostle for their practical sanctification, and their being preserved blameless to the coming of the Lord Jesus Christ. 2 Thessalonians sets the hope aright in the minds of the saints, which had been disturbed by the receipt of a spurious epistle; and distinguishes the coming of Christ for his saints and their gathering together unto Him (their proper hope), from His manifestation in judgment to the world, in which we know, from other scriptures, He is accompanied by them.

I forbear to quote other scriptures on this subject. It is almost sad to be obliged to press so blessed a hope on the hearts of the Lord's people — a hope, of which the scriptures of the New Testament are so full. Sad to say, it has become necessary to do so: even God's people have imbibed so much of the evil and worldly-minded servant, who said in his heart, "My lord delayeth his coming," and of the scoffers of the last days who say, "where is the promise of His coming?"

In considering our first subject — "The general purpose of God" — we referred to the places in the New Testament where Psalm viii. was quoted. The first was Hebrews ii., when the "Son of man," to whom all dominion was given, is seen in heaven, "crowned with glory and honour," all things not yet put under Him — the headship to be enjoyed in the habitable earth to come. The second was Ephesians i., ii., when the body was being prepared for the glorified head. The third remains now to be quoted again. "For he hath put all things under his feet." (1 Cor. xv.) This will come to pass, as the chapter shows, in the day when the scriptures of Isaiah xxiv. — xxvi. are fulfilled, in the day of the first resurrection. "Behold I show you a mystery, we shall not all sleep, but we shall all be changed, in a moment in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed . . . So when this corruptible shall have put on incorruption and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory." (Isaiah xxv. 8.) The whole chapter treats of this resurrection, of which Christ was the first fruits, it is a resurrection in power and glory. "It is sown in dishonour, it is raised in glory; it is sown in weakness, it is raised in power." There is no thought in the chapter of the resurrection of the wicked. We have before considered shortly, that, at that time, the restoration of the nation of Israel will take place — the veil will be removed from all nations. And it will be a period of universal judgment of powers on earth, and in the heavenlies, introductive of the kingdom in Zion and the renewed earth, which the saints of the first resurrection will inherit and reign over in the heavenlies as joint-heirs with Christ. In short, it is the time of "the restitution of all things." This period of universal judgment is identical, as we may see, with that spoken of in considering the "times of the Gentiles," and their judgment.

5. — The Corruption of Christendom.

We have seen, in some measure, the nature and unity of the Church of God, and her heavenly calling — the Church to which Christ has imparted the glory given to Him, as man, by God the Father. The glory was His by right as the eternal Son, as well as by creation. But the only way in which we could partake of His glory, was, by His becoming a man, and taking this glory, and headship over all things, through death and resurrection — thus accomplishing the redemption of His people. How little do they enter upon and realize, and walk in the power of their heavenly calling! Rather may it be said of many, "They mind earthly things." They are engrossed and absorbed in the pursuits and aims of this world — "this present evil age;" from which He died to deliver them. (Gal. i. 4.) They are conformed to its ways, its vanities, its projects, rather than following a rejected Christ, whom the world united under its prince, to cast out of the world; and declaring plainly in their walk and ways that theirs is strangership on earth, and citizenship in heaven, and that they are of those of whom Christ said, "They are not of the world, even as I am not of the world" (John xvii.); and of whom the apostle, "As is the heavenly, even so are they also that are heavenly." Would that there were more of that intense personal devotedness amongst those who are Christ's — amongst those to whom He has in His marvellous grace, taught the nature and meaning of this heavenly calling, and the truth of His Church, His Bride; who are in the place of the testimony of God just now, in His own sovereign goodness!

Would that this testimony of God might press itself more deeply on our souls, and lead us to that intense separation from the world; and personal, individual devotedness, as witnesses, or servants, as it may please Him! Surely all may serve Him in the former capacity: all may be witnesses, if all are not labourers! And surely the corporate testimony without the personal devotedness — or the personal devotedness without the corporate testimony, is faulty: both must go together to be in accordance, in our little measure, with the mind and purposes of God.

For a little moment the desire of Christ, "That they all may be one . . . that the world may believe" (John xvii. 21), came to pass at the first blush of the unselfish joy of the Church at Pentecost, when the world beheld with wonder the great multitude of one heart and soul, having all things in common. But we may remember in our former paper, when considering the testing of man from the garden of Eden to the cross, that we found that, tried in every way, he had failed; let us now see what man under grace will do — if such a position will succeed. It is just such another tale of sorrow, with this difference — that he has now failed in and corrupted, as to its testimony in the world, that which was best!

When the Church assumed fully her heavenly calling, after the persecution and dispersion which arose at the death of Stephen, we find Paul raised up of the Lord, that He might bring out by him the true heavenly calling and doctrine of the Church of God — the body of Christ. In the devoted labours of the apostle, and the scriptures given to us by his instrumentality, we find that it became necessary for the Holy Ghost to reveal the consequences which would result to the Church, from its witness on earth being entrusted into the hands of man. Evil had crept in from the very beginning, but as long as the apostolic energy was there it was kept from gaining head, and was judged. Judaism, and false brethren, and ungodly men crept in unawares, amongst those who were true disciples; and even those who were truly disciples, became impregnated with the spirit of the world, and with the evil. Witness those solemn words of Paul to the elders of the assembly at Ephesus, the scene where all they of Asia had heard the word of the Lord: "I know this, that after my departure shall grievous wolves enter in among you, not sparing the flock: also of your own selves shall some arise, speaking perverse things, to draw away disciples after them." And in view of such a state of things, he directs the heart of the faithful disciple to "God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified." God and the Scriptures of His truth were to be his sure and never failing resource in the time of ruin, which was fast closing in. In Corinth we find schools of doctrine and human wisdom, taking the place of revelation and divine wisdom amongst them. (1 Cor. i., ii.) In the epistle to the Galatians, the influence of law-teachers and Judaizers compelled the apostle to stand in doubt of them for the moment as to whether they had abandoned the ground of Christianity altogether or not; still he had confidence in them through the Lord. In Philippians "all seek their own, not the things which are Jesus Christ's." (Phil. ii. 21.) Again, "For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ; whose end is destruction, whose god is their belly, and whose glory is in their shame, who mind earthly things." (Phil. iii. 18, 19.) In Colossians, Satan had succeeded in introducing ordinances, and philosophy, and vain deceit after the tradition of men; meats and drinks, holy days, will-worship and neglecting of the body — between the Head and His members. 1 Timothy, law-teachers and Judaizers, "understanding neither what they say nor whereof they affirm;" and the warning of the apostacy of the latter times. 2 Timothy, the tide of evil came in with such a torrent, that the apostle sees the Church which he had laboured for, and watched over, and builded, as a wise master-builder, — that which the Spirit terms "the house of God, which is the church of the living God, the pillar and ground of the truth" (1 Tim. iii. 15), the house inhabited by the Holy Ghost — fallen into dilapidation and ruins, and transformed into "a great house," with "vessels of gold and of silver, but also of wood and of earth; and some to honour and some to dishonour." In such a state of things, in the "perilous times" of the "last days," the faithful disciple has but one pathway — not to be satisfied with such a state, nor to think of being able to mend the ruin, but — to purge himself from the vessels to dishonour, and to walk with the faithful, who "call on the Lord out of a pure heart." (2 Tim. ii. 20-22.) And again does the apostle turn the heart of the faithful one to the Scriptures of God as profitable for all and every difficulty, that he might "be perfect, throughly furnished unto all good works." So deeply solemn is the warning here in 2 Tim. iii. 1-5 that that which bears the name of Christianity, and which before men has the character of godliness, shelters all the worst features of the corrupt human heart, that the words are literally nearly the same, and morally the same, as those which the apostle uses in describing the corruption and moral degradation of the heathen world in the close of Romans i. There is also the active energy of evil in those who, "reprobate concerning the faith," are deceiving and being deceived; from such the man of God was to turn away, leaving them to the judgment of God. In Titus we find the unruly talkers and deceivers spreading their baneful influence around. 2 Peter also testifies as to these evil influences at work amongst the saints. Jude traces the apostasy from the time when "certain ungodly men crept in unawares" until the Lord comes with His saints to execute judgment upon such. In verse 11 we have a summary of the apostasy of the natural man: "the way of Cain;" teaching error for reward, and using truth for corrupt ends, "the error of Balaam;" and lastly, where the apostasy ends, "the gainsaying of Core." This, it will be remembered, was the revolt of the Israelites, instigated by the Levite Korah, against the authority of Christ, in His royalty, represented by Moses, and His priesthood, represented by Aaron. The Levites sought the priesthood ("Seek ye the priesthood also?" Num. xvi.), and were the moving spring of the revolt of the simple Israelites. And thus it has been ever, the ecclesiastical evil urging the civil power on to rebellion. See the revolt of Absalom against David: the moving power was Absalom's counsellor, Ahithophel, who was a priest. (See 2 Samuel xv. 12.) And so it is in the end, a beast, and a false prophet who urges on the former, and "exercises all the power of the first beast before him, and causeth the earth and them that dwell therein to worship the first beast, whose deadly wound was healed. (Rev. xiii.) Such has been the corruption from the beginning of Christianity. Those who ought to have occupied the position of the Levite, that is, those who were sent into the Church to labour for the Lord, instead of retaining the Levite place, recognising that all the people of the Lord are priests, and thus entitled to enter into the holiest (see 1 Peter ii. 5, 9); the ecclesiastical, or priestly, position has been assumed as the medium between Christ and His people; and this is not confined to the grosser evil and corruptions of Rome, but it is the same in principle throughout Christendom, although not developed in the same measure. Both these epistles 2 Peter and Jude — testify of the rejection of the Lordship of Christ. Rev. ii., iii., give us in successive stages the different phases in which the evil would be developed in the Church, looked at in her place of testimony here below, from her departure from her first love, till threatened with full rejection, as something loathsome to Him — a false witness in the world. "I will spue thee out of my mouth." We have also the testimony in Matthew xiii. from the Lord Himself in the parable of the tares, by which we see that the evil produced at the beginning by the introduction of the tares amongst the wheat, goes on till the harvest, when the righteous are gathered into the garner, and the tares bound in bundles and then cast into the fire and burned; thus cleansing the kingdom of the Son of man. Instead of a change, such as men think, coming over the world; and, by the gospel, the knowledge of the Lord covering the earth as the waters cover the sea, the evil increases till the harvest. How do the thoughts of men who look for a millennium brought in by the preaching of the gospel, fall in with this? Properly Matthew xiii. including the parable of the tares and the wheat, is a similitude of the kingdom of heaven, in the phase it would assume when the King would be fully rejected, not the Church, which had no existence; in a subsequent chapter (Matt. xvi.) the Lord speaks of it as a future thing. He came as their Messiah, to His people Israel — His vineyard — to seek for fruit, and He found none. He then sowed in the world ("the field is the world") that which was to produce fruit — "the word."

I have purposely passed over 2 Thessalonians and the Epistles of John, for in them we find the personage named who shall consummate all this wickedness in himself — "the man of sin" — "the Antichrist." In the former epistle, given to us on the occasion of a spurious epistle having been received by the Thessalonians as if from Paul (chap. ii. 2), telling them that the "day" of Christ was there, the apostle (ver. 1) beseeches them by their proper hope, which he had taught them in the first epistle, that of the coming of Christ, and their being gathered together unto Him, that they would not be shaken with the thought conveyed by the false epistle, that the "day," or manifestation, was then present (enesteke). The apostle clearly distinguishes the "coming" from the "appearing," or "day," which is to bring rest to them from the trials and tribulations of the world, and judgments on their enemies; for, when the "day" of His manifestation would come, the saints would be manifested with Him in glory. He goes on to show that before the "day" would come there would be, there is, "the mystery of lawlessness," or iniquity, which already worked; secondly, the apostasy from Christianity (ver. 3); thirdly, the revelation of the man of sin. (Ver. 3, 4, 8.) The judgment executed by Christ Himself would be the "day" in which the false epistle told them they were. We have seen before that in this He will be accompanied by His saints, previously gathered to Him. We have seen some of the testimony of Scripture as to the mystery of lawlessness, and also of the apostacy from Christendom; but there was a good hindering power (ver. 7), which, when removed, then would the lawless one be revealed. The principles were all at work, but the Holy Ghost was in the Church, the power of God was here below, and the unbridled self-will of man, exalting himself above all that is called God, or that is worshipped, was still restrained, till the fitting time was come; then the evil would assume its definite shape in "the man of sin."

We will follow to its close the mystery of iniquity. We turn to Revelation xvii. and find the fourth Beast, or Latin empire, in his revived state, ridden upon by a false woman, "Mystery, Babylon the Great, the mother of harlots and abominations of the earth." Imperially and gloriously arrayed, and her cup full of idolatry and fornication, drunken with the blood of the witnesses of Jesus, and the blood of saints. The prophet wonders at the end of what was once so precious, so beautiful — the work of grace at Pentecost! She overrides the peoples, nations, and tongues, and their kings, who have been intoxicated with the wine of her fornication; until at last, tired with her oppression, the ten horns and the Beast, "these shall hate the whore and shall make her desolate and naked, and shall eat her flesh, and burn her with fire." She waits not for the appearing of Christ for judgment, but suffers it at the hands of those over whom she exercised her pernicious influence so long. Revelation xviii. gives her judgment, and the lamentation of the kings of the earth, and those who had profited by her traffic and rewards, for her overthrow. Such is the end of corrupt Christianity in Rome, and wherever it is found; for she is the mother of harlots and abominations of the earth.

In considering the history of the Gentile powers, from its beginning to its close in judgment, and that of the Beast, who represents it, urged on by Satan in the end, we also saw his connection with the false Messiah, whom the Jews would receive in the end of the age, and his judgment under the character of the false prophet with the first Beast: we desired to show how this personage forms the link between their history and that of false, professing Christendom in the end. We saw from 2 Thess. ii. 3, 4, 8, that that wicked one would not be revealed till the good restraining power was removed: the mystery of iniquity worked, and the apostasy would come; this we traced to its end in the judgment of the corrupt woman of Revelation xvii., but the day of Christ's manifestation in judgment would not come till the man of sin was revealed, the good restraining power having first been removed. Revelation xiii. showed us also that it is during the revived form of the Latin empire, at the close of the existence of the fourth beast, that this man should be fully revealed. He who has title of king amongst the Jews, the second Beast ministers to the power of the first Beast (not being able to set aside the Gentile power) during the short period before the close, when Satan shall have given him his power, and seat, and great authority. We also saw that it was after the taking up of the saints, that Satan was cast out of the heavenlies (Rev. xii.); so putting all these things together, we find that it is between the coming of Christ for His saints, and His appearance in judgment with them, that the man of sin, the lawless one, is revealed. As described in 2 Thessalonians ii., he does similar things to those attributed to him in Daniel xi. 36-38: he "opposeth and exalteth himself above all that is called God, or that is worshipped: so that he as God sitteth in the temple of God, showing himself that he is God . . . whose coming is after the working of Satan with all power and signs and lying wonders:" even as Christ, as the Man of righteousness, was "approved of God among you by miracles and wonders and signs which God did by him." (Acts ii. 22 — see Greek.) The attainment of this position — i.e., of God — was the first suggestion of Satan to Adam. Here we find it is Adam fallen, fully developed and filled with the energy of Satan, in this man of sin, who opposes the Lord Jesus — Man in whom dwells all the fulness of the Godhead bodily. (Col. ii.)

When examining Revelation xiii. with regard to this personage, we saw that the miracles he performs have, in the apprehension of men, the appearance of divine energy, and they are mostly of a Jewish character. In 2 Thessalonians ii. they are more an imitation of Christ. With regard to those in Revelation xiii., we may remember that when Elijah was raised up to witness for the name of Jehovah, before the apostate tribes of Israel (1 Kings xix.), the question whether Jehovah or Baal was God, was decided by fire, which came down and consumed the sacrifice, and that the people then fell on their faces crying, "Jehovah, he is the God." in 2 Thessalonians ii., as we have seen in quoting Acts ii., it is more an imitation of Christ, though of Satanic origin.

In the First Epistle of John he is termed "The Antichrist," who denies the Father and the Son; or, the revelation of Christianity. Thus it is plain that in these days of strong delusion — when men, not having received the love of the truth that they might be saved, will be given up to believe a lie — he forms the connecting link between apostate Christianity, and apostate Judaism, and the apostasy of the fourth beast or Gentile power, and is in himself the expression of the apostasy of man, claiming to be God. Judaism, for he sits in the temple of God (I need hardly add, in Jerusalem) — Christianity, as we have seen. And we find him coming to his end, with his coadjutor in evil, in Revelation xix. 20, under the title of the "false prophet," which is more his Jewish character; the false woman or ecclesiastical corruption having been destroyed, not by the Lord, but by those she had overridden.

We have now traced to their end the different agents in evil in the apostasy of the natural man entrusted with power, personified by the beast, the Antichrist to his end, and false Christianity to her end. Deeply solemn subjects, and yet needful (or God would not have warned us about these things), they affect not ourselves as to their judgment and their end, but we are in the midst of, and have to do with, the principles which are fast ripening up around us. Ours is a calling out of, and above, the world and we shall be with the Lord, when the evils are fully manifested, and the world carried away in delusion by them. Our citizenship is in heaven, where these evils cannot come. Blessed be our God! Evil is fast ripening to its head and the minds of men more blinded, and there are many antichrists. May the consideration of these things lead us into a more growing separation in all our pursuits and ways from that which ends so sorrowfully. And may we with greater earnestness long for the coming of Him who will put an end to the evil, and fill the world with blessing under Himself.

Our considerations have led us thus far. We see that the three great systems (1 Cor. x. 32) set up in the world for the display of God's government and His grace (viz., the Jew, under law; the Gentile, without law, and entrusted with universal dominion and the Church, as Christ's epistle in the world — His witness for grace and truth, and under grace) have all, as far as man's responsibility reaches, been a scene of ruin and failure and corruption — the ruin of that which was most excellent proving the worst of corruptions.

6. — The Judgment of Israel and the Nations Introductive of the Kingdom.

In the opening subject of our considerations of the ways of God, we mentioned that the prophetic scriptures are occupied with earthly events, and embrace five great leading and distinct subjects, some of which, if not all, are often found grouped together in the same prophesy. It is with the fourth of these subjects we shall now be specially occupied — the crisis, or short period of judgment, which cleanses the world of all things that offend, and them which do iniquity, preparatory to the setting up of the kingdom — "the hour of temptation which comes upon all the world to try them that dwell upon the earth" (Rev. iii. 10); "the time of Jacob's trouble, but he shall be saved out of it." (Jer. xxx. 7.) The nation of Israel is most prominent during this period, and is the subject of judgment, in which the Gentiles are sharers. The testimonies of Scripture are very full on this subject; and to help to clear it in our minds, I have classified them into three points, as follows:

1. The promises made of restoration to Israel, after their failure, and in view of it, besides the unconditional promises made to the fathers, both of which will be fulfilled to a remnant of the nation, who will be established in the kingdom under Christ in the land.

2. The testimonies of Scripture that Israel would be set aside for a long timeless period, known only to God, and again taken up to be restored.

3. That when this timeless period shall have run out, the nation will be restored by judgment, which not only falls on the apostates amongst them, delivering a remnant, but is a universal judgment on the nations of the world as well, and is introductive of God's kingdom in Zion, and the millennial period, when the earth shall be full of the knowledge of the glory of the Lord as the waters cover the sea.

As to the first point, we will turn to Leviticus 26, where we find the result put before Israel consequent on their observing the conditions they had accepted as the terms of their relationship with God, and retention of their blessings in the land, and the alternative in case of the non-fulfilment of these terms — "If ye will walk in my statutes . . . then I will give you rain," etc. (Lev. 26: 3-13); "But and if ye will not hearken . . . . I also will do this unto you." etc. (Lev. 26: 14-39.) It goes on assuming that the latter would be the case, till the cities are wasted, and the land and her sanctuaries brought to desolation, and the nation dispersed amongst the heathen, in their enemies' land; and then, even when in the enemies' land, God says, "I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them, for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God." The Lord then turns back to His own unconditional promises to their forefathers, after they have destroyed themselves: and when in their enemies' land, He forgets them not, nor casts them off utterly. "If they shall confess their iniquity, and the iniquity of their fathers . . . and that they have walked contrary to me . . . then will I remember my covenant with Jacob . . . also my covenant with Abraham, will I remember, and I will remember the land." (Lev. 26: 40-42.)

Turn now to Deuteronomy xxx. 1-10: "And it shall come to pass when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind amongst all the nations whither the Lord thy God hath driven thee, and shalt return unto the Lord thy God . . . . that then the Lord thy God will turn thy captivity and have compassion upon thee, and will return and gather thee from all the nations whither the Lord thy God hath scattered thee . . . . and bring thee into the land which thy fathers possessed, and thou shalt possess it: and he will do thee good, and multiply thee above thy fathers," etc. This is not so striking as Leviticus xxvi., where the promises to the fathers are alluded to. Deuteronomy is more the principle of their acceptance as a nation after failure, and when "Lo Ammi" had been written upon them. It also lays down the principle of their acceptance as individuals in the interim by the gospel, and righteousness by faith. See the use made by the Apostle Paul of Romans x. 11-14.

There are other promises in view of their restoration, especially that to the house of David, to be made good in Christ. We read in 1 Chronicles xvii. 11-14, "And it shall come to pass, when the days be expired that thou must go to be with thy fathers, that I will raise up thy seed after thee, which shall be of thy sons, and I will establish his kingdom. He shall build me an house and I will establish his throne for ever. I will be his father, and he shall be my son; and I will not take my mercy away from him, as I took it from him that was before thee, but I will settle him in my house and in my kingdom for ever, and his throne shall be established for evermore." This passage is applied to Christ in Hebrews i. 5.

We find the promises to the fathers alluded to in view of their full deliverance in the end. See Micah vii. 19, 20. The prophet expresses the adoration of his heart in contemplating the goodness of God in their deliverance; he says, "Thou wilt perform the truth to Jacob and the mercy to Abraham, which thou hast sworn to our fathers from the days of old." We must ever remember that if God were to fail in fulfilling those earthly promises to Abraham, we have no reason to suppose that He would not also fail in His spiritual promises to him, which latter come to us. Consult Galatians iii. 6-14. Neither, we know, can ever fail.

Again, when Christ came, "As he spake to our fathers, to Abraham and to his seed for ever." (Luke i. 54, 55.) In verses 69-74, when both the promises to the fathers and to David's house are recalled, "He hath raised up an horn of salvation for us in the house of his servant David . . . to perform the mercy promised to our fathers, and to remember his holy covenant, the oath which he sware to our father Abraham." It is almost needless to say that the earthly blessings were deferred, because of the rejection of Christ by the nation.

Turn now to Isaiah xlix. We find that Israel having failed as God's servant, is set aside, and Christ presented as the true servant; and yet He says, "I have laboured in vain;" for we know that Israel rejected Him. The answer of God comes in verse 5, etc. It was a light thing to raise up the tribes of Israel, but He should be exalted and given as a light to the Gentiles. In verse 8, He is given as a covenant to the people to deliver them in the end. The language of the prophecy is very beautiful: "Sing, O heavens, and be joyful, O earth; and break forth into singing, O mountains, for the Lord hath comforted his people, and will have mercy upon his afflicted." Zion, apparently forsaken, then learns that the Lord's faithfulness is greater than a mother's towards her sucking child. "Behold, I have graven thee upon the palms of my hands; thy walls (Jerusalem) are continually before me." Her children make haste to return to her, and her destroyers go forth from her. "Lift up thine eyes round about, and behold all these (the restored and gathered remnant of the people) gather themselves together, and come to thee. As I live, saith the Lord, thou shalt surely clothe thee with them all, as with an ornament, and bind them on thee as a bride doeth. For thy waste and thy desolate places, and the land of thy destruction, shall even now be too narrow by reason of the inhabitants, and they that swallowed thee up shall be far away. The children which thou shalt have, after thou hast lost the other, shall say again in thine ears, The place is too strait for me: give place to me that I may dwell. Then shalt thou say in thine heart, Who hath begotten me these, seeing I have lost my children, and am desolate, a captive, and removing to and fro? and who hath brought up these? Behold I was left alone: these, where had they been? Thus saith the Lord God, Behold I will lift up my hand to the Gentiles, and set up my standard to the people, and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders. And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee, with their face toward the earth, and lick up the dust of thy feet, and thou shalt know that I am the Lord, for they shall not be ashamed that wait for me." The thought of applying this to the Church is almost too over-strained to need a remark. When does the Church ever say, "The Lord hath forsaken me, and my Lord hath forgotten me" and that at the very time when the blessing is complete?

In Romans xi. the Apostle Paul deals with this subject, showing that God hath not cast off His people; and he gives three leading reasons as his argument. First: there is a remnant according to the election of grace. Secondly: through the fall of his nation, salvation is come to the Gentiles to provoke Israel to jealousy (See Deut. xxxii. 21), and not to reject them. And, thirdly, "There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob," at the time that all Israel (that is, as a whole, or nationally), shall be saved.

When we consider the third point proposed, many of those promises of restoration will come before us, connected with the judgment of the apostates of the nation, and the Gentiles.

As to the next point, we will turn to Daniel ix. 24-27, where we find the answer to the prayer of Daniel, who was one of the captives of Israel in Babylon. Naturally the subject of all others most dear to his Jewish heart and affections was the restoration of his people; and the subject of most importance was to ascertain the length of time they would be subject to their captors, under whose yoke they were reaping what they had sown when owned of God. In the beginning of the chapter we find that, like any godly man, Daniel was a student of Scripture; and in the first year of Darius the Mede, who took the kingdom after the fall of Babylon, he had ascertained from the book of Jeremiah that the seventy years of the desolation of Jerusalem were now past. Faith was at work in his soul, and he set his face to wait upon God and to humble himself before Him about his nation with prayer and supplication, with fasting, sackcloth, and ashes. He puts himself in the position of the nation according to its sins before God, and identifies himself with them. (See Lev. xxvi. 40, 41.) His heart owns the God with whom he had to do, as One who never changed — a merciful and gracious God. God Himself is his confidence. "O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee. To the Lord our God belong mercies and forgivenesses, though we have rebelled against him." It is something beautiful how his faith calls Jerusalem "thy city," and Israel "thy people," as Moses did when the people made the golden calf, and God could not own them. We read, "Whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel . . . the man Gabriel . . . informed me," etc; and in the communication which follows — that is, the prophecy of the seventy weeks — the answer to his prayer. We may remark that God speaks of the people to Daniel as "thy people" — as to Moses on the occasion to which we have referred; and the prophecy relates to the Jewish people, and to Jerusalem. "Seventy weeks are determined upon thy people, and upon thy holy city, to finish transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most holy (place). Know, therefore, and understand, that from the going forth of the commandment to restore and to build Jerusalem, unto the Messiah the Prince, shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after (the) threescore and two weeks shall Messiah be cut off and shall have nothing (marg., which is correct): and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm a (marg.) covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate." Here then is a clearly defined period mentioned, at the end of which a remarkable change would be brought to his people, the Jews, and to their city — their return and complete re-establishment in grace — transgressions pardoned, sins made an end of, iniquity forgiven, and everlasting righteousness introduced, the vision and prophecy sealed up, and the most holy place anointed. Now let us call to mind the state of Judah and Jerusalem, as we saw when examining the past history of the people of Israel, at the time that Judah went into captivity to Babylon, in the closing chapters of 2 Kings. The king of Judah and the nation were brought into captivity (Israel, or the ten tribes, had long before been brought into captivity by the Assyrian), the city was broken up, and the house of the Lord burned with fire, and a few of the poorer of the people left to be vinedressers and husbandmen in the land. And let us compare that state with what is here, in Daniel ix., where we find a complete and perfect restoration and re-establishment promised.

During the continuance of those seventy weeks of years (490), it assumes, or declares, that the people or a remnant of them, will be in the land; but not yet owned as God's people, and still under the power of the Gentiles; the temple rebuilt, and the city restored. This is of much importance, so let us bear in mind those three points which characterize the continuance of the seventy weeks.

1. The people (or some of them) are in the land, but not owned of God.

2. The temple rebuilt, and the city.

3. The Gentiles still in possession of the throne of the world, or in other words, the "times of the Gentiles" not run out.

These three things do not characterize the present time.

The seventy weeks are divided into three periods, or divisions: seven weeks, sixty-two weeks, and one week. The first division of seven weeks, or forty-nine years, counts from the going forth of the decree to restore and rebuild Jerusalem, this was the starting point. "Know, therefore, and understand, that from the going forth of the commandment to restore and to build Jerusalem, unto the Messiah the Prince, shall be seven weeks and threescore and two weeks: the street shall be built again, and the wall, even in troublous times." First this rebuilding goes on for seven weeks of years. We read in Nehemiah that it was a time of great distress and trouble. "But it came to pass that when Sanballat heard that we builded the wall, he was wroth, and took great indignation, and mocked the Jews. And he spake before his brethren and the army of Samaria, and said, What do these feeble Jews? will they fortify themselves? will they sacrifice? will they make an end in a day? will they revive the stones out of the heaps of the rubbish which are burned?" etc. Then we have sixty-two weeks of years from the rebuilding of Jerusalem unto Messiah, in all sixty-nine weeks of the seventy. Messiah is then cut off and rejected, and does not get His kingdom. "After the threescore and two weeks shall Messiah be cut off and shall have nothing." Christ presents Himself to the nation as their King, and instead of getting His kingdom, He is crucified after the threescore and two weeks; and the counting out of the seventieth week ceases for the time. Then the people of the prince that shall come shall destroy the city and the sanctuary. This was accomplished under Titus and the Roman armies at the destruction of Jerusalem, after the rejection of Christ. The people whose armies accomplished this were the Roman people. In John xi. 48, we find the fears of the Jewish leaders absolutely prophetic of this event. "If we let him (Christ) thus alone, all men will believe on him, and the Romans shall come and take away both our place and nation." And the Lord Himself predicted when He beheld the city, and wept over it, "For the days shall come upon thee that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground." (Luke xix. 43.) And again, "And some spake of the temple how it was adorned with goodly stones and gifts, He said, As for these things which ye behold, the days will come in the which there shall not be left one stone upon another, that shall not be thrown down . . . and Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled." (Luke xxi. 5, 6.)

Messiah having been cut off after the sixty-ninth week, the chain of events with the Jewish people ceases (absolutely, when the city was destroyed), and time therefore ceases to be counted from that period to the present. God, as we have seen, becomes occupied with other things. The seventieth week was to bring in and establish in full prosperity and blessing the people, according to verse 24; but instead of the blessing, the cutting off of Messiah after the sixty-ninth week, the city and sanctuary trodden down, and a long nameless period of desolations to the people and city follow. Evidently, as we have seen, it was the Roman people who were to do what is stated in verse 26. "The people of the prince that shall come," etc. The prince was not there, only the people are named, but the prince himself was not come. He is brought before us after this long timeless period of desolations, still running on, "He shall confirm a covenant," etc.

The rejection of Christ, therefore, suspended all relations and dealings of God with the Jewish people, as His people, and this allotted period of seventy weeks ceases to run on. And when the Jews are the objects of God's dealings again in the short period of judgment before He owns them as His nation, the period which remains of the seventy weeks will be counted out and will bring in the full restoration. This short period is, therefore, as we may easily see, synchronical with the closing events, or crisis of the history of the world, introductive of the kingdom.

We find the same thing in many other scriptures either assumed or declared. (See Isa. viii. 14-22; Isa. ix. 1-7.) Christ becomes a stone of stumbling to the nation — the testimony is confined to His disciples — the Lord then hides His face from the house of Jacob for a long, timeless period, and the prophet passes over to the last days, which introduce the kingdom by judgment. Again in Isaiah lxi. 1, 2, when the Lord announced His mission in the synagogue of Nazareth, He stops short in the middle of verse 2, which is separated from the next clause already for more than eighteen hundred years, and which clause announces the "day of vengeance," and the comforting them that mourn, the remnant of the nation in the kingdom.

Now consider the testimony of Scripture as to the third point proposed. Turn to Deuteronomy xxxii. In the closing verses of chapter xxxi. Moses gathers the elders and officers of the people of Israel together to recite in their ears the prophetic song given to him by the Lord as a witness, in view of their failure. He says, "I know that after my death ye will utterly corrupt yourselves, and turn aside from the way that I command you, and evil will befall you in the latter days, because ye will do evil in the sight of the Lord, to provoke Him to anger through the works of your hands." Then in chapter xxxii. they are viewed as having corrupted themselves. "They have corrupted themselves; their spot is not the spot of his children: they are a perverse and crooked generation." He then goes on to relate their wonderful history, and the counsels and care of God as to them, and the return they made to Him. "Jeshurun waxed fat and kicked . . . they provoked him to jealousy with strange gods . . . they sacrificed unto devils . . . . And when the Lord saw it, he abhorred them . . . and he said, I will hide my face from them; I will see what their end shall be, for they are a very froward generation, children in whom is no faith. They have moved me to jealousy with that which is not God . . . and I will move them to jealousy with those which are not a people." And then in His anger He casts them off utterly, heaping mischief upon them. When thus cast off He acts in His own sovereignty, and in view of this He declares, "For the Lord shall judge his people, and repent himself for his servants, when he sees their power is gone, and that there is none shut up or left." He judges His people, avenges the blood of His servants. When His hand takes hold on judgment he renders vengeance to His enemies — makes His arrows drunk with blood — His sword devours much flesh; then He turns in mercy to His people and to His land. The result of this judgment on the nations, is that the Gentiles sing the song of deliverance with the remnant of His people who are delivered. (See Psalms lxvii., cxvii.)

Psalms ii., viii. — x. In the first of these Psalms we find Christ presented as King in Zion and rejected, yet God's purposes only set aside for a while. Christ takes in resurrection the wider glory of the Son of man, according to Psalm viii.; we saw before that the Holy Ghost, in Acts iv., quotes the first two verses of Psalm ii. and stops. The Lord is represented as laughing at their rage, but for all their rage He declares, "Yet have I set my King upon my holy hill of Zion." Messiah is desired, "Ask of me, and I will give thee the heathen for thine inheritance," etc. When rejected, and about to be crucified, He represents Himself as praying for His disciples, "I pray for them, I pray not for the world" (John xvii.), but the time is coming when He will ask for His inheritance, and the answer comes, "Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel." He inherits them by judgment, in which His people now being gathered have their place with Him; a proof that, wherever Christ is spoken of in the Old Testament, we find the portion of the Church as well. "He that overcometh, and keepeth my works unto the end, to him will I give power over the nations. And he shall rule them with a rod of iron, as the vessels of a potter shall they be broken in pieces, even as I received of my Father." (Rev. ii. 28.) This however is not his best portion, for "I will give him the morning star" — Christ Himself. And then not only is the name of Jehovah excellent in all the earth, but He sets His glory above the heavens (Psalm viii. 1), and stills the enemy and the avenger. Psalm ix. and Psalm x. show us the position and circumstances in which the nation is found in this crisis of judgment. The delivered remnant say, "For thou hast maintained my right and my cause . . . thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever . . . . The Lord is known by the judgment which he executeth: the wicked is snared in the work of his own hands . . . . The wicked shall be turned into hell and all the nations that forget God. For the needy shall not always be forgotten: the expectation of the poor shall not perish for ever. Arise, O Lord; let not man prevail; let the heathen be judged in thy sight. Put them in fear, O Lord; that the nations may know themselves to be but men." It is when there is none to say, "How long?" that the Lord appears to their deliverance. Again, "The Lord is King for ever and ever: the heathen are perished out of his land. Lord, thou hast heard the desire of the humble: thou wilt prepare their heart (that is of the spared ones who are trained for the kingdom); thou wilt cause their ear to hear," etc. How mistaken to think the Psalms are the expression of Christian experience as such! How often the simple-hearted Christian has been stumbled at the cry for vengeance on enemies, running through this class of Psalms, put in his mouth, whose calling is to do well and suffer for it, and take it patiently, while in the kingdom and patience of Jesus Christ! The kingdom and power will be looked for by these Jewish hearts, as that which brings their deliverance. The trials of the heavenly saints end, just before those of the Jewish saints begin. See Revelation xii., where we find rejoicing in heaven when the accuser is cast down, and woe to the inhabitants of the earth and of the sea, "for the devil is come down to you." He then turns his rage against the woman and her seed, the Jewish people. The Spirit of Christ has graciously entered into these trials, that He might give a voice to the remnant, in the closing days, before the kingdom.

Read now Psalm cx. Christ rejected by men, and by His people as their king — who said, "We have no king but Caesar," "We will not have this man to reign over us" — is exalted to God's right hand. God said, "Sit thou on my right hand, until I make thine enemies thy footstool." (See Heb. i. 13; Heb. x. 13.) He remains then for the nameless time "until" that hour known only to the Father. The Lord, when that hour comes, sends out of Zion the rod of His strength; and Christ rules in the midst of His enemies. His people are willing in the day of His power. (They are unwilling in the day of His humiliation.) "The Lord at thy right hand shall strike through kings in the day of his wrath. He shall judge among the heathen," etc.

Turn to Isaiah i. — iv. Blessing and rest are proposed in chapter i. consequent on the repentance of the nation; but they would not hearken. Eventually it is brought in by judgment — "Zion shall be redeemed with judgment, and her converts with righteousness; and the destruction of the transgressors, and of the sinners shall be together." The result of this judgment is in Isa. ii. 1- 4; Isa. iv. 2-6, a time of peace and glory. "It shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains . . . and all nations shall flow unto it . . . . He shall judge among . . . the nations . . . and they shall beat their swords into plowshares, and their spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they learn war any more." How different the time in which we live, while the times of the Gentiles are running on, characterized by those words of our Lord, "Nation shall rise against nation, and kingdom against kingdom . . . upon earth distress of nations, with perplexity; the sea and the waves roaring, men's hearts failing them for fear, and for looking after those things which are coming on the earth," precursors of the Son of man's coming with power and great glory. (Luke xxi. 10, 25-27.) The remaining part of Isaiah ii., etc., shows the connection between the judgment of the nations and that of Israel. "Enter into the rock, and hide thee in the dust, for fear of the Lord, and for the glory of his majesty. The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down . . . . For the day of the Lord of hosts shall be upon every one that is proud and lofty: and the loftiness of man shall be bowed down, and the haughtiness of man shall be made low: and the Lord alone shall be exalted in that day . . . . when he ariseth to shake terribly the earth." The result of this universal judgment is the establishment of His people in the glory of the kingdom. "It will come to pass that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy; even every one that is written among the living in Jerusalem: when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof, by the spirit of judgment and the spirit of burning. And the Lord will create upon every dwelling-place of Mount Zion, and upon her assemblies, a cloud and a smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence. And there shall be a tabernacle for a shadow in the day-time from the heat, and for a place of refuge, and for a covert from storm and from rain." His own presence will be there, when His people are delivered, as in the wilderness of old.

Isaiah xi. The reading of this chapter is so plain as scarcely to need a word. A time of universal blessedness and peace; His people restored and under the government of Messiah, introduced by judgment, which falls on them and the nations. "He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked." "The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off," etc

Isaiah xiii., xiv., treat of the same time, a time of universal judgment on the imperial throne of the world. (Chap. xiii.) "The day of the Lord," when "all hands shall be faint and every man's heart shall melt.'' "For the Lord will have mercy on Jacob and will yet choose Israel, and set them in their own land; and the strangers shall be joined with them, and they shall cleave to the house of Jacob . . . and they shall take them captives whose captives they were, and they shall rule over their oppressors . . . in the day that the Lord shall give thee rest from thy sorrow, and from thy fear, and from the hard bondage wherein thou wast made to serve." "This is the purpose that is purposed upon the whole earth; and this is the hand that is stretched out upon all the nations." (Chap. xiv. 1-3, 26.) It goes on to the destruction of the Assyrian after their deliverance (the power that occupies at that day the territory of their ancient enemy); I say "after," because before the Assyrian fell before Babylon; here, which proves its future application, he falls after Babylon is judged.

Isaiah xxiv. — xxvii. This prophecy we have examined and the deliverance of a remnant; the Lord's throne is established shortly before; it shows the universal judgment upon the nations and Israel, in Zion, the reproach of His people removed, the vail taken away from all nations. The Lord had hidden his face from the house of Israel while they were disowned: but He is spoken of as coming out of His place for their deliverance. "Come, my people, enter thou into thy chambers, and shut thy doors about thee, hide thyself as it were for a little moment, until the indignation be overpast. For, behold, the Lord cometh out of His place to punish the inhabitants of the earth for their iniquity; the earth also shall disclose her blood, and no more cover her slain . . . And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem."

Isaiah xxx. "Moreover, the light of the moon shall be as the light of the sun: and the light of the sun shall be sevenfold, as the light of seven days, in the day that the Lord bindeth up the breach of his people and healeth the stroke of their wound. Behold the name of the Lord cometh from far, burning with his anger, and the burden thereof is heavy; his lips are full of indignation, and his tongue as a devouring fire: and his breath, as an overflowing stream, shall reach to the midst of the neck, to sift the nations with the sieve of vanity: i.e., and there shall be a bridle in the jaws of the people causing them to err . . . . And the Lord shall cause his glorious voice to be heard, and shall show the lighting down of his arm, with the indignation of his anger, and with the flame of a devouring fire, with scattering, and tempest, and hail-stones. For through the voice of the Lord shall the Assyrian be beaten down which smote with a rod. And in every place where the grounded staff shall pass" (the rod of vengeance which God hath decreed), "which the Lord shall lay upon him, it shall be with tabrets and harps" (when it is laid on the Assyrian, it is the source of joy and deliverance at the end of the indignation, to the remnant of Israel): "and in battles of shaking will he fight with it. For Tophet is ordained of old; yea, for the king it is prepared" (the Antichrist, who has this title amongst the apostate nation); "he hath made it deep and large; the pile thereof is fire and much wood; the breath of the Lord, like a stream of brimstone, doth kindle it."

Isaiah lix.15–21. Verse 20 of this passage is quoted by the apostle in Romans xi., in view of the future restoration of the people. "The Redeemer shall come to Zion and unto them that turn from transgression in Jacob." And then He establishes the new covenant with Israel; His spirit is with His people, and His words are in their mouth, which would abide with them for ever. Verse 18, etc., shows that it is introduced by judgment. "He will repay fury to his adversaries, recompence to his enemies: to the islands he will pay recompence; so shall they fear the name of the Lord from the west, and his glory from the rising of the sun." The next chapter declares that Jerusalem is restored in the glory of the kingdom, and her sons and daughters gathered from every side.

Isaiah lxvi. This chapter gives the judgment which introduces the glory and blessedness of the restored nation described in the latter portion of Isaiah lxv. First we have the remnant who fear the name of Jehovah and wait for Him; then the apostates of the nation. The former are encouraged with the promise that the Lord would appear to their joy and deliverance, and to the shame of the apostates, who said in contempt, "Let the Lord display his glory." "Behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many." (Isa. lxvi. 15, 16.) This passage shows that He comes suddenly, like a whirlwind, and renders to His enemies the fire of judgment. Then we have the result of this in verses 6–14; the laws are set up again in a wondrous manner, and Jerusalem restored. "Rejoice ye with Jerusalem, and be glad with her all ye that love her: . . . rejoice with joy for her, all ye that mourn for her: . . . for thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream . . . as one whom his mother comforteth, so will I comfort you: and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known towards his servants, and his indignation towards his enemies." Then, in verses 19, 20, the spared remnant go forth to declare the glory of the Lord among the Gentiles, and to bring back the dispersed of Israel. The whole chapter shows most clearly the connection between the universal judgment of the nations and Israel, with the deliverance of a remnant, and the Gentiles who are spared blessed around the people of God.

Turn to Jeremiah xxv. We referred to this chapter before; it declared the length of the captivity of Judah in Babylon to be seventy years: but God, having given the throne of the world to Babylon, when He had set aside His people and removed His presence from their midst — in principle, when Babylon is overthrown His people are delivered, because it was the only power that held its dominion directly from God — the other Gentile powers followed providentially. Jerusalem was only partially restored; however, it shows the principle. In examining this chapter, we find that the judgment goes on to the end, in which His people are involved; primarily it referred to the judgment which was executed on Jerusalem and the nations at the time to which the prophecy referred, Babylon falling last of all, which had executed it; and serves as a type of the final crisis of judgment of all the nations of the world. "For, lo, . . . I will call for a sword upon all the inhabitants of the earth, saith the Lord of hosts . . . . A noise shall come even to the ends of the earth: for the Lord hath a controversy with the nations, be will plead with all flesh . . . and the slain of the Lord shall be at that day from one end of the earth even to the other end of the earth," etc. (Ver. 29–33.)

Jeremiah xxx. — xxxiii. In this beautiful series of prophecies we find, first, Judah restored; then Israel; then both established under the new covenant; the land restored; Messiah and the priesthood, all introduced by judgment on the Jews and the nations, which finds Jacob at the height of his distress. Let us examine it more closely. In Jeremiah 30: 7; the prophet writes, "Alas for that day is great, so that none is like it; it is even the time of Jacob's trouble; but he shall be saved out of it. For it shall come to pass in that day, saith the Lord of hosts, that I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more serve themselves of him, but they shall serve the Lord their God, and David their king, whom I will raise up unto them. Therefore fear thou not, O my servant Jacob, saith the Lord, neither be thou dismayed, O Israel, for, lo, I will save thee from afar, and thy seed from the laud of their captivity; and Jacob shall return, and shall be in rest, and be quiet, and none shall make him afraid. For I am with thee, saith the Lord, to save thee, though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee; but I will correct thee in measure and will not leave thee altogether unpunished . . . . Therefore all they that devour thee shall be devoured, and all thine adversaries, every one of them shall go into captivity, and they that spoil thee shall be a spoil and all they that prey upon thee will I give for a prey. For I will restore health unto thee, and I will heal thee of thy wounds, saith the Lord, because they called thee an outcast, saying, This is Zion, whom no man seeketh after . . . the city shall be builded upon her own heap . . . . And ye shall be my people and I will be your God . . . . The fierce anger of the Lord shall not return, until he has done it, and until he has performed the intents of his heart: in the latter days ye shall consider it." Jeremiah xxxi. sets forth the deliverance, at the same time, of all the families of Israel: and they shall plant vines in the mountains of Samaria and eat them as common things. The language of this deliverance is touchingly beautiful. "Behold I will bring them from the north country, and gather them from the coasts of the earth and with them the blind and the lame, the woman with child, and her that travaileth with child together; a great company shall return thither. They shall come with weeping, and with supplications will I lead them, and I will cause them to walk by the rivers of waters by a straight way, wherein they shall not stumble, for I am a father to Israel, and Ephraim is my firstborn . . . . He that scattered Israel, will gather them . . . . Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord, for wheat, and for wine, and for oil, and for the young of the flock, and of the herd; and their soul shall be as a watered garden; and they shall not sorrow any more at all . . . . Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel and with the house of Judah" (both houses, the entire nation), "not according to the covenant that I made with their fathers, in the day that I took them by the hand, to bring them out of the land of Egypt; which covenant they brake . . . . But this shall be the covenant . . . . . I will put my law in their inward parts, and write it in their hearts . . . and they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord; for I will forgive their iniquity, and I will remember their sins no more . . . . If those ordinances" (of creation) "depart from before me, saith the Lord, then the seed of Israel also shall cease from being a nation before me for ever." When Messiah was cut off, the blood of this new covenant was shed, and all necessary on God's part was accomplished to their righteous establishment under it. Plainly the return from Babylon, of the remnant of Judah, was not this re-establishment; for it will be established with all Israel, as it declares, and in grace. The blessing of it however never brings them within the veil, as is the place of Christians now. "Behold the days come, saith the Lord, that the city shall be built to the Lord, from the tower of Hananeel, unto the gate of the corner. And the measuring line shall yet go forth over against it upon the hill Gareb, and shall compass about to Goath. And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook Kidron, unto the corner of the horsegate towards the east, shall be holy unto the Lord; and it shall not be plucked up nor thrown down, any more for ever."

In Jeremiah xxxii. the Lord takes up the circumstances of the siege of Jerusalem by Nebuchadnezzar to declare His counsel in grace as to their final restoration. The prophet is caused to buy a field in token that the people would again possess the land. "Behold, I will gather them out of all countries whither I have driven them in mine anger . . . and I will bring them again into their place, and I will cause them to dwell safely . . . . Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart, and with my whole soul."

Jeremiah xxxiii. repeats the blessings, looking forward to the day when their Messiah would be with them. "I will cause the captivity of Judah and the captivity of Israel (both) to return . . . and I will cleanse them from all their iniquity, whereby they have sinned against me: and I will pardon all their iniquities whereby they have sinned, and whereby they have transgressed against me . . . . In those days, and at that time, will I cause the Branch of righteousness to grow up unto David: and he shall execute judgment and righteousness in the land."  ("Judgment shall return to righteousness, and all the upright in heart shall follow it." Psalm xciv. 15.) "In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, The Lord our righteousness. For thus saith the Lord, David shall never want a man to sit upon the throne of the house of Israel," not merely Judah. "Thus saith the Lord, If my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth; then will I cast away the seed of Jacob, and David my servant, so that I will not take any of his seed to be rulers over the seed of Abraham, Isaac, and Jacob; for I will cause their captivity to return, and have mercy upon them."

Turn now to Ezekiel xx. The Spirit here retraces the idolatry of the entire nation from the time of their deliverance out of Egypt. God had brought them out, and given them His sabbaths to be a sign between Him and them: but they had ever rebelled in the wilderness against Him, and polluted His sabbaths. "Notwithstanding the children rebelled against me: they walked not in my statutes . . . they polluted my sabbaths . . . in the wilderness." God had told them (Deut. xxxii.; Lev. xxvi.) that He would scatter them amongst the heathen. Yet when they had been brought into the land they had forsaken the Lord for the high places, and the Lord had sworn that He would not be enquired of by them; but the nation, hardened in their idolatry, had resolved to be like the heathen, and serve wood and stone. Then the Lord said that with fury poured out He would rule over them. "And I will bring you out from the people, and will gather you out of the countries wherein ye are scattered . . . and I will plead with you face to face . . . and I will cause you to pass under the rod . . . and I will purge out from among you the rebels (the apostates), and them that transgress against me . . and they shall not enter into the land of Israel . . . . For in my holy mountain . . . there shall all the house of Israel, all of them in the land, serve me . . . when I shall bring you into the land of Israel; into the country for the which I lifted up mine hand to give it to your fathers. And I will kindle a fire in thee . . . and all flesh shall see that I the Lord have kindled it: and it shall not be quenched." (Ezek. 20: 33-48.) Israel is here dealt with, amongst the nations of the world, for idolatry; as Judah for the rejection of Christ (for Israel never returned to have their Messiah presented to them, as Judah), which was her special sin, in which she was joined by the fourth Gentile empire, represented by Pilate. In the end she is found in close alliance with, and politically favoured by, the Gentile empire in its revived state. The unclean spirit of idolatry did not return to the Jews after the return of the remnant from Babylon. The Lord notices this in Matthew xii.: "When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest and findeth none. Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished; then goeth he and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there; and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation." Verse 48 shows the connection of the judgment of the nations with that of Israel.

Ezekiel xxxvi. — xxxix. In this series of chapters we get, first, the moral renewing of the nation; then the quickening and restoration of the people in national resurrection; then when restored and in their land, their last great enemy, which occupies the territory of the Assyrian, comes up against them; and is destroyed in the mountains of Israel.

Ezekiel xxxvi. The past failure of the nation is put before them that they may own it before God. The heathen said, "These are the people of the Lord and (yet) they are gone forth out of his land." (Ver. 20.) But then God remembers that His name is involved, and for His holy name's sake He delivers them. Then, as He had shown to Nicodemus, a master in Israel, the new birth was necessary even to the enjoyment of earthly blessings; which, as a teacher in Israel, he ought to have known from the testimony of the prophets. "I will sprinkle clean water upon you . . . a new heart also will I give you . . . and I will put my spirit within you . . . . and ye shall dwell in the land that I gave your fathers . . . . And I will multiply the fruit of the tree and the increase of the field . . . . I will also cause you to dwell in the cities, and the wastes shall be builded," etc. The nation is thus morally renewed that they may loathe themselves for their sins before God.

Ezekiel xxxvii. In the vision of this chapter we have a figure of the national resurrection of the people. The prophet sees a valley of dry bones, to which he prophesies as commanded; and there was a noise and a shaking, and the bones came together, and the sinews and flesh came up upon them; and the breath came into them and they lived. "Then said be unto me, Son of man, these bones are the whole house of Israel; behold, they say (in captivity), Our bones are dried, our hope is lost; we are cut off from our parts . . . . Thus saith the Lord God, Behold, O my people, I will open your graves, and bring you into the land of Israel . . . and shall put my Spirit in you, and ye shall live; and I shall place you in your own land." The figure of resurrection is here used to show the gathering of the nation, long apparently lost amongst the nations of the world, into their land. Clearly it only applies to this, not actual resurrection of the saints who have died in the Lord; it would not be "in the land," but to heaven, they would be brought. In what follows, we find that Judah and Israel, long apart, are united into one nation, under one king. God sets up his tabernacle and His sanctuary amongst them, and establishes His covenant of peace.

In Ezekiel xxxviii., Ezekiel xxxix., the Assyrian, the ancient enemy of the people when owned of God — "the rod of the Lord's anger" (Isaiah x. 5) against His people, to chastise them for their sins — is here introduced under the title of Gog, the prince of Rosh (Russia); Meshech (Moscow); and Tubal (Tobolsk). He embraces the territory under Russia, or which that power shall have gathered under her in that day. He is represented as wickedly coming up against the nation in Palestine when at rest and restored. "Thou shalt say, I will go up to the land of unwalled villages; I will go to them that are at rest, that dwell safely . . . to take a spoil, and to take a prey; to turn thy hand upon the desolate places that are now inhabited, and upon the people that are gathered out of the nations, which have gotten cattle and goods, that dwell in the midst of the land . . . . Thus saith the Lord . . . it shall be in the latter days, and I will bring thee against my land . . . . Art thou he of whom I have spoken in old time by my servants the prophets of Israel . . . and it shall come to pass . . . when Gog shall come against the land of Israel, saith the Lord God, that my fury shall come up in my face . . . and I will plead against him with pestilence and with blood . . . and I will turn thee back, and leave but the sixth part of thee . . . . Thou shalt fall upon the mountains of Israel . . . . Behold, it is come, and it is done, saith the Lord God; this is the day whereof I have spoken. . . . Then shall they (the house of Israel) know that I am the Lord their God, which caused them to be led into captivity among the heathen; but I have gathered them into their own land . . . . Neither will I hide my face any more from them; for I have poured out my Spirit upon the house of Israel, saith the Lord God." Compare also for this destruction of the Assyrian, after the people are restored, Isaiah xiv. 24, 25; Isaiah xxxiii. We must carefully distinguish Gog the land of Magog in Ezekiel xxxviii., Ezekiel xxxix., from Gog and Magog of Revelation xx. The former comes up when the people are restored, in the beginning of the kingdom; the latter, after the thousand years of the kingdom have expired. "When the thousand years are expired, Satan shall be loosed out of his prison, and shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog," etc., (Ver. 7, 8.)

Daniel xii. We have before seen that the time of the great tribulation, spoken of here, is that to which the Lord Himself alludes, as happening at the time the abomination of desolation is set up in the temple, and which ends by the coming of the Lord Himself, and the deliverance of the people. It is the closing half of the seventieth week, when the reformed Latin empire is the full expression of Satanic energy, the destruction of which makes way for the kingdom under Christ. We read, "At that time shall Michael stand up . . . for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation, even to that time; and at that time shall thy people be delivered . . . . And many (not all) of them that sleep in the dust of the earth" (this is a figure analogous to the moral death and resurrection in Isaiah xxvi. 13-19, and the national resurrection as conveyed by the figure of the valley of dry bones in Ezekiel xxxvii.) "shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament, and they that turn many to (instruct many in) righteousness, as the stars for over and ever . . . . And one said . . . How long shall it be to the end of these wonders?" that is, to the end of the tribulation, and he sware, "that it should be for a time, times, and a half," to put an end to the dispersion of the holy people: the closing half of the seventieth week of Daniel ix.

Joel iii. It is but necessary to read verses 1, 2, 9-17, to show the connection. "For, behold, in those days . . . when I shall bring again the captivity of Judah and Jerusalem, I will also gather all nations, and will bring them down into the valley of Jehoshaphat (the judgment of Jehovah), and will plead with them there for my people, and my heritage Israel, whom they have scattered among the nations, and parted my land . . . . Proclaim ye this among the Gentiles . . . . Assemble yourselves, and come, all ye heathen, and gather yourselves together round about. Let the heathen be waked, and come up to the valley of Jehoshaphat; for there will I sit to judge all the heathen round about" (this is the judgment of the quick, or living nations). "The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and . . . will be the hope of his people, and the strength of the children of Israel . . . . Then shall Jerusalem be holy, and then shall no stranger pass through her any more." She shall be no more trodden down of the Gentiles; their times shall have been fulfilled.

Micah 4, 5 This prophecy shows in the most wondrously beautiful manner, the coming and rejection of the Bethlehemite by His people, who are then given up for a time until Zion, which travails, shall have brought forth, and the Son be owned as born to the nation (see Isaiah ix.); and the remnant shall be restored. The Assyrian then comes up, and He whom they had rejected is then their peace. "And he shall stand and feed in the strength of the Lord . . . . And this man shall be the peace when the Assyrian shall come into our land, and when he shall tread in our palaces." He shall “deliver us from the Assyrian . . . and the remnant of Jacob shall be in the midst of many people, as the dew from the Lord, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men." Jacob shall be the channel of refreshing grace from God to the world, and a testimony to His power.

Zephaniah iii. 8-20. "Therefore wait ye upon me, saith the Lord, until the day that I rise up to the prey: for my determination is to gather the nations . . . to pour upon them my indignation . . . for all the earth shall be devoured with the fire of my jealousy." The remnant is thus encouraged to wait for this time of judgment from the Lord, when He would rise up to the prey; this alone would set them free, and teach the nations to call upon the Lord, and serve Him with one consent. In that day God would gather his dispersed people from beyond the rivers of Ethiopia (Euphrates and Nile) and have in their midst a people that trust in the name of Jehovah; and "the remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make them afraid. Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem; the Lord hath taken away thy judgments, he hath cast out thine enemy; the King of Israel, even the Lord, is in the midst of thee; thou shalt not see evil any more. In that day it shall be said to Jerusalem, Fear thou not; and to Zion, Let not thine hands be slack. The Lord thy God in the midst of thee is mighty: he will save, he will rejoice over thee with joy; he will rest in his love; he will joy over thee with singing . . . . I will make you a name and a praise among all people of the earth, when I turn back your captivity before your eyes, saith the Lord."

Haggai ii. "For thus saith the Lord of hosts, Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land; and I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the Lord of hosts . . . . The glory of this latter house shall be greater than of the former . . . . I will shake the heavens and the earth; and I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen . . . saith the Lord of hosts." This universal judgment, introductive of Christ and the glory of the restored nation, is referred to by the Holy Ghost in Hebrews xii. 26, as yet to come.

Zechariah x. — xiv. In this series of chapters we have the restoration of Judah and Israel at a time of universal judgment; and this is spoken of still as future, long after the return of Judah from the Babylonish captivity. "And in that day I will make Jerusalem a burdensome stone for all people; all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it . . . . And Jerusalem shall be inhabited again in her own place, even in Jerusalem. . . . And it shall come to pass in that day, that I will seek to destroy all nations that come up against Jerusalem." The verses following, which speak of the repentance of the house of David and the nation, are extremely beautiful. The rejected Messiah is the Jehovah who delivers them. They look upon Him whom they have pierced. There is a great mourning in the land as in the valley of Megiddo of old. This allusion to 2 Chronicles xxxv. 22, etc., is touching in the extreme. There, in the closing days of their former history, their faithful king, Josiah, had fallen, and there the nation had mourned and made great lamentation over their slain king. Here they learn to mourn in the dust, when they learn that the king whom their nation crucified is the Lord of hosts Himself.

In the past history of the nation we saw how that they had failed — the people, the priests, the prophets, and the kings. Here we find these classes all represented in this national and yet individual repentance. The house of David, which represents the kings — the house of Nathan, the prophets — the house of Levi, the priests — and the house of Shimei (Simeon), the people.

Judah is here dealt with, in the land, for the rejection of Christ; not like Israel, as we have seen, for idolatry. "And . . . in all the land . . . two parts therein shall be cut off, and die, but the third shall be left therein. And I will bring the third part through the fire, and I will refine them as silver is refined, and will try them as gold is tried: they shall call on my name and I will hear them; I will say, It is my people; (Ammi) and they shall say, the Lord is my God." The sentence "Call his name Lo Ammi, for ye are not my people, and I will not be your God," (Hosea i. 9,) is removed.

In Zechariah xiv. the Lord appears to their deliverance, in the place from which the "glory" of the God of Israel departed, when He transferred the "sword" to the Gentile. From the same place He had entered Jerusalem as their King, according to this prophet (Zech. ix. 9.) riding upon an ass's colt. On the same mount of Olives He sat, in Matthew xxiv. surrounded by His Jewish disciples; after He had left His nation, until the day when they would say, "Blessed is he that cometh in the name of the Lord," and instructed them as to the restoration and gathering of their nation from the four quarters of the world, at the coming of the Son of man in His glory. And from the same mountain did He ascend, having been rejected by His nation and crucified, to heaven. (Acts i.) And on that same mountain shall His feet stand when He returns to their full and complete deliverance in grace! "Then shall the Lord go forth, and fight against those nations . . . . And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east . . . . And the Lord my God shall come, and all the saints with thee . . . . And it shall be in that day, that living waters shall go out from Jerusalem . . . . And the Lord shall be King over all the earth . . . . All the land shall be turned as a plain, from Geba to Rimmon, south of Jerusalem; and it shall be lifted up and inhabited in her place, from Benjamin's gate, unto the place of the first gate, unto the corner gate, and from the towers of Hananeel unto the king's wine-presses . . .  . And it shall come to pass, that every one that is left of all the nations which came against Jerusalem, shall even go up from year to year to worship the King, the Lord of Hosts, and to keep the feast of tabernacles."

We have now followed without much comment, and allowing scripture to speak for itself; which it has done, from the law, the prophets, and the Psalms, giving the testimony of a time of universal judgment; when God turns to occupy Himself, directly, with the world again; the nation of Israel being the special object before Him. All these dealings making way for God's kingdom in Zion and the restored earth; at the time of the restitution of all things — and we have seen most distinctly that this time of judgment is synchronical with the counting out of the closing part of the seventieth week of Daniel ix. — the crisis of the history of this world. And before closing this subject, I would shortly notice the position of the heavenly and glorified saints — the Church of the firstborn — during these scenes of universal judgment. We saw them taken up at the time of the first resurrection to be "ever with the Lord," (when the saying of Isaiah xxv. 8, 1 Corinthians xv. 54, is brought to pass, "Death is swallowed up in victory,") when this period of judgment begins. We find this in the Book of Revelation, in Rev. iv. — xix., which are occupied with this period of judgment, precursory of the kingdom. It is assumed also in other Scriptures. In Rev. i. we have "the things which thou hast seen," the vision of Christ walking amongst the candlesticks. Rev. ii., iii., "the things that are," (ver. 19,) or the time-state of the Church as a light-bearer here below for Christ. In her place of responsibility the various features which would mark her existence in the world are portrayed, from the time of her departure from her first love, till she is threatened with total excision — "I will spue thee out of my mouth." No doubt seven actual assemblies in Asia are addressed, but the moral state of each is seized to describe that which would be found in Christendom. That these seven assemblies, and they alone, could not be termed "the things that are," is clear, as they did not constitute all that existed then; and besides, Rev. iii. 10 clearly indicates that the whole time-existence of the Church is converged, as it promises that the overcomer who kept the word of Christ's patience would be kept from "the hour of temptation which shall come upon all the world to try them that dwell upon the earth" — the period of judgment we have been considering, which introduces or rather precedes the kingdom. Rev. iv., etc., "The things which shall be after these things" (meta tauta) begins this period. "Come up hither, and I will show thee things which must be after these things." There are doubtless features in these chapters that show the leading features which characterize the protracted period from the apostolic days to the end of the age; but when we come to details, the interpretation can only apply, in truth, to the crisis of the history of the world.

All through the course of these chapters of the Apocalypse, we find a company seated in heaven, calm and peaceful, amidst the thunders and lightnings and judgments, cognizant of the mind of God; and with full understanding of all that goes on beneath them in the world. In chapter iv. we find them, in the presence of a throne of judgment, seated as kings and priests, clothed with white raiment, and on their heads crowns of gold — the complement of the heavenly saints received up at Christ's coming. In Rev. 5 one of their number explains to the prophet that which caused his thoughts to be troubled; and they are again seen exercising priestly services around the Lamb. Again in Rev. vii. we find them in heaven, and one of their number explains to the prophet the one hundred and forty-four thousand of Israel, and the palm-bearing multitude of Gentiles who had been sealed for preservation through the judgments for the millennial earth, no more to be subject to hunger, or thirst, or sorrow. Again, in Rev. xii., we hear their voices celebrating the casting out of Satan and his angels from the heavenlies: "Woe to the inhabiters of the earth, proclaimed because Satan had gone down in great wrath, having but a short time — the closing one thousand two hundred and sixty days of the beast's power. The sorrows of the saints for the heavenlies cease when they had been caught up, and just before those of the Jewish saints, sealed for preservation, begin. In Rev. xiii. these saints are the objects of Satan's blasphemy through the beast; he can now no longer accuse or cause them sorrow, so he blasphemes "those that dwell in heaven." In Rev. xix., after the marriage of the Lamb, we see Christ as King of kings, and Lord of lords, coming forth to judgment, accompanied by the armies of heaven, clothed with fine linen, which is the righteousness of saints. (Comp. also Rev. xvii. 14.) He comes forth to exercise His power over the nations, and to rule them with a rod of iron, in which the saints have a part with Him. See Psalm ii. 9, "Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel," with Revelation ii. 28, "He that overcometh . . . to him will I give power over the nations: and he shall rule them with a rod of iron: as the vessels of a potter shall they be broken in shivers: even as I received of my Father." Then, in Rev. xx., the thrones are set, and "they sat upon them, and judgment was given unto them . . . they shall be priests of God and of Christ, and they shall reign with him a thousand years." In verse 4 we find three classes. First, those who had been received up at the coming of Christ; second, those who, during the interval of judgment before His appearing, "were beheaded for the witness of Jesus and for the word of God," the souls that were martyred under the fifth seal (see Rev. vi. 9); and, third, those who, during the raging of the beast in his last effort, set on by Satan, "had not worshipped the beast, neither his image, neither had received his mark upon their foreheads or in their hands." These last two classes are not deprived of their blessing for having suffered. They lose those of the kingdom below, but are not forgotten, and receive the heavenly blessing with the others who had been received up at Christ's coming.

7. — The Glory, or Kingdom.

The short period of universal judgment which we have been considering cleanses the sphere of the kingdom from everything which offends, and them which do iniquity: and ends in the coming of the Son of man Himself with power and great glory, to execute the last blow of judgment; and to reign over the world during the continuance of the kingdom. When it is established, God will have accomplished in and under His Son, His counsels and purposes as to everything which had been put into the hands of the first Adam, and by Him defiled and destroyed.

We have seen the first Adam, innocent, and surrounded with blessing, failing: losing his place of dominion over the earth, and subjecting the creature to vanity by his fall. (Rom. viii. 20.) Left to himself when fallen, and outside the centre of good, he fills the earth with corruption and violence, and Satan usurps the place God should have had in his mind. Afterwards the three great systems, set up in the world — the Jew under law, the Gentile without law, and entrusted with supreme power, and the Church under grace — each proving a failure where entrusted to men; I speak of the Church as a witness in the world, in the place of responsibility and testimony, not as the body of Christ in heaven.

In the days of the kingdom the last Adam will be there. In His own perfect, stainless manhood, He came and stood among the ruins of a lost world, and was confronted by Satan, who had obtained his power through the lusts of the first Adam when fallen. (Luke iv.) He stood in His inheritance, and found the "kingdoms of this world and the glory of them" in the hands of Satan, sin-defiled and in ruins. He took it thus, with its load of sin and defilement. He foiled and vanquished Satan in the place of his power; bound the strong man, and then proceeded to spoil him of his goods. The prince of this world came, but had nothing in Him. He went down into the domain of "him that had the power of death, that is the devil" (Heb. ii.) and through death He destroyed his power. In due time He will cast him out of the heavenlies with his angels (Rev. xii.); and when he has for a short period consummated his stupendous wickedness, in the revived Latin Empire, and the Antichrist, He will bind him and cast him into the bottomless pit till the thousand years of the kingdom are ended, and then He will cast him into the lake of fire. When Christ was here, He exhibited the "powers of the world to come," or of the kingdoms, casting out evil spirits and healing man. When that day shall be here, Satan shall be in the bottomless pit, and "the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped: then shall the lame man leap as an hart, and the tongue of the dumb shall sing." (Isaiah xxxv.)

The creature, which was made subject to vanity, not willingly, but by reason of man when he fell, groaning and travailing in pain, waiting for that day of its deliverance, shall be delivered from the bondage of corruption, into the liberty of the glory of the children of God. We read in Genesis iii., "Cursed is the ground for thy sake . . . thorns and thistles shall it bring forth to thee." But of the day of its regeneration, "instead of the thorn shall come up the fir-tree, and instead of the brier shall come up the myrtle-tree." "The wilderness and the solitary place shall be glad for them; and the desert shall rejoice and blossom as the rose." Again, the sentence pronounced upon Cain, "When thou tillest the ground it shall not henceforth yield unto thee her strength," shall be removed; for we read of the day when God shall cause His face to shine upon restored Israel, that "then shall the earth yield her increase, and God, even our own God, shall bless us; God shall bless us; and all the ends of the earth shall fear Him." (Psalm lxvii.)

The Jew, restored, will be the centre of God's recognized government in the world under Christ. Supremacy over the Gentiles established in Him, who shall rise to reign over them; Jewish royalty restored to the house of David, and priesthood in its excellence and purity made good.

Men had attempted to form a name and a centre, apart from God at Babel, and had been broken into nations and tongues. (Gen. xi.) Israel was the nation with regard to which they had received their inheritance; it was proposed as the centre of God’s government in the world. (Deut. xxxii. 8.) It became unworthy of the trust; as we read of Jerusalem, "Thus saith the Lord God, This is Jerusalem; I have set it in the midst of the nations and the countries that are round about her. And she hath changed my judgments into wickedness more than the nations, and my statutes more than the countries that are round about her; for they have refused my judgments, and my statutes they have not walked in them." (Ezek. 5: 5, 6.) And the Gentile king endeavoured to make a religious unity apart from God. (Daniel iii.) Many have been the centres of gathering proposed amongst men to reverse that sentence of scattering pronounced at Babel by God: and as many times have they failed — God has but One! "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be." (Gen. xlix. 10.) When He came to Judah He was rejected. — "Beauty and Bands" were broken (Zech. xi.); and there was no gathering of the nations. Again His name was proposed as a centre, when mercy rejoiced over judgment at Pentecost, and God in grace took occasion of tongues, the sign of judgment, to let the nations hear, each in the tongue wherein he was born, of the wonderful works and grace of God. But again, His centre was refused, and there was no gathering of the nations, but of a people out of them for His name and for heaven, to which the centre of gathering, refused on earth, had been removed. In the days of the kingdom, of which we speak, that which we find revealed in Genesis xxviii. to the wanderer Jacob in a dream, of a ladder connecting the heavens with the earth (God Himself doing in grace what man had assayed to do in self-will at Babel). We see a type of the days of the kingdom, when Christ (as John i. 51 informs us) will be this link of union between the heavens inhabited by the glorified saints, and the millennial earth, when the seed of Jacob, wanderers now on the face of the earth, without land or altar, "shall be as the dust of the earth;" and when God will have brought them again into their land, and have done all that He hath spoken of. (Gen. xxviii. 15.) The seed of Jacob will then be the head and not the tail (Deut. xxviii. 13); and "many people and strong nations shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord. Thus saith the Lord of hosts, In those days it shall come to pass that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you, for we have heard that God is with you." (Zech. viii. 23.)

Again, Jehovah had passed over Jordan before the tribes under Joshua, in their former days, by the title of "The Lord of all the earth" (Joshua iii.); but when Israel ceased to be a witness to this title, and was set aside, and the dominion transferred to the Gentile king, God assumes the title of the "God of heaven," as we have before seen, and retains such all through the "times of the Gentiles." But during the introductive scene of judgment which we have considered, His claims as the "God of the earth," are again proclaimed by His witnesses. (Rev. xi.) He then assumes that title fully, and the substance of the Gentiles, who desired to have the world without God, is consecrated unto the "Lord of the whole earth." (Micah iv. 13.) "And the Lord shall be king over all the earth; in that day shall there be one Lord, and his name one." (Zech. xiv. 9; see also Isaiah liv. 5.)

Jerusalem — trodden down of the Gentiles, till the times of the Gentiles shall be fulfilled — will, at that day, be restored; when the "Redeemer shall have come to Zion." (Isaiah 59: 20; Rom. xi.) It will be said to her, "Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people; but the Lord shall arise upon thee, and his glory shall be seen upon thee; and the Gentiles shall come to thy light, and kings to the brightness of thy rising. Lift up thine eyes round about and see; all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at thy side; the forces of the Gentiles shall come to thee, the multitude of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come: they shall bring gold and incense; and they shall show forth the praises of the Lord. All the flocks of Kedar shall minister unto thee; they shall come with acceptance on mine altar, and I will glorify the house of my glory . . . . Thy gates shall be open continually; they shall not be shut day nor night: that men may bring unto thee the forces of the Gentiles, and that their kings may be brought. For the nation and kingdom that will not serve thee shall perish: yea, those nations shall be utterly wasted . . . . The sons of them that afflicted thee shall come bending unto thee, and all they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee the City of the Lord, the Zion of the Holy One of Israel. Whereas, thou hast been forsaken and hated, so that no man went through thee, I will make thee an eternal excellency, a joy of many generations . . . . For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron; I will also make thy officers peace, and thine exactors righteousness, violence shall no more be heard in thy land, wasting nor destruction within thy borders: but thou shalt call thy walls Salvation, and thy gates praise." See also Isaiah lxv. "Behold, I create Jerusalem a rejoicing and her people a joy. And I will rejoice in Jerusalem, and joy in my people; and the voice of weeping shall be no more heard in her, nor the voice of crying . . . . And they shall build houses, and inhabit them, and they shall plant vineyards, and eat the fruit of them. They shall not build, and another inhabit; they shall not plant and another eat; for as the days of a tree are the days of my people: and mine elect shall long enjoy the work of their hands. They shall not labour in vain, nor bring forth for trouble! for they are the seed of the blessedness of the Lord, and their offspring with them . . . the wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent's meat. They shall not hurt nor destroy in all my holy mountain, saith the Lord." (Isaiah lxv.) Jerusalem, long forsaken of Jehovah, as the beginning of Ezekiel informs us, when His glory departed to heaven, and He transferred the sword to the Gentile, becomes again the dwelling place of His glory. Ezekiel, in view of her day of glory (Ezek. xl. — xliv.) describes the restored city and the sanctuary. We read in chapter xliii. 2-5, "And, behold, the glory of the God of Israel came from the way of the east, and his voice was like the noise of many waters: and the earth shined with his glory. And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city . . . and the glory of the Lord came into the house . . . and, behold, the glory of the Lord filled the house." And again, "The name of the city from that day shall be Jehovah-Shammah," or "the Lord is there." (Ezek. xliv.) "At that time they shall call Jerusalem the throne of the Lord: and all the nations shall be gathered unto it, to the name of the Lord, to Jerusalem" (Jer. iii. 17), and this in the day when Israel and Judah shall be one nation in the land.

Her people shall be all righteous, as we read, Isaiah iv. 3: "It shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is left among the living in Jerusalem." And again, "Thy people also shall be all righteous; they shall inherit the land for ever, the branch of my planting, the work of my hand, that I may be glorified." (Isaiah lx. 21.) The law shall be written in their hearts. "After those days, saith the Lord I will put my laws in their inward parts, and write it in their hearts, and will be their God, and they shall be my people." (Jer. xxxi. 33.)

The nations also shall all call upon the name of the Lord. When He has executed the judgment which delivers the remnant of His people, we read, "Then will I turn to the people a pure language, that they may all call upon the name of the Lord, to serve him with one consent." (Zeph. iii. 9.) Again, "All the ends of the world shall remember and turn unto the Lord; and all the kindreds of the nations shall worship before thee." (Psalm xxii. 27.)

The unconditional promises to the fathers will then be fulfilled in grace, and brought in, as we have seen, by judgment. Psalm cv. is prophetic of this, and offers thanksgiving to Jehovah, and calls upon the seed of Abraham and Jacob, to whom they had been made, to sing unto Him, and glory in His name. For "He is the Lord our God; his judgments are in all the earth. He hath remembered his covenant for ever, the word which he commanded to a thousand generations, which covenant he made with Abraham, and his oath unto Isaac, and confirmed the same unto Jacob for a law, and to Israel for an everlasting covenant, saying, Unto thee will I give the land of Canaan, the lot of your inheritance." (Ver. 7-11.) We may remember that in considering the past history of the nation we saw that these promises have never yet been fulfilled: the people having taken their inheritance under law — lost it. They will be made good to them in sovereign grace, and, as verse 7 declares, by judgment, evidencing most clearly their still future application.

The knowledge of the Lord and of His glory shall cover the earth, as the waters cover the sea; and the throne of God, and His righteous government shall be known in the world. "Judgment will have returned to righteousness." (Ps. xciv. 15.) And "righteousness and judgment shall be the habitation of his throne." (Ps. xcvii. 2.) Christ will be the Prince of this world, and Satan bound, who is its prince now. Obedience will be paid to His manifested power, and when this obedience is not observed, excision will be the result, which, if it takes place during the continuance of the kingdom, it will be recognized that it is by the judicial acts of God's government; and all will go on peacefully and happily. Satan will not be there to act on men and tempt them to sin. We find the principles of Messiah's government in the land in Psalm ci. — "A froward heart shall depart from me: I will not know a wicked person. Whoso privily slandereth his neighbour, him will I cut off; him that hath an high look and a proud heart will not I suffer. Mine eyes shall be on the faithful in the land, that they may dwell with me . . . . He that worketh deceit shall not dwell within my house; he that telleth lies shall not tarry in my sight. I will early destroy all the wicked of the land; that I may cut off all the wicked doers from the city of the Lord." We have excision the result of sin also in Isaiah lxv. 20, where we read, "The sinner living an hundred years old shall be accursed," that is, if cut off it will be recognized as excision for sin in the government of God. The kingdom of Israel will be the earthly centre of the administration of God's government in the world. "He shall judge thy people with righteousness, and thy poor with judgment . . . . He shall come down like rain upon the mown grass: as showers that water the earth. In his days shall the righteous flourish; and abundance of peace so long as the moon endureth. He shall have dominion also from sea to sea, and from the river unto the ends of the earth . . . . The kings of Tarshish and of the isles shall bring presents; and the kings of Sheba and Seba shall offer gifts. Yea, all kings shall fall down before him: all nations shall serve him . . . . There shall be an handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and they of the city shall flourish like the grass of the earth . . . . Blessed be the Lord God, the God of Israel, who only doeth wondrous things. And blessed be his glorious name for ever: and let the whole earth be filled with his glory; Amen, and Amen." (Psalm lxxii.) Again, "Behold, a king shall reign in righteousness, and princes shall rule in judgment . . . . . Then judgment shall dwell in the wilderness, and righteousness remain in the fruitful field. And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever." (Isaiah xxxii.)

Thus far we have briefly seen the earthly blessings of the kingdom. We left the saints of the heavenlies, who had been received up at the coming of Christ to heaven, as well as those who had been martyred during the crisis of judgment which introduced the kingdom, seated on thrones at His manifestation, to reign with Him for a thousand years. Let us now look at the heavenly blessing of the kingdom. In Rev. xxi. 9, Rev. xxii. 5, we find a description of the millennial display of the heavenly Jerusalem to the world. The prophet sees her "descendING," (not descendED: that she never does) out of heaven from God. What the saints should be in this day of trial — "lights in the world" (Phil. ii.); the Church is in the heavenly places to the world in the day of glory, reflecting all the glories of God and of the Lamb; the seat of the heavenly administrative power of the kingdom ("know ye not that the saints shall judge the world?"); her heavenly character and position, and yet her connection with the millennial earth is revealed — clothed with divine glory, such as that of Him who sat upon the throne in Rev. 4. Angels are the willing door-keepers of that secure city, which is the chief fruit of the travail of Christ's soul. It has the fulness in perfection of administrative power towards and over the world; twelve gates, for the gate was the place of judgment. The varied displays of God's nature, under the figure of precious stones, which shone in creation (Ezekiel xxviii.), and in grace, in the high priest's breastplate (Exodus xxviii.), here shine in glory. The city and its street is formed in divine righteousness, of which gold is always the fitting emblem, and holiness of truth, "like unto clear glass." The Lord God, the Almighty, and the Lamb are its temple and its light. The nations (spared through the judgments on earth) walk in the light of the celestial city, and the kings of the earth bring their glory and honour to it (never "into" it); they own that the heavenly kingdom now established, and the heavens themselves, are the source of blessing to the earth. "The Lord shall hear the heavens and they shall hear the earth;" and they own that "the heavens do rule." (Daniel iv. 26.) No evil of man or Satan is there, and nothing enters in that defiles or makes a lie, but only those who are written in the Lamb's book of life. The river of God and the fruits of the tree of life are for the refreshing of the Lord's redeemed; no tree of responsibility is now there, but one tree, which is the tree of life, and the leaves of the tree are for the healing of the nations of the world. The city is the vessel of grace to the world at that day — grace characterizes her; as the royal supremacy of the restored earthly sanctuary, and city of Jerusalem, is ever preserved; for we read, "The nation and kingdom that will not serve thee shall perish." (Isaiah lx. 12.)

Thus we find all that has been ruined and defiled by the first Adam, made good in the day of the kingdom, in and under Christ. The three great systems set up by God, and destroyed by men, established in glory. The Jew in earthly supremacy and blessing; the Gentile subordinately blessed around, governed in righteousness, and the Church of God in the heavenly glory; the centre of the administration of kingdom, and the vessel of grace to the world; the river of God. (Psalm lxvi.) His stream of blessing, ever full of water, has ever been dried up in its outflow in this world, not as to its source, but as from time to time God formed a channel for the blessing in and towards the world; it has been corrupted, and He has been forced to remove the pure stream to other courses, ever intent upon the blessing of man; the channel having proved itself unworthy of the stream. In Eden it took its rise in the beginning when the dispensation proposed was one of earthly good, and it divided into four heads, to bear to the world the riches of such a dispensation. Soon, however, as we know, its channels became corrupted, and there was found no place for such blessing to flow, and so the sources were stopped, and channels obliterated by the waters of the flood.

Again, when Israel was redeemed, and God amongst them, the river took its rise in the rock which was smitten for His people in the wilderness. "They drank of that spiritual rock which followed them," during the forty years' journey, till they were safe in the land. Then, in the daily and yearly round of feasts and gatherings to Jehovah, the people was refreshed with the waters of Shiloah, which ran softly amongst them — of the river "the streams whereof made glad the city of God." (Psalm xlvi.) But again the channels were corrupted, so that when He, who was their source, came to visit that one family, whom He knew of all the families of the earth (Amos iii. 2), and whom He had chosen to form the objects of the outflow of the river of God, and to be its channel to the Gentile world, He found it had so corrupted itself that He could not own it or permit it to defile the stream; and so, again, the source was transferred to another place, and the world became fully, what it was to Him and what it has been ever since to His people, "a dry and thirsty land where no water is." (Psalm lxxiii.)

The source was now to be the glorified Son of man in heaven; and the dispensation one of spiritual blessings in the heavenlies; and the channel of the blessing, His members on earth. We read in John vii., where the Lord passed by and could not own the channel (the yearly returning feasts), which had rendered itself unfit for the river of God: "In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive; for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)" Faithless as His people have proved themselves in this dispensation, and much hindered as the stream has become, still it flows on and will never be exhausted or dried up. "He (the Holy Ghost) shall abide with you for ever."

But the day is coming when it will be not only a dispensation of spiritual blessings in heavenly places, but one of earthly good as well. When there will be one glory of the celestial, and another of the terrestrial. When all things, both which are in heaven and which are on earth, will be gathered together in Christ. When the Lord "will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel" (Hosea ii. 21, 22), the seed of God. The river of God will then have a twofold source — in heavenly and earthly blessing, its source in the heavenly glory will be the heavenly Jerusalem — the Church of the glorified: "The pure river of the water of life, clear as crystal, proceeds out of the throne of God, and of the Lamb in the midst thereof." (Rev. xxii. 1.) And the source of the earthly glory will be the sanctuary of the earthly Zion, when living waters will flow out of the restored Jerusalem, for the blessing of the Gentiles and of the millennial earth. "Behold, waters issued out from under the threshold of the house eastward," etc. (Ezek. xlvii.; comp. also Joel iii. 18, Zech. xiv. 8.) And Christ will be the true Melchisedec, a Priest on His throne; the link between the heavenly and the earthly glory. The true feast of tabernacles will be kept both by Israel and the Gentiles, but also by the saints in the heavenlies, after the harvest or ingathering, and the vintage of judgment, at the end of this age. "And it shall come to pass that every one that is left of all the nations which come up against Jerusalem, shall even go up from year to year to worship the King, the Lord of hosts, and to keep the feast of tabernacles." And the nations that refuse to go up, will not partake of the refreshing streams of the river of God. The Lord hasten the day in His time.

8. — Satan Loosed for a Little Season, the Great White Throne, and the Eternal State.

After the close of the kingdom, before Christ delivers up the kingdom to the Father, and God is "all in all," we find another testimony of man's ruin. Having beheld Christ, and having been set in the midst of, and surrounded by the blessings of the kingdom, still we learn that man is ever the same. We had the testimony of Scripture that all are righteous at the commencement of the kingdom. The inhabitants of the world had learned righteousness by the judgments which introduced it, but we have not the same testimony as to those who shall be born during its continuance. And the closing scene proves to us the fact that grace and regeneration are as necessary then, as now, that man may be brought to God. It is clear from this, that there will be a declension during the continuance of the kingdom.

After the close of the kingdom, Satan is loosed for a little season, and goes out to the four corners of the earth (he never returns to the heavenlies), and the nations are thus tested for the last time, and the uunrenewed fall, in numbers as the sand of the sea, into his hands. They who are thus deceived, go up against the camp of the saints on earth, and are destroyed by the fire of God's judgment — thus separated by judgment from the faithful. Satan is then cast into the lake of fire, where the beast and the false prophet had been, after which the great white throne is set; and the earth and the heavens flee away from the presence of him that sat thereon; and no place is found for them. The wicked dead stand before the throne, and are judged by Him who judges the secrets of men (Rom. ii.) and who knows them! This judgment is according to their works, and their responsibility. The book of life was opened but none of them are found therein, and they are cast into the lake of fire. Death the last enemy is destroyed, and hades, the place of departed spirits, exists no longer; its whole contents were cast into the lake of fire. "Then cometh the end, when Christ delivers up the kingdom to God, even the Father; when he shall have put down all rule, and all authority and power. For He must reign till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith, all things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also Himself be subject unto him that put all things under him, that God (Father, Son, and Holy Ghost) may be all in all." (1 Cor. xv. 24-28.)

Then follows the eternal state, the new heavens and the new earth "wherein righteousness dwells" (2 Peter iii.), not that over which "a king shall reign in righteousness," but where righteousness dwells, for all things had been brought into full order and subjection, so that blessing unhindered flows forth from God. God dwells amongst men! Yet in this state of supreme blessedness we find that the Bride, the New Jerusalem, has her own peculiar place, she is the tabernacle of God among men! He wipes away all tears, and there is no more death, neither sorrow, nor crying, nor any more pain; for former things, connected with sin, have passed away. The overcomer has God for his God, and he shall be his Son. And yet — solemn thought for those who would oppose the truth — even in this eternal state, when the Lamb's mediatorial kingdom has passed away, and God is all in all, eternal punishment goes on, side by side, through the endless ages of eternity, with eternal blessing! Unto God "be glory in the Church by Christ Jesus, throughout all ages, world without end. Amen!"

[Note. — We may have observed that Rev. xx. and part of Rev. xxi. is succeeded by the description of the millennial state of the Bride, the Lamb's wife. Chapter xx. begins with the binding of Satan, at the commencement of the kingdom, and goes on through the time of the kingdom, or 1000 years, to verse 7, then it takes up the interval of Satan's last acts of wickedness when loosed for the little season; and finally the judgment of the dead, and destruction of the last enemy, death, before Christ gives up His kingdom to God (to Him who is Father), and God is all in all; so that verses 1-8 of chapter xxi. follow on in their consecutive order into the eternal state, as the verses we have quoted in 1 Cor. xv. Then the Spirit turns to describe that which had not before been given, the millennial glories of the Heavenly Jerusalem, during the days of the kingdom, as is evident from verses 10, 24, 26, and verses 1 and 2 of chapter xxi. The division into chapters and verses has thus disconnected the true order.]

9. — Conclusion.

We have now passed along the chain of the great dispensational dealings of God in their larger features, as through grace we have been enabled: from the fall of man in the garden of Eden to the eternal state.

We read in Psalm xxv., "The meek will he guide in judgment, the meek will he teach his way . . . . The secret of the Lord is with them that fear him, and he will show them his covenant." And, in His dealings with His servants, we find that He acts according to the principles of His own word: for we read in Numbers xii. "Now the man Moses was very meek above all the men which were upon the face of the earth." And in Psalm ciii. 7, "He made known his ways to Moses, his acts unto the children of Israel." It is to those who are morally near Him He deals thus, giving them capacity to understand Him, and the communications of His mind. This is solemn. For while Israel could only know Him in His overt acts, they were morally far from Him, and consequently unfit to hear the communications of His counsels and ways. This is ever so: there is a moral fitness in one Christian — a practical obedience to His mind and will as revealed — a desire to bow to Him, and respond to the way He has revealed Himself, that He waits upon, and guides and instructs; while another is dull of hearing, and learns but little, and even that little has not its freshness and power in his soul. "The natural man," on the other hand, receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned." (1 Cor. ii. 14.) "If any man will (desire) to do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." (John vii. 17) is a simple principle, and yet how much it involves! God does not reveal His truth, to be a mere sum of knowledge learned, for the gratification of the mind. What He teaches, with so much condescension, is imperfectly learned, if learned at all, when the conscience has been unexercised, and the claims of His truth have not found a response in the soul, so as to judge the darkness, and set the feet to walk in, and use, and live in the power of it. And besides this, divine truth is so contrary to every thought of men, even of the best of men, that even the soul which enjoys the revelation of it, is prone to sink into human thoughts, and human use of the truth.

Our meditations have led us, we trust, through grace, into some understanding, of the greater features of the dispensational dealings of God, than which nothing is more important: without an understanding of dispensational truth, the soul is unsteady in its testimony. If labouring for the Lord, it makes the need of souls the paramount object; and the claims of the Lord upon the souls of His people are too often forgotten. The "alabaster box of ointment" should be joined with "this gospel," that is, the publication of the activities of the grace of God by the Gospel, meeting the soul's need, united to such teaching as would lead the soul, through grace, thus satisfied and set at rest, into such an apprehension of the person of Christ Himself, and such an appreciation of Him, that the knowledge of His mind and will is sought; and the heart learns to bow to His claims, and to walk in the path of intelligent obedience, which His eye would mark out, and His written word direct, so that it may please God. (1 Thess. iv. 1.) I am bold to say that without a knowledge of dispensation, this is quite impossible: doubtless there may be, and there is piety amongst many; but piousness, while it meets with a certain amount of respect, even from the man of the world, whose heart is not seared, is not "the truth of God." It is one thing to be pious, another to walk in the truth. The soul that has been established in dispensational truth, and that has ascertained the ways of God during the various dispensations (and even when the testimony entrusted to men in each dispensation has been corrupted and destroyed), learns how to respond to God's way; how to walk before Him in accordance with His mind and will; even when the dispensation has fallen into ruins. Surely one judges that the path marked out in one dispensation, would be unsuited for another; and judges, too, with spiritual discernment, that a path right in the beginning of a dispensation, necessarily changes its character when the dispensation has fallen into ruins through the unfaithfulness of those to whom the testimony is entrusted; yet all the while recognising that divine principles never have changed, even while the vessel proved that it could not hold the treasure committed to it. The Christian, thus instructed, sees that which answered to God in a divine way, the fruit of the Spirit's teaching, in the soul of a godly Jew under law, when his nation, as an elect earthly one, was owned of God, necessarily altering its character when his nation became corrupted; while the divine counsels altered not. And still he is able to see the more vividly that the pathway of a godly Jew, in an earthly nation, under the law, cannot be that of a Christian in a dispensation where his calling is one out of and above the world altogether; and, moreover, that the experience of a godly Israelite in his dispensation is not such, in its best state, as is suited to a member of the body of the risen Christ; that to be satisfied with such is to ignore the position, of the Christian as such, and to return to Judaism in principle. It is to walk as those of whom it is said, "Blessed are the undefiled in the way, who walk in the law of the Lord" (Psalm cxix. 1), is right and blessed in its time, while to "walk in the light, as he is in the light," is quite another, and far beyond it; it is to realize that the dispensation with an unrent veil has ceased, that the things permitted in such a dispensation have passed away, and that the Christian is now within the vail, in the full light of God's presence, set there to walk as becomes such a position, and to judge everything in his ways inconsistent with the place, in the liberty of grace. The whole range of his responsibility flows from his position and from the relationship in which he is placed.

The Christian, so instructed, is enabled to pass through the world, with the truth girding his loins, and with a moral apprehension as to the work of all its vaunted progress in civilization, religion, politics, and everything around; and although his testimony may be, as it were, an individual one, "clothed in sackcloth," still his faith is confirmed by the very principles around him which tend in an opposite direction — and he feels that through grace "none of these things move" him; and that the day is coming when his testimony, if in accordance with the mind of the Lord, will be owned, and that then he will see to the full, the use the Lord has had for him as a witness, when to outward appearance he was, as Jeremiah, "shut up" — and when he "sat alone," the word of the Lord the joy and rejoicing of his heart.

Let me ask the christian soul a question. Are the claims of the Lord Jesus on you, of deep and paramount importance in your eyes? In proposing such a question, I do so to those who profess to love and own Christ as their Lord; and whose consciences have been for ever set at rest; and introduced by faith into the full cloudless presence of God, in Christ — to those who see every question that could hinder their perfect peace, answered by the atoning blood — past, present, future — all secure. Are the claims of Christ of sufficient weight, that you would seek to know His mind and will, even if it were to break up the most cherished associations of your heart? And, knowing His mind and will, are you seeking for grace to walk therein? I feel this a deeply solemn question in the present day, a day of the highest sounding profession, without conscience or life toward God. Religion is putting forth her fairest and most seductive forms; seeking the aid of science, and poetry, and art, to deck herself withal; holding in her hand a cup of prostitution, which stupefies the senses, lulls to sleep the conscience. And even where she is not putting on the outward adorning, she practises all sorts of deceits. Those whose senses would not be ensnared by the outward adorning, are ensnared by the specious arguments of expediency, and a round of evangelical activity — works perfect, it may be, before men, but not perfect before God. (Rev. iii. 2.) She is suiting herself more and more to natural, unregenerate man, and under the name of Christ, she turns away her eye from Christ, and boasts that she is "rich and increased with goods and has need of nothing." (Rev. iii. 17.) "The form of godliness, without the power" surely is the condition of things around us. The Lordship of Christ is ignored. The presence of the Holy Ghost either denied in words; or, what is worse, professed to be acknowledged in words, and completely denied in practice. This is truly solemn. The very vital central truth of Christianity, and of the Church of God — that which marks off, in a clear line, this dispensation from all that went before or which follows, denied; and the whole merged into a heap of confusion, out of which souls can find no clue; and are "ever learning but never able to come to the knowledge of the truth." "The foundation of God stands sure," whatever man's unfaithfulness has been. God's principles do not alter. And the responsibility of His people never alters either. While it is their blessing to know that "the Lord knoweth them that are his," still their responsibility is, "Let every one that nameth the name of Christ depart from iniquity," iniquity connected with the great house and its corruptions. (2 Tim. ii. 19, etc.) The Christian is to purge himself from the vessels unto dishonour, that he may be a vessel unto honour, sanctified and meet for his master's use, prepared unto every good work. He must not, as we have before touched upon, rest satisfied with the corruption — nor need he try to repair the injury that has been done; that will never be repaired till the professing mass meets its end in judgment. His path is a plain one. "Depart from iniquity." "Purge himself from the vessels to dishonour." And now comes his personal walk of holiness. He is to "flee also youthful lusts; and then his walk, in the company of others, to "follow righteousness, faith, peace, charity with them that call on the Lord out of a pure heart." This is the principle — a plain one — separation from evil, and to God in the midst of it. May He, who alone can do so, give subjection to His word to those whose eyes fall upon these pages, and a growing separation and deepening subjection, as they go on their pathway, to those who by grace have learned in their measure to walk therein! "He that hath my commandments and keepeth them, he it is that loveth me;" and "if a man love me, he will keep my words." (John xiv.) This is characteristic of Christianity. It is intelligent obedience rendered to a person, not to a law. The time was when the faithful and undefiled in the way were blessed, who walked in the law of the Lord. (Psalm cxix. 1, etc.) Then God was unrevealed. He was hidden behind the veil and the dispensational barriers of the age. He was hidden and had sent forth His claims to men in the law; and although it had said, "Thou shalt love the Lord thy God with all thy heart, and all thy soul, and with all thy strength," still it did not reveal a person to attract the heart. That time has passed away. Christ has come; and "by him we believe in God" (1 Peter i.), and to him we owe the love of our hearts and the obedience of our lives — one whose love constrains us to live henceforth, "not unto ourselves, but unto him who died for us and rose again." (2 Cor. 5) It is a person we are thus called upon to live for and to love; one who has sanctified us unto obedience such as that which characterized His own (1 Peter i. 2), surrendering self, life, all, for those who hated Him. The law proposed that a man should love his neighbour as himself.  The obedience of Christ was the surrendering of self altogether for His enemies!

The Lord Jesus appealed in His day to the Jews (Luke xii. 54-57) to discern "the signs of the times," even by the force of natural conscience, and to judge what was right. His word should find an echo in many a christian heart now, that has sunk down to sleep amongst the dead. (Eph. 5: 14.) Everything around us in the present day, religion, the state of men, nations, powers, kingdoms are each gradually and perceptibly taking their places for the closing scenes of judgment. The Christian, instructed beforehand of these things, can watch them calmly and quietly, awaiting the corning of his Lord. He knows his calling is a heavenly one where judgments cannot come. The coming of the Lord, the Son of God, for His people, is the one boundary, or horizon, of his hopes. His actions, and service, and plans, and sojourn here, are arranged in view of that event; and if called to serve his Lord and Master here, he does so in the sense that he serves as in the last days. May a deepening sense of this fill the souls of His people; and may this, their proper hope, ere the day dawn, be formed in their hearts, and serve to direct their ways! It has been, I believe, said by some one, that the Old Testament scriptures end with the hope of the coming of the Sun of Righteousness, and the New with that of the "Morning Star." Sweetly beautiful is this. The godly remnant of Israel who feared the Lord and spake often one to another, etc. (Malachi iii.), had that precious consolation before them — that of the coming of the Sun of Righteousness with healing in his wings. (Malachi iv.) And we find them in Luke ii., the Simeons and Annas, and "all them that looked for redemption in Israel" (ver. 25-38), rejoicing in the advent of the "Sun of Righteousness," the "consolation of Israel." But, alas, His beams fell coldly on the hearts of His nation; they had no heart for Him. Men were morally unfit to have God amongst them; and so He was obliged to hide His beams of blessing in the darkened scene that surrounded the cross, and to reserve the day of blessing till another season. Meanwhile, our calling was revealed, and our hope presented to us; not as the "Sun of Righteousness," but as the "Morning Star." The more we contemplate the fitness of this symbol of our hope, the more does its divine origin appear. It is the watcher during the long night who sees the morning star for a few moments, while the darkness is rolling itself away from off the face of the earth, and before the beams of the sun enliven the earth with their rays. And so with the Christian's hope; he watches during the moral darkness of the world, till the dawn; and just as the darkness is deepest and is about to roll itself away before the beams of the advent of the "Sun of Righteousness," his hope is rewarded in seeing the "Morning Star" (Rev. xxii. 16), in His earliest brightness, coming to take His people to Himself, that they may shine forth with Him as the sun in the kingdom of their Father (Matt. xiii. 43), when He reveals Himself to the millennial earth as the Sun of Righteousness.

May He, who alone can give blessing, abundantly bless the consideration of these things, and give that hope its own sanctifying power in our souls!

"I, Jesus, have sent mine angel to testify these things in the churches; I am the root and the offspring of David, the bright and the Morning Star . . . . He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus . . . . Amen." F. G. Patterson.

Lessons for the Wilderness

Lessons for the Wilderness

Thoughts on some typical incidents of Israel’s deliverance and pilgrimage.

F. G. Patterson.

“In the desert God will teach thee

What the God that thou hast found:

Patient, gracious, powerful, holy,

All His grace shall there abound.”

Table of Contents

Chapters 1 & 2: Initiatory Lessons

Chapters 3 & 4: Preparation for the Journey

Chapter 5: The Threefold Chord of Praise

Chapter 6: The First Three Days in the Wilderness, etc.

Chapter 7: “By-paths”  and “Straight Paths”

Chapter 8: The First Three Days on the Journey: Numbers 10 and 21.

Chapter 9: The Two Trumpets of Silver

Chapter 10: The Trumpet And The Rod

Chapter 11: The Water of Purification

Chapters 12 & 13: Nazariteship Amongst The Uncircumcised: Judges 13

Chapter 14: “Greater Works”

Chapter 15: The “Ribband of Blue”

Preface

The thoughts in these papers were written during a long sea voyage from Great Britain to Melbourne, in 1882. The writer trusts that the Lord may use them for edification and blessing, and for His own glory. Wellington, N.Z. April, 1883.

Chapter 1

Initiatory Lessons

In the First Epistle of Paul to the Corinthians (1 Cor.10: 11), we are told that the incidents which happened to God’s earthly people, Israel, contain special lessons for our own souls. “They were written for our admonition, upon whom the ends of the ages are come.” “The things which happened to them, happened for types,” and are used for us to that end. As Christians, therefore, we come in under the final dealings of God before the Lord comes; and judgment will then take its course. The Lord stays that solemn day of reckoning with the world, whilst gathering out of it a people for His name. When that action of His Grace closes, the day of the judgment of the Quick has arrived, by which He will cleanse His kingdom from all things that offend and from them that do iniquity, and will bring in that day of blessing, long looked for in the Millennial earth.

Before touching upon the Lessons for the Wilderness presented in these “things which happened to them,” I desire to say a little on the preparation of the People and their deliverance, which placed them in the Wilderness as a place of trial and exercise of heart, for Forty Years. I desire to do so, because there are so many of God’s people who do not stand in the consciousness of His full salvation. There is a feeling at times in their souls, which they would hardly like to admit or to analyze, that all is not well. It may be an undefined sense of hesitancy when they challenge their own hearts, or are challenged by others; a feeling which they cannot well account for nor define, but still there it is. The truth is, they have never reached the fact of their own hopeless ruin and guilt in the sight of God. Were this so, we would not find such thoughts intruding at all. The heart turns back upon its experiences, which haunt it even in its brightest moments, and they feel that all is not as it should be.

I am sure there is in such a state of soul, the want of being candid and open with God (at the bottom). There is an effort to conceal or to gloss over these moments; to forget them, until they make their unpleasant companionship painfully felt. What I mean by being candid and open with God is this: that we have never fallen down before Him and poured into His ear the truth of these unhappy experiences which are shut up in our hearts, and sought His grace to remove them forever.

Have you, my reader, ever gone, in the secret solemn moments of intercourse with God, and told out to Him this marring hindrance to your full peace and joy? Possibly you may never have done so — and yet perhaps you hope it will come right some day, and thus the harassing thought has never been brought out between your soul and God. No wonder, then, you are not free.

Do not expect, with such fancied concealment on your part, that God will pass such over, and give you to enjoy His grace all the same. Of course I am well aware He knows all about it. So does the parent who is aware that his child carries an unhappy secret in his heart. But he longs, too, that the child should open his heart and bring forth the secret (which the parent knows), and talk to him about it in the confidence which love inspires, for love truly known always inspires confidence. It is impossible to love a person truly without confiding in him.

But to return. What a wonderful thing it is to have self, with its sins and backslidings, its fear of death as its wages, and of God’s judgment at its end, all cleared away; and God, in His perfect love, taking possession of the whole vision of the soul! How free then is the spirit of the child of God. What rest then does he enjoy. How the Spirit of God witnesses with his spirit that he is a child. There is no painful questioning whether or not such is the case; but there is the freely flowing testimony of God’s Spirit with his that this is a clearly-settled thing. All is free and bright between him and God. His will is broken: he submits himself; he drops into the arms of love, and rests in the grace that saves. He worships and adores without effort and without check; and his heart goes out freely without a thought to God of self. The Lord is before his soul; both in what He has done, and what He is.

Let us now look back somewhat on the things which happened to Israel.

They were slaves in Egypt. Here was both their condition and position before Him — in bondage as to the one, and on the other in the territory where Satan ruled. We may ask the question here, What does Egypt signify? Just as Syria, and the Wilderness, and Canaan, have their spiritual and typical meaning, so has Egypt. It is not man in nature as God made him; nor is it man in nature fallen (that is Syria). Egypt is man in nature, fallen, and captive under the power of the enemy. Hence an Israelite redeemed and in the possession of the land, coming to worship the Lord with his basket of firstfruits, should own this as his former state and say, “A Syrian ready to perish was my father, and he went down into Egypt, and sojourned there with a few, and became there a nation, great, mighty, and populous: and the Egyptians evil entreated us, and afflicted us, and laid upon us hard bondage: and when we cried unto the Lord God of our fathers, the Lord heard our voice, and looked on our affliction, and our labour, and our oppression: and the Lord brought us forth out of Egypt, with a mighty hand and an outstretched arm” (Deut. 26: 5-7). Man in nature had fallen, and he was under the enemy’s power; God alone could now deliver.

But first He must show that He had interposed. Israel groaned by reason of her taskmasters; but Israel’s groans were groans of misery, not cries to Him who alone could help. For when his Deliverer came, Israel would have none of Him: Moses must be refused. Israel must reject her Saviour, as well as Egypt refuse his claim. When this was so, and that “boasting could be excluded” in all — then and then only will He interfere. We never really know the Gospel, until we see that we have rejected Christ!

This is the state of things in Exodus 2. God’s Deliverer appears now for the first time. Affection for His people was the spring that moved his soul! “It came into his heart to visit his brethren the children of Israel” (Acts 7: 23). “He spied an Egyptian smiting an Hebrew, one of his brethren,” and he “slew the Egyptian, and hid him in the sand.” Again he went out the second day, and seeing two men of the Hebrews striving together, he said unto him that did the wrong, “Wherefore smitest thou thy fellow?” “But he that did his neighbour wrong, thrust him away, saying, ‘who made thee a ruler and a judge over us?’ For he supposed his brethren would have understood how that God by his hand would deliver them, but they understood not.” Then Moses fled away: the figure of a rejected Christ.

There is now another thing which must be established ere we learn fully the Gospel. We have had in ch. 2 a rejected Christ in figure, now in Exodus 3 we have the “strange sight” which Moses turned aside to see, at the back-side of the desert, after his forty years. “The Angel of the Lord appeared unto him in a flame of fire, out of the midst of a bush; and he looked and behold, the bush burned with fire, and the bush was not consumed. And Moses said, I will now turn aside and see this great sight, why the bush is not burnt!

Let us repeat this expression of wonder — “Why the bush is not burnt!” Let us put it in another form, if we may; and say, “How can God, who is a ‘consuming fire,’ burning up all that is contrary to His Holy Being, reveal Himself without consuming?” Here was the grand question, Can He “who is of purer eyes than to behold iniquity,” have to do with man otherwise than by judgment in righteousness? Yes; most surely He can and has done so; He has revealed Himself in Christ! And Grace now reigns, through righteousness unto eternal life by Jesus Christ our Lord! Such is the gospel. The very foundation of all is this imperishable basis. And mark well, beloved reader, it is as the God of resurrection, He thus interferes (Luke 20: 37). This great fact comes out plainly in the Lord’s reply to the Sadducees. He says, “Now that the dead are raised, even Moses showed at the bush, when he called the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.”

Here, then, we find a marvellous group of divine principles clustering together, for the spiritual mind. A rejected Christ, and the God of Resurrection, revealing Himself through Grace in righteousness, as the foundation of the Gospel! Who could have conceived such a group of truths, here in type presented to us, but One who is divine and whose Book is divine?

But when we turn to the New Testament — to the Antitype, what wonders there await us! In the Epistle to the Romans — where the soul’s great questions are settled for each one individually, we find the deep foundations laid in these very truths. That Epistle begins with a rejected Christ. We read of “The gospel of God . . . concerning His Son Jesus Christ our Lord, (which was made of the seed of David according to the flesh); and declared the Son of God with power, according to the Spirit of holiness, by the resurrection of the dead” (Rom. 1: 1-4). Here we have the Heir of David according to the flesh, cast out and slain; but raised from the dead by the God of resurrection. And when the apostle would tell us of the great work which flows from this, he adds, “For I am not ashamed of the gospel of Christ; for it is the power of God unto salvation, to every one that believeth; to the Jew first, and also to the Greek. For therein is God’s righteousness revealed from faith to faith: as it is written, The just shall live by faith” (Rom. 1: 16,17). Here then we have the group of divine reality — which we meet in type in the book which first unfolds redemption.

Surely this must be so: God’s principles, whether taught us by types or facts, are always the same. How much more precious, of course, are the facts — it is on these we rest. The types edify and confirm the soul which is settled on the never-changing facts. It is there our souls may rest assuredly. We are not called to rest on promises as to these things. The truths of the Gospel are facts — divinely attested and satisfying to God and to him who rests there.

Chapter 2

Initiatory Lessons

When we come, further on in this book, to examine the details from the night of the Passover until the morning of praise (Ex. 12-15), we find that all are based upon these opening thoughts of Exodus. The details give us the varied features of the great facts of redemption, as learned by each soul and entered upon by faith. They are faith’s lessons, laying hold of what the Gospel is. The former great truths are really the work for us; and the learning of such is the work in us, by which we enter on and realize all that God has done in Christ.

Next comes the first great initiatory lesson for the soul, with whom God is about to deal. (Ex. 3: 14) When Moses would come to Israel, and they would say to him, “What is his name?” “What (said he) shall I say unto them?” “And God said unto Moses, I AM THAT I AM; and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.” Now, here is the first thing for the soul’s acceptance — God is! He is not afar off, but near. One out of whose presence we cannot escape. One in whose presence we ever are. Do we act on this as if we believed it, my friends? Does the poor fool who says in his heart, “There is no God,” believe this? How do his actions speak in reply? Just in this solemn way — that they are performed without reference to God at all! Who could sin with impunity, consciously in the presence of God? Not even the most depraved. He dare not commit his iniquity there. But his life is formed upon the principle that there is no God. He does not say this with his lips; but his heart says it. He would love to think that his desire is true, and that when he died he would be as the beasts that perish and cease to be.

Here I would pause on that solemn thought — the heart of man! “The Law” says of it, “Every imagination of the thoughts of his heart, is only evil continually” (Gen. 6: 5). The “Prophets” testify, “The heart is deceitful above all things, and desperately wicked; who can know it?” (Jer. 17: 9). The “Psalms” bear witness that “The fool saith in his heart, there is no God” (Ps. 14: 1). The “Gospels” — in the words of Jesus, record that “Out of the heart of men proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness”  (Mark 7: 21, 22). And the “Epistles” tell us the same, in words of even deeper import. “The Gentiles walk in the vanity of their mind, having the understanding darkened, being alienated from the life of God, through the ignorance that is in them because of the blindness of their hearts” (Eph. 4: 17, 18). It is the one universal testimony of every section of the Word of God.

But as the “heart” of man is the spring of evil, so it is the channel for good; and when cleansed of God it is where “Christ may dwell.” “Out of its abundance,” for good or evil, it “speaks.” “With the heart man believes unto righteousness;” it is “purified by faith”; the “pure in heart see God.” It “cleaves with purpose of heart to the Lord.” God’s love is shed abroad in it. It is a good thing that it be established in grace. When God said, “Seek ye my face,” my heart said, “Thy face Lord will I seek.” God would say too, “My son give me thine heart.”

But we must return to this initial lesson of the soul. God reveals Himself as the great “I AM,” the self-existing God, beside whom there is none. Let us act according to this revelation, and act always so as to prove that we believe it. There is none who can say, “I am that I am” but He. Where is the man who is not double-minded at times? Does he tell me all that is in his heart? Nay; not even to his best beloved on earth! Paul as a saved one can say “by the grace of God I am what I am.” I am what grace has made me. But even he cannot say “I am that I am.”

Blessed be God there is a Man of whom God hath said this, even when under the very wrath of the Cross. But He stands in this alone, as in all else beside. When He cried, out of those mighty depths, “He weakened my strength in the way; He shortened my days; I said, O God, take me not away in the midst of my days,” what was the reply? It was then the glory of the self-existing One is expressed; “Thy years are throughout all generations. Of old thou hast laid the foundation of the earth, and the heavens are the work of thy hands. They shall perish, but thou shalt endure; yea, all of them shall wax old like a garment; and as a vesture shalt thou change them, and they shall be changed. But thou art (see Hebrew and Greek) and thy years shall have no end” (Ps.102: 23-27 and Heb. 1: 10-12 and 13).

What then must be the first expression of the soul which has to do with God? It exclaims “God is!” “He that cometh unto God must believe that he is, and that he is a rewarder of them that diligently seek him” (Heb.11: 6). God says of Himself, “I am.” He says to Jesus, as Man in weakness, “Thou Art”; and the believing soul bows in faith saying, “He is!” This is the grammar of divine realities!

We see the result of this in Ex. 4: 29-31. We find in those verses a lovely expression of the sinner’s true attitude when first he has to do with God as a Saviour; when he has been seized with the reality of God before his conscience. He has not yet learned His work of Grace, nor has he experienced aught but the great fact that God has interfered. “God has visited the children of Israel.” “He has heard them; He has looked on their affliction.” What deep soul trouble might be saved were those two points grasped with a firm and mighty tenacity! “God is”; and “God has visited us, and looked upon our affliction!”

What now is the soul’s true response to these things? “Then they bowed their heads and worshipped!” This was faith’s obedience. It was not obedience to a claim from Him. It was not obedience to the law. It was not the obedience of love. Obedience to the law owns God’s authority. The obedience of love is the soul’s service of gratitude to Him who loves us. The former may honour His authority; the obedience of love may express the devotedness of a heart to Him. But nothing can honour God like the “obedience of faith.” It accepts the fact that He has revealed Himself as a Saviour

What a pity that this lovely expression should be obscured by a weak rendering in that most excellent of all translations, our honoured and beloved English Bible. If we refer to the two passages where only it is found (viz. Rom. 1: 5 and 16: 26), we see how much we lose in not having the true thought given us. After unfolding the substance of the Gospel, as in the person of Christ, the apostle turns (Rom.1: 5) to his own connection with it: “By whom (he says) we have received grace and apostleship for obedience of faith among all nations, for his name.” The Gospel is thus presented for obedience of faith. The other passage represents the Church — the mystery as revealed also for obedience of faith. Paul’s two-fold ministry, as many are aware, is thus presented.

Now this was faith’s obedience in Israel. God had revealed the fact that He had interfered, and faith accepted this without a “but” or a doubt! This is refreshing to the soul. Would that we saw such now-a-days.

But mark, now, that if in Israel we see that blessed effect of the news through Aaron, we see the opposite effect in Pharaoh — this man who solemnly witnesses to the terrible fact that God hardens those who harden themselves against Him. He shuts them up to that which they desire. “Thus saith the Lord God of Israel, Let my people go, that they may hold a feast unto me in the wilderness” (ch. 5: 1). Be (as it were) a fellow-worker with God to that blessed end. What then was the reply of Pharaoh? What the reply of many who hear the testimony of grace, day after day? “Who is the Lord that I should obey his voice?” Terrible reply of a soul who has never stood in aught but unbelief and defiance before Him. “I know not the Lord.” Thus speaks the pride of man, who hardens his neck against the Blessed God — “I know Him not.” For these two things God will take vengeance when Christ returns. He will be revealed from heaven with His mighty angels — taking vengeance on them that know not God; and that obey not the gospel of our Lord Jesus Christ”; and “who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power, when he shall come to be glorified in his saints, and to be admired in all them that believe in that day” (2 Thess. 1: 9, 10).

Chapter 3

Preparation for the Journey

I pass over the “signs and wonders, in the land of Ham” and the varied compromises of the enemy. I come now to the moment when all was approaching that solemn night of judgment: that crisis when all was brought to the final test; and every pleading voice was hushed in the dark and terrible night of judgment.

Yet God would not strike, without a warning word, even those who had hardened their necks against Him. Moses conveys this last and final testimony to Pharaoh in these words — “Thus saith the Lord, About midnight will I go out into the midst of Egypt: and all the first-born in the land of Egypt shall die, from the first-born of Pharaoh that sitteth upon his throne, even unto the first-born of the maid servant that is behind the mill, and all the first-born of beasts. And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more” etc. (Ex. 11: 4-6). The voice was heard for the last time, but never to be repeated.

O the solemnity of those “last words” of God at times to souls! The like perhaps had often been spoken in the ears of those who have refused them; but they little calculated that they never more should be heard. “The day of visitation” was past, and Egypt knew it not. This was her condemnation. The helm of the ship was put “up” or “down”; her course was changed, the voice was unheeded, and then she rushed on to her final doom! In the midst of judgment Pharaoh sought to flee from the Lord (Ex. 14: 25). It was now too late to flee to Him. And the day is fast approaching when the great men, and the mighty men of the earth will call upon the rocks to fall upon them and mountains to cover them, as they seek to flee, with souls guilt-stained forever, from the face of Him that sits upon the throne, and from the Lamb; because the great day of His wrath was come, and none would be able to stand (Rev. 6: 15-17).

I must not dwell on the chapters which follow. Suffice it that a few words may be said to lead us to the moment when Israel sang the song of Moses and of victory!

At midnight God would pass through the land in judgment; in the evening Israel were to slay the Lamb. There are two striking points before us as to the people here. First: their history would now begin with God; as He said, “This month shall be unto you the beginning of months.” And next: the blood of the Lamb, and it alone, could answer His claim. Here we learn in type two things — so frequently presented to us in the New Testament Scriptures. We find them in the Lord’s discourse to Nicodemus in the third chapter of the Gospel of John. 1. “Ye must be born again,” said the Lord to this man of the Pharisees; and 2. “The Son of man must be lifted up.” This new birth would be to him, as to Israel, “The beginning of months.” All before this was ignored; God would have none of it. And then again, “Take a bunch of hyssop, and dip it in the blood, . . . and strike the lintel and the two side posts with the blood”; “And when I see the blood, I will pass over you.” “And the people bowed the head and worshipped”

This was not the grand and solemn rite of the Day of Atonement, when blood was placed on the Throne of God. It was not a scene where the High Priest alone — standing for God, wrought that great work for Him, as for the people. Not so; every individual soul whose house was in that land was active ere this solemn moment of judgment arrived. Each should slay the Lamb himself; each should personally and individually appropriate the blood as his only shelter from the sword of the destroyer. Here it was that each one entered upon and learned and appropriated that precious work of Christ. The moment the eye of each saw that blood flowing from the slain Lamb, and his hand grasped the bunch of hyssop — emblem of his soul’s humiliation — and the truth of his repentance, and sprinkled the blood, he re-entered his house, sure and certain that he was sheltered with what God had accepted and that which alone would meet the destroying angel’s sword. God’s provision and God’s own acceptance of it were the ground of his unchanging peace.

This was faith: faith in God’s provision to meet His own demands: faith in His certain promise that all was well — all depended on this. Impossible that God could look on him other than white as snow. Why was this? Because He would never despise the value of the blood of Christ.

The night of terror came, and there was heard in Egypt “A great cry”; “for there was not an house where there was not one dead.” The first-born was dead in every unsheltered house: the Lamb in every house which was sheltered by its blood! Judgment had been passed on all; the Lamb had borne it for the people of God. Egypt had borne it for themselves. Each was irrevocable, and its issues never changed.

I desire my reader’s reply to a question. Do you believe that that precious blood has been shed; has been presented to God by Jesus? Do you believe it has met His claims? Is this enough for you? Has it met your need? I ask you to answer this question in conscience before God; and when it is answered, I ask you to rest on that blessed and eternal fact. Never more can your sins be imputed to you. Never more can that blood be shed; never more can it be presented to God. All has been done, once and forever. Its efficacy remains eternally the same; you are redeemed with the precious blood of Christ, as of a Lamb without blemish and without spot — foreordained indeed before the foundation of the world, but manifest in these last times for you. By Him we believe in God Himself: who not only gave His Son for us, but when His Son had died, He raised Him from the dead, and gave Him glory, that our faith and hope might be in God (cf. 1 Peter 1: 18-21).

What part had they in all that had gone before? Just but one small link which was only to their shame. “The bunch of hyssop,” — the humiliation of their soul — bringing each down to the very spot to which all that work applied, the link which appropriated all that was provided; the touch of faith of the hem of the garment of Christ!

Here I would remark, that there may be no misapprehension as to the import of the type, that in no way does hyssop point to Christ. It is remarkable that whenever the Lord is presented in Himself alone in type in Scripture, we never find this symbol mentioned. See the early chapters of Leviticus, where all those varied offerings of sweet savour, and for sin and trespass, are passed in review; no mention of hyssop is found there. But the moment we find an offering where the sinner is seen appropriating it, or being placed under its value, to cleanse or to restore — there we find the hyssop. We have noted this when Israel appropriated the Paschal blood. We see it when the leper is cleansed, (Lev. 14) when the unclean is restored (Num. 19). We learn it in the words of a soul in the depths of humiliation about its sin in Ps. 51, “Purge me with hyssop, and I shall be clean,” but never when Christ in His perfect blessedness appears.

Chapter 4

Preparation for the Journey

However, Israel must not only be sheltered in the place of judgment; but he must be redeemed out of the place of death. Without this last all was incomplete; until this was done they still stood in the old place of bondage, and there was no song of praise. All was silence on the Paschal night; “every mouth was stopped and all the world guilty before God.” There was no communion with the Judge. They were delivered from His claims on that solemn night. They must now be delivered from the claims of the Enemy; they must therefore be removed from the place of death where Satan’s power held sway. They must be delivered from the fear of death, through which they had been all their lifetime held in bondage (Heb. 2). The “midnight” of judgment had now passed, but another “night” of anguish must be endured; and the “morning watch” must come, when the Lord would look out unto the host of the Egyptians to trouble them; and the sea must return to his strength, as the “morning” itself appeared. Israel could then sing songs of deliverance because they were saved that day out of the hand of their enemies! (Cf. Ex. 14: 20, 24, 27, 30.)

How many souls (and thank God that there are so many), who know this shelter from judgment to come, but have never realized, nor even heard of, the full results of redemption. They have never in conscience left the old status in which they stood as sinners. How many there are who could say, “I am a poor sinner, and the blood of the cross is my only hope”; who could not say, “I am a poor saint, but the judgment seat of Christ is the resting place of my soul.”

Now here it is where souls are often feeble indeed. They have no soul deliverance at all. Israel has started with their kneading troughs on their shoulders, and their unleavened dough; but they have not left the land of slavery. They come to Pi-Hahiroth (“the gate of liberty”) only to find it a place of anguish and fear.

Oh, my beloved reader, hearken to one who knows it well, in my dwelling somewhat on that most common state of soul amongst the children of God. I refer to that want of liberty to avoid the evil and do the good; that want of freedom from self, which so mars the service, and worship, and joy of souls. How often have we come together to read Scripture, and we have drifted from some bright and blessed theme, to what we so well know as the state of soul in Rom. 7. Why is this? Alas, because souls are not free! I remember once at a reading, one being asked, in a reply to a question on that chapter, “If he was ever dissatisfied with himself.” How quickly was the reply given affirmatively to the question. “What (said the speaker) does that prove?” “Simply that you are not free – not yet done with self at all.” he had never fully exchanged self for Christ before God, both to break the bonds of evil under which they writhed; and to bring forth the fruits of good which they longed to perform.

God would have us find Him both the Deliverer from the thraldom of the one, as well as the Strength by which alone, as working in our weakness, we can do the other. God has accepted Christ, both as to what He has done, and what He is, for what flesh in us has done, and what self is. Here faith rests. But faith is not always simple; we hearken to the suggestions of our own hearts, and faith gets clouded and dim. The fact is we have not yet bowed to the great truth that we are dead unto sin in Christ! Here then, is the difficulty.

There are two great parts in learning the salvation of God. First: that “Christ died for our sins, according to the Scriptures,” and second: that we have died to sin in Him. We must learn both in order to be free. A soul exercised and convicted of its sins and guilt, on hearing the first of these great truths rejoices in the news and is sensible of forgiveness through His blood. Yet after a time when it begins to learn the evil of its nature, which is unchanged, it passes through far deeper exercises in another way, and the struggle begins — a struggle lasting often for years of bitter anguish; yet never at the same time losing what it had first learned of the work of Christ. Taught of God in this, He does not ignore what the soul has received, while leading on to further light. It was a question of faith in His precious blood which brought forgiveness for its sins. Now it comes to a question of experience, which always contradicts in us what God testifies. This is a striking and marked effect of the Spirit of God working in a soul. The testimony of the Spirit for us, as in Christ, contradicts that of His testimony in us, as of ourselves. How then are both testimonies to be reconciled? The soul must be passed through experiences of the most bitter kind, so as to have its confidence in self broken. It must be reduced experimentally to that sense of powerless inability to deal with what it finds within, or to do that which is well pleasing in the sight of God, and to learn to look to Christ alone and at self no more forever. All this is not learned in a moment, though Christ’s work is known in bearing our sins.

In short, beloved reader; it is the effort of the soul, which having begun with Christ for forgiveness of its sins; now seeks to carry on the work, of which it still finds the need, in its own supposed strength. It would now quell this evil working of flesh, curb that propensity, reduce into order an evil nature, which may not show itself outwardly in the form of sins, yet works inwardly to the deep anguish of the soul, and with all this, it desires and tries to do what pleases Him.

Have we never experienced this? Have we never found this “law of sin in our members, warring against the law of our mind,” and instead of giving us liberty, bringing us into captivity to its power? Take an evil temper for instance. One finds it part of our very being and so wound round our heart that although it may not show itself to others, it embitters the soul to its possessor — than which there is hardly any experience less easy to endure. We think we have power to deal with its workings; we strive, we pray about it, we cry to God; yet no answer comes. We see that it is not a Christian state that it should be unconquered there. We are at our wits’ end, and find no issue. What would not the soul give at such a moment, to break its bonds and be free? Trial after trial is put forth to snap the cords that bind us; they chafe our souls and remain unbroken. Effort after effort fails, as each is put forth to produce the good we long to do, yet we find it not. Service, if we are called upon to serve, is labour and sorrow. Perhaps we may have to conceal this bitterness in our own bosom rather than stumble others whom we would serve. Perhaps too our pride sustains us, and we bear our anguish alone. We put on a fair face to those around with this canker in our heart untold. The Enemy presses upon us; we find no escape. What more fitting cry can burst forth from the inmost experience of our soul than that furnished us by God’s Spirit — “O wretched man that I am, who shall deliver me from the body of this death?” {Rom. 7: 24}.

Alas, having begun with Christ, we then thought to carry on the rest ourselves — we supposed we had strength — have we not? At last we have come to the point, when we cease to struggle. Surrender becomes victory, and we are free! We may not at the moment be able to define how the soul has emerged into this liberty, but there is holy calm. We have learned one salutary lesson: we never got out of our bitter anguish, until we found we could not; that Christ would not help us, but that He can deliver. We ceased to struggle, we dropped our efforts, we turned away hopelessly from self; our eye was turned to Him Who died and rose; we learned that we too had died in Him, and we are free! Simple faith could never have brought us to that condition. Self must be, in experience, broken in all its pretentiousness; whether as to freeing itself from the bondage of evil, or as to the strength to work that which is good. It is a saint who learns “that in me, that is in my flesh, dwells no good thing.” Surely, one might suppose that although as sinners there was no good thing, or acceptable, performed by us — still that as saints there would now be some good found. Perhaps we unconsciously acted as if this were so. We supposed we now had power. But the lesson had been forced home by humiliating experience and failure on our souls, that even as saints no good thing can be found in us, nor ever can be; and that our efforts to bring forth good are but the denial that this is so.

“Ye are dead,” the Spirit says of us; but Experience says “impossible”; until forced to learn it thus; and faith bows in liberty to this great deliverance and reckons itself dead indeed unto sin, but alive unto God, in Jesus Christ our Lord” (cf. Rom. 6: 11, with Col. 3: 3).

In our typical chapters in Exodus, we see all this in some measure (12-15), but there is one point which deserves special notice here. You will remark that before this night of anguish was pressed upon Israel’s soul in Ex. 14, “The Pillar of Cloud” came down to be with them and to lead and guide. This points in type to a most important element in the history of the soul. It is this — that in the state of soul which we have just commented upon — the Spirit of God, as a seal, may be there, all the time. Nay, I would press the fact that it is so. Some would seek to have it that the Spirit could not be there until deliverance was known; to such I would reply, you are making the slate of soul of the person — that which God seals with His Spirit, and not the value of the precious blood of Christ in which it stands. A person passes at times* through much of the very experiences we have touched upon, and yet has never lost the sense of what he possessed, before he entered upon them. He knew his sins were forgiven through the precious blood shedding of Christ, and it was this — the value of the blood — which God sealed. The oil, or Spirit, was always put first on the blood, not on the man, when the leper was cleansed (Lev.14: 17). To this agrees all the teaching of the Word of God, whether of the types in the OT or the examples or doctrines in the New.

{*I do not say that all do. The case of each varies much. In this God is Sovereign.}

The Paschal blood having been shed in Egypt, and before the people stood on the sands of the wilderness — God had come down to be with them. This was in type the Holy Spirit at Pentecost, the blood of Christ having prepared the way, a witness to and seal of its value in which they stood.

I do not further dwell on the experience of Israel in what followed. We have touched on that of souls in the antitype already. I would only add that Israel too must taste the bitter waters of death to every hope from themselves. They too must “stand still, and see the salvation of the Lord.”* The Lord must fight — not they! The Lord must speak — they must hold their peace! They must cease to struggle, and the Lord must think for them.

{*They must stand still and see the salvation of the Lord after the cloud came down. Most of FGP’s contemporaries, whose writings we value, regarded sealing with the Spirit to coincide, typically, with deliverance across the Red Sea. That was the salvation of the Lord (cp. Eph. 1: 13). That was how the power of the taskmaster was broken (cp. Rom. 7: 24; Rom. 8: 2). Cf. Also 2 Cor. 3: 17. It was on the wilderness side of the Red Sea that the song of redemption began. See The Salvation of Jehovah, by W. T. Turpin, etc. [RAH]}

How strikingly the contrast is seen between Ex. 14: 10 and Ps. 78: 53! In the former we read, “the Egyptians marched after them, and they were sore afraid”! In the latter — “And he led them on safely, so that they feared not; but the sea overwhelmed their enemies.” In the former we see the weakness of man exposed, but in the latter the thoughts of God as to the new man revealed!

Does not this lead us to a happy conclusion so often taught us in the word; that God looks at the soul in whom He is working by His Spirit, as marked out for acceptance in Christ even at the very moment when He is forced to pass it through the deepest pressure, that the evil of the flesh may be known? And its powerlessness to cope with it experimentally learned? How dearly did Joseph love his brethren! How earnestly did he prepare their hearts to learn this, at the very moment when he was speaking roughly to them, and putting them in ward! Believe it, my brethren, there is no exercise of soul through which we pass, but which has its bright and glorious end, when we shall learn if we do not even now, what God’s end is. Ye have heard of the patience of Job, and ye have seen the end of the Lord, that the Lord is very pitiful and of tender mercy (James 5: 11).

The Red Sea does not in type go further than their death to all their foes. I look at these chapters, as before noticed, rather as the people learning experimentally and in detail the value of the work of Christ. Just as in the NT Christ’s work was done in the Gospels on the cross; while in the Epistles, the details of its value are taught us. Nought but death in them could deliver from him that had the power of death, nor lead them out of the place of judgment and this too by leading them into it! They pass down into death (in figure); and once there the enemy’s power is stayed. They are not said to “come up” out of the Red Sea; for this we must have the Jordan. “Going down” and “coming up” are terms in Scripture, which each apply only to Egypt and Canaan; not to the Wilderness, nor to the Red Sea.

Chapter 5

The Threefold Chord of Praise

Exodus 15 is the first song ever sung — which we hear of in the Word of God! Never had souls stood in the consciousness of God’s salvation before this time. We search in vain in the Book of Genesis for a record of redemption. We know, of course, how trustfully the patriarchs walked with God and rested in His promises; but we do not read of their songs of praise. They walked with Him as an accepted people walk; and no question was raised of a condition from which it needed the power of redemption to deliver. The first song bursts forth from the heart of Israel, with its threefold note of praise. We may expect to find therefore in this song, which inaugurated these dealings of the Lord in salvation, God’s true thoughts of the order of praise.

Ex. 19: 4, gives us the comment of God on this chapter and on the great work celebrated there. We read, “I bare you on eagles’ wings and brought you unto myself.” This is the foremost thought in the salvation of God. It was not that eventually they might not learn that that same work had brought them to their longed-for Land. Nay: it was the basis of every blessing onward to the end.

But we would not for a moment admit that a soul who had realized its being in “heavenly places in Christ Jesus,” was more fully brought to God than at the shores of the Red Sea. Of course it is quite true that there was much to learn and to realize, and there might not be that full sense of a heavenly portion in one who had sung this song, as in one who had traversed the Land and had taken possession of all upon which the sole of his foot had trodden. But I would have my reader be careful not to weaken the grand fact that in what is typified by the Red Sea for us, we are brought to God Himself!

This is seen most clearly in the book of the wilderness, which is so sweetly full of grace — the First Epistle of Peter. There we are in the wilderness most distinctly, for he does not lead us to our “heavenly places in Christ.” In 1 Peter 3: 18, we read, “For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God.” Not, remark, to Canaan, or heavenly places, but “to God.” This exactly fits the expression in the antitype, “I bare you on eagles’ wings, and brought you unto myself.” This is just as it should be. We may and doubtless shall, get all that follows, but the first great thing is this: “we are brought to God.” Nothing can add to this for us.

There is a lovely allusion to this in Deut. 32: 11; and to the figures of what the “eagles’ wings” signify. Indeed the gospel of the glory speaks in this figure with great significance. In this grand and touching passage we read, “As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: so the Lord alone did lead him (Israel), and there was no strange God with him!” The Lord asked Job (39: 27-29), “Doth the eagle mount up at thy command, and make her nest on high? She dwelleth and abideth on the rock, upon the crag of the rock, and the strong place. From thence she seeketh the prey, and her eyes behold afar off.” On the crag of rock, inaccessible to man, she builds her nest, and rears her young. The time arrives when she would teach her young ones to gaze upon the sun, and soar from the rock themselves. Then she “stirreth up her nest and fluttereth over her young.” The young ones must dare the space mid-air below, and she flings them off the rock! They flutter and sink down toward the abodes of man. They near the fowler’s arrow. She swoops in her might of wing from the height above, she “spreadeth abroad her wings, taketh them, beareth them on her wings.” The fluttering eaglet rests its pinions on the tried strength of the parent wing; the fowler’s dart can reach the eaglet’s life only through her own. Thus she teaches them to soar, and rise and gaze, as none other can but she,* on the bright and glorious sun. Thus we are taught as “the way of an eagle in the air” (Prov. 30: 19) to walk above the world and to gaze on Christ on high, sure that as He lives we live also. We learn too that “They that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run and not be weary; and they shall walk, and not faint” (Isa. 40: 31).

{*It is said that if any of the young cannot through weakness of vision gaze upon the sun, they are rejected from the eagles’ brood.}

But in this first song of praise; we find three distinct notes of harmony. How frequently these are reversed. Yea, even the last note taken up, and the rest forgotten! This should not be. When at the first, certain things come before us in Scripture, such initiatory references give us the roots of those varied branches and developments that follow. Some would suppose that the first thing for which we should praise is our own blessing. Gratitude for the love that has so fully saved — should cause the saved one’s heart to praise.

Let us rather see in what order these notes of thanksgiving flow from Israel’s heart that day.

1. The first is — “the Lord”! So much is self forgotten that the Deliverer alone is seen! This is as it should be. “Sing ye unto the Lord, for he hath triumphed gloriously; the horse and his rider hath He thrown into the sea! The Lord is my strength and my song, and He has become my salvation; He is my God, and I will prepare him an habitation; my father’s God, and I will exalt him. The Lord is a man of war; the Lord is his name!” (Ex. 15: 1-3). How blessed, yet how simple. How profound, and yet how suited was the first note from the redeemed! How glorious would be the gatherings of His people, were their souls so free that He were the burden of their song! Not the mere effort that such should be, but the full heart telling out His blessedness! Out of its abundance pouring forth its praise!

2. Next we have the Enemy! Those forces of might whom He had subdued! (Ex. 15: 4-12). “Pharaoh and his hosts hath he cast into the sea . . . the depths have covered them; they sank into the bottom as a stone. Thy right hand hath dashed in pieces the enemy . . . Thou didst blow with the wind, the sea covered them; they sank as lead in the mighty waters.”

3. And last of all they turn to their own portion — the blessedness and inheritance of the people whom the Lord had redeemed (Ex. 15: 13-17). “Thou hast led forth the people whom thou hast redeemed; thou hast guided them in thy strength into thy holy habitation.” These are the three notes of praise. Here is the divine order, the manner in which the Spirit of God would lead the full rich song. But this needs that full salvation should be known. Not merely known as a fact; but that the soul had entered upon its joyful possession. What else could suit the heart of God? What else could be the outflow of a heart that had read His? When John at Patmos heard Jesus named, his heart burst forth in such notes as these. God gave a voice, by His Spirit, to the hearts of those who knew His Son. When those words (Rev. 1: 4, 5), were written in the “Isle called Patmos,” on that Lord’s day — “Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; and from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of kings of the earth,  — a person was before the disciple whom Jesus loved. All was forgotten but One! The heart burst forth with joyful exultation, “Unto him that loveth us”! Here was the first note of this song. The Lord was there. The second, like that in Ex. 15, was His victory over our Enemies. He “washed us from our sins in His own blood.” The last note in true divine order was the result for us: He “hath made us kings and priests unto God and his Father”: just the order of Israel’s song. How could it be otherwise? If Israel’s threefold note of praise was dictated by the Spirit in Ex. 15; their divine order marked out in true and heavenly harmony; surely His Spirit, in dictating a song for God’s heavenly ones, must ever lead them in like and kindred notes of praise!

Chapter 6

The First Three Days in the Wilderness, etc.

“So Moses brought Israel from the Red Sea; and they went out into the Wilderness of Shur: and they went three days in the Wilderness, and found no water. And when they came to Marah they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah.”

“And the people murmured against Moses, saying, What shall we drink? And he cried unto the Lord; and the Lord showed him a tree, which when he had cast into the waters, the waters were made sweet.” (Ex. 15: 22-25).

This passage presents to us a very distinct and striking moment in the history of the people of Israel. We have — The First Three Days in the Wilderness, which lead to the trials of faith.

In this we learn what the world is now to us, as a place of trial and exercise of heart. Let us examine them in detail.

“They went three days in the wilderness and found no water.” One would suppose that all would now be well. God has wrought for us such a complete and glorious salvation, that we never should hear of sorrow more: He is about to bless us now all the way through. O, my reader, how many there are who are disappointed in this; who have started with the thought that all would now be well. Again we read, “And when they came to Marah, they could not drink of the waters of Marah, for they were bitter” (Ex. 15: 22, 23). The song of praise is changed into the murmurings of Israel!

Now, like other things in Scripture, the first moment, when anything is presented to us, gives to it its character onwards to the end. This is seen in these “first three days.” Was the wilderness to be like this all the way? Yes, reader, never to change! The only question is, “What the bitter waters are for each day ?” not, “Shall they cease in the step which follows, or in days which come after, to the end?” Nay; they never cease here below! If the cross has redeemed our souls, we must take up our own cross, daily, and follow Christ to the end.

Alas, how many of us rejoice in that which the cross has wrought; rejoice too in hope of the glory: while we have not yet learned to glory in tribulations also by the way! How often, instead of tribulation working patience, it works impatience by our restless wills!

Here then is the picture of our circumstances — we can neither find the water; nor drink it when it is found. A Christian learns the joy of God’s salvation, and with bright and fervent step he starts on his journey; and trouble comes. Bad times set in; losses in business supervene; former friends become cold; employment is not to be had: his children have no bread. Something seeming to answer is found. It turns out “bitter water.” Deeper losses follow: or his employer takes advantage of his dependence to oppress; to use words to him which would not be permitted, were he not in his power. Perhaps the voice of slander is spoken in secret. His heart is crushed, yet his bread depended upon his work: his children and wife need daily food. It is Marah for that soul.

But the Lord showed Moses a tree and he looked upon it, and then He showed him how to use that tree, to make the waters sweet. How was this? We gaze upon the cross — the tree: we learn a new use for it now. It had cleansed us from our sins; and even our sinful selves had there disappeared, in redeeming love. God saw us by it “dead with Christ.”

But now we place that cross by faith in the bitter waters, and what ensues? We ourselves are gone! The old man that would resent the bitter circumstance, was crucified there; and we learn to accept our own death to all. We suppress the resentful reply to the bitter word. We “keep silence when the wicked is before us,” even though our “sorrow is stirred,” and our heart is “hot within us.” We bow to the lesson as the training of our God. We look up: we rejoice; we glory in the sorrow. The tribulation works patience; impatience vanishes; the waters are made sweet: we learn to hold ourselves as dead; our evil nature is suppressed, leaving room for the new man alone to act. We had learned the meaning of “Peace I leave with you”; that peace which Christ had made; we now learn “My peace I give unto you” — that rest of spirit when drinking the bitter waters made sweet, and we find rest under the yoke of Christ: we submit; nay, we glory in those very things — finding our joy in God alone; the waters become sweet by such divine alchemy.

These are the “trials of faith.” These are the lessons that teach us what the “world” is. And here I may say that the exercises of soul, which led to the discovery of our own helplessness, are not confined to those which preceded deliverance. I believe we have them, in other ways, all through our path. Where is the exercised soul who has not gone through such experiences as to all through which we pass? The gaining of our daily bread: the affairs of life: everything in fact, bears that in it in which we learn our own powerless condition. Then comes in another power, which is not of man, but which works in his conscious strengthlessness the “power of his resurrection.” And it is God who works in us by this, both to will, and to do of His good pleasure.

Chapter 7

“By-paths and Straight Paths”

We come now to the “First three days of the journey” (Num. 10: 29-33). But we must turn aside for a moment to look at Israel’s by-paths — and the Straight Paths by which God would lead.

The entire journey in the Wilderness is comprised in twelve chapters which are found in the middle of the book of Numbers (10 — 21). The previous chapters give us a prefatory unfolding of certain things, connected with the arrangement of the camps of Israel, around God Himself, in their midst, in His Sanctuary. The remainder of the book giving other instructions, some of which look onwards to their dwelling in the land.

The first step onwards, gave a character to their whole path. We see in it the effort of flesh to find a path for itself in the Wilderness apart from that marked out of God. Flesh cannot walk in His paths; but seeks a bye-path — an easier way, which seems right, and seems to lead in flesh’s vision, to the same end. It proves but a snare, which must be retraced to the very spot where it turned aside, there to re-enter God’s true path, which alone is sure to reach the goal.

Let us examine this carefully. If we remark the order in which the Camp set out on its onward progress, it was unlike that prescribed in the earlier chapters of the Book of Numbers, where the Sanctuary was in their midst. Here the Ark went in advance of the whole, followed by the tribes of “Ephraim,” “Manasseh,” and “Benjamin.” (Num. 10: 21-24). But immediately the conduct of the people is described: chapter after chapter of failure is presented to us. They turned aside quickly out of the way; yet God forsook them not.

Since then nearly three thousand five hundred years have passed away, and the failure of that moment has never yet been recovered. Still — that is morally the very spot to which God will eventually lead back their erring hearts before they are restored in the end. Great and marvellous are Thy ways, O Lord!

When we turn to the eightieth Psalm — one of those heart breathings of His people in the last days which are hastening on; there we see — in those pleadings of His Spirit in their exercised souls — that He has that moment of Numbers still before Him. He ever remembers that scene, for He knows all and never forgets. We read — “Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock: thou that dwellest between the cherubims, shine forth. Before Ephraim, and Benjamin and Manasseh, stir up thy strength, and come and save us. Turn us again, O God, and cause thy face to shine: and we shall be saved . . . Return, we beseech thee, O God of hosts: look down from heaven, and behold, and visit this vine and vineyard which thy right hand hath planted . . . Let thy hand be upon the man of thy right hand, upon the Son of man, whom thou madest strong for thyself. So will not we go back from this: quicken us, and we will call upon thy name.”

The awakened soul of Israel returns in spirit to that first step of departure from the Lord. Their hope is alone in Him, and “the Son of man” — the man of God’s right hand becomes their resource and confidence, in the day when the Lord of Sabaoth turns their hearts to Himself, and causes His face again to shine upon them, and they are saved!

O what lessons for the redeemed soul! What warnings are here for us! What faithfulness to Himself and to us, do we find in all God’s ways! How small a beginning it was, which led to such mighty results, such mighty unfoldings of God! Let the way be long or short, the bye-path must be re-traced: the soul must be brought back in spirit: the first buddings of evil must be laid bare to their roots, that the soul may judge with God’s vision and wisdom, its path and ways to their spring. Such is the nature of the “Bema (or Judgment seat) of Christ” (2 Cor. 5: 10) when this is not done in this life here. But O, how blessed, that the deepest recesses of our hearts, will all be then laid bare; our motives and springs will then be known; and these very things that were so humbling to us while here, will be found, as under the hand of God, to have been made to work together for good for them who love God, who are the called according to His purpose. O God, there is none like Thee; and there is no people like thine, O Lord!

When the Camp set forward on its journey, the Ark of God went before, leaving its ordinary place in their midst. God departs from the ordered way, in sovereign grace; and instead of being surrounded to be cared for and guarded by the People, He goes before to care for them. “When he putteth forth his own sheep, he goeth before them, and the sheep follow, for they know his voice.”

“And they departed from the mount of the Lord, three days journey; and the Ark of the covenant of the Lord went before them in the three days journey, to search out a resting place for them” (Num. 10: 33). And this is His care for us in our wilderness path. He gathers us around Him, going before us by the way, in the varied expressions of His love for us. At times to “Remember Him” in the sign of His death; at times for the ministry of His word; at others to wait on Him in prayer. These are the oases in the wilderness — the green spots of refreshment where He would dispense His care, and give us to realize His Father’s love.

How often are our eyes turned upon some human prop at such moments as these. How little do our hearts look up to Him and to His stores of goodness; we would rest upon other broken reeds rather than on Him. It is not that we should refuse, by this, the instruments and channels of His grace. How often does the heart in seeking to keep from human props, run into the other extreme, and ignore the very channels by which He would refresh our souls. But such is man, ever seeking a way of his own devising, rather than the blessed Lord’s ordered way. We see here how even His servant Moses is at fault, just when His love was being so brightly expressed in the Ark advancing before the hosts of Israel. It was then that Moses leaned upon an arm of flesh, a natural help, in seeking to have a child of the desert — his “father-in-law,” to be for them “instead of eyes.” But God must now be all for them.

The Priests went forward bearing the Ark of God; wrapped in its coverings. First the Vail, then the Badger Skins, and then the heavenly blue. They went the three days journey — the Ark going before: the feet of the priests left their momentary mark in the sand of the desert, and Israel followed where these footfalls fell; thus were they strangers and pilgrims in the earth. Many had traversed these paths before; many have done so since that day; many a child of the desert had trodden the same solitudes; but they were not strangers and pilgrims there. What constituted the others such, and only this, was the presence of the Ark of the Lord — the Christ of God. We are only strangers and pilgrims where we are His, and He is our guide, and we follow Him. We may fail and stumble by the way, but this is what singles His own out from the common herd of men, and gives them that character of strangers here, and pilgrims journeying to a better land!

Chapter 8

The First Three Days on the Journey

Numbers 11 and 21

Now come the First three days of the journey, which lead to the testings of faith; will Christ, the heavenly manna be enough; will He be all-satisfying to their heart? Let the reader and the writer of these lines answer the question for themselves! Do you ever wish for aught that God has not bestowed? Is the Christ of God all your desire? Alas, alas; how many a heart afar off now from God, has begun by desiring something which God had not given! People will reply, if you ask, What is the subject of Num. 11? “Tis the story of Israel loathing the manna.” Nay, my friend, there is no word about “loathing” here. God’s Spirit will give us the true reply — “we should not lust after evil things, as they also lusted” (1 Cor. 10: 6). This was the first departure of the Church of God from Christ.

In this we learn something of what the “flesh” is. It never can be satisfied with Christ, our only portion here. “Our soul is dried away” is the language of flesh. “There is nothing at all but this manna, before our eyes.”

When first the manna was given “It was like coriander seed, white; and the taste of it was like wafers made with honey” (Ex. 16: 31). But its ‘virgin’ whiteness is now changed: its colour is not the same to their eyes: its taste was now “the taste of fresh oil.” All was changed. The footsteps of Christ marked the way; the Lord (rising up early) spread abroad the dew around the camp before it stirred — on the dew He spread the manna — the food of God — Christ incarnate. That was all! They had to gather it carefully before the sun was up. They might search in vain for a large piece: it could not be found. Seeking for signal interventions of God often show where we are. Have we gathered up all the smaller (but there is nothing small with God) interventions of his hand all the day long? We would then find the immensity of His supply.

Forced to be content, (alas that we should say so) with God’s provision, flesh again resents; and “the people . . . ground it in mills, or beat it in a mortar, and baked it in pans, and made cakes of it.” Would angels have done so, my brethren? (For “man did eat angel’s food.”) I answer, No! But this tells its own terrible tale. Some have sought to evade the solemn lesson here recorded, by referring to Ex. 16: 23 — seeking thereby to prove that this was right in Israel and of God. Alas, how it betrays our unspiritual state! Things were allowed and passed over too of the Lord, while Israel was still “under grace,” which brought down the heavy hand of God in judgment afterwards, when they were “under law.” Witness even this passage; as well as the giving of the quails in Ex. 16 in grace, and in Num. 11 when there fell thousands of the people for asking and receiving them. It speaks to our souls of the present hour with trumpet tongue. It is the character of the day especially, in which we live. Christ can never be palatable to flesh, and then man must seek to suit Him to the flesh in man, by some other mode. Is this never done, reader? What are all the efforts put forth to make Christ suit the natural mind of man, in the preaching, and teaching, and books, and efforts of the present day? If some of us have not got that which appeals to the senses in a religious way, by architecture, and music, and painting, and the arts of man; there are other ways. A book must have a choice cover: it must have pictures, and narratives to thrill the senses, or the like. There must be “services of song,” to entertain the “camp followers” — the “mixed multitude” which mingle with the host of the Lord. There must be revival preachings; flags, and music, diagrams and models, and the manna must be mixed carefully withal, so as to make it palatable to the flesh! Alas, alas, what a picture surrounds us! What a moment is before us when they grew weary of God’s bread, and sought to make it palatable to hearts whose cry was — “we remember the fish, which we did eat in Egypt freely: the cucumbers and the melons, and the leeks, and the onions, and the garlic. But now our soul is dried away; there is nothing at all, beside this manna before our eyes.”

Look around us on every hand. Look in our midst from gathering to gathering of God’s saints. Look, each one — into his own heart, and say, is not this the picture of what we see, and what we know? The Church of God; the saint of God does not say deliberately — ‘He is not enough.’ But her actions, our own individual actions, tell the tale. We are like Israel, seduced by our own flesh and enticed; or by those who have no portion with us; and having hearts ready to be drawn away. We mingle Christ with the devices of the flesh, so as to make Him the common food of man. We thus dishonour Him; and unspiritualize our own souls.

Do I speak too strongly in one word which I have written? My brethren, I would that I were able to portray the scene with the vivid colours of marked reality, which lies around on every hand today. A scene so strikingly pictured in the type before us. It is for us, on whom the ends of the ages are met, that such have been written in the Word of God. O, let those who are true to Him set their whole being against such things. Do we not know that when a truth of divine revelation is brought down to the intellect of man, that it is absolutely lost? It is no more now of God. Often have our hearts been pained to think that some chapter, some divine truth which it has taken us years to learn from God; and some one comes, presents it to unspiritual souls, who had never given it a thought hitherto, by a diagram or a model, or the like, and in half-an-hour it is picked up in the intellect: the edge of the truth is destroyed; its interest is gone. It is reduced to the human mind and lost!

Now let us remark the apparently broken manner in which v. 9 is thrown into the narrative of Num. 11. The infidel would say, Ah, yes; it was a scrap of some other writing then extant, which the collator of these books put in, mistakenly, here. Thus the most touching beauties of Scripture are lost on such minds. The very things which cause the soul of the renewed man to bow down with praise but serve to draw out the evil folly of the infidel heart — so blind in its enmity, to that priceless gift — the Word of God!

“And when the dew fell upon the camp in the night, the manna fell upon it.” Wondrously lovely are these words. They fall like dew upon the soul, in the midst of such a scene as the former part of the chapter describes. Man’s heart is exposed here; but that of the Lord disclosed. Did He withhold His open hand? Did the six hundred thousand men, besides women and children, hunger next day? Did the manna cease that night? Has God Himself now changed? This little verse of two lines is the touching and lovely answer. How blessed to read in it the character in which He spake of Himself after their wayward hearts had been exposed. How still more wondrous the word He speaks through the last prophet of Judah, whose utterance closed the Word of God till Jesus came — “For I am Jehovah, I change not; therefore ye sons of Jacob, are not consumed.” (Mal. 3: 6). He waited for three thousand five hundred years ere He would say these words: till man, till Israel, till Judah, till the Remnant brought back from Babylon, till all, had corrupted their way. Then He tells forth what He ever is — the resource of faith — the unchanging God! If God would change, nothing would be secure: there was nothing left on which to rest. It is joy to the soul to know this: that with Him there is no variableness, nor shadow of turning.

Reader, does your soul delight in this, that God never changes? If you know Him, you will find it the rest of your spirit for ever. Did He change toward us through the cross? Nay, I say; in Him there is none! Jesus offered to Him that which met His holy being without changing it, and thus let His changeless nature free! Free too, to bless according to the dictates of a heart evermore the same. Surely we too can say, “Because He changes not, therefore we are not consumed.” It reminds us of Him who revealed Him — even Jesus: Who when the Spirit of God shows us every previous ordinance and covenant and sacrifice set aside in the Epistle to the Hebrews, He brings in Christ to replace them all, and when He has brought Him in He keeps Him in for ever! He would not close the book without this word, “Jesus Christ, the same yesterday, and today, and for ever” (Heb. 13: 8). Jehovah was that great and fearful, that unutterable name, of old; Jesus (Jehovah the Saviour) the imperishable name — taken in time, to be borne for eternity!

But at the closing moments of their journey we find another scene, when the manna is again refused. The true scene when they “loathed” the light bread from heaven. Some might suppose that this was but a repetition of the former test, now at the end of the journey; as that had been at the beginning. To the infidel it is but food for his mocking heart, in his brief hour, at the expense of the Word of God. To the believer in Christ, it again tells forth another of those signal lessons of Scripture, at which his heart bows down with praise to Him, who has hidden these things from the wise and prudent, and has revealed them unto babes. O let us ever be but babes, so that we may be divinely wise.

How many souls, do you suppose, of manhood’s age were here in this scene, who had come out of Egypt with Moses? Without taking account of Moses himself who never entered the land, there were but two! These were “Caleb the son of Jephunneh, and Joshua the son of Nun!” Of the others we read — “Their carcases had fallen in the wilderness”; all had died. They had had their test and had been found wanting: they had said, “would God, we had died in this wilderness,” and God gave them their desire. They could say (in Num. 11) we remember the flesh-pots of Egypt. Here (in Num. 21) there is no trace of such a word. Then it was the testing of the fathers; here it was that of the children; such could not say “we remember”; alas they say — “we loathe”!

Are there not those amongst us who had come forth to Christ in these last days, through many exercises, and with the loss of all things, with earnest hearts refusing the allurements of the world? We have found somewhat of the desert’s toil; but have not our hearts often returned to Egypt and longed for those things behind us, which fed ours nature there? Let my reader answer if this be so. But there has grown up (as with Israel) a generation among us who had not been then alive to those things which feed the flesh; many too have been born in the wilderness, to speak as men; they have been brought up from the first on the manna, the pure bread of God. They have not purchased the truth with the wrenchings of heart with which their fathers had. It has cost them nothing, but tacit assent, often without an exercise of soul.

These are here before us, in Numbers 21.

They had come to the borders of the sunny land: a few steps more, and they were in possession of all. They might have gone in with the idea that they were of a different race with their fathers, who had died: they might have taken credit for this. Surely, they might have exclaimed, ‘we never loathed the manna,’ ‘we never longed for the flesh-pots of Egypt.’ ‘We were brought up on manna, on Christ and His truth alone!’

They had just come up to Kadesh, on the very borders of the Land; but between them and it, was a small strip which belonged to Edom, through which was “the Kings highway” (Num. 20: 17, etc.). Edom refused to let them pass that way; and God ordered that it should be so; for it was not the way for the redeemed to enter into Canaan. They were then turned back for two years to have their testing, and to disclose what was concealed within till now. “They journeyed from Mount Hor, by the way of the Red Sea, to compass the land of Edom”; they had to pass down south around Mount Seir — Edom’s possessions; and turn them northward by the eastern side of Jordan, and pass into the Land through its dried up waters, after the Ark of God. Death and resurrection is the only pathway thither.

And now the latent truth comes out; now the springs within are reached: now the children’s hearts have had their test. At once we read of those who might have thought truly that Christ was enough till now; “our soul loatheth this light bread.” “Where is boasting now?” “It is excluded.” “Every mouth is stopped,” my reader. We learn to judge our own hearts and not those of others. Our spirits are humbled: we become slow to speak; slow to wrath. We distrust ourselves; we cling the more to Christ. We are dumb; we have to leave it all with God, and Christ is all to us now and for ever. These “First three days on the journey,” lead, then, to the testings of faith: they disclose to us what the “flesh” is in ourselves, as in those also in whom there is nothing else but “flesh” in the sight of God.

Chapter 9

The Two Trumpets of Silver

Redemption being complete, the Christian is looked upon in three distinct conditions, which are never confounded, in the Word of God.

First: he is seen as possessor of eternal life in Christ; “God hath given unto us eternal life, and this life is in his Son.” This gift of God is founded on the fact, that all his guilt is put away; his sins and iniquities are remembered no more. Death is no more for him the wages of sin, but the entrance upon his eternal rest. But with all this he is down here on earth; he has no new place with God; he has received a nature suited to that new place; but not that place itself.

Second: he is also brought into heavenly places in the Person of Christ: He hath “quickened us together with Christ; and hath raised us up together, and made us sit together in heavenly places in Christ Jesus” (Eph. 2: 6). In this he has a new place with God.

Third: there is a journey between these two points. A race to be run: a goal to be reached; though reached already if he looks at himself as in Christ. He has so to run meanwhile, that he may attain; to run with patience the race set before him, looking unto Jesus. He must press towards the mark for the prize of the high calling of God in Christ Jesus. To labour to enter into God’s rest. To hold fast the beginning of his confidence steadfast unto the end (cf. Phil. 3; Heb. 3, 4, 12; etc.). He has no present but what is future, in looking at this triplex condition in which he is seen.

To understand this triplex view of the christian state, is of great importance in the understanding the Scriptures, and rightly profiting by their teachings. There are warnings, and exhortations addressed to him while in the race, which would not apply to his standing before God. These warnings and “ifs” of Scripture try his heart if unsettled in redemption, as they would seem to him to make the end far from sure.

Israel had this triplex condition too. But they did not begin as we, with a new place with God; they had to reach it at the close. We have already begun with this new place, in Christ in heavenly places: yet we run to reach the goal, and the fruition of all. We are seated in heavenly places in Christ Jesus; yet we are running the race to win Christ, and be found in Him! This is our heavenly calling of which we are partakers, as holy brethren in the Lord.

Israel was brought by redemption, out of Egypt; and he was brought into Canaan. But he had also to pass through the Wilderness to his rest. The book of the Wilderness (Numbers) unfolds this journey as many are aware. The NT, speaking generally, is for the most part occupied with that journey, onwards to the end: the Epistle to the Ephesians only, leading into the having Canaan as a present thing in Christ. This is assumed however, in all the Epistles, as true of every true Christian. The Epistles to the Hebrews, and those of Peter are occupied with the pilgrimage, and the journeyings of the people of God, in a special manner.

Before the journey commenced (cf. Num. 10: 11), Moses was commanded to make Two Trumpets of Silver: “Make thee two Trumpets of Silver: of a whole piece shalt thou make them: that thou mayest use them for the calling of the assembly, and for the journeying of the camps” (Num. 10: 2). The visible and open guidance of God by the Pillar of the cloud and of fire, was there by day and by night continually. This all could behold. Even the most unspiritual in the Camp beheld the constant unvarying presence of the God of Israel. Then came the testimony of His word in this type before us, rendered as occasion needed, by those who received the communications and were near enough to be in the secret of His mind, as then revealed. This was given through those Silver Trumpets, by the varied notes which were sounded. Then again, the Ark of the Covenant went before the camp, to seek a resting place for them in the Wilderness.

Those three things expressed the guidance of God to Israel — “At the commandment of the Lord they journeyed” as directed by the movements of the Pillar of the Cloud. His “Word” sounded on more special occasions, by means of the Trumpets of Silver. There Himself, as the true Ark of the Covenant; and he that followed would “not walk in darkness but have the light of life.” These are seen in the antitype in 1 John 2: 4-6. First we have His commandments; then His Word; and then Himself.

But there was more in the Silver Trumpets than all this. In this book of Numbers, we find that they are the only Instruments which the Lord directed to be made in this Book, in the Wilderness journey. They were made of Silver; while in Exodus, the things which were made there were all of Gold or of Brass. The former presenting God’s essential righteousness; the latter, that righteousness when it dealt with man in responsibility. The sockets of the boards of the Tabernacle, with some fillets and hooks, were made of silver, and they only. I believe we must always interpret by the context, in seeking to know the meaning of these typical things. It will not do to lay down one hard line in such cases, and insist that each must mean, in all places, and books of Scripture, the same. To do so we would suffer much loss in the lessons of the Word. The silver may point, as some say, to redemption, when the book in question treats of such. But in Numbers where it is the journey that is before us, and these Trumpets the means by which the God of Israel communicated with His people; the Silver Trumpets present to us — first, the “Trumpet” is the testimony of His Word: while the “Silver” is the immutability of His ways. This is echoed in the Wilderness book of Hebrews. 1st. The word of God, confirmed by His oath; and 2nd. The immutability of His ways. “Wherein God, willing (counselling) more abundantly to show unto the heirs of promise, the immutability of his counsel, confirmed it by an oath,” etc. (Heb. 6: 17).

The Silver here then has this meaning — the immutability, or unchangableness of His ways; so abundantly proved during their eventful journey. This was the basis of His actings, and His command, testified by Aaron and his sons, by means of those Silver Trumpets.

We read of four distinct blasts or notes of these Trumpets in Numbers 10; and we find these notes echoed by the Spirit in the Epistle to the Hebrews. Here, the people were under the leadership of Moses and Aaron, the Apostle and High Priest of Israel, in their earthly calling. There, the Christian assuredly is under the leadership of Christ — the Apostle and High Priest of the holy brethren — Partakers of the heavenly calling.

The first note of the Trumpets in Numbers was “For the calling of the Assembly” of Israel; when they were to be gathered together for the varied exigencies of that day. In Hebrews this finds its antitype in the words, “Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another, and so much the more, as ye see the day approaching” (Heb. 10: 23).

The second blast was “For the journeyings of the camp.” “At the commandment, of the Lord they rested in their tents, and at the commandment of the Lord they journeyed.” How blessed to know that no movement was undertaken; or no halting place was chosen in the desert, but “At the commandment of the Lord,” clearly and distinctly announced in their ears. How few of His people can clearly say, “I am as certain of my path here, or there; or I am as sure I have halted in the very spot indicated, ‘by the commandment of the Lord,’ and not by the desire of my eyes, or the longing for change, or the slothfulness of nature, emanating from my own deceitful heart.” No matter where the direction of the journey pointed, “at the commandment of the Lord,” or how much delay there seemed to be, till another order for the march was sounded from the resting place; Canaan alone was the goal! “For the journeying of the camps” the note was sounded, and it had this end alone in view; just as those antitypical blasts of the Trumpets are re-echoed in Hebrews: “Let us labour therefore to enter into that rest”; “Let us run with patience the race set before us, looking unto Jesus, the author and finisher of faith.”

The third occasion on which we read of the sound of the Trumpets is “an alarm” – They have translated this word in Ps. 89: 15, as “The joyful sound.” But it was both. For it was heard both when the enemy was astir, and to the accustomed ear it was a “joyful sound”: the Lord of Hosts was with His people: no enemy could take them unawares. But it was “an alarm” too, for it stirred up the faithful to the need of vigilance against a watchful foe: and to the enemy it was the “alarm” of impending defeat and ruin.

Who of the saints has not quailed before the warning of Hebrews? How often have we seen the exercised soul trembling and uneasy as the “alarm” sounded in those solemn verses in Heb. 6 and 10. The sound of the Silver Trumpet was echoed in the conscience of the questioner; and yet the “alarm” when explained and interpreted by the mind of the Spirit, proved to be but a “joyful sound” to the weakest faith: though fatal to unbelief.

“Also in the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the Trumpets over your burnt offerings, and over the sacrifice of your peace offerings, that they may be to you for a memorial: I am the Lord your God” (Num. 10: 10). This was the fourth “blowing of Trumpets” in the desert — the “days of gladness” were there marked; and over the “Burnt-offerings” and “peace-offerings” the sound was heard. How full is the end of Hebrews (ch. 9 - 12) of the worth of Him in whom all the offerings found their answer “once” and “for ever”! It is a day of gladness we are called to there, to “Eat the fat, and drink the sweet; to send portions unto them for whom nothing is prepared: for the day is holy unto our Lord; neither be ye sorry; for the joy of the Lord is your strength” (Neh. 8: 10). Or as the Epistle to the Hebrews would put it — “To do good and to communicate forget not; for with such sacrifices God is well pleased (Heb. 13).

Thus we find the Numbers with its types, and the Hebrews with its interpretations, fitting themselves together with the perfection of God’s communications to our souls. “The things which happened to them happened for types, and are written for our admonition upon whom the ends of the ages are met” (1 Cor. 10: 11).

The Trumpet then, characterized the starting point of the journey of the people of God. O, if they had hearkened to its joyful sound they would have known the “Blessedness of the people that knew” this; “They shall walk,” says the Psalmist, “O Lord, in the light of thy countenance” (Ps. 89: 15).

Chapter 10

“The Trumpet And The Rod”

Then came the journey. Alas, each step was but failure and turning aside “as a deceitful bow.” In the chapters which follow we do not find even one that is free from sorrow and ruin. What a witness are they not against us! What a testimony too, to the faithful unchangeableness of God! And God permitted them to advance, step by step, in this downward path; He never left nor forsook them all the while. At last when the deepest spring in their hearts was reached, in Num. 16, in the rebellion against the Royalty of Christ, as seen in Moses (“King in Jeshurun”), and against His Priesthood, as seen in Aaron, by Korah and his company, God’s hand must now strike, and strike it will. “Hereby shall ye know (said the Lawgiver), the Lord hath sent me to do all these works; for I have not done them of my own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up with all that appertaineth unto them, and they go down quick into the pit: then ye shall understand that these men have provoked the Lord (Num. 16: 28-30).

This was complete apostasy. This was the last and final sin: “the great transgression.” This is what Christendom has for her doom: she will “perish in the gainsaying of Core” (“Korah” Jude 11).

Now comes the never-failing resources of God. How truly these things speak to us; how they recall to us that nothing happens, absolutely nothing, which has risen so high or gone so deeply down as to find His resources fail. How then is it that He, who cannot brook sin, will bring in to the Land a people, who have thus gone to these lengths in ruin? How can the plague be stayed that had begun? Who could stand between the living and the dead? None but our Great High Priest — not one! Priesthood alone can bring a failing people in, consistently with Him who will not sanction their failure and who never fails Himself. This was His resource: the Rod of Priestly grace (Num. 17), triumphant over death, which laid its deep and broad foundations by resurrection, in a sphere where its buds and blossoms and fruit — the fruit of the almond tree could flourish; apart from the storms of sin, and murmuring, and judgment. Where it could be “shown” to the Lord as that which He had chosen to lead an unfaithful, and a failing people into the Land.

Yes, my reader; we have been redeemed from the deep ruin in which we lay: when our guilt cried out for its due — the vengeance of God. We have set out in the desert with a nature which hates sin and loves and enjoys all that is in God Himself. We have another nature which takes advantage of the very fulness of the grace in which we stand, and makes it but the occasion for outraging the grace, and living in the sin it loves, if allowed. But God has His way of dealing with us, who still have the tendency to return to the hole out of which we have been digged. He has His way of holding us up in the joy and blessedness of all that our better self delights in. This is by the Priesthood of Christ — who “ever lives to make intercession for us.” Never, for one moment, are we from under that. Rod of Grace. Never will His purpose for Christ’s glory change, and this is the manner in which He works, day by day, to bring us into that good land, where sin, sorrow, and sighing are things of the past for ever.

The Trumpet and the Rod then were the extremes of the path in the Wilderness. The one was the testimony — the commandment of the Lord, which began the journey, and was to have guided them all through the way. The people hearkened not to it, but turned aside. “They tempted and provoked the Most High God, and kept not his testimonies; but turned back and dealt deceitfully like their fathers: they were turned aside like a deceitful bow. For they provoked him to anger with their high places, and moved him to jealousy with their graven images (Ps. 78: 56, etc.).

Then it was, when they had gone to destruction (Hormah), that His own unfailing resource was brought forth. His soul turned to the Man of His right hand at the end of their path of shame. The Rod that budded and bloomed blossoms, and yielded almonds was brought forth from the Sanctuary, to lead and guide; to take away the murmurings of the people that He might not take away themselves. The Rod came forth last when destruction was pending over them. The Trumpet was first heard, then at last the Rod, and it never failed.

But let us examine more closely this “thing which happened unto them.”

We will turn to the Hebrews — our wilderness book. Let me call it the “Book of the Trumpet and the Rod.” There the Christian is viewed as in the desert — where he follows his “heavenly calling” out of this scene, and after Christ — the Forerunner who has “entered within the vail” ; “into heaven itself now to appear in the presence of God for us.” In the first chapter we find the Lord Jesus coming forth from God, at the close of all His testimonies, as the Messenger or Apostle; God spoke in the person of His Son. Then His glories pass before us; He is the effulgence of His glory; the express image of His subsistence. The upholder of all things by the Word of His power; the appointed Heir of all things; the maker of the worlds; the purger of sins: better than the Angels, because He is who He is; He is the object of their adoration; God speaks to Him as God (Heb. 1: 8-9). Jehovah addresses Him as Jehovah, in the day of His affliction (Ps. 102)

In Hebrews 2 we find Him as Man; fitted to be the High Priest because of this; going back to God, and crowned with glory and honour when He sat down on high. As Apostle He had come from God to us (Heb. 1); as High Priest He had gone back from us to God, when He had passed through his pathway of suffering, and made at its close propitiation for our sins (Heb. 2).

Then in Hebrews 3 we are to “consider Him” in these characters, as leading His people through the Wilderness, as Moses the Apostle from God, and Aaron the Priest, had done at another day.

The whole profession of Christianity is looked upon then as professedly in the journey from the Cross to the glory, and in the wilderness where thousands would fall and never reach the goal; as Israel’s carcases fell in the wilderness. Being thus looked at as in the way, we find the “If we hold fast the beginning of our confidence steadfast to the end.” “Today if ye will hear his voice, harden not your hearts.” “We are made partakers of Christ if we hold fast the beginning of our confidence steadfast unto the end.” Here the “if” and the warning comes in most suitably as on the journey to the rest of God.

Now you will always find, I think, that an “if” is used in false Christianity to disturb true souls, who are not thoroughly settled in grace, instead of in the way that God uses it, against the flesh. They will say, ‘O don’t be too sure; salvation is not such a certain matter as you think; a great deal depends on oneself; there are conditions. Don’t you see how many times an “if” is used, and a condition pressed upon us, etc., etc.’ Now I think God uses an “if” to make us dependent and trustful in Him, and His faithful love, and never uses it to disturb the faith of the simplest child of God.

Suppose I was walking on the parapet of a great high building with my little child by the hand. I felt the awful danger of the place for him, and said, as he looked down and shivered with fear, “My little son, if you fell down there you would be smashed to pieces: don’t pull away your little hand from mine.” The child looks up into my face and says, “Father, you will hold me fast, you have no trace of a thought in your heart of letting me go, though you warn me.” “No, my child,” I say, “not a trace: but I want to keep you alive to the danger, and keep up the sense of dependence on me, in your heart.”

This is the way God uses an “if.” He keeps the soul alive to the sense of the danger of the place we are in; the power of the enemy; the treacherousness of our own hearts; the faithfulness of His; our constant need of dependence on Him. Surely all this is right and well: and this dealing meets the case, and the present need of the true heart, on the journey: while it vindicates the care of God, under whose conduct all profess to be, but who alas are often only the mixed multitude — the “camp followers,” of the true people of God.

Now when we come to Heb. 4 He applies all these preceding chapters to us. The Apostle had come to us from God (Heb. 1). The Priest had gone back from us to God (Heb. 2). The people were under His conduct in the way, in these two characters (Heb. 3). The Spirit would then exhort, “Let us therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it (Heb. 4: 1).

Suppose I meet my reader, and find that although he has professed to be journeying to God’s rest, and that all his aims and hopes were there; yet his daily life and ways do not answer practically to the ways of a stranger in this scene; and a pilgrim to that other. Suppose I find him going on with the world and its spirit, and settling down on his lees; bringing up his family for the earth; placing them in it; allowing ways that were unsuited to his heavenly calling: Well, I say, you may be all you profess, but, if I were you, I would “fear.” You most assuredly “seem to come short” of it. Take care: many profess, and many fall by the way and never get in at all. Israel all came out of Egypt, but they fell in the Wilderness, and never reached the goal. There is no question raised here about a true soul going in. “We which have believed do enter”; no doubt about that; but you should remember Israel. They heard the report from the spies: the gospel of the rest of Canaan — in their day, and never got in. The word preached by the spies did not profit them, because it lacked the divine mixture of faith: “it was not mixed with faith in them that heard it.” “They could not enter in because of unbelief.”

Now here we break off suddenly in the chapter to meet the difficulty which a godly Jew would experience about this “rest of God” being still a future thing. He would naturally say, “Well: I thought God had rested when He created the world. Does it not say that in the seventh day God rested from all His works which He had created to make?” Oh yes, says the writer, “God rested from all his works.” And surely He did; but sin broke through His rest. He only rested from creating, but never rested in the works of His hands. Sin came in immediately, and disturbed His rest, and left Him with these alternatives 1. to destroy all by judgment; or, 2. to let all remain in its ruined state, as fallen with man, whom He had placed over all; or 3. to begin to work again. He refuses to destroy them by judgment, and will not allow it to remain so; and so we find Him again a Worker, making coats of skins for Adam and his wife, and He has never rested since that day.

Men seek religiously to keep a sabbath as a day of rest. Well, I say, you have not God with you in that fancied rest. He is a worker since the third of Genesis; and never has been a rester, and never will, till the new Heavens and new Earth come, wherein dwelleth righteousness. The Lord Himself when here, was accused of breaking the Sabbath, when He had cured the paralyzed man at the Pool of Bethesda; and His reply to the accusers was this “My Father worketh hitherto, and I work.” Now the Spirit works; and by-and-by the rest of God — Father, Son, and Spirit will come, and then only will God rest.

There was one other difficulty to be met for the convert from Judaism. They read in Joshua 12 that the Land had rest from war. This the writer meets by telling them how their prophet King sang, hundreds of years afterwards, the words of the 95th Psalm, “Again he determined a certain day, saying in David, ‘Today’ (after so long a time) as it is said, ‘Today if ye will hear his voice, harden not your hearts.’ For if Joshua had given them rest, then would he not afterwards have spoken of another day.

Adam had broken up the rest of Creation by his sin; Israel had broken up the rest of Canaan by theirs, and so God wrought, in His infinite patience and grace, and will to the end, until the time foreseen in v. 9. “There remaineth therefore a keeping of a sabbath” — a rest of God — for His people.

This break therefore disposes of the difficulties.

Now the exhortation — the blast of the Silver Trumpet — is heard, “Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.” God has retreated into Christ, and there His rest is now; and will be displayed for all His own at that day.

How abruptly we again break off at verse 12 of our chapter. But no: it is the word — the blast of the Trumpet of Silver that is heard — the Word of God: quick and powerful, and sharper than any two-edged sword. It pierces the joints and marrow: it discerns the thoughts and intents of the heart. It deals with every movement of the will of the flesh. All is laid bare under that which is His “eye,” looking down and discovering thoughts in your heart, my reader, that did not emanate from Him: intentions for today — for tomorrow — that have not Christ before them, and the goal — the rest of God. The Word comes in and stops them all.

Do you welcome that as a “joyful sound”? If you are an honest pilgrim you say, ‘Yes; it is a joyful thing to me to have my soul searched out; every corner of my heart laid bare: every secret corner exposed and brought into the light of God’s presence by His living Word.’ Still, you add, it is disheartening, to have that detector of my thoughts and intentions ever pressing down its searching and breaking power into my soul. Yes, but had Israel rejoiced in the blast of the Silver Trumpet they had never fallen, so to say, in the Wilderness, and God has this in His mind for you.

But you will remember that the Trumpet began the journey with Israel; and when all had gone to ruin, then God’s resource of the Rod was brought forth at the end. But how is it for you? The Trumpet sounds — the Word of God speaks with its searching notes to the soul, and lays all bare: then at once, the Rod of Priesthood, is introduced. He puts the Trumpet and the Rod together at the beginning of the journey, that the one may deal with the will of the flesh that would break away from Christ; and that the other may uphold the weakness of the renewed soul, prostrate under the searching power of the Word. How blessed! He does not look for the failure to become apparent before He interferes. No. He would carry His people through without the failure, and bring them in safety to that Land of rest.

But one might say, as he reads Heb. 4: 14 — “Seeing then that we have a great high Priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession;” he might say ‘That great person cannot know what a poor weak thing like me has to pass through. I have a wicked heart: He had not: He could resist the temptations of the enemy: He was pure and perfect: He was the Son of God.’ How touchingly the next reassuring verse reads, “For we have not an high priest which cannot be touched with the feeling of our weaknesses:* but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace for timely help” — (see Greek). Much better indeed than “help in time of need.” Better to be sustained in answer to our cry of weakness before we fail, than even to find a strong arm reached forth to raise us up again when we have turned aside from Him. The cry goes forth from the sense of need; the strong right arm is around us in that strength which is made perfect in our weakness; and we can say, “Thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me”; and “Hold thou me up, and I shall be safe.”

{*Cf. 2 Cor. 13: 4 where the same word is found as to Christ.}

Chapter 11

“The Water of Purification”

When the Lord introduced the Rod of Priesthood as His unfailing way of bringing in a failing people home to glory, all hung from that moment on it, whether to sustain, to restore, or to meet their need. The details of its establishment in the Type, and its varied provisions and exercises are found in Numbers 17- 20.

In Numbers 17 we find Priestly authority established in Aaron and his sons: and in Numbers 18 Priestly service to maintain the people in communion; they should bear the iniquity of the Sanctuary, and of their priesthood before the Lord. With them rested the charge of the Sanctuary — God’s dwelling — and of the altar — the place of intercession for the people. There are things which those in this place of nearness to God — His priesthood, now have to sustain; which others — who keep the more distant place, and enter not upon its exercise (though all His people are Priests) — have not to bear. We see this amongst the people of God even now. Those who have never entered on their Priestly place in practical power, do not sustain the reproach of Christ as those who have done so; although the former enjoy the result of this nearness of the latter; and partake of the spiritual communications vouchsafed to those who are in the secret of the Lord.

Still, the most holy things of the offerings of the Lord — the varied details of the sacrifice of Christ (Num. 17: 9); as well as the best of oil and wine (Num. 17: 12, 13), first ripe fruits of the Land, are their portion. That is, they feed on Christ s work, and Christ s person in a manner, and in the midst of the Holy things; which those who keep in the greater distance lose.

You see this illustrated constantly in the spiritual saint; as also in the unspiritual, who holds truth in a carnal way. And, it is grief to say, there is much truth held carnally by the people of God. You will see those who do not doubt their salvation, and yet who plainly are unspiritual saints. Then when trial comes; or some intervention of God s hand to break up the fallow ground of their hearts; they have to go through much deep exercises and fears — finding they have to do with God in a way that their lives had never experienced.

Yet all the while faith is not lost: Christ has sustained it in their souls by His unceasing Priestly grace. “I have prayed for thee, that thy faith fail not: ” yet they have to be sifted like wheat. Well, if the sifting out of the chaff leaves the pure grain behind; and well, if when converted they may strengthen their brethren.

In Numbers 19 we find another feature which flows from Priestly service; that is, in a certain sense, advocacy to restore and purify when defiled. And I may here remark that in Numbers 20, we find the exercise of Priesthood with regard to the needs and murmurings of the people; and at its close, the perpetuity of it touched upon in the stripping of Aaron and the clothing of Eleazar; a living Priest goes up to Mount Hor, from the presence of the people; and a living Priest comes down — re-appearing without a break, in their sight.

Num. 19 is the only reference to the work of Christ we find in the journey of the people through the desert. This is most significant and instructive. In fact it is the key of the book. The Redemption of Israel out of Egypt gives character to the book of Exodus. The propitiatory work of the great day of atonement (Lev. 16) characterizes the Book of Leviticus after Priesthood failed. And the maintenance, or restoration of the unclean to communion, is peculiar to the Book of Numbers. Each are suited to the books in which they are found, as well as to the state of the people; and the aspects in which the Lord is seen.

I do not purpose dwelling too largely on the details of Num. 19; which are full of interest. Rather do I desire grace for a practical application of the truths there presented us.

One thing strikes us; there never was a return to the blood sprinkling of redemption on the night of the Passover in Egypt. The blood once appropriated by our souls, and satisfying to God, never needed to be applied again. Its efficacy was abiding and eternal. Just as we never find a recurrence of the application of the precious blood of Christ to our souls, in the teaching of the New Testament.

It is here then the great significance of this “water of purification” — mingled with the “ashes of the Heifer,” is presented to us. We will remark too that it was what we may term “Eleazar” work that we find here. It is not “Aaronic” service — pure and simple. The reason is this — that it is not the highest aspect of our Lord s blessed work; but very necessary yet humbling (may we not say?) to Him; because connected with the failures of His people. Blessed service of love surely in its perfectness, for “his own.” Nor is it the greatness of His work, which the “bullock” would present; the perfection of His patient toil. Nor yet the passive, unmurmuring submission, as a “lamb without blemish or spot”; or as a “sheep before her shearers is dumb.” Here it is a lower aspect than all these: a “Red Heifer without spot, wherein is no blemish; and upon which never came yoke.” The female of the herd, yet inwardly and outwardly clean.

Remark too, the place where her blood was presented. It was not where the God and the High Priest meet, at the Brazen altar without, or at the golden Mercy-seat within; but where God and His people came together for communion, “before the tabernacle of the congregation.” The blood was sprinkled seven times there, just as a memorial of the basis of all.

The Heifer was then consumed. Ashes was all that remained: the irrefragable proof that our sins could never be imputed again. They had been — once, to Christ: He was consumed by the judgment which fell on Him; and blood could not again blot out, what already blood had obliterated. Every portion of this sacrifice was burned outside the camp. There was not the smallest portion kept to be consumed before the Lord. It was more completely in every part consumed, outside the camp, than even the sin-offering in Lev. 4. The very blood was burned there also. The only thing reserved was as much of the blood as the Priest could take on his finger for a memorial and sprinkle seven times “before the tabernacle of the congregation.” She was slain too “outside the Camp.” How completely does this exclude the thought that aught of this sacrifice was atoning; or offered as a propitiatory offering to God. No: all was for the “unclean.” Every one too, in the chapter, who had to do with the ashes was defiled. The Priest who carried out the ceremony; the person who burned the heifer; the man who gathered the ashes; he who sprinkled the water of separation; or who touched the ashes; and whatsoever he touched who had thus touched them: all were unclean! There was but one thing undefilable, and that was the “Ashes of the Heifer.” Yes, reader; what a lesson is here. No one can have to do with sin, even in another, and be undefiled, but God, alone! When He touches sin He withers it; when man does so he either sympathizes with it, or is defiled!

But I must pass on. The ceremony of restoring the defiled or unclean, needs but few words But let us see for a moment what made it needful. With us it is sin; or the flesh revived in ourselves, or in another. The carnal mind; the unclean lust; the selfish covetousness of the soul; the angry word; the foolish thought. The opened ear which hears the sinful word, or slander. The slanderer himself; the liar; the profane. Are these things possible in the saint of God? Read Col. 3: 5, 8; or Eph. 4: 28-32; Eph. 5: 3-5, and say if God proclaims this; or read your own heart, reader, if you know it somewhat, and tell me what you think. One moment’s working of sin, in whatever shape it may be found, secretly or openly, and you are an unclean man; “cut off” from the fellowship of God s Spirit, and of the Father and the Son; from the saints too, who are maintained in the communion which you have lost.

Of course you must be a saint to have lost it; and you must be a saint to be restored; both are true. If not a saint you never had it; nor could you be restored to what you never had. So that this does not interfere with your salvation. But I need not press this, in a day when salvation is somewhat truly known.

The sin committed suddenly in your presence, which you were not party to, has made you an unclean man, as well as him who committed it! This is solemn. If a man died suddenly in a tent (Num. 19: 14), all those present, or who came in, were unclean. How could they avoid this? you say. I reply — Will God lower His standard of holiness because man would excuse himself under the plea that he could not avoid it? Never, my friend. He provides the way in which you shall be restored; but He will not declare you clean when it is not so. An “open vessel” too; your opened ear for instance, “which hath no covering bound on it” (Num. 19: 16), when your ear is not closed to all else but Christ; is defiled. But we must proceed.

“The grace of God in a man’s heart, is a tender plant in an unkindly soil.” It is like the “Sensitive Plant,” which when it grows naturally abroad, droops and closes its leaves even at the approach of the footstep of man, or the brushing of the dewdrops off the grass-plat near where it grows. The Spirit is grieved within us, and we need a “clean person” now to act. Where will such be found? He speaks Himself — our true “Clean One” — “ If I wash thee not, thou hast no part with me” (John 13: 8).

Here too we find the “Bunch of Hyssop” in the hand of this “Clean Person”; not in our own. Each man’s hand grasped this in Ex. 12 for himself; each dipped it in the blood in the bason; each went forth and struck the lintel and two side posts of the door of his house — and each appropriated this as his only shelter from the destroyer. The poor thief on the cross did so in the depths of his humiliation when he bowed in faith and justified God for his righteous sentence and suffering. There God met him, and Christ took the lost sheep to His home rejoicing! But here all is changed. The Hyssop is in the hands of another. It is not man now appropriating Christ; but the Advocate about to bring the soul of the defiled to its true and real state of humiliation and judgment of self for its sin.

Does my reader ever suppose that when his soul has turned aside and been defiled, he would have turned back again, but for the advocacy of the Lord? When the sin has been committed, and its pleasure has gone; whose hand has grasped the Bunch of Hyssop, and has applied the remembrance of His anguish in bearing that sin away? Then again, with the water of His word mingled therewith, sprinkled it on that man whose back is turned on his Master, and sent him away to “weep bitterly”?

When David’s murder and adultery were accomplished, and he strove to hold his head high; and forget his crime, who sent Nathan the prophet, with the word of God to open David’s eyes, which lust had closed? Was it to restore David to His favour for which Nathan was sent? Nay, but to do a “third day” work (Num. 19: 12), and to bow his soul down in the agony in which we behold him prostrate on the earth, with the cry, “I have sinned against the Lord.” “Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.” (Ps. 51: 7). This was true “third day” conviction. It was the deep sense in the soul of self loathing; and self judgment, in the sight of God, who had not imputed, but had put away his sin. There was no restored communion here: there was anguish and sorrow. But on the “seventh day” the child of adultery died. And again the Hyssop is dipped in ashes and running water, and sprinkled upon the soul — prostrate man. Can he not now feel his hopes revive in God? His real state (not merely his felt state) has been reached. He can say, “Restore unto me the joy of thy salvation; and uphold me with thy free spirit” (Ps. 51: 12). Now he can wash his face and anoint himself, and enter into the house of the Lord and worship. A man now who knows his own heart better, and has learned a deeper lesson of the heart of God! This was the “seventh day.”

Look at Peter. In high handed self confidence he denied his Lord, and when the cock crew — the Lord turned and looked upon Peter. He had not felt his sin, nor his departure from Christ ere this; but the look of Christ entered his soul — the “third day” had arrived for him; and bitter tears, which could never blot out his sin, disclosed to him the depths of his departure from the Lord, and the sense of being unclean and defiled. But for him there was a seventh day too. The joyous heart which girt his fisher’s coat unto him, and leaped into the sea to greet his Master, proves a heart restored; a “seventh day” reached; even before the springs of departure were fathomed in his soul in the interview which followed. Sin in him had triumphed for the moment over the grace of Christ; but grace in Christ had finally triumphed over his sin!

Well; “there is forgiveness with thee that thou mayest be feared.” But when we have tasted the bitterness of thus sinning against our God; and some taste this more than others: we learn to walk more softly and distrustfully of ourselves. But let me beseech of you my reader — Do not trespass upon the grace which restores thus. The conscience becomes blunted; the soul grows deadened, under the power of this sinning and repenting; the joy of the heart in Him is sapped and eaten away. He is surely faithful and just to forgive us our sins, yea, moreover, and to cleanse us from all unrighteousness; but if so, the aged Apostle adds; “my little children, these things write I unto you, that ye sin not.” Yet “If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins, and not for ours only but for (the sins of) the whole world” (1 John 2: 1, 2).

Chapter 12

Nazariteship Amongst The Uncircumcised

Read Judges 13

The ordinance of the Nazarite Vow is found in its true and suited place, in the journeyings through the Wilderness; and is introduced in that book which treats of the itinerary of the people of God (Num. 6). Certain directions of a (to us) typical character, are unfolded there, to be observed by those who separated themselves unto the Lord by this Vow.

I judge that it follows in marked order, after the subjects of the previous chapter, in which we find the cleansing of the camp where Jehovah dwelt, and more specially, later on, with the law of the bitter water of jealousy; which applies in principle both to Israel, and to the Church, in her responsible place: as also to the individual saint. The Church has given herself to another, when she had been espoused as a chaste virgin to Christ; and the Lord exposes the pollution of the flesh in her; and the man — Christ Himself, is thus guiltless of her iniquity, which she bears, in the Government of God.

Then, in ch. 6, we have special devotedness, in separation to God, by individuals, when the Church figuratively, as a whole, had gone aside. Just as in 1 Timothy we have the external Church in order as God’s habitation, and in 2 Timothy the separation to God of individuals, when she had fallen without possibility of return as a whole.

However I only refer to this fact — not with any thought of entering upon details of the Nazarite Vow in Num. 6, but as noticing its place in the Wilderness, and the fact of Nazariteship then coming in, for the first time. We may remark that Nazariteship was a vow entered upon by individuals — voluntarily on their part; and not inherent, or characteristic of the person: and we may also add that in Scripture — with the exception of Christ — the true Nazarite — there were but three born Nazarites in the actual sense, known in the Word of God: namely, Samson, Samuel, and John the Baptist. As Christians we are looked upon as born into this condition as being in Christ.

I now turn in the first place, after these preliminary remarks, to the thirteenth chapter of the Book of Judges.

This Book comes after Joshua, where we have the people introduced into their earthly inheritance by Joshua; type of Christ in the power of the Spirit of God, leading His people into the realization of their heavenly inheritance in practical power. The Book of Joshua shows this energy in taking possession thereof; and also the decay of that energy in maintaining the same in the power of God.

Now Judges is the result of this; and gives us the history of the failure of Israel (or the Church in the antitype), in not putting out evil from their midst, and possessing the Land. The death of Joshua is the key note which begins the book. They were then left to work out their own salvation from the enemy. Analogous to this is the departure of apostolic power from the Church, which is left to work out her own salvation from the enemy, with fear and trembling, in the absence of Paul; while God was there with them both — willing and working according to His good pleasure (Phil. 2).

The Church of God was set up on earth in heavenly blessing, and she failed from the beginning in realizing this; she went downwards in her course, till she has become what we see around us. Hardly a trace now remains of even the apprehension of what the Church of God is. The “World” has become the “Church”and as a consequence under God’s government, the responsible Church will be treated as the world; while God will remove His own before her judgment comes.

Now Judges is the history of this in Israel; and unfolds in type for us, God’s great principles to the end. From time to time, and at the cry of the people when oppressed under their enemies — God raised up Judges and Deliverers, which answered to the varied revivals in the Church of God by His suited instruments; and He wrought great deliverances for His people. They too, went on well for a time, during the life of the Judge, and then relapsed into their old ways. We find in this book exactly Twelve Judges — showing how completely God had wrought for their blessing. Twelve being the number of complete earthly ministration. The history closes with the sixteenth chapter: those which follow showing a state of things which had come in somewhere about the second chapter of the book. I judge that this portion of the book is placed last of all, for the special purpose of showing when the book closed its history in Judges 16 the character of things in which God was thus working all through for His people, in mercy. I notice this specially, as some would perhaps think that these closing chapters, owing to their place in the book, were the state which supervened after all the work of the Judges was done. A reference to the chronology of the English Bible will help to show the time when the circumstances occurred.

In examining the histories of these revivals we will see that the deliverers were, generally speaking, raised up at the cry to the Lord of the people. He heard their cry and sent His instruments to deliver them. This character of things closes in Judges 12. Up to this, the enemies were found amongst the Canaanitish Nations within; or some other adjacent tribes — scourges from without which had entered the Land: Midian, Moab, Ammon. and others, were in general their foes. They variously typify Satan’s power and the instruments he uses.

But when we come to Judges 13 we find other enemies — not of Canaan — under whom they groaned in complete bondage for “forty years.” These people were the Philistines. This moment of their history marks the commencement of Israel’s relations with these bitterest of foes. They had settled within their borders, but were neither of the land itself within; nor were they scourges from without. This is to be noted well. The relations of Israel with these “uncircumcised” never ceased until David came: when he had taken the stronghold of Zion, the Philistines were finally subdued. Then was heard the sound of a going in the tops of the Mulberry Trees: the Lord went forth before His armies and discomfited them (2 Sam. 5). Similarly the enemy which answers to them in the midst of the Church of God, looked at responsibly on earth, will never be finally subdued until Christ — the true David comes; and then all will be complete victory.

What then was the principle and resource of God, after eleven Judges had been raised up, to meet this character of enemy, and deliver His own? It is seen in the twelfth of the Judges in Samson; in whom we see Nazariteship, or separation to the Lord: “He shall be a Nazarite to God from his mother’s womb!”

We will here remark too, that this Deliverer was not raised up at the cry of the people to the Lord: there was no cry then heard from them. Unlike the former answers to their cry, He interferes in this case unsought.

In the barren wife too, we see the constant sign in Scripture of the powerlessness of man, and the need of the power of resurrection; and God interferes in Sovereign mercy, Himself. He reveals a new principle to meet the state of things onwards, till David came. He does not raise up a Deliverer to lead the people themselves to victory over their enemies. They had sunk too low for this. There was now no restoration to a formal state proposed; no recovery was suggested in this new departure in the ways of the Lord. This Nazariteship therefore was complete separation, even from the people of God; while working out great deliverances for them the while, from their internal foes: and this in the midst of the people still, who were not separate themselves.

But I must look a little more closely at the character of this enemy, and who they were.

Like most principles, and facts unfolded in Scripture: we find that the first intimation of such, generally gives us a key to what afterwards grows from this root into the texture of the Word.

If we turn to Genesis 10, where the dividing of the nations of the world is before us — the peopling of the earth by the sons of Noah; we find (Gen. 10: 6-20) the descendants of Ham were Cush (the Ethiopian) and Mizraim (Egypt of which this is the Hebrew name), etc. Then in vv. 13, 14, “Out of Mizraim . . . came Philistim.” Here then is the root, and there, the branch — plainly before us. They were not merely man fallen and under Satan’s power, as Egypt represents: but they wandered away from that ground, and had crossed the Desert by what is termed “the way of the land of the Philistines.” This “way” God would not allow Israel to traverse when leaving Egypt (Ex. 13: 17), “because that was near.” It was in fact a “short cut,” if we may so speak, across the Desert, and into the land of Canaan. It was not the true path for the redeemed — through the Red Sea and Jordan; through death and resurrection; by which alone the Land could be entered after a divine way, and possessed.

These “uncircumcised” (for this they are always termed); passed into the Land of Promise — wandering away from their own country, and entering into the place of blessing, without the title to possess it. They were not now of Egypt; nor were they of Canaan. They had left their own country, and were no more Egyptians: they had reached that other without the right to be there. They were not Israel; nor even were they those who were attached to Israel for blessing; but had “intruded into those things” which they had no title to possess. They were the bitterest enemies to the truth in that day — these “uncircumcised.”

They were the seed of the natural world fallen, under Satan’s power, and unredeemed; which stretched out into the place of promise, and laid hold on it without title; but they never absolutely possessed the promised Land. They may have “giants,” and great ones of the earth, and by knowledge may seem to possess; but they never can.

They were thus the greatest enemies to the people of God. It may not be too much to say, that there is much to do with the natural senses in this class of enemy; for they have their “Five Lords” and “Five cities” too; but after all it is knowledge alone, without faith, or life, and there it perishes. It had intruded into those things it had not seen, vainly puffed up by the mind of flesh. (Col. 2: 18).

Can we not apply this solemn type to what is around us on every hand: yea, within us also? Can we not apprehend how, as truth is known, it may be received by the natural senses of man? The flesh — uncircumcised and unrenewed, may lay hold of divine things, yea of heavenly truth; and yet have no part or lot therein. The mind may work with divine revelation, and take it up in clearness; with precision and accuracy of expression; but there it ends. What greater enemy can there be, to the true work of the Spirit of God in the Church!

These were the foes which overflowed like a flood, and engulfed the people of God, in Judges 13. “The Lord delivered them into the hands of the Philistines forty years.” Flesh — unredeemed, had taken possession of the divine place, and faith was silent, and cried not to the Lord. All was death around at that day. Then God moves after a new fashion; and inaugurates a new thing — unknown before.

Indeed I may go further, and say, that all His vessels from that hour, until David came upon the scene, were raised against these hitherto triumphant foes.

1. Samson — in whom was the Spirit of Nazariteship, or separation to the Lord, was raised up — (note it well, my reader) to “begin to deliver Israel out of the hand of the Philistines.” He would only inaugurate the work — for he was not Christ! He might “begin” the work: the True David alone could finish it. It is to be noted here, in connection with this, that his name of Samson, means “Sun-like” — from Shemesh, the “Sun” of Righteousness Himself. The principle which he represents would be the nearest thing to Christ, in its verity and truth; and seen in His people, in Separation to God.

2. Then came Samuel — in whom was the Spirit of prayer, or dependence on the Lord; and in whom we see that great and mighty power first definitely established. His work was always against the Philistines, and prayer was the mighty lever wielded under God by him. His very name signifies “Heard of God,” as he himself was the child of his mother’s — Hannah — the barren woman’s prayer (cf. 1 Sam.1 — 7).

3. Then came Jonathan in the days of Saul, and in him we see the Spirit of faith in service. His hand wrought great victories over the uncircumcised (cf. 1 Sam. 13, 14).

I pass over poor Saul, who was anointed “Captain over my people Israel, that he may save my people out of the hand of the Philistines.” His was the trial of flesh — set in the fullest advantages; a gift without life, in an unsanctified vessel. Alas, poor Saul! He never went against them, and at last he fell by their hand.

These three instruments taken together, give us the three-fold cord of true power in these days. Separation to God; Dependence on Him; and the Energy of Faith in service! All these must go together for a “Threefold cord is not quickly broken.” Poor Jonathan tried to serve without the other two: he never separated from Saul’s house, and after his lovely, fresh and successful service, he too fell by these very foes, and his body was nailed by the Philistines to the wall of Bethshan! (1 Sam. 28).

Chapter 13

Nazariteship Amongst the Uncircumcised

In the case of Samson we see how everything betokens God’s hand working in sovereignty. He chooses the already dishonoured tribe of Dan; first among Israel which lapsed into idolatry (Judges 18). He can do as it pleases Him. Unasked, the Lord appeared to Manoah’s wife and announces the birth — to her who had been hitherto barren — of this child. The details of the chapter are very lovely, in many ways, and especially bright in the fresh deductions of faith of the wife of Manoah. I would but notice in passing, three strong features which present themselves to us here. First, we have the Nazarite — the separated one, to the Lord. Next — after the offering of the Burnt-offering and Peace-offering — how the angel, whose name was “Wonderful” (cf. Judges 13: 18 with Isa. 9: 6), ascends up to heaven in the flame of the altar. And lastly, “These things” showed to Manoah and his wife.

Now here I would refer to the NT for a moment, with respect to the Nazariteship of Christ. In the earlier Gospels the Lord is seen in the power of the Kingdom — eating and drinking with the children thereof, if they would hear. In the Gospel of St. John this is all changed. He is an alien to His mother and her children; a lonely Man, from the very beginning of that Gospel; and “His own,” are set aside (John 1: 11, 12). He is a Nazarite all the way through: gathering and leading a heavenly company of Nazarited ones to the Father’s House on high. In John 17, where the acme of this is seen, we find in broad lines, these three things of Judges 13 come out afresh in all their intensity and reality. His people are separate: “They are not of the world, even as He is not of the world.” He says to the Father, “And now come I to thee”: He ascends on high, in the value of the Burnt-offering and the Meat-offering, in which they were accepted before the Lord. And “These things speak I in the world, that they might have my joy fulfilled in themselves.”

The Church of God was a Nazarited one. Instead of retaining this place, she “ate and drank with the drunken.” But Christ was ever so; and when the Church has fallen as a whole, the only resource is individual Nazariteship — special devotedness to the Lord. The Church of God ever is united to Christ in glory; but to be owned in such a state, it requires that those who would be recognized must be separate to Him. There is no other way. They must be Nazarites; and they must keep the secret too of this, with the Lord. To be outwardly so, without inward separation; to pretend to Nazariteship externally, when not so before God, is terribly solemn. To have an outward character to maintain, while inwardly the conscience is not pure, is but to find, when the moment of testing comes, that we have lost our strength, and wist not that it was departed from us.

Samson’s history — all the details of which I do not enter upon — suffice it for my present object, to notice its broad features, is divided into two distinct parts; each ending with the sentence “and he judged Israel . . . twenty years” (see the end of Judges 15 and that of 16).

The first division of his history is embraced in Judges 13 - 15 of the book of Judges. In it we will notice how full of power is this Deliverer of his people. How complete is his victory over the Philistines. In all this portion we note too, that “The Spirit of the Lord” came upon him, in his mighty acts (Judges 13: 25; Judges 14: 6, 19; Judges 15: 14). And also we will notice that he is not accompanied by Israel in these acts. Nay, even the men of Judah come down to bind him and to deliver him into the Philistines’ hand!

How striking is all this to our souls; let the saints of God accept the path of Nazariteship in these days: it is true that God may be, and will be with them in power and blessing. That blessing may extend largely, and with deepest profit even to those too who have not separated themselves to the Lord; bringing deliverance also to them. But they are opposed to those who have taken this separate path. When the people of God are not separate to Him — they will not have those who seek His face, to act in faith and Nazariteship, because to do so is but to judge their own path as unsanctified to God. They would not refuse coalition, nor acts of outward power; but to separate from them and for their blessing too, only meets with their enmity and condemnation.

In the second division of his history all is changed! There is no trace there of the power of “The Spirit of the Lord.” Samson has lost the Nazarite place: the very common sense of man has departed from him, to his betrayal and defeat. He falls — never to rise again, into the hands of the Philistines. He is blinded by his foes; a proof to them at least, that Dagon is stronger than God! Have not God’s people done this? Have they not fallen into the hands of the uncircumcised? Have. they not lost their Nazariteship — being mixed up with the worldly? And thus accepting the evil, they witness, alas, without the words, that evil is greater than good, that the world under which they are captive is stronger than God: saying — that there is nothing perfect here, “We are delivered to these abominations.” They are blinded and captive — and, unable to break their bonds. Only fit for the world to make mock at, and rejoice that their Nazariteship is defiled and destroyed. How well may the Scriptures say to such, “Awake, thou that sleepest, and arise from among the dead, and Christ shall shine upon thee.” (Eph 5: 14).

But when the world — and “woe unto it”! has drawn away that which God had separated to Himself, by its allurements, it only brings upon itself the dire judgments of God, and its total ruin: and this too at the moment of its greatest triumph. When bind Samson is called to make sport before the Philistine Lords at Gaza, and when he leaned upon the pillars of the house on which they stood, filled with these thousands of the foe, God heard his cry. And when he bowed himself with all his might — the house fell upon himself and on all that were therein; “So the dead which he slew at his death were more than they which he slew in his life”: but he falls himself in their destruction.

Thus it will be with the world when God removes the Church from this scene, as when Samson himself was removed; more of her foes will be destroyed in her death, than she had done in her life; for her removal will be the sign for the crushing judgments of God on the professing Church, which alas is but the world!

Now analogous to these two sections of Samson’s history: the one, of Nazariteship in power and victory: the other, of Nazariteship lost, and of blindness and defeat: we find these two features plainly, in the two last messages to the Seven Churches in Asia, in the Revelation of Jesus Christ by John: namely, Philadelphia and Laodicea.

I do not enter upon the interpretation of the Seven Messages, which is familiar to many amongst the Lord’s people in these days. But only notice that these messages are divided into two great parts. Those two parts unfold the universal principle of God’s judicial dealings with man; with Israel; and with the Church, as a responsible body set up on the earth. He looks back at the primal order, or state, in which anything was first set up, and from which it had fallen. He gives space to recover this state if such may be. But failing this He looks forward — and revealing Himself in judicial power and glory, presents this as the measure and standard. As if to say, “Can you meet and answer me?” The state in which that which the subject of judgment was set up by His hand in perfection, is the one standard of judgment: and then the nature of God Himself being the other.

The first four messages to the Churches are founded on the former standard. He charges the Church that she had left her first love she had fallen from that state in which she had been established. Then comes the exhortation — “Repent, and do thy first works, or I will remove thy candlestick out of her place.” No response to this being made; we go further and hear the solemn words, “I gave her space to repent and she repented not”: therefore judgment must supervene.

The standard of judgment then changes. The Lord Himself was coming in. Can she meet the burning beams of His glory? Can she stand when He appears? Nay, all was now over, and the only thing that faith could do was this, “hold fast until I come.” This is the ground in the last three.

Then all is changed. The messages are now founded on this — that recovery can never be. Judgment must clear the scene, ere the glory appear, when Christ comes.

I would here remark what is of great importance to note well. That there is no “Church ground” (to speak in a Pauline aspect), in these messages. John is always individual, and never corporate in the divine teaching through him. They present moral states, or great moral features reviewed by the Lord; with His varied exhortations and ways of dealing with such; and the rewards to the faithful “who have an ear to hear.”

I do not think that such an expression as “Philadelphian ground” is therefore a true thought. Rather the reverse. It gives the impression at once of a corporate thing; and loses therefore the great value, in its true and moral aspect, as a moral state expressed by, and suited to the Lord.

There may be what we may term a ‘Philadelphian state’ seen, individually in souls, in the dark ages; or even now in the professing Church. Souls that are true; and walking in devotedness of heart — wherever found; and when walking up to the light and every gleam of it possessed, are truly “Philadelphian.” Knowledge is not Philadelphian in any wise; unless knowledge is found producing that truly blessed moral state, of which Christ can approve.

Are there none, my brethren, who would perhaps assume “Philadelphian ground,” who are anything but Philadelphian? Are there none, on the other hand, who know but little indeed of the light and truth which has been shed about our path in these days, and yet who walk unseen, with every gleam of light they possess shining out in devoted hearts and ways? At the same time they are mixed up with what others, with greater light, know is not the truth?

I do not say that such would continue to be so, did they refuse fresh gleams of light, shed upon their path. Nay; this would at once deprive them of the character of Philadelphia. They would be Laodicea in a moment then.

Philadelphia is indeed the Nazarite path: that moral Nazariteship which meets with the approval of Christ. All is victory with such a state. Yet it is a path in which the secret must be kept, between Christ and the soul. He knows and He alone: “I know thy works” — this must suffice the true heart. Such may be asked, “Tell me wherein thy great strength lieth!” but it is a secret not to be betrayed. This answers to the first part of Samson’s history.

But Laodicea follows. Alas, she is blind, as Samson, now. Her Nazariteship is lost. She still thinks herself “rich, and increased with goods, having need of nothing”; yet her strength is gone; she is blind and naked. She is counselled to anoint her eyes with eye-salve, that she may see. She is lukewarm, and neither cold nor hot, but nauseous to Christ: He will spue such a state of things out of His mouth.

My brethren, there are lessons here for our souls! We may have to begin de novo; the days of our former separation may have been lost. But we can begin again! We have a God of mercy to deal with, who has unfolded what is well-pleasing to Him. The moment is coming when the Church of God will be removed, in her last stage here; then the judgment of the Philistines will take place. Then the “sound of a going” will be heard “in the tops of the mulberry trees,” once more; and the Lord will go forth to battle with His foes, and “The saints will be joyful in glory”: “The high praises of God will be in their mouth, and a two-edged sword in their hands !”

Let Philadelphia then remember that He has said, “Hold fast till I come,” and, “Let no man take thy crown.” The day is coming when Christ the heavenly Nazarite, will say, “Eat, my friends, drink, my beloved.” When we shall know the meaning of the words, “Then shall the Nazarite drink wine” (Num. 6). The blessing of Joseph which ran thus, will then be Christ’s: . . . “The God of thy father who shall help thee; and by the Almighty who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, . . .the blessings of thy father have prevailed above the blessings of my progenitors, unto the utmost bound of the everlasting hills: they shall be upon the head of Joseph, and on the crown of the head of him that was Nazarited (see Hebrew) from his brethren!” The Crown is shorn (as it were) of the only True Nazarite, when the days of His separation shall be at an end! (Cf. Gen. 49: 25, 26; Deut. 33: 13-17).

The days of the Kingdom will then have come, and those who have stood fast, and walked as Nazarites here, will then be owned. Those who separated themselves to David of old, in his days of rejection, gathering to him in the Cave of Adullam, and in the days of the Kingdom, they received their reward. But the brightest gems of his glory were those specially named, who had met these special enemies — “the uncircumcised.” If we consult 2 Samuel 23, when the Sweet Psalmist of Israel sung his lovely “Last words,” it was of those who had conquered the Philistines its substance most expressed.

Chapter 14

“Greater Works”

“Let your light so shine” (Matt. 5: 16).

“Greater works that these” (John 14: 12).

“The Candlestick” was one of those ordinances which stood alone, giving a character to the Wilderness Journey, in the Book of Numbers. We have already noticed several of these special things, some of them not even mentioned elsewhere, which are peculiar to this Book. Before the journey commenced, and the Levites were set apart to serve, the “Candlestick” was the first thing spoken of.

When the Lord addressed Moses, from off the Mercy Seat that was upon the Ark; — “And when Moses was gone into the tabernacle of the congregation to speak with him (God), then he heard the voice of one speaking unto him from off the mercy seat, that was upon the ark of testimony, from between the two cherubims: and he spake unto him: “And the Lord spake unto Moses, saying, Speak thou unto Aaron, and say unto him, When thou lightest the lamps, the seven lamps shall give light over against the candlestick.” (Num. 7: 89; Num. 8: 1, 2).

Here only, of all the furniture of the Sanctuary is the Candlestick found. Just as the Trumpets alone belong to this book; and the Rod of Priesthood; and the Ashes of the Heifer; and the Ribband of Blue; — The Candlestick — though heretofore directed to be made, stands alone. This is full of instruction for our souls. How blessed it is to find some grand apparent difficulty in the Word of God! Be assured that when something comes across our path there which seems irrational, and out of context; in fact something that we are afraid to entertain — tempted to fear some mistake; it is in such a place that the richest ore crops out from the Word; yielding to us its sweetest lessons!

But the mistake we sometimes fall into is, making efforts to master the difficulty at once, never giving a thought to the great fact that we may not yet be ready for the truths which are there. Our souls are not fit for the lesson, and we must wait; we must grow in fitness; we must not give the matter up as hopeless, nor as not being for us at all. But we must wait for God’s time, and look for light to Him. Jesus spake to His disciples, as they were able to bear it.

Have I not at times feared to make my difficulties known to another? Has not my soul trembled — tempted to think I had placed my confidence in some statement of the Word in vain? Yet I have waited on my God, and not in vain; ‘and, it may have been in years after, the truth was made clear in the Word, and my soul was filled with praise! The great thing is never to lose confidence in it: God will sometime make it plain to the exercised heart.

I do not say that there is such a difficulty here, in the ordinance of the Candlestick. There may be absurdity in the matter, to the soul of the infidel. He may sneer at the hopeless jumble which the word of God here, as elsewhere, presents, to him. He may found theories about disjointed narratives and of collected manuscripts, and other wise deductions while the beauties of Scripture, like the starry skies to the blind man, are lost upon him. Alas — he wants eyes to see!

How suitably then is the Candlestick here introduced. The people of God are about to start on their Wilderness journey (Num. 10); in their Levite character* they are about to be set apart to serve the Lord (Num. 8), and ere they start on their pilgrimage all must partake of the Paschal Feast — the symbol of the unity of a redeemed people (Num. 9). The first thing therefore is this, that they are to shine as the “Epistle of Christ — known and read of all men”! They are to “Let their light so shine among men, that they may see their good works, and glorify their Father, which is in heaven.” “Christ” is to be made known through them on earth, He is to shine out in all their ways: this on the one hand; but on the other, it is their works which are seen; but they are to shine so that men may trace them to the source of all — their Father in heaven revealed by Jesus; the Father of lights with whom is no variableness, nor shadow of turning! Here then most suitably is the Candlestick found.

{*The Church on earth has two characters. The first her Priestly one — all her Members being fitted to enter the Holiest — under their great High Priest to worship God. Then in the second place she has her Levite character — in which the service of the people of God is seen. All too, have this place.}

Remark too in this ordinance of the Candlestick — the seven lamps, lit up by the oil of the Spirit, are to shine where no light was, within the holy place, but “over against the Candlestick — the shaft of which was of beaten gold. The lamps were to shine so that its beauty should be seen.

In the inner Sanctuary, or “Holiest of all” there was no light needful: the God of Israel was the Light thereof: the glory “Shekinah-ed” there; and in that glorious light none could dwell. What a wondrous “shadow” was this of Him, who “dwelleth in the light to which no one can approach, whom no one hath seen nor can see,” to whom be glory for ever and ever ascribed! (1 Tim. 6).

But in the outer Sanctuary, or “Holy Place,” this light was there. “The candlestick shone over against the shaft thereof.” God would have a light to display His Son. And here it is of profound interest and instruction to us, to note that when the vail was rent which divided the Holy place from the most Holy, the now blended light still shined on — when both were but one “Holy”!* The light of Him who sits upon the Throne or Mercy Seat; and that from the seven branched Candlestick, both combined; the light from the glory in the face of Jesus, and the light of the Spirit lit up in the Church of God on earth, formed one bright and glorious effulgence. The day will come when in the glorified Church on high (Rev. 21), we read, that “the glory of God did lighten it, and the Lamb is the light thereof”; and yet “Her light was like a stone most precious; like a jasper and a sardine stone.” This effulgence all combined will shine forth — “I in them, and thou in me: that they may be made perfect in one; that the world may know that thou hast sent me, and hast loved them as thou hast loved me (John 17: 21).

{*It is deeply instructive here to note, that in the Epistle to the Hebrews the Holy place and the Most Holy are spoken of as one thing — under one plural word, which embraces both when applied to the antitype — the true heavenly Sanctuary. For us the vail is rent and all are one: the “Holy” and “Holy of Holies” (cf. Heb. 10: 19).}

If we turn to the Gospel of John (chs. 12 — 14) we have a lovely hint at this “Candlestick” — where the Lord unfolds the gift of the coming Comforter to His People, when He was going away.

He had entered Jerusalem as her King. “Hosannah! Blessed is the King of Israel that cometh in the name of the Lord,” resounded from the voices of “much people,” “which had gone forth to meet him” (John 12). They waved the branches of palm trees, and spread their garments in the way. The Romans looked on and were silent. The Greeks came up and laid hold on His followers, saying, “Sirs, we would see Jesus.” All seemed lifelike, and promised great things.

But the Lord was not deceived. He could not yet “silence the enemy and the avenger”; nor “rise to reign over the Gentiles”; nor bless His people as their King. Nay. “The corn of wheat must die or abide alone” (John 12: 24); but if it die, it would bring forth much fruit. Another scene must darken the world. The cross must ensue, and the judgment of the world must come (John 12: 31). But the end would be — “I, if I be lifted up from the earth, will draw all men unto me.” No more an earthly Messiah seeking in vain to draw the Jew — “His own”; but a wider glory would shine from the cross: Christ must leave the earth: He “must be lifted up” from it — not yet to heavenly glory; but between the heavens and the earth — upon the cross, He would be no more merely the object to the Jew as walking here; but to draw all men unto Himself! He would thus — as the crucified, be the object for the world. The “Brazen Altar” must be satisfied; its claims must be set at rest for ever, ere He could pass into the holiest in virtue of the work there done.

When the camp stood at rest in the Desert, surrounded by the Tribes of Israel, it figured the dwelling place of God. When one approached God’s dwelling place, he left the world outside. Inside the curtains which surrounded the Court of the Sanctuary, he met the Altar of Brass. It did not stand in the world outside, nor did it reach the dwelling place of God. Like the cross, it stood between them both — for the Mediator between God and man; the “Daysman,” to stand between. But the sinner had left the world, and all hope from man behind, when he lifted his eyes to the meeting place between God and man. The cross where Jesus was lifted up, was this Brazen Altar. “I, if I be lifted up from the earth, will draw all men unto me!” He would thus be the “Zaphnath-Paaneah”; the true Joseph — the “Saviour of the world” (Gen. 41: 45).

When the “Brazen Altar” was thus passed by, ere the saved one reached the presence of God, the “Brazen Laver” met him by the way. He must not only be cleansed according to the need of man; but fitted for communion according to the thoughts of God! The Laver met his daily need, and the defilements contracted by his feet were removed — that no soil might hinder his fellowship with the Father and Son. Jesus becomes the true Laver (John 13) to wash their feet, that they might have “part with me.” “If I wash thee not thou hast no part with me.”

When the Brazen Layer was now passed, the “Holiest” the “Father’s House” — was entered (John 14) to prepare a place for those who had been cleansed. The vail was yet unrent till Jesus died; He enters it, as yet, alone. He would come again and receive them there Himself. But Jesus — “The way the truth, the life,” must prove in death, by being rent in twain as it were, that “no man cometh unto the Father, but by me.” This was the vail — His flesh.

In the “Holy” place “the Candlestick” was set to shine meanwhile. The oil was about to be given; the Spirit of God, the other Comforter should be bestowed. Then the lights of the lamps would shine over against the Candlestick. Jesus had declared the Father; “He that hath seen me hath seen the Father also.” This was natural in Him and true. None but He — the only begotten Son, which is in the bosom of the Father, had declared Him.

But a new thing would come. One which would be supernatural indeed. “The believing one on me, the works that I do shall he do also; and greater works than these shall he do, because I go to my Father.” This was the ‘Candlestick.” The sevenfold light would shine from the believer, in the power of the Spirit, “over against the Candlestick.” Believers would show forth the Son of God, as he had shown the Father!

These were not Apostles: doubtless they too were amongst those who would so shine; but we do not find Apostles named in John. It is “believers” of which He speaks here. Were this not so, they would lose the joy and blessedness of these Scriptures in John.

The “great work” of Jesus — so natural to Him; would be replaced by “greater works” in them. It was the Father known in the Son was His great work here. But when poor lost ones, now saved, would show forth Him, by the power of the Spirit given them: these things were beyond what man could do. The seven lamps would show their light, but they would shine when no light was seen, revealing the beauty of the shaft and knops and flowers of the Candlestick.

Look at Stephen — “Full of the Holy Ghost,” gazing steadfastly into heaven. The glory from the Holiest shone out upon him. The Lamp of the Candlestick was lit up on earth, and no power of Satan could quench the light. It was “ Christ” that shone in him. It shone over against the Candlestick. He beholds his Master in the heavens, and he is like his Master in the darkness outside. His face shines, as a child of the resurrection, like the face of an angel. His words are like his Master’s prayer. He was telling forth, without the words, the virtues of Him who had called him out of darkness into His marvellous light.

Surely this was a “greater work” than Christ had done. With Him all was perfect; all shone out because it was within. But not so with us. If the God who caused light to shine of old out of darkness had lit a Lamp in our hearts, it is tor the shining forth of the light of the knowledge of His glory in the face of Jesus Christ (2 Cor. 4: 6).

But all this is “Because I go unto my Father.” All rests on Him. He alone can order the lights “without the vail of the testimony, in the Tabernacle of the Congregation . . . from evening until the morning before the Lord continually . . . He shall order the Lamps upon the pure Candlestick, before the Lord continually” (Lev. 24: 1-4).

May His own “Shine, as lights in the world, holding forth (exhibiting) the Word of Life!”

Chapter 15

The “Ribband of Blue”

“. . . Upon the fringe . . . a ribband of blue” (Num. 15: 37-41).

The ordinance which now comes before us, in this remarkable book, is found in a parenthetic chapter, lying in the midst of the history of Israel’s conduct in the Wilderness; and is peculiar to the Book of Numbers alone (ch. 15). This chapter contains certain directions to Moses relating to things to be observed when they be come into the Land, which the Lord had given them. (We may of course except the verses from 32 to 36, where an instance had occurred of presumptuous sin in the Wilderness; and yet this incident was connected with the directions about sins of ignorance, and sins of presumption there given.)

The very position of the chapter has marvellous beauty for our souls. Israel had been sentenced to wander for forty years in the desert, until the carcases had fallen there of those who had “despised the pleasant land,” and who said, “Would God we had died in this wilderness.” Some amongst them had sought to go up against the Amalekites and the Canaanites without the Ark, and were discomfited unto Hormah. This was told us in Num. 14. The rebellion of Korah, Dathan, and Abiram, which was in reality apostasy, was then about to manifest itself. Just before this took place, this lovely chapter drops in, with its streams of refreshment for our souls — detailing the unchanging faithfulness of the Lord! He speaks to Moses in all the calm dignity of one who could not change, though Israel might destroy himself. God was faithful, and He had given them the Land. Nothing then could alter His purposes and promises to Abraham’s seed.

Moses was to speak unto the Children of Israel, and say unto them, “When ye be come into the land of your habitations, which I give unto you!” (Num. 15: 2). Just as if nothing had occurred, and Israel was as faithful as He, those words are uttered; irrespective of all that had passed!

But it is always thus. Man may fail: the saints too may turn aside. The servant’s heart may be wrenched as he beholds their ways; but God is the refuge of their heart and their portion for ever! It reminds us of the Corinthians, when in such a state that Paul had to turn aside on his way there, having heard of their sins. But before he ever touches upon this, his heart turns to God. He thinks of Him. Of his abiding faithfulness, spite of all; and he says, . . . “Who shall confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. God is faithful, by whom ye were called unto the fellowship of his Son.” (1 Cor. 1: 8, 9).

Thus it is here (Num. 15): He would bring His people in; and would teach them in the Wilderness their practice for the Land! This is striking and remarkable indeed. It is something at which we may challenge our hearts and ask — Are we too sensible of the fact that we are taught in the Wilderness our practice for the glory? I have no doubt that our walk here determines our place in that glory. Yet on the other hand — I am sure “it will be given to them for whom it is prepared of my Father” — as the Lord has said. But this does not alter the other fact in any wise. If we recall the scene of the Supper which they made for Jesus in Bethany, before He entered upon His passion in Jerusalem (John 12), we see three souls there — the dead man, Lazarus raised from the dead, seated with Him at the feast: the Martha who had served Him at her own board, and loved her Saviour, still serving there: and the Mary who sat at His feet and heard His word; who fell at His feet in her sorrow now worshipping at His feet, in this typical scene of glory. We are taught by this that as each one had learned of Him and walked with Him in the sorrows of the eleventh of John, each took their place at the feast in Bethany with Him: Lazarus sat; and Martha served; and Mary, with her spikenard poured forth, worshipped!

So with His people now: they are being fitted here, slowly but surely, by His hand, for the place and service they shall occupy in His glory. What an incentive is this for diligence of soul!

How this reminds us of David’s men of old, who came to him, a sorry lot indeed; but served and abode with him till his kingdom came, and then what glorious men surrounded, and ministered to his glory! What characters were their’s: what deeds had they wrought long perhaps forgotten; but remembered, and recalled and detailed in their value to him, in the day when he “wrote up the people” (2 Sam. 23).

There is a touching significance too in this “Fringe” which was to be placed on the bottom of their garments; and the “Ribband of blue,” coming in here, in the midst of instructions, which have to do with Canaan, and their practice there. Nothing could be plainer than the fact that this “Ribband of blue” was an ordinance for the Wilderness path; though not for it alone. It was that which was abstract and general, without having reference to place or circumstances. Yet here it is, in the midst of instructions for the Land. Why was this?

It is plain (and the more so when we apprehend its import), that this heavenly border, was to serve, to connect their earthly path with things of another scene! That while here below the heavenly blue was to link their practice with things above, where Christ sitteth at the right hand of God!

Thus is the unchanging faithfulness of the Lord, linked with the heavenly walk of His own, as they are instructed in “things above,” where their hearts, and their affections are also.

Let us remark too, that this fringe, with its border of blue, was not placed on those parts of their garments, which were conspicuous to the eye. They were placed on the border of the robe: “the hem”* which came nearest to the ground. They were to “look upon it and remember all the commandments of the Lord, and do them; and that ye seek not after your own heart, and your own eyes.”

{*That which the woman with issue of blood “touched,” when she was made perfectly whole by Christ. (Matt. 9).}

The smallest detail of life: that which was connected with the pathway, and came down to the common things of every day, were to be heavenly in their character. It was to call to their mind each day and hour, by its heavenly blue — that they belonged to Him who is heavenly “as is the heavenly, so are they” (1 Cor. 15: 48). They were to “remember,” and to “do” — to be obedient in all details.

It was not enough that they should themselves decide what was heavenly, and follow the dictates of their own heart. All was faulty unless done in obedience too: obedience to the commandments of the Lord. But there was more than this. Its result was seen in a holy and separate walk; “and be holy unto your God.”

And here it is when the New Testament in its antitypes reflects the types of the Old with such marvellous beauty. When we come to look at the practical directions which are found there, how the details enter on the smallest things of life, and are founded on the fact that the saints are connected with heaven and Christ.

Time would fail us to recount the thousand precepts which fill its pages: the commandments addressed to direct the life possessed. The directions given to the life bestowed upon the children of God. How different is this from the commandments of the Law. They were prohibitions to the flesh, out of which nothing but evil could come. They forbid its actions and its lusts. They required righteousness from an unrighteous man, and visited their curse upon all who did not answer to them. But the commandments of the New, are addressed to a new life given, which needs to be directed through an evil world. They are called commandments, because if we did everything right without obedience, it was worthless. This was the path of Christ.

This heavenly character comes out very strikingly in the Colossians: as in other places in the Word. But there, where the saints are not themselves [looked at as] seated in heavenly places in Christ, it is largely seen; though not less seen in the other epistles. The saint in Colossians, “risen with Christ,” is practically walking in a character suited to heaven where Christ sits at God’s right hand.

Remark, beloved reader, how all those relations of life which Christianity owns, are here addressed. Wives and husbands; children and parents; servants and masters; ministers and those ministered to, in their heavenly paths: the subject one always coming first.

We do not find in the New Testament, directions for kings, or rulers; statesmen or soldiers; or the great ones of the earth. There may be, and there have been saints in these relations, but God does not recognize them as such there. To be so but falsifies what Christianity is. It instructs the lowly, the subject ones of the earth, in their heavenly path; but great in the sight of God. Some of the relations it exhorts came in through sin (as servants and masters, etc.). It does not disturb them. It does not undertake to set the world to rights. It leaves all things as it found them for the present time; but it comes from heaven to sanctify the heart in these relations, that it may be “heavenly” and “obedient” and “holy” to the Lord. The servant to his master, though an unbeliever. The master to his servant though a slave. And this while gathering out of the world a people for the Lord.

How sad and solemn it is, when heavenly truth has but little power with the saints, when clearness of doctrine, held in the mind, has never sanctified the heart; when worldliness marks those who hold the highest truths which God has been pleased to reveal. When the conscience alas, is deadened by the very truths which should produce a separate, holy, obedient, heavenly path.

But I speak of nothing new in this. It brought forth those terrible “woes” from the lips of Christ. Those warnings which came forth with scathing distinctness against those who taught the precepts of scripture, and pretended to walk therein, but whose desire was to be “seen of men,” and not of God. Hearken to those denunciations of Christ in Matt. 23 against the formalists and religionists of that day. Woe after woe is heard; and this touching rite of the “Ribband of Blue” is referred to with those words:

But all their works they do to be seen of men, they make broad their phylacteries, and enlarge the borders of their garments; they love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi, Rabbi.

Is there not the spirit of this around us now, rather than the lowly heavenly grace of our Lord? Had they not changed by their formalism, that which was the expression of this — in the “border” of blue, into an emblem for self-exaltation and spiritual pride? That which God had given to produce a lowly walk, was used only to gain place and honour from man.

But Jesus is the same. And virtue comes out of Him now as then, when a lowly soul would touch the border of His garment by faith, whether for healing, or for fresh supplies of grace.

May the Lord apply these several Wilderness lessons on which we have meditated, to our souls; binding them all together, as one said to me once, with a true “Ribband of Blue,” that His name — the name of our heavenly Saviour and Lord, may be glorified in His people, while they are waiting for Him here below. F. G. Patterson.

A Chosen Vessel

A Chosen Vessel

“The Lord said unto him, Go thy way: for he is a chosen vessel unto me” (Acts 9: 15).

F G. Patterson.

London: G. Morrish

Contents

Chapter 1: The Vessel in The Potter: The Potter in The Vessel

Chapter 2: The End of Man’s History

Chapter 3: The Vessel Called: The New Man

Chapter 4: The Vessel Set Free

Chapter 5: Why Did God Permit the Entrance of Evil?

Chapter 6: The New Man

Chapter 7: The Vessel Emptied of Human Strength

Chapter 8: The Purpose of God in the Vessel

Chapter 9: God in the Vessel

Chapter 1

The Vessel in The Potter: The Potter in The Vessel

Then I went down to the potter’s house, and, behold, he wrought a work on the wheels. And the vessel that he made of clay was marred in the hand of the potter; so he made it again another vessel, as seemed good to the potter to make it (Jer. 18: 3, 4).

Hath not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor? (Rom. 9: 21).

It is of immense interest and profoundly instructive to us, to trace the history of souls in the word of God. Not only does this interest grow upon us in apprehending His dealings with “men of like passions as ourselves”; but in such a study we learn what God Himself is, in His unspeakable goodness and mercy: One who never withdraws His gifts, nor repents of His calling; and who never falters in His purpose until it is accomplished fully; in vessels “which he afore hath prepared unto glory, even us whom he hath called; not of the Jews only, but also of the Gentiles.”

In all this work His sovereignty shines conspicuously. Nay, He would have us accord to Him His own place in this; who “works all things after the counsel of his own will.” He has a right to do as He pleases, which man has not. Man would seek to bind God to certain laws of his own, and so fetter His sovereign will, as to refuse that He should act outside them, but once we know that all our blessing hinges upon His absoluteness — and that this absoluteness is pleased to display itself in mercy, in which He delights — all is changed. In fact, beloved reader, we are shut up to this in God. We have no more right to claim our soul’s salvation from Him, than we have power to change places with Him on His throne of glory! We may have grace given to surrender this supposed claim; to put ourselves before Him, conscious that He has a right to do just as it pleases Him. We may find, too — nay, we shall find, that our very title to mercy is the absence of any! and that rest of soul is found in His nature itself — which, had He not been pleased to reveal to us, in Christ, we never even would have known.

He was pleased to create a world, to set it revolving in space amongst the countless orbs which shine in the heavens around us. He was pleased to allow sin and death to enter that fair scene. Who can reply? He was pleased to choose and to call a people out of it, and to permit them to destroy themselves, while He, with long suffering, bore with them “till there was no remedy.” He was pleased to send His Son to endure the cross and bear His wrath. Who was before Him in all this? Not one! In all things He wrought He permitted; He ordered; and it is He who challenges the stubborn heart which would say “Why doth he yet find fault; for who hath resisted his will?” It is He who deigns to stoop to the reply, “Nay, but O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, why hast thou made me thus?” (Rom. 9: 20).

Have we ever stood in the potter’s house, and beheld him, as he wrought on the wheels? The workman takes the lump of clay; he presses it to the wheel ; the wheel revolves before his eye. Where now, (let me ask) is the vessel? It is in the mind of the potter, before it is formed: the design is there. His fingers shape the mass before him: gradually it grows up before his eye: gradually the thought in his mind is transferred to the clay, and it rises up before him, and the thoughts hitherto unexpressed, grow into the vessel which his fingers mold.

He sees a flaw; an imperfection in the clay. Others, beholding, have not detected it, as with the artist’s eye. He crushes the clay, under his hand into a shapeless mass again. And again his fingers mold and fashion it into his design. Again, and again defects appear. Again and again the clay is reduced to a shapeless mass, until at last it rises, in perfection of design before him; his eye surveys it with satisfaction and pride; and he removes it from the wheel to take its place with the choice things of the earth around.

Where now is the potter? Where was the vessel before he began? It was in the potter! Where now is the potter? He is in the vessel All that his mind designed and wrought is there seen. The vessel is fit for that which he had intended.

And this is the history of the soul. The clay is in the Potter’s hand. His fingers fashion it, and it is marred; the clay needs more of His patient manipulation and skill. It is not yet smooth and even, nor pliable to His hand. He crushes it time after time. The perfect vessel stood before His mind and purpose ere His hand had taken the clay, and placed it on the wheel. But when all is done, He has transferred His thought with unerring skill to the clay; the Potter is now seen in His handiwork; and it is a vessel of mercy, which He afore has prepared for glory.

How important, as these crushings take place, is the need of the interpretation of these skillful workings of the hand of the Potter! How often are the lessons misunderstood; or not apprehended at all! In the history of souls in the Word these actions are seen; the results are reached. In them we read the history of His dealings with our own souls, and the handiwork of God. We look then for the lines of beauty, resulting from His hand; we yield ourselves to the things which happen; we see the end of the Lord: we know how it is that all things work together for good to them that love God, who are the called according to His purpose.

As a Potter (Yatsar) the Lord God took of the dust of the ground, in the first creation; and fashioned it into a man; and then “breathed into his nostrils the breath of life; and man became a living soul.” But the vessel was marred. Again the divine Potter takes of the same lump, and puts forth afresh His skill, and forms a vessel of mercy, for eternal glory: a new creation in “ Christ.”

Chapter 2:

The End of Man’s History

“Cut it down, why cumbereth it the ground?”

There was but one man on earth, (once a child of Adam) who could say, “Be ye followers together of me” (Phil. 3: 17); and this without any qualifying word. This man was the apostle of the Gentiles — Saul of Tarsus; afterwards called Paul. In this he does not speak to us as an apostle, armed with the power and authority of Christ; but as a Christian-the leader or representative man, of the whole profession of Christianity; than whom none knew better when to assert and to prove his apostolic office, nor better how and when to lay it aside. He lays it aside here in this remarkable expression, as well as in the epistle generally, in which it is found.

There are other passages where he uses language apparently of like significance, but to which he adds some qualifying words: “Be ye followers of me, as I am also of Christ”* (1 Cor. 11: 1, etc.). But the difference is very great, even without entering on the meaning of the words in the original tongue. In this, he is inculcating the surrender of all things for another’s wealth: this Christ ever did, and in this he followed Him. But in that (Phil. 3: 7-14) he runs the Christian race for the goal, casting all behind his back, and looking to “win Christ, and be found in him,” to be like Him in full conformity! He runs to attain all, at the end. This Christ never did. He surrendered all indeed; but never ran to attain, for He was always Himself — whether here or on high.

{*This verse belongs more correctly to the close of ch. 10 and of the line of truth there spoken.}

I need not dwell on the fact, which is of course clear; that whether asserting his apostolate, or laying it aside, his writings have each and all the same authority, as the word of God. These fine and touching distinctions will only be the more valued, when apprehended by the spiritual mind.

Let us look then upon him as a Christian; a heavenly man; a vessel of mercy; a “chosen vessel unto me”; as the representative, or typical man, of the whole scheme of Christianity; a vessel filled with the Spirit, who can say, “Be ye followers together of me, and mark them which walk, so as ye have us for a type” (typos).

First of all, let us see the moment, in the history of the world, when the “chosen vessel” was called. This imparts great significance to the manner and method of his call; as well as to the state of mankind at that moment, out of which he is separated to Christ.

We will refer first to the parable of the fig tree, planted in the vineyard — used by the Lord Jesus in Luke 13. The hour of Israel’s judgment was fast approaching; yet their eyes were such as “see not.” They had made their Lord their “adversary” (Matt. 5: 55; Luke 12: 58) in rejecting Him, and He counsels them, if even so, to agree with their adversary “quickly, as thou art in the way,” lest when the end came the adversary would deliver them to the judge, and the judge to the officer, — the officer to the prison; from which there was no escape till the last mite was paid. Talking of judgment thus, some mentioned a partial one which had fallen on those Galileans who had been slain by Pilate. They spake of it as of the ordinary news of the day, and with the not uncommon thought, that a special visitation of such a kind from God’s hand, only marked those upon whom it fell, as deserving it beyond their fellows. They deemed that such was the sign of God’s outwardly and manifestly governing the world, so that they could approve or understand. The Lord at once applies this to the conscience of all around; as also the case of the eighteen persons on whom the tower of Siloam fell; saying that judgment would now be universal, and not partial, and that unless they repented, they would all likewise perish, not merely those of their brethren whom they were bringing up for His judgment.

He then speaks the parable of the fig-tree, planted in the vineyard (Ch. 13: 6-9). This was a picture of what was passing around at the moment, and of its end. For three years the Lord had come, in His ministry, seeking fruit from His fig-tree — and finding none, He saith to the dresser of the vineyard, “Behold these three years I come seeking fruit on this fig-tree, and find none; cut it down, why cumbereth it the ground?” Here was the sentence in righteousness. The fig tree was not only fruitless, but mischievous, “a cumberer of the ground.” But grace said, “Let it alone this year also, till I shall dig about it and dung it; and if it bear fruit, well; and if not, then after that thou shalt cut it down.” This extra period of trial was the fresh ministry of the Holy Ghost sent down at Pentecost; and ended with the martyrdom of Stephen, when they finally refused Christ in glory. This closed the history of Israel, as of man under the dealings of God.

This extra year of grace was marked by every sign and pleading of the Lord with His people, until refused. When we open the Acts of the Apostles (Acts 1), we find the Lord Jesus in resurrection amongst His disciples. Their hearts still lingered over the hopes of Israel-uncertain as to the end. “Lord, wilt thou at this time restore again the kingdom to Israel?” He replied, “It is not for you to know the times or the seasons which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you; and ye shall be my witnesses, both in Jerusalem and in all Judea, and in the uttermost parts of the earth.”

In the enactment of the laws of a country-when a statute becomes obsolete — the circumstances having changed under which it was given-the legislature repeals the old law, and then enacts a new one adapted to the fresh condition of things.

When the Lord had sent out the twelve to preach the kingdom of heaven to Israel (Matt. 10), the mission was confined and narrow. He was “a minister of the circumcision for the truth of God, to confirm the promises made to the fathers” (Rom. 15: 8). All the promises to Israel were fulfilled in Himself. Their mission was “Go not into the way of the Gentiles,”-there was yet no word for them. “And into any city of the Samaritans enter ye not.” This mongrel race, half heathen, half Jew, had no promises from God any more than the Gentiles. But,” said the Lord, “Go rather to the lost sheep of the house of Israel.” They were the objects of this narrow, but necessary and preliminary mission. And yet it did not even embrace all Israel, “For they are not all Israel, who are of Israel” (Rom. 9: 6). Nay, “Into whatsoever city or town ye shall enter, inquire who in it is worthy”! Narrowed up thus, was this mission, to the worthy ones — the godly remnant of the people. But the nation having refused Jesus, and His atoning work having been accomplished on that cross, where His own people had placed Him by Gentile hands, all was now over on the ground of promises to Israel.

But Christ had risen; triumphant over all His foes. The boundless grace of God was set free to bless all men in righteousness through His work on the cross. The old enactment of Matt. 10 must now be changed. The sphere was too narrow for this grace to flow out; and as His footfall grew lighter, as it were, as He neared the top of Olivet, He turns round to a lost and ruined world of sinners — giving His disciples in the breadth of His heart, their new and fresh enactment. They were to begin at Jerusalem, where faith was dead: they were to carry the mission onwards to Samaria, where faith was corrupted for centuries; and to the uttermost parts of the earth, where there was no faith at all! And the grand answer to every state of man would be found in a risen Christ, of whom they were witnesses.

May we not say that these three concentric circles give us the key to the Acts of the Apostles, in the twenty-seven chapters which follow? The mission began at Jerusalem (Acts 2-7); it went out to Samaria (Acts 8), and to the uttermost parts of the earth, in principle, as to the whole creation, with Paul, in the chapters which follow, to the end (cf. Col. 1: 23).

These were His last words on earth His farewell words. “When he had spoken these things while they beheld he was taken up, and a cloud received him out of their sight. And while they looked steadfastly (atenizo) toward heaven, as he went up, behold two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven” (Acts 1: 9-11). The special year of grace was to be ministered to the fig-tree: the Lord would not therefore yet take them definitely out of their Jewish hopes. These “men of Galilee” have their eyes diverted from the heavens towards which they were gazing. They were to keep their eyes downwards on the earth: Jesus would “so” come again to them; outside the cloud He would be seen; and His feet would stand upon the mount of Olives (Zech. 14: 4), from which He had just ascended in their sight. This would be His coming to Israel, with the ensigns of the kingdom, and earthly glory.

They could not yet see (by the Holy Ghost sent down from heaven) the inside of the cloud, which Stephen saw, when, filled with the Spirit, he saw the heavens opened, as he steadfastly gazed (atenizo) into it. All then was over finally, and instead of angels diverting his eyes from the heavens, as in Acts 1, the Holy Ghost directs his eyes to heaven, as the sphere to which he now belongs, and Jesus, first sustaining him in the hands of his murderers, receives his spirit, and all closes with man on that ground for ever.

In Paul we will see further still, how he takes his origin from the glory of God, now seen in the face of Jesus Christ.

The Holy Ghost was sent down from heaven in Acts 2. The witnesses — in Acts 3 — Peter and John, go up to the temple “at the hour of prayer, being the ninth hour.” A certain man was daily carried, and laid at the “Beautiful” gate: a cripple from his birth; who begged his bread. This was the picture of Israel. “Beautiful” as was the spot where they were, they were like this lame beggar, and had never really walked; and were bereft too, of Israel’s blessings of “basket and store,” of “silver and gold.” Their history now, as under probation had closed, for the man was “above forty years old” (Acts 4: 22). Once there lay a paralytic at the pool of Bethesda (John 5) for thirty and eight years (the time of Israel’s wandering in the wilderness, until the brazen serpent was uplifted for them, in Num. 21) — their history was not then fully told, as in John 5. But now all had closed (Acts 3) as far as they were concerned. Forty years spoke of their moral end as a people under the old state of things.

But that “ninth hour” had witnessed another prayer, from the heart of Jesus on the cross, and darkness had covered the whole land, from the sixth to the ninth hour (Luke 23: 44) — the “hour of prayer” and of the “evening sacrifice” too (Dan. 9). At that hour Jesus had committed His spirit to His Father, and the veil was rent from the top to the bottom. Judaism was over; God was fully revealed; man’s sin had come to its fullest height, as he there stood face to face with God. But the sins of His people were borne at that moment, and the throne of righteousness eternally satisfied.

“Silver and gold have I none,” said Peter, “But such as I have I give thee; in the name of Jesus Christ of Nazareth, rise up and walk.” And immediately the “lame man leaped as an hart,” and he entered the temple “walking and leaping and praising God.” God was ready, through Jesus, to do this for the whole nation of Israel, had they then received His Son, and bowed in faith to His name.

Peter now addresses Israel (Acts 3: 12-26), offering them, on their repentance thus, that the Christ they had refused would return from the heavens, and that the times of restitution of all things of which the prophets had spoken, would come, and the nation would be fully blest. The answer to this is in the following chapters. In Acts 4, they put the two witnesses in prison — and in Acts 5, the whole twelve are also put there. Then in Acts 6, 7, Stephen, the last great witness, summed up their history as the rejecters of every deliverer God had ever sent. Joseph, they had sold into Egypt: Moses, they had asked “Who made thee a ruler and a judge?” They had slain the Just One, as their prophets had foretold; and now they resisted the Spirit of God! A broken law; stoned prophets; a slain Christ; and a resisted Spirit closed the tale. As they “stopped their ears and ran upon him,” they were like the “deaf adder, that stoppeth her ear” at the voice of “charmers, charming never so wisely” (Ps. 58). Stephen’s spirit passes away to Christ; and Christ, standing and ready to return, now sits down at God’s right hand, waiting till His enemies are made His footstool (Heb. 10).

Saul of Tarsus, then a young man, was present at Stephen’s death, and “kept the raiment of them that slew him.”

The Sanhedrim was becoming effete and old. Its energy, hitherto fiercely waged in vain against the cross, was growing feeble, when this young man came upon the scene. One of great learning and unspotted life — and probably of the highest caste amongst the Jews, excelling all amongst his people in the religion of the Pharisee; with perhaps the finest energy given to man — he had been welcomed by the great Sanhedrim of Israel, and entrusted with authority to extirpate the religion of the Nazarene! With a zeal for the God of his fathers beyond all others at that day, he stood by when the final stroke was put to the rejection of Jesus, in the stoning of the proto-martyr Stephen. And lest the murderers should be impeded, by their long Eastern garments, he “kept the raiment of them that slew him,” and “consented unto his death.”

The whole Christian assembly was then broken up in Jerusalem, and scattered everywhere, “except the apostles.” Saul must now carry out his commission elsewhere, and Damascus was to have been the next scene of his zeal.

But before I refer to this, I would note the touching grace which shines out in the eighth chapter of the Acts of the Apostles.

During the past history of Israel, God had sought to find a response in their heart, under the culture of His hand; whether, as under the law, or the prophets, the Baptist, or Christ. All had failed: there was no answer in their heart either to the thunderings of the law, or to the pleadings of the prophetic ministry; nor had the grace of Christ drawn forth other than the cry at the end, “Away with him; crucify him.” The final witness was seen in the church, formed at Pentecost, and the voice of the Holy Ghost proclaimed the “wonderful works of God.” This followed, as we have seen, till the seventh chapter of the Acts closed the trial that sought for good out of Israel’s heart, or for an answer there to perfect goodness in the heart of God. Now the turning-point had come; and it would be no more sought to produce good from man’s heart; but to put good into it by a new ministry inaugurated in the conversion of Saul. But there was still something to be met which God would not pass over, and this we find in chapter eight of the Acts of the Apostles.

A child of Ham had traveled a toilsome journey across the deserts of Africa, from the abodes of Cush, and with a burdened heart, to “Judah, where God was known” (Ps. 76: 1, 2). He had heard of the God of Israel, and of the Holy city where He might be found. Up to this the stream of mercy from God’s throne had been poured forth upon Jerusalem. But Jerusalem, refusing the “sure mercies of David,” had diverted the stream. Still, it had not ceased to flow, though its course was changed. It turns its course now to unclean Samaria, and onward still, till it reached the deserts beyond. There, this Ethiopian was seen, returning to his own land, with his soul unsatisfied, for Jerusalem’s day had passed; she “knew not the day of her visitation.” But God is “a rewarder of those that diligently seek him,” and this seeking heart shall not have sought in vain. Philip draws near at the Spirit’s bidding, and hears this man read the prophet Esaias. Neither wealth nor learning, nor worldly place, had given him the riches he was about to find-treasured in the book which he had brought away from Jerusalem. Philip began at the same scripture which he read, and “evangelized to him Jesus.” The Person who alone could satisfy his soul was found, and he goes “on his way rejoicing.” Ethiopia had not stretched out her hand in vain to God! (Ps. 68). God did not change His governmental ways in placing the race of Ham under degradation (Gen. 9), in the blackened skin of the negro race: but while leaving all questions of government as they were, He makes — not the face — but the heart and conscience of the negro as white as snow, by the blood of the Lamb!

I read this chapter, in this light, as a parenthesis: thrown in between the first notice of Saul at Stephen’s death, and his journey to Damascus (Acts 9). It is, beloved, as if God would say, even when this solemn scene of martyrdom had closed for ever the ground on which He would have dealt with Israel; and when He was about to “cast them out of his lap,” and to inaugurate a new order of things — as if He would say, if there be a seeking soul in the wide earth, even the child of a cursed race, that soul shall not seek Me in vain. I am a rewarder of all that diligently seek Me.

But when I come to Saul I find the other side, illustrative of this new departure from the old ways; and in him is exemplified the word — afterwards written by his own pen — “I am found of them that sought me not” (Rom. 10).

Chapter 3:

The Vessel Called: The New Man

“He is a chosen vessel unto me” (Acts 9: 15).

We thus see the moment in the history of the people and of the world at which we have now arrived. All had closed up for ever in the way of grace presented to be received by Israel, and of Israel’s testing to prove what man is.

We must now see more than this in Saul, who comes in, not as a member of the chosen race, the seed of Abraham, but on the common ground of man, “dead in trespasses and sins.” Therefore in him we find embodied the sin of man as a race, in all its varied answers to the dealings of God.

We may possibly know that after God had tested man in paradise, and man had fallen, He tested him out of paradise as a sinner (whose back had been turned against God) for four thousand years. These trials, in broad lines, were first, by his conscience which he received when he fell, and he became lawless and unclean. Then under the Law — and he became a law-breaker; then by the ministry of Jesus in grace, whom he had crucified and slain; and lastly, by the Spirit of God sent down from heaven – whom he resisted. This was, with many details, the history of the probation of man.

If we now turn to a passage in 1 Tim. 1: 15, 16, we read,

This is a faithful [or trustworthy] saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth the whole [tihv Tcetoav makrothumianv] long-suffering for a pattern [or delineation] of them which should hereafter believe on him to life everlasting.

Here he plainly occupies the first place, as “chief of sinners”; as the man, too, in whom the whole long-suffering of God was displayed; and as the pattern for all who should follow in the faith of Christ. This is worthy of our marked attention. Mark well the expression — “the whole long-suffering!” This embraces that great period between the fall of man-his departure from God at the first, when driven out of paradise — until that long-suffering absolutely closed in the rejected ministry of the Holy Ghost (Acts 7).

God’s long-suffering since then is on other grounds (2 Peter 3: 9, 15). He has not counseled (µh me boulomenos) that any should perish; but that all should come (or be afforded a place) for repentance. And again, “The long-suffering of our Lord is salvation.”

But, in Saul, outwardly spotless in life, we behold the man who could say:

1st, “I have lived in all good conscience unto this day.”

2nd, “Touching the righteousness in the law [I am] blameless.”

3rd, “I verily thought I ought to do many things contrary to the name of Jesus of Nazareth.” And,

4th, when the martyr Stephen charged the Jews, saying, “Ye do always resist the Holy Ghost, as your fathers did, so do ye,” Saul was there, and Stephen’s murderers placed their clothes at his feet, while he, consenting unto Stephen’s death, kept the garments of them that slew him!

Here then we see the embodiment of the whole long-suffering of God in a man, immaculate, outwardly, as he was. Yet, while, with conscience inviolate, and the law’s righteousness fulfilled, as far as he himself knew — he persecuted Christ, and with murderous zeal, resisted the Spirit of God: yea, more, a man who could claim, by the Spirit of God, to be, in a superlative manner, the chief of sinners. Because, in his mighty energy, he had undertaken a task, never surpassed in purpose by another, to wipe out the name of the Nazarene from the earth, as a man wipes a dish and turns it upside down!

Armed with the powers of the Sanhedrim, such as they were, and breathing out threatenings and slaughter against the disciples of the Lord,” this “cumberer of the ground,” this fruitless Pharisee, doing evil on every hand, proceeds on his way to Damascus, and God’s hand laid hold of the axe, and with one stroke cut down the tree! It had cumbered the ground too long — doing mischief to all around.

But now, let us, with retracing steps, examine the grounds of the attitude of Christ to him as presented in this scene.

His cross was “the judgment of the world: ” man had placed Jesus there with wicked hands. It was the reply of his heart to the perfection of goodness in God. It was that in which “the thoughts of many hearts were revealed.” The heart of man was there; and the heart of God. The heart of Christ was there; and that of the poor convicted sinner; as well, too, as were the hearts of those who truly loved their Master; but who, when Satan’s power — the power of darkness — was over the minds of men, forsook Him and fled away.

But the moment Christ expired, the veil of the temple was rent in twain, as if God was waiting until that moment arrived, to shew that the judgment was so fully borne-that the distance between Him and a world of sinners was gone-that He could now come forth and kiss the prodigal in righteousness; and impart new life to the tree which He had cut down, while yet it cumbered the ground. Three days afterwards the tomb where Jesus had lain was rent, to shew that He who had removed this distance was also gone. But now (Acts 9), He rends the heavens and comes forth, proclaiming afresh His true and God-given name of “Jesus” — Jehovah the Savior: “I am Jesus,” the Nazarene, the Savior of My people from their sins.

Saul, and those that were with him, were journeying onwards to Damascus, with letters to the synagogues, that if he found any of “the way” (tip q 66ou) he might bring them bound unto Jerusalem. At this time Christianity had no name. It had come into the world, but was not of it, nor of its ways. It was not Judaism with its ceremonies, instituted of God, though now corrupted by man. It was not heathenism, with its orgies of uncleanness and abomination. It was a strange and heavenly thing, governed by no principle that governed the world. And it had no name; but was termed “the way.” Several times in the Acts do we find it so named.*

{* Acts 9: 2; 19: 9, 23; 22: 4; 24: 22.}

Of one heart and one soul, and with great grace upon all, there was, in the hearts of those who had been cast out of all on earth, a heavenly purpose, a courage and joy which was not of man. The martyr Stephen, when being crushed to death by the stones of the multitude, could kneel down, and with yearning of soul for his slayers, and without one thought but for their blessing, pray for them, and looking up steadfastly to heaven, commit his spirit to Christ and pass away. Let its disciples be scourged by the rods, and with their feet fast in the stocks, and their bleeding backs on the cold ground of the innermost prison-they would sing praises to the Lord at midnight, instead of murmuring at their lot. Others could count it all joy to suffer shame for the name of Jesus. What name then could be found for such a creed? There was none! And therefore it was called “the way.” And indeed, we may add that it never got its name, till the mocking and witty Antiochians named the disciples “Christians” first, in their city. Called such in sarcasm by man, it was accepted by the Spirit of God from that day. Still, as yet it had no name; and Saul, with his company, bent upon its extermination, turned towards Damascus to find out any there that were of “the way.”

In a moment all was changed. “At midday O King,” said the apostle, long afterwards, “I saw in the way a light from heaven, above the brightness of the sun, shining round about me, and them which journeyed with me. And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks. And I said, Who art thou, Lord? And he said, I am Jesus, whom thou persecutest” (Acts 26: 13-15).

Here was the solemn end for his conscience, the terrible reply. Christ and Saul were face to face! Saul, in the full flush of energy, in enmity and violence against the Lord; and He, with the calm and touching reply of One whose very answer speaks of mercy. “I,” and “Thou!” Personally, individually, alone, and face to face, were Christ and this persecuting and injurious man: this “cumberer of the ground”; the dread devaster and waster of the church of God. “I am Jesus”: His mission fulfilled on earth; and in the brightness of the glory above, only seeking such objects as Saul, to display the virtues of salvation! Speak, Saul; let thy voice be heard; the day has not come, when those who refuse to answer now will be “speechless!”

“And he, trembling and astonished, said, Lord, what wilt thou have me to do?” It is not now the answer of another who knew not his own heart yet — “ Lord, I will go with thee,” etc. Nay, that was the will of man. It is rather, “Lord, what wilt thou have me to do?” This soul was converted to Christ. Here was the will of man broken; the will of God alone allowed. This was the instinct and out-speaking of obedience-the first characteristic of the new man. The old tree was cut down to its roots; new life was implanted, through the quickening voice of the Son of God — and at once it struggles for action, even before his conscience was at rest: nay, even while his soul was in an agony.

Blind for days, with the glory of that light; blind to all around, that he may see only what was within his own heart, no food nor drink passed his lips for three days: his soul in anguish might say, “Out of the depths have I cried unto thee, O Lord.” All this was produced in one little moment, and now to be made good in his soul by a gospel, dating from the throne of God; a gospel by which is declared the Father’s estimate of what His Son has done, when He had died, and risen, and ascended on high: the gospel of the glory of Christ. This son of Benjamin — ravening “like a wolf,” at midday-soon shall “divide the spoil.”

“They led him by the hand and brought him into Damascus.” There, in the isolation of repentance, in the house of Judas, in the street called “Straight,” upon his knees in prayer-so real, that the Lord calls attention to it in that touching interview with Ananias, in the words “Behold, he prayeth” — this was the second characteristic of the new man. Here was prayer — the expression of dependence, at once heard: this, too, as well as the desire of obedience, before his soul had found rest, or peace with God.

But Ananias — is he prepared for this full expression of mercy to such as Saul? Could he understand the new wine of this gospel of the glory, which could come forth and lay hold of such as he? Nay; he remonstrates, “Lord, I have heard by many of this man, how much evil he hath done to thy saints in Jerusalem, and here he hath authority from the chief priests to bind all that call upon thy name.” He cannot but suppose that all was a mistake. Impossible that one like this could be thus laid hold of, as a suited vessel to display the fulness of mercy. Saul himself is astonished. Even he would plead, “Lord, they know that I imprisoned and beat in every synagogue them that believed on thee and when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him” (Acts 22: 19).

The Lord’s reply to Ananias was this: “Go thy way, for he is a chosen vessel unto me . . . for I will show him how great things he must suffer for my name’s sake.” And Ananias went his way, and entered into the house, and putting his hand~ upon him, said, Brother Saul, the Lord has sent me, (Jesus, that appeared unto thee in the way as thou camest) that thou mightest look up, and be filled with the Holy Ghost.

Here we have the gospel, carried by Ananias, from the Lord to Saul, removing the fear of God which had filled his soul; speaking peace to his troubled conscience; withdrawing with a tender hand the barbed arrow of conviction; and the Spirit of God is now received by Saul as a seal of this message of mercy. His eyes, which had hitherto been blinded to all but the darkness within, are now enabled to “look up” (anablepses) to the source from which all had come — to the very face of Jesus Christ in glory.

Ananias then receives him by baptism: “And straightway he preached Christ in the synagogues, that he is the Son of God.” This was a true conversion: the turning round of the whole man: the breaking of his will. The features, too, of the new life, the new man, are at once expressed: peace with God learned, and the Holy Ghost, sealing all home to his soul; and he could say, as more fully afterwards, “I believed, and therefore have I spoken,” as his voice is heard preaching Christ in the synagogues of Damascus.

This was the call of this “chosen vessel unto me.” Separated from the people of Israel, as well as from the Gentiles (Acts 26: 6), by his conversion from the glory of God on high, where Christ was; he is sent forth to be “a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee “to make known on earth, as sent from Christ in glory, all that he knew of Him who was there. Heavenly in his birth, and heavenly in his testimony, he is the pattern of all who should believe on Jesus afterwards, even from that moment, to life everlasting. Every believer since that day, has taken his birthplace from that glory. The condition of Christ at any moment, determines that of all who belong to Him; whether as incarnate; or risen; or ascended to the glory of God. Such have to bear witness that they belong to that scene, and to Him who is there; they have to witness that they have been taken out from the people or from the Gentiles, as neither of one, nor of the other, but as heavenly men, who have, like him, to be shown what they must suffer for His name’s sake, while living in, and passing through a world which rejected Him.

What a wondrous thought, that it is no good that God is seeking from man! He seeks rather those, who may be the more fitted to display that mercy in which He delights. To “make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory, even us whom he hath called, not out of the Jews only, but also out of the Gentiles.”

Chapter 4:

The Vessel Set Free

“The law of the Spirit of life in Christ Jesus bath made me free from the law of sin and death” (Rom. 8: 2).

The guilt of a lifetime is often learned by the convicted soul, in an incredibly short space of time. Drowning men, who have been recovered, have said, that like a flash of light, their lives stood out before them; and the forgotten sins, which years before have been committed, seemed in one moment to rise before them, in their terrible category. As the language of “Moses, the man of God,” it would be: “Thou hast set our iniquities before thee, our secret sins in the light of thy countenance” (Ps. 90). The dead conscience awakes, quickened under the convicting rays of God’s light, and in a moment we stand before One who told us all things that ever we did.

When this is so, excuses are of no avail: no palliation is offered now. A man finds his soul laid bare, in the presence of infinite holiness. Hitherto, the conscience may have been asleep, with no thought of guilt, unless the vague sense that all is not well. Or the conscience may hitherto have been uneasy, yet no defined sense of guilt be there. Doubtless, Saul of Tarsus quailed before the words, “It is hard for thee to kick against the pricks.” The natural conscience of man feels this pricking and goading at times: its zeal and ardor is forced and unreal. There are compunctions in that principle which sits in judgment upon men’s actions (which conscience does), and though it be sought to silence its voice with freshened zeal, it never rests.

Were there no prickings of the natural conscience in Saul of Tarsus, when with upturned face, shining like an angel, the martyr Stephen gazed into the heavens, his body shattered by the stones of the multitude, and commended his spirit to Jesus? Were there none, when those pale faces of some who loved their Lord and Master-to save themselves, and those they loved, from prison and from death — blasphemed His name, compelled to it by this violent man? (Acts 26: 11). Ah, “the way of transgressors is hard,” and it was so with Saul. Yet, while natural conscience takes knowledge of these things., it does not follow that the soul is converted to God. Nay, rather, natural conscience drives a man away from Him. It drove Saul to greater excesses than before. It drove Adam away from God to hide under the trees of the garden; until his conscience felt the power of the word — “Adam, where art thou?” Then it was awakened, and he stood before God a convicted sinner. It drove Saul to seek to hide his real state under the religious zeal which hitherto filled his soul.

But when the voice of Jesus reached him in his mad career, his guilt stood forth in its terrible intensity, as he was brought to bay. And when he was allowed to read his own soul’s guilt in the presence of God, where no excuse could avail, then his conscience was purged and set at rest. But with him at this time, there may have been no question of his nature raised. This is not the question which comes foremost in the history of souls. The efforts to avoid the evil, and perform the good, to be well pleasing to the Lord, which follow true conversion, bring out this in its true and terrible depths. Saul has now to pass through this stage of the soul’s history, for his own deliverance, as a saint; I do not dwell here on the fact of its necessity afterwards for helping others — but as a vessel of mercy, which, from such a state, must be set free.

Probably during the three years, in which he “went down into Arabia, and abode at Damascus,” it was, when this took place. On this I do not dogmatize: but it was a needful process, whenever it occurred; and the result of it we find in the experimental learning of his nature, through the bitter anguish and exercises detailed in Rom. 7, much of which doubtless he had to learn experimentally for himself, as also the many lessons which he learned for the sake of other souls.

Here I would remark, that the experience of the closing verses of this well-known chapter (Rom. 7: 14-26) have a wider and larger significance, than perhaps many may be aware of. It is so framed by the Spirit of God, that no exercised soul, however deep may be its experience, and under whatsoever dealings and dispensations it is found, but may find expression in some way for that which it is passing through. In some cry or other there recorded, it will find what answers to that which it endures; though doubtless its full pressure could not be known until the light of Christianity had shone. I do not enter upon its details. Many have done this: some with lasting profit for many more. But I judge that it reaches far behind the exercises of a soul under the law, as expressed in the “ten words.”

The natural man may have lived — “touching the righteous that is in the law, blameless,” yet with his soul still unawakened. In overt acts its prohibitions had never been broken. But they never touched the tree — the root of “sin” within! There was one of its commands which reached his inmost soul at last: the command which said, “Thou shalt not lust,” and when that commandment came, expressing the holiness of the law, “sin revived, and I died.” “Sin, taking occasion by the commandment, wrought in me all manner of lust, for without law, sin was dead”; it lay dormant; or unprovoked within his soul; until its unholiness was thus revealed.

Human nature fallen, too plainly speaks on every hand, not to have discovered to us the fact, that the moment a prohibition comes home to us — from the earliest childhood to our latest breath — at once is kindled within us the desire for the very thing which it forbade. A thousand instances and examples might be presented to prove this.

But there was “Law” in Paradise — before man fell, and man was a responsible creature before he broke away from God: he was responsible to obey the law-prohibiting his eating the fruits of the tree of the knowledge of good and evil — before he became a “transgressor.” God had revealed His ways to him, as a Giver, in the largest and widest munificence. Nothing was withheld from man. The ten thousand tributary streams which contributed to his happiness in Eden, spoke of a God who would withhold no good thing. “Of every tree of the garden thou mayest freely eat”; proclaimed the freeness and fullness of no niggard Hand. The man was to enjoy it all freely. One small interdict prohibited the eating of the fruit of one tree: a tree which marked a responsibility which, when accepted, would only entail evil: “In the day that thou eatest thereof, dying, thou shalt die.” It was that, in observing which, he expressed that his will was subject to God who had placed him there, and surrounded him with every creature blessing.

This is the principle of law. An interdict will always prove a will in the person addressed, either subject or insubject to another. The smallest interdict is sufficient for this. It is the way to discover whether another is subject to you or not. If insubject, the authority of that other is refused, and as a consequence two wills are opposed, the one to the other: while the man that is tested, owns in conscience, that God has a right to be obeyed.

Now Satan did not begin by calling attention to the blessedness with which the man had been surrounded: nor to the character of God as “giving all things richly to enjoy.” Rather does he seize upon the prohibition calling attention to the interdict alone — “Yea, hath God said, Ye shall not eat of every tree of the garden?” whereas, God had said, “Ye shall eat of every tree.” The grand master-stroke of the serpent was, to instil lust into the soul, and distrust of God; to cast a suspicion on the fulness and freeness of His nature to bestow. This was the poison of the serpent, which has permeated humanity ever since that day. It was done before ever there was a sin committed. The devil had stepped in, and sown distrust in man’s heart; creating a suspicion in the soul; and separating man and his Creator by the loss of faith in Him.

This is what men do between each other now-a-days, to reach some end they have in view. I dare say they may not perhaps think so: but the largest portion of the sorrows between men, or even between brethren, are caused by some hint, behind backs; or some whispered story, to which the heart of others is ready to lend an ear; which causes distrust to spring up between souls. Distrust engendered, dislike follows, but more especially in the one who has wronged the other. It is exceedingly hard to trust a heart you have wronged. “A lying tongue hateth those that are afflicted by it”; and “He that repeateth a matter, separateth very friends”; and “He that did his neighbor wrong, thrust him away,” etc. These passages (kindred in their character) are but the workings of this principle of evil. Hence the true saying, “The injured may forget; the injurer, never!”

To restore man to perfect confidence in God: and to meet the outrage on His nature, was the work of Christ at the “end of the world.”

Man, then, was a responsible creature before he fell. Distrust of God and lust were instilled into the soul of the woman. Will was put forth against: God — and in the case of Adam, high-handed will (for “he was not deceived” (1 Tim. 2: 12); and man fell. A breach, as wide as the poles, came in at once between God and man; an abyss, impossible to repair, or to recross. Man became as “one of us,” said the Lord, “to know good and evil” (Gen. 3: 22). This he never can unlearn. He never returns to innocence again.

What, then, is “to know good and evil”? It is something which is said of Godhead too; “as one of us,” we read “to know good and evil”! It is to sit in judgment, and pass sentence, on good or evil which we find in our own souls. Of David the king, it was said, by the wise woman of Tekoah, “as an angel of God, so is my Lord the king, to discern good and bad” (2 Sam. 14: 17). This in reference to the decisions of judgment. So of Solomon in 1 Kings 3: 9; so of Israel, Deut. 1: 39; see also Heb. 5: 14.

This is the work of conscience: to take know-ledge of the evil practiced by a will opposed to God; to sit in judgment upon it, and to condemn: and, alas! to apprehend the good, while opposed to it; to approve of it, without the power to perform. This was fallen man with a conscience. Responsible before he fell; distrusting God; and transgressing in will His command. An ability, even when fallen, to pass sentence upon his own actions, by the knowledge of good and evil: good that he had not the power nor desire to practice, and evil that he was not able to avoid! Then, at last, he is driven out of the presence of God; for he had lost his place on such a ground for ever. These three things marked his state. Distrust of God; sin committed in that distrust; and his place irrecoverably lost. These three things are reversed by the gospel. His confidence is restored by faith in Him as a Savior; his sins removed, which had been committed in distrust; and he is brought into a new place in Christ before Him.

The soul when thus awakened, finds these great primal enmities which separated between God and man, wrought upon, in deep and solemn exercises. The sense of responsibility as a sinner who had eaten of the tree of the knowledge of good and evil, at enmity in his mind by wicked works; the knowledge of good unfulfilled, and of the evil of his nature exposed; powerless, too, for all but evil ; the sense, in some measure, differing according to circumstances, of good in God Himself; and a responsibility to set itself, as it supposes, right with Him. These things are forced on the soul in terribly bitter lessons.

Nothing in man’s words can equal those of the soul’s anguish in Rom. 7.

I am carnal,* sold under sin; for that which I do, I allow not: for that I would, that do I not; but what I hate that do I. If then I do that which I would not, I consent unto the law, that it is good. Now then it is no more I that do it, but sin that dwelleth in me.

{*There are two words in the original tongue for “carnal” (sdrkivos and sarkiko ) the only difference being one letter. They are found in 1 Cor. 3: 3 and Rom. 7: 14, and elsewhere. One word is applied to the standing of an awakened [quickened] man, still “in the flesh,” that is, having the sense of his responsibility, as a child of Adam, and no deliverance before God. This is Rom. 7. The other is applied to saints, whose practical state was not spiritual: they “walked as men” (1 Cor. 3). This latter is opposed to the normal state of a saint as a “spiritual” man. We find in the context (1 Cor. 2, 3) the “natural,” the “spiritual,” and “the carnal man.” The first a man merely with a natural soul unquickened: the second, the normal state of the saint; and the third, the saint walking after the flesh.

For I know that in me (that is, in my flesh), dwelleth no good thing: for to will is present with me; but how to perform that which is good, I find not. For the good which I would, I do not; but the evil which I would not, that I do. Now if I do, that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that when I would do good, evil is present with me. For I delight in the law of God, after the inward man; but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members.

Mark, reader, this struggle between “good “ and “evil,” by a soul under the sense of responsibility, or, “in the flesh.” Yet it is not his guilt which troubles, but his state The deep anguish not only takes in all this, but goes back to the first spring of departure of man from God. All the roots of its being are laid naked, and open, before Him with whom it has to do. How varied are the ways of God to lead the soul into this struggle; that it may learn to struggle no more ; that it may learn that every effort, every trial, every struggle, as long as they continue, are only the more distinct proofs that it is not yet arrived at that point where, when ceasing to struggle, it surrenders; and then only finds, that this surrender; is liberty. It is then set free.

I forbear here, to deduce examples of these exercises and their end, as found in the word. Many are to be found there; many, too, may be interpreted every day by scripture, as they are seen in the people of God.

The discovery of an evil nature, by a saint, suggests at once, that it should be subdued. The desires and longings of his renewed soul, when felt by him, suggest at once, that they should be gratified; and that God had implanted it there to that end. The sense, too, of responsibility, that both these suggestions should find their answer somehow, lays the ground of this painful struggle. It is not conflict, properly so called, at all. It is the effort which only ends in defeat, more painful still. It leads into captivity, but does not set free. But when deliverance comes — not victory (victory would be my own meritorious act, deliverance that of Another), it comes as a double deliverance — answering to the “good” which it found itself incapable of producing, and to the evil which it was impossible to avoid. The soul must be able to look up, rejoicing in liberty with God, and it must be able to look down into its own heart, and be able to produce the good which it longed to perform, and have power over the working of a sinful nature, the flesh,” within.

Here it is that we find a defect in our souls. Many have got that liberty which enables them to look up to God: they can say, “All there is well.” But are we all free from the power of the evil within, when we examine our own hearts? Nay; the very joy and thankfulness which the soul experiences in being free in looking up, makes too often careless, alas! about the other. This may be through ignorance; indeed, it may frequently be so. We need to be taught that there is a freedom of the soul, which is filled with the Spirit, in which it may walk each day absolutely apart from all the workings of the flesh, or the desires of the mind: such a liberty, indeed, as if there was no evil to combat there at all-a freedom which brings forth fruit to God.

It is not that there will not be conflict to the end of our pathway here; it is not that “the flesh” will cease to be an occasion of constant watchfulness. Nor is it that “sin in the flesh” can ever cease to exist, while we are here on earth, though “condemned” when Christ died. But let us remember Paul’s path as a saint, a vessel chosen to God; one who walked in such a way (and in this he would join others also), saying, “It is God that worketh in you, both to will and to do according to his good pleasure!” It is no more then, “the good that I would I do not, but the evil which I would not, that I do.” Nay, the “willing” and the “doing” are accomplished by souls set free; vessels in whom God can work, and wield according to His good pleasure.

For what, beloved reader, is a vessel? Suppose you placed one on the table at your side, have you not two thoughts in your mind as to its use? You place it there to hold what you put in it; this is one thought. Then the other is, that it may be held by the hand of another. Had it a will or a motion, these uses would be hindered.

And so with God’s vessels of mercy; they must be will-less, and motionless too; they are to be filled with that which He puts in them, and to be held and used by His hand. It is only in the measure that our wills, our motions, our thoughts, are set aside, that we are really vessels; and, as such, fitted and meet for the Master’s use.

But this is not our present subject. Here we are discussing the deliverance of the vessel, so that it may be free in soul with God, and free, too, from the workings of the will of the flesh, and have power to bring forth fruit to God; that on the one hand it may realize its place “in Christ,” and on the other, that “Christ liveth in me.”

I remember, years since, visiting at the bedside of an aged saint. We spoke for some time on general things as Christians. I asked her if she had ever thought of Christ who was in glory, ‘living’ in her weak body, on its bed of suffering? I have not forgotten the strange look she gave, as the thought flashed upon her mind, for the first time, as it appeared to me. “Ah,” she said, “Christ living in me!” It seemed a wonderful revelation to her soul: the body, as the vessel — so much in the power of this, that Christ, not self, lived. “Nevertheless I live, yet not I, but Christ liveth in me. Is not this even a greater thought, though the converse of that word of Paul, “To me to live is Christ”? The latter was the motive of his life-the spring in his soul; the former, the result of this, “ Christ liveth in me.”

This is freedom indeed. “The law of the spirit of life in Christ Jesus hath made me free.” We speak of the law of gravitation, the law of nature. We mean the natural tendency of each which governs its actions; as the apple falls to the ground: it does not rise when disengaged from the tree. This thought in its own character, is here. That “law,” — the tendency in which it must move — “of the spirit of life in Christ Jesus, hath made me free.” It lifts the soul out of that other law of sin, that which governs the nature of the flesh; and also, that law of death. It has become the law — the natural issue, of life, which He breathed on His own when He arose — a quickening Spirit — the second Man — the risen Lord.

Thus, may we not say, the soul finding its responsibility — “under law,” as having eaten of the “tree of the knowledge of good and evil,” — passes through these deep lessons, that it may discover experimentally, the depths of a ruined nature — “the flesh” — which sprang up in man’s heart when he broke away from God. But now set free, it finds too, that it has reached in Christ, the “Tree of life”: the “law of the spirit of life” in Him, setting it wholly “free from the law of sin and death.” Free, too, in that two-fold way which we have in measure discussed. Namely, free in soul in looking upward at God; free to enjoy in the present, and in hope, all that He is. And free from the workings of “the flesh” within. Self is ignored, and the life lived in the flesh is lived by the faith of the Son of God: that is, faith in Him as object, and power, and all. The springs and motives of such a life do not spring from self, but from “Christ”; and thus only bring forth fruit to God: being filled with the fruit of righteousness, which is by Jesus Christ, to His praise and glory.

Chapter 5:

Why Did God Permit the Entrance of Evil?

“By one man sin entered into the world, and death by sin” (Rom. 5: 12).

Before examining God’s ways further with “a chosen vessel,” it will be profitable to examine the testimonies of the word as to the “new man, God’s “new creation,” in Christ Jesus, which is thus being developed in the vessel of mercy.

The terms “old man” and “new man” are very definitely used in scripture. I judge that neither term can be used of an individual as such. That is, an individual could not say, “I am the old man”; nor, “I am the new.” The terms are generic and comprehensive, embracing — the first — all that we were “in Adam”; and the second — all that believers are “in Christ.” Nor do I find that scripture will allow us to say that we have the “old man” in us — while it teaches most fully, that we have “the flesh” in us to the end; if it works, we read “with the flesh (we serve) the law of sin” (Rom. 7: 25). These terms will come out more fully, as we proceed with the examination of the truths now before us.

One great and important question here arises, reverting to the condition of man as first created of God. That is, the solemn question of the entrance of moral evil into this world. How frequently is such mooted by the sceptic; and as frequently found without reply, in the mind even of the believer in Christ! The question is Why did God permit the entrance of sin? Why leave it a possibility? And in this is embraced the entrance of death by sin.

How immensely important to possess clearly an answer to this stupendous question; one that will leave the infidel without excuse, and, at the same time, settle firmly in divine truth the minds of those who believe. I do not here go further than its entrance into this present world on which we live. For we know from scripture that sin had already entered the universe, possibly through Satan’s rebellious fall, once an “anointed cherub” (Ezek. 28). Nor do I comprehend the fall of the angels that had sinned, and who are reserved in Tartarus (2 Peter2: 4), until the judgment of the great day. I confine the question to the entrance of sin into this world; and that of death — its consequence — having passed upon man — the race of Adam alone. Death may have been, and was possibly, there — even in this world, in its previous periods of change, during the ages and cycles which had passed prior to its having been shaped by God’s hand, in the six days’ work, into an abode for man.

I accept what is now pretty well known by the student of the word, that in the term which opens the book of Genesis — “In the beginning,” as well as in the next clause of the verse, God has left it open for the possibility of millions of years to have elapsed since that “beginning” was, when God created the heavens and the earth; and thus time sufficient was allowed, to form the strata of the earth, as it is now found, before the work of the six days was accomplished, in the varied ages which had passed, and through the many catastrophes which had probably taken place. For we read in the next clause of the verse, that the earth (not the heavens), was without form and waste (tohu), having probably fallen into chaos. God had not created it in this state, as Isaiah testifies (Isa. 45: 18). “He created it not waste” — the same Hebrew word as used in Gen. 1.

We are aware that there are traces of death to be found in the fossils and petrifactions of extinct animals, of species now unknown, in the strata formed by the ages gone by. This is admitted most fully; but it does not interfere with our present question in any wise.

I take therefore, the statement of Rom. 5: 13, as the basis of the great question now before us: “Wherefore, as by one man sin entered the world, and death by sin; and so death passed upon all men, for that all have sinned.” The first part of this important passage confines the entrance of sin to this world; and the second limits the passing of death, as a consequence of sin on man; without noticing, in the former case, the possible entrance of sin into other spheres; and, in the latter, the fact of death passing upon other than the human family.

Let us now turn to Gen. 1, 2, where we have the account of the creation of man,

And Elohim saith, we will make man [Adam] in our image, after our likeness, and they shall have dominion over the fish of the sea, and over the fowl of the heavens, and over the cattle, and over all the earth, and over every reptile that is creeping on the earth.

So Elohim created the man [Adam] in his own image, in the image of Elohim created he him; male and female, created he them.”*

{*Translation of Gen. 1 from the Hebrew, by G. V. Wigram.}

There are two distinct words used here by God, very different in their signification; they are “image” and “likeness.” Another has given valued thoughts on the use assigned to each, to which I would add some remarks. How accurately this usage is maintained throughout the word of God, is amongst the wonders of its perfections.

The word “image” is sometimes, in human language, used to signify the likeness in one for another; as one would say, ‘such an one is the very image of his father’ — meaning that he is an exact likeness; but this is not the way it is used in general, in scripture. There it is used, rather in speaking of that which is set to represent another, without having any reference to its being like or unlike, in features, or otherwise, to the person represented. As we read of Christ being “the image of the invisible God” (Col. 1: 15). And man being “the image and glory of God” (1 Cor. 11: 7), etc.; the word image being here used, as fully representing another, as the image of Jupiter, of Caesar, etc. Now “likeness” is different from this: its meaning is simple and readily understood, as describing a person being like another, that is, having the same traits of character and features, etc.

The man was created then in both these ways. He was set as the great center of an immense system, fully to represent God, as His image. The dominion of the vast system was his. All created things were under him. All intelligences, his wife included, were to look up to him as God’s representative in that sphere. God alone was over him; all else being subject to man. But he was also in the likeness of God. He was pure as his Creator made him, he was very good: he was sinless too, absolutely without evil: he was from God, to be for God, and thus like Him, and fit, therefore, to be His image — to represent Him; and to be the center to which all should look up; and with an intelligent will; his choice also was free.

But again we ask, Why did God leave moral evil a possibility? Or, in other words, why permit the entrance of sin? Could He not have created a being, which could not fall? One who could only do what was good and right?

The answer is plain. Because, if He would create a glorious creature — man, after His own image, and in His likeness, free to choose either good or evil, and not a creature governed by a mere chain of instinct, as the birds and beasts around him — He must leave the entrance to him of evil, a possibility, though not a necessity.

If man, as God created him, could not choose evil, then he had no choice at all: and he would be no more virtuous in doing good, than the mere animal which follows the instincts of its nature. And because, in such a case, he must do good, he would be no more virtuous in doing so than they.

Either God must refrain, — we write the words with reverence — from creating such a being, of this high and glorious order of existence, with a free choice and will; or He must leave the question of evil a possibility to him. Alas, for the result! of which a fallen race speaks with such terrible reality. He chose the evil and refused the good; and the moment he exercised his choice he became a sinner. Man, created in the image of God, fell from that pinnacle of eminence, never to be restored to it again. Fallen Adam begets a son in his own likeness after his image (Gen. 5: 3), while unfallen Adam had been created “in the likeness of God” (Gen. 5: 1).

Observe, in all this there was no thought of man being holy: nor could it have been said as afterwards of the “new man,” that he of Him, was “created in righteousness and holiness of truth” (Eph. 4: 24). God is holy — absolutely so. But holiness is relative, inasmuch as it supposes evil to exist, and implies absolute separation from it. This could not be said of man, as God created him. He was pure, and perfectly good, but evil was not for him in existence, until he chose evil, when presented in the form of a temptation, and thus he threw aside the authority and will of God, who had given it to him. So of righteousness, which also presupposes the existence of evil.

How everything in the sinner now depends on his will, in having to do with God; his salvation and all, depend upon the surrender of his will to Him. “Ye will not come unto me, that ye might have life” (John 5: 40). And “Whosoever will, let him take the water of life freely” (Rev. 22: 17). Now Christ is said to be the “image of the invisible God” (Col. 1: 15); the “image of God” Himself. (2 Cor. 4: 4). This is because he fully represents God; but He is never said to be in His “likeness”; simply because He is God Himself, therefore not merely like Him. But it is said that He came in the “likeness of sinful flesh,” and rightly so; because He was not sinful flesh at all. See Rom. 8: 3.

He too, had His own perfect will; and while tested to the uttermost in life and in death, it was always subject to God’s. “My meat is to do the will of him that sent me, and to finish his work” (John 4: 34).

This obedience and subjection found its perfection fully in death. He “became obedient unto death, even the death of the cross” (Phil. 2: 8). Mark, He was not subject to death, as the first man, through his sin. With him it was the penalty of disobedience, and the ending, by God’s sentence, in death, of will in him to the uttermost. But it was there that the perfection of Christ’s surrender of a perfect will in obedience, shone out most fully. Or rather, may we not say? the perfect blending of a perfect will in Him with that of God, in obedience unto death itself.

Chapter 6:

The New Man

“Created in righteousness and holiness of truth” (Eph. 4: 24).

We now come to the New Testament, where we find a gradual unfolding of God’s ways as to the new man”; indeed, we may say a new kind of man altogether from the first man. I would just draw attention to some of the salient points which are found there in the three great epistles, which, taken together, would give us the completeness of God’s thoughts, and His purposes in the new creation in Christ. I refer to Romans, Colossians, and Ephesians.

The first of these epistles unfolds in detail, the moral closing up of the history of the first man, as fallen, under every advantage, and after every trial from God whether without law, as being proved lawless; or under law, as a law breaker, and this, subsequent to the possession of privileges and advantages, which were before the special dealings of God took place in a separate people. The end of the trial and time of testing was, when Christ came and was refused. “All (now) had sinned,” in looking back, and “come short of the glory of God” — the measure now, and standard by which all would be judged. Man had been set up in perfection as a creature, and had fallen; could he now meet the burning rays of God’s glory? On this, as on all other grounds, all was now over, with the old man for ever. God must now either end that man, whose will was set up against Him, by judgment in righteousness: or reveal Himself in sovereign grace through righteousness, in virtue of the work of Christ. I do not here, of course, enter upon this work of the cross, and the death, and resurrection of Christ; only looking at it, as the means, whereby God would close morally for faith the history of man in righteousness, and begin His new creation in His Son — as head of a new race.

The section of the epistle in which God first shows how the race was all under judgment, and guilty before Him, ends in verse 19 of chapter 3.We then find, immediately following, in Rom. 3: 20, etc., how the righteousness of God is now manifested for the sinner, in God’s raising up His Son from death and setting Him on high; and not against him, as standing in his own responsibility. And this, too, “by faith in Jesus Christ,” personally; and “by faith in his blood,” as the means by which the righteousness of God was vindicated against sin. He thus stands in perfect justification from all his guilt.

But his state as a sinner in the first Adam is not thus ended. When we pass that section which deals in all details with his guilt, and which ends at Rom. 5: 11, we are introduced to the manner, in which our whole state is dealt with, and closed in the death of Christ. We read in Rom. 6,

Our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.

There is nothing in the Romans about the “new man” in any wise. But there is the crucifixion of “our old man” fully set forth, in order that the body, or totality, of sin might be set aside. The nearest approach to anything positive on this head is found in the expression of Rom. 7. “I delight in the law of God after the inner man, ” but it goes no further. While fully closing up the questions of our guilt and state, it goes no further, but while showing Christ risen, the believer is not said to be risen with Him. For this, we must have the next step, in the Epistle to the Colossians.

There is in Romans a new will shown as either struggling against the old — the flesh, in Rom. 7; or else, when the soul is set free, walking in “newness of spirit,” and “newness of life.” Romans gives us therefore, the crucifixion of “our old man” with Christ.

Now Colossians stands between Romans and Ephesians in doctrine. In the former, man is seen as alive in sins; the heart is going out after all its lusts unhinderedly. What then, must be done? He must be brought down into death — the death of Christ — to have his history closed: “Knowing this, that our old man is co-crucified with him.”

In Ephesians, we have man “dead in trespasses and sins,” and consequently another kind of dealing must come in. Unlike the Romans, where he must be brought down into death, because alive in sins, life must come in positively to quicken a dead soul in that condition, and to raise him up out of it; and all must be a new creation in Christ Jesus, who is in heavenly places.

Colossians, therefore, as we might suppose, would take in both sides-dead in sins, and alive in them. This it does, looking back on our Romans condition, and looking forward to our Ephesians condition in Christ Jesus. Therefore we read, “In the which (sins, etc.) ye walked when ye lived in them” (Col. 3: 7). And we also read, “And you, being dead in your sins,” etc. (Col. 2: 13). The saint therefore, is looked upon as “dead with Christ” from the elements of the world, as well as dead to sin, and dead to the law; and also risen with Christ, and though not sitting in heavenly places in Christ Jesus, he is seeking those things “above, where Christ sitteth at the right hand of God.” He is, therefore, down here on earth.

This being so, he has not reached his new place with God in Colossians, though he is suited to the place as in life, and as risen with Christ. He has a new status, but not a new place. We would not therefore find, here in the epistle, the “new man” spoken of as in Ephesians. Indeed it is remarkable, that when it is apparently spoken of in Eph. 3, it falls far short of the full thoughts of Eph. 4: 24; different words being used in the Greek original; and the word man (–<2DTB@H) being omitted altogether (Eph. 3: 9).

We have, therefore, a different word for “new,” used in Colossians, as compared with Ephesians. In the former it is <X@H; in the latter 6"4<`H: the latter signifying what I may term familiarly by the graphic expression ‘brand new!’ a kind of man never seen or heard of before;23 while the former would be entirely new, but does not imply a new kind or genus, as the latter would.

We find, however, that the knitting up of both scriptures, Eph. 4 and Col. 3 is done by the Spirit of God in remarkable wisdom, by the use of these two words, being found in the construction of the verbs, “renewed “ in Eph. 4: 23, and Col. 3: 10; that in Ephesians being compounded with the “new” of Colossians; and that in Colossians with the new of Ephesians.24 Wondrously wise are the scriptures of our God!

We may also here notice what is still the more striking and instructive, namely, that the word “putting off” is quite different in each epistle; in fact, there is no affinity at all between the words in Greek. In Colossians we have a word which signifies “passing out from under,” or, “being divested of” something; as a garment. Jn Ephesians we have not this, but its being absolutely “laid aside,” or “laid down.” I might take off my garment in one action; and I may also, by another action, lay it aside when I have taken it off. We shall presently understand the reason why it should be thus in each epistle, coupled with what we have seen already.

There is an illustration of the use of these two words in the LXX of Lev. 16: 23, where Aaron, having finished the work of the great day of atonement, clothed in the white linen garments, first “cuts off” those garments, and then leaves them in the tabernacle of the congregation. I would also refer the English reader to Acts 7: 58, here the verb of Eph. 4: 24 and translated “putting off” — which should be, more correctly, “laying aside” — is used by Stephen’s murderers, who “laid down” their clothes at a young man’s feet, whose name was Saul; and also to Heb. 12: 1, where the same word is translated “lay aside,” as to “every weight,” etc.

In fact, while Colossians gives us the subjective side of the “new man” (what is practical life in which the saint lives here while walking on earth), Ephesians gives us the objective side of the “new man,” as showing us what he is on high. Colossians being rather Christ in us.

In Romans, therefore, we find “our old man crucified”: in Colossians the “old man parted with,” and the subjective side of the “new man.” While in Ephesians we have the old man wholly “laid aside,” where we are seen as all that we are in Christ — the objective presentation of the full ‘brand-new’ man: an absolutely new creation in Christ.

It is not Adam innocent, nor Adam fallen, and righteousness under law, but a positively new creation.

It has been noted that the 6"4<`H: of Eph. 4: 24, and the <X@H of Col. 3: 10, are characteristic of each epistle. In Ephesians it is a new creation in contrast with an old; in Colossians it is a practical new life in which we live; though the care is taken to show that it is a new thing entirely, formed of God.

We may read vv 21-23, thus: “If so be ye have heard him, and in him have been instructed, as is truth in Jesus (namely) your having laid aside, according to the former conversation, the old man, which is corrupt according to the lusts of deceit. But be made new [that is, absolutely new] in the spirit of your mind. And your having been invested with the new man [that is, the brand-new thing] which is after God, [or, according to God] having been created in righteousness [not innocence] and holiness of the truth.”

This “holiness of the truth,” stands in contrast with the “lusts of deceit” of v. 22. The deceit of the serpent having produced the lusts of the heart at the beginning; and righteousness being the basis of God’s new creation, he is formed — created — in it, and in holiness (absolute separation from evil) of the truth, which has begotten him.

As to the passage in Colossians corresponding and filling up on the practical side, we may read: “Your having been invested with the new” (<X@H) he does not write “man” (—<2DTB@H — this word only being used of the full absolute thing in Eph. 4 — “which is continuously being made new toward perfect knowledge, according to the image of the Creator of him.”

Now remark again, that in Colossians we have “Christ” as the example of all for the new (man). Your life is hid with him in God (v. 3). The characters of Christ as the elect of God, presented as forming and practiced (vv. 12 and 13). The word of Christ is to dwell in him richly (v. 16). In fact, as v. 11 states, “Christ is all, and in all.” While in Ephesians it is “God, ” and the nature of God is presented as the standard of all. The “new man” there is created after God (v. 24). He is to be an imitator of God (Eph. 5: 1). To walk in love (which Christ showed fully) and walk as children of light — God’s two essential characteristics, what He is (Eph. 5: 2 and 8).

Again, we have more: we have in Colossians the “image of him that created him.” In Ephesians we have rather “likeness” to God Himself pressed (6"JV 2,`<).

Here, therefore, we come back to these words as at the first, “likeness” and “image”; the new man of Ephesians being morally like God — seen in his true place as in Christ in heaven and as objectively presented to us there in Him. Therefore, when we come into the practical life — the subjective side, in Col. 3 we have “image,” because there he walks on earth at the present, but is morally to represent God, who was fully represented in Christ Himself, and who is “all.”

Then again, as to the exhortation of each epistle connected with the “new man.” We find in Col. 3: 9, “Lie not one to another.” There it is the practical life. But in Eph. 4: 25 we have, “Wherefore having laid aside lying, speak truth” to each other. Here, with the old man who has been laid aside, goes the thing itself-lying. Not merely is the exhortation, as in Colossians, to refuse the practice of it; but the thing is looked upon as gone here, and the exhortation takes the positive side, exhorting to speak the truth, etc., as in the other parts of the context in the epistle. There alone, too, have we the conflict of the saint in its true and only measure. Satan is again on the scene in a special way, to oppose this man of a new creation, as at the first he did in the old. On this I do not enter here.

Chapter 7:

The Vessel Emptied of Human Strength

“Most gladly therefore will I rather glory in my weaknesses, that the power of Christ may rest upon me” (2 Cor. 12).

In another connection, which we may hope to refer to again, the apostle Paul writes thus: “We have this treasure in earthen vessels, that the excellency of the power may be of God and not from us” (see Greek). I cite this now with reference to the end of the verse. God never gives intrinsic power to His saints. “God hath spoken once; twice have I heard this, that power belongeth unto God” (Ps. 62: 11). If this is important in the lives of the saints, how much more, if I may draw a distinction, is it for those who are called upon to serve in the word. Yet in every service and in every action in the lives of God’s people, the power of God is needful, that they may walk and serve and work and toil in the energy of the Spirit, and in the expression of the life of Jesus in their mortal flesh.

For this end, another character of discipline takes place after deliverance is known. This may be more or less spread across their lives, but one absolutely needful to produce that condition in which the power of Christ works: which is, as we read, “made perfect in weakness.”

The object of this discipline is not easily distinguished at first by the majority of saints. It is more often divined and felt by those who serve outwardly in the word, than in the ordinary pathways of the people of God. It frequently happens, too, that it mixes itself up with exercises before deliverance is known, and is not easily separated from these, in the analysis of the soul’s history. However, although we may confound them experimentally in ourselves, scripture distinguishes them most clearly. It is only as we grow in the apprehension of the word, and of the mind of the Spirit there, that we are able to give to each its place and its true interpretation. We only know in part, at best, while here; but when that which is perfect is come, then that which is in part shall be done away; and then shall we know even as also we are known.

Saul had served amongst the saints for some years, before he was separated to the work to which he had been called. This took place formally and definitely at Antioch (Acts 13), where he was sent forth by the Holy Ghost on his first mission amongst the Gentiles; but going, as he always did, “to the Jew first.” We find this mission described at length in chs. 13 and 14 of the Acts of the Apostles. The vessel had been prepared in quiet, and now in going forth into that wider harvest field, he needed special dealings of the Lord to strip him finally and fully from every thought of quasi strength in man. The very success of the work, and the power of God manifested towards souls, needed corresponding dealings to countervail the tendencies of the flesh. It ever seeks to intrude, and hinder the work of God. Often, in apparently insignificant ways, its intrusion is felt by one’s self or by others: like the “dead flies” which “cause the ointment of the apothecary to send forth a stinking savor.”

It is therefore to be expected that special dealings of God should be discerned distinctly at the opening of this great world-wide service of the apostle, commencing here. After the early part of the work is described, and that at Antioch in Pisidia took place (Acts 13: 14, etc.); he now leads the band of servants, first to Iconium (Acts 14: 1, etc.), and from thence to Derbe and to Lystra. Here he was stoned, and drawn out of the city, as they supposed him to be dead. I refer to this to connect this moment with what he reveals of his life in 2 Cor. 12.

Having no visible proof of his being called to serve the Lord, like Peter and the rest, who were appointed by Him in life; he must prove, as all true ministry must from that day, its divine origin by the effect of it upon souls. Consequently his ministry was constantly called in question. The servant must expect this now-a-days also, as a consequence, when he seeks to serve according to God’s mind, and as following in the line of those gifted from Christ in glory.

This took place in a very painful manner at Corinth. The jealousies of others so wrought against him there, where the chiefest of his work had been accomplished, that he was forced to speak of himself very prominently (always a painful and trying subject), and to tell of services, of toils, and of sorrows, seldom (perhaps never) equaled by those of any other man. The folly of others gives us here a glimpse of an unparalleled life of devotedness to Christ and the church. “Are they ministers of Christ? I speak as a fool, I am more; in labors more abundant, in stripes above measure, in prisons more frequent, in deaths oft. Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day have I been in the deep; in journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness” etc. (2 Cor. 11: 23-27).

This is what he had done for the Lord! But what had the Lord done for Paul? “It is not expedient for me, doubtless, to glory, for [yap] I will come to visions and revelations of the Lord” (2 Cor. 12: 1). And here he discloses what had happened to him “above fourteen years ago.” The scene at Lystra, when he was left for dead, was more than probably the moment when what is recorded here took place.*

{*I see no reason to question the chronology of the Authorized Version here.}

If 2 Cor. 11 gives a history which might clothe Paul with honors, and give grounds for him to boast: ch. 12 gives us a dealing of the Lord which reduced him to “nothing.” No doubt it was necessary that the leading man in the Christian course should be introduced into things which it was not lawful to reveal. It was needful, too, to strengthen him in a special way — giving him to realize, above others, what was the portion of all: the possible state for every saint to enjoy, though, in the state of things, unspeakable also. But to follow this, and consequent upon it, the discipline came which had the effect of emptying Paul of every vestige of human strength, reducing him to the condition of a will-less, powerless vessel, so that he might be fitted thus to be wielded and used by the hand of the Lord who did so.

“It is not,” said he, “expedient for me, doubt-less to glory, for I will come to visions and revelations of the Lord. I knew [hoida] a man in Christ, above fourteen years ago, (whether in the body I cannot tell ; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven. And I knew such a man . . . how that he was caught up into paradise, and heard unspeakable words, which it is not possible for man to utter. Of such an one will I glory: yet of myself I will not glory, but in my weaknesses.”

Here was the realization given him of all that he was, both as a man in Christ, and of the sphere of blessing where his portion lay; and of those things which he heard there, which human language could not express. The measure of this common portion of all His saints, may be realized variously by each; but the portion is the same for all. Upon this I do not enter. Each, too, may minister in part of that which he consciously possesses. But if so, the special dealings of God ensue to check the evil of the flesh, which according to the measure of the revelation rises pari passu with its abundance.

This discipline is suited and adapted to each several soul. This is the reason why, I doubt not, that all speculations as to what was the nature of Paul’s thorn in the flesh, end in nothing. God has wisely seen fit to leave it untold. Were it made known, we would have perhaps settled that it was not ours, and then have left it there. To have left it untold, gives us to see that there was a great principle of God’s dealings, seen in this man’s case, but applicable to all. Each would have his suited “thorn”: the very thing that would counteract his natural tendency; and so act as to strip him of every pretension to power, and break any fancied strength of man.

We see this on every hand, we see it better in our own soul’s history. For it is not always that another is permitted to know the secret thorn which rankles in the breast, such as that we would give the world to remove, ere we know the “end of the Lord.” He presses home the “stake” (ax6.Xo*) which pins us to the earth, as it were, in very powerlessness. You see this at times, for instance, in incongruous marriages. The soul is worn away, especially in a sensitive, spiritual mind ; and there is no earthly power which can change the sorrow, and heavenly deliverance is withheld. Again, there is a child whose conduct breaks the heart of a parent: every measure fails to deal with him, and the “thorn” rankles deeply in the wounded heart. It may be that some disgrace is permitted, as to which the soul feels that death were easier to bear. It may be that slander has stung the soul with deeper pain. There may be, too, some human weakness, which renders the afflicted one an object of pain to those who love him, or of ridicule to others. Such as these, and the many sorrows of the way are used of God as the “thorn” to curb the energy, to break the strength of “man.” Circumstances, friends, relations, health, good name, all are touched by Wisdom in this holy discipline of the soul. These things in the hand of God are like the river banks which on either side guide the stream of waters which flow between them; rendering the waters useful and fructifying, which, if flowing onwards without these guides, would devastate all around, in-stead of bearing a blessing on their bosom. How often have we not thought what good Christians we might have been if circumstances were different; in short, if the banks which carry the river were broken down. Nay, these are the wise dealings of our God to keep us just in the channel and path where we are, to shine and glorify Him.

Like Paul of old, when the “stake” was driven home, we may cry to God, even thrice, as he: Take away this thorn, this terrible hindrance to the work of Christ, this feebleness of the vessel, this sapping of energy, this hindrance to service, this cruel “stake” from which the soul struggles in vain to be free. But no; there it remains, until we find, in the acceptance of its bitterness, the occasion of a strength which is not of man, but the emptying us of fancied human power. We learn our powerlessness, we feel that struggling is but in vain. Yet here the secret of strength is found: but not of man, not our own. The Lord comes in. He finds the vessel bereft of strength; prepared for that power with which He can wield it. He finds that condition which it is His to use. “ And he said unto me, My grace is sufficient for thee; for power is made perfect in weakness. Most gladly therefore will I rather boast in my weaknesses,* that the power of Christ may rest [“tabernacle over”] upon me.” “The surpassingness of the power is of God, and not from us.”

Those who serve the Lord outwardly in the word, know in measure these things. They know well, much as they may be blessed, and valued too; what bitter lessons they have to learn in secret with the Lord. Never could they be explained to another ; yet they are but the emptying of fancied strength in man. No true servant but will find this out for himself; he will recall those moments, when death was working in the fragile vessel, that life might work in those to whom he ministered. Yea, he begins to find how good these lessons are, that made room for a power working which he is conscious is not himself, not of man; and that when, outwardly calm, he felt the abject weakness of his own heart, his Lord might step in and give him victory.

It shows that the stoning occurred first at that time.

{*It is not “infirmities” but “weaknesses” in which he glories.}

Thus, then, is the vessel brought by the hand of the potter, often through bruisings and breaking and crushings on the wheel, to its true and blessed form in which God can work Himself alone. When the vessel would say, “not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God”: and again, “We have this treasure in earthen vessels, that the excellency of the power may be of God and not from us. Forcible and striking this is: he does not allow that the power would be ‘from’ God, as something apart from Him, and conferred or imparted to us. Nay, but it is divine, and yet inseparable from Him who works; it is “of God” — and yet not ‘of us,’ as not only negativing the thought that it might be so; but the word he uses still more strongly emphasizes this: that the power is of God and not from us.

There is a “threefold cord” which must be found in the saint if he would serve his Lord aright: the motive, the energy and the end.

At times the motive may be right and the end also, but the energy may be but the human vessel working out (as it supposes) the things of the Lord. All three must go together, and this is the object of this disciplinary process that all may be of God, and not of man.

Chapter 8:

The Purpose of God in the Vessel

“For the shining forth of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor. 4: 6).

Because [it is] God who spoke light to shine out of darkness who hath shined [or ‘lit a lamp’] in our hearts for the shining forth of the knowledge of the glory of God in the face of Jesus Christ. But we have this treasure in earthen vessels, that the surpassingness of the power may be of God, and not from us (2 Cor. 4: 6, 7).

Marvelous purpose in God! To light a lamp within us, and so deal with us, that He may reduce the vessel to a transparency in His hands, in order that the glory of God shining in Jesus on high, should shine out so that His people may be God’s lanterns in a dark and Christ-rejecting world.

Some have referred to Gideon’s lamps and pitchers (Judg. 7), as if there was an analogy here to that scene; but there the lamps shone out only when the pitcher was broken: not so here. The vessel is rendered transparent, if I may so say; all the hindering element of flesh is so attenuated that the “treasure” possessed by the vessel may shine forth undimmed.

The circumstances through which the vessel was passing at this moment, all working to this end, are worthy of our deep consideration. They enter into all the texture of the teaching which flows from God to us in this epistle. Indeed this is ever so in the ministry of the New Testament times. The vessel is passed through the trial or exercise, whatever that may be, and the heart thus trained; the affections formed by these things; the man himself so sustained and supported of God in the sorrows of the way, that “Out of his belly shall flow rivers of living water.” He has drunk the living stream at the fountain head of all, in the eighth day of heavenly power and blessedness in Christ. His thirst has been quenched by Christ. And so his inner man — the mind, the heart, the soul, the whole vessel, becomes the medium of those streams of refreshment to others, which have consoled his own soul in its sorrow. The Father of mercies has filled it with all His consolation in Christ-so full, so blessedly full, that it overflows and the stream passes on in living power, fructifying those in the desert sands of the world where his path lies.

Fourteen years, after what we have already spoken of, had passed: scene after scene of his labors had been traversed; and during the successful work at Ephesus (Acts 19), news had come of the sorrows and sins of those in Corinth, who had been the objects of the labors of Paul. He had written to them a letter (1 Cor.), his heart full of anxiety, but teaching, largely too, what was needful there. The mighty energy of God’s Spirit had sustained the vessel for this service, and, then it was despatched by the hand of Titus.

At this moment the enemy had come in, in terrible power at Ephesus (Acts 19), and the infuriated mob, moved by the spirit of idolatry, had made the insurrection which we learn of there. Paul, after the manner of men, might have said he had “fought with beasts” there. He had like to be torn limb from limb by those whom Satan led at that moment in terrible power. So terrible was the moment that hope was gone, the jaws of death were all but reached, and his spirit passed into the state of one who had “the sentence of death” in himself, and he “despaired even of life.” (2 Cor. 1: 8).

Here was a moment for the soul! A living man, whose life was so real before God that God, as it were, might have said: Such a real man as Paul must learn all in power himself; his purpose is to bear about in his body the dying of Jesus; well, then, he shall be helped in this. He shall be delivered to death for Jesus’ sake, that the life of Jesus may be manifest in his mortal flesh. This is ever God’s reward to those who seek to live in the power of what they teach and know.

But at that same moment a deeper anguish filled his soul. The energy of the Spirit had waned, in which he had been sustained when he wrote to the Corinthians. A reaction came. Titus was gone. There was no recalling what was past. We love those to whom we have ministered in the church of God more deeply than others. There is a link formed between their souls and ours, which even the glory will not efface (cp. 1 Thess. 2: 19, 20). What bitter pangs does the heart feel when, in any way, the enemy’s power comes in to sever this bond. We look upon them as lost to us; the joys of fellowship with them destroyed. He wrote in the greatness of his service, and with the truth of the Spirit from his pen. But now the reaction came. He feared he had lost the beloved Corinthians. How will they receive his letter? Was it too hard, too severe? In deep exercise he repented having written it. “I did repent,” said he, speaking of his tried heart’s exercise (2 Cor. 7: 8). A greater death than that of the body, which seemed to have impended, was now felt; his soul died within him, as it were, in the bitterness of his sorrow. Some have passed through this kind of death: it must be known in measure to be understood. He could not rest in his spirit at a great and prosperous work at Troas, but went in search of Titus, that his soul might be relieved (2 Cor. 2: 13).

Pressure after pressure at the hand of the potter, for he was but the clay upon the wheel; growing up under the skillful eye and hand of the Master. All these varied trials fell at one moment of crushing soul-death on this vessel. God was attenuating the opaqueness which still remained, that the light might shine forth with brighter power; that the Treasure of his heart might be more clearly seen, that His purpose in the vessel might be unhinderedly manifested.

At last — God which comforteth those that are cast down, comforted us by the coming of Titus” (2 Cor. 7: 6). God “delivered us from as great a death” — as from the fury of man at Ephesus. What a moment of soul-comfort which now followed! “We were comforted in your comfort; yea, and exceedingly the more joyed we for the joy of Titus, because his spirit was refreshed by you all” (2 Cor. 7: 13). Well can he say, “O ye Corinthians, our mouth is open unto you, our heart is enlarged.” He can pour forth his heart’s teaching. He is unhindered in his joy.

What a moment for the true servant! What a moment for the people of God! Little do they know how the servant’s heart is hindered in the ministry at times: how the springs of God are dry to them because of their state: then the servant has to learn fresh lessons of death working in himself; and his brightest words become dull, because the Spirit of God is grieved, and hearts are dull of hearing. He must be a rebuker to both servant and people, instead of rivers of refreshment in a thirsty land.

But what was this Treasure which he possessed? Strange casket was he for such, also one which would not conceal but permit its full display. The context will explain. It does so, first by recalling a moment in Israel’s history which laid the ground of it in the nature of God there first made known — in sovereignty, displayed in mercy.

Israel’s history had run on under pure and living grace, from the day when God called Moses to be a deliverer of His people, at the backside of the desert in Midian, until, as a delivered people purchased and redeemed, they drank the waters from the smitten rock at Rephidim. Many a time did they abuse this living stream of grace, and murmur against Him who poured it forth.

Then came the giving of the law to Israel, which was only accepted to be broken. Thus all relations, whether of grace or law, were destroyed, grace was abused, and the golden calf was the answer to their word, “All that the Lord hath spoken we will do.” Moses goes up from that scene saying, “Peradventure I shall make an atonement for your sin.” He returns, and separates himself from the guilty camp of Israel. Then, in the touching interview which followed, and at his cry, “I beseech thee, shew me thy glory,” the Lord retires into Himself — He stands upon a sovereignty which can do as it pleases. He alone can say, “I will,” and none can hinder. “I will have mercy upon whom I will have mercy.” This is the manner in which His sovereignty will be displayed, “Because he delighteth in mercy.”

And Moses comes down from the mount, with the second table of the law in his hand, the skin of his face shining with the brightness of this fresh and suited name: “The Lord God, merciful and gracious, longsuffering, abundant in goodness and truth.” Sovereign mercy was the foundation of this relationship of God with Israel. But now we come to Paul in 2 Corinthians, and there we find that sovereign mercy is the basis of the gospel of the glory, which in a special way he names as “Our Gospel.” (2 Cor. 5: 3).

What, then, was the gospel? Was it different from that of the other apostles? For by it was communicated “this Treasure” to Paul, who stands here as the representative man — the pattern to all coming after. Mercy, sovereign and free, shines in this man’s case more fully than all, as we have already seen. He would tell us so, saying, “Therefore seeing we have this ministry, as we have received mercy, we faint not.”

Christ had died: God had “made him sin for us, who knew no sin.” God had abandoned Him who had trusted in His God. He who had taught others to trust in Him was Himself forsaken, and the cry, “My God, my God, why hast thou forsaken me?” attested this; and was the mocking taunt of His foes, “He trusted in God, let him deliver him now if he will have him” (Matt. 27: 43). We see no righteousness in this. But we see that “The righteous Lord . . . hateth iniquity” — and His Son having taken that place must take all its consequences. It was God’s righteous judgment against sin which we see there.

He was taken from the cross and placed in the grave. The soldiers sleep as they guard the tomb: they became as dead when the angel of God descended to roll back the stone where the dead had been laid. But Christ had risen. He was not there. The tomb unsealed, the grave-clothes unmoved, pointed to the mighty fact that no grave could hold the Son of God.

Some days elapse, when we see another sight. On the Mount of Olives, perhaps some five hundred disciples stood, and from their midst a Man ascends to heaven, out of their sight. He is saluted there by God in righteousness as the Author of eternal salvation; the Establisher of righteousness against sin, for “the righteous Lord loveth righteousness.” The Father gives Him the Holy Ghost afresh for others-and out from the glory comes the message, which afterwards arrested Saul of Tarsus, that this righteousness of God was so vindicated by the Son, that God set Him on His throne, and the news is sent forth from the heavens that God’s righteousness could now be displayed for man, a sinner, in salvation-and not against him in judgment: that all who submitted to Jesus, the Nazarene, should become God’s righteousness in Him.

“Our Gospel” dates from the glory of God. It comes forth as a ministration of righteousness, and of the Spirit (2 Cor.3: 8, 9): no more the ministration of “condemnation” and “death.” It shines out from His face who accomplished the work, and whom God seated on His throne — the witness of His estimate of the work which He had accomplished. The “Treasure “was this. It was all that was thus brought forth from the glory of God, as found in Christ there; and as possessed by the vessel of clay.

Then came the attenuating process, by which the vessel would be made the medium through which it should shine. The light was taken in through exercises of conscience; and shone out through the exercises of his heart. The “life of Jesus” must be made manifest in the earthen vessel (2 Cor. 4: 10); out of it the faith of Jesus (2 Cor. 4: 13 and cp. Ps. 116: 10) must be expressed; and the hope of Jesus (2 Cor. 4: 14) must actuate the heart. And the momentary lightness of the affliction, through which it passed, only worked to enlarge the capacity and give in result a far more exceeding and eternal weight of glory. The eye was fixed on the unseen and the eternal: the seen and temporal was passing away; and even if the earthly tabernacle — suited to the present passing stage — were dissolved, a building of God, a house not made with hands, was sure; and if Jesus came — all that was mortal which remained would be swallowed up of life (cp. 2 Cor 4, 5).

This, then, was the purpose of God with the earthen vessel; this the process to reduce it to all that He desired. The light of the glory in the face of Jesus shone in the holiest on high, and on earth the light of the lamps shone over against the candlestick to cause its beauty to be seen.

Chapter 9:

God in the Vessel.

“The sentence of death” (1 Cor. 1: 10).

“The power of his resurrection” (Phil. 3: 10).

The passages at the head of this chapter present two principles which the vessel of God’s choice must practically learn. They are not confined to the Christian interval alone; but have been the lessons, variously taught, and more or less intelligently learned by the elect, at all times, and in all dispensations; though the clear, doctrinal meaning was not known until New Testament times.

They are, as we may speak, in a certain sense, correlative. The vessel is taught experimentally the first of these; and in the same way he finds the second working in him. What has “the power of his resurrection” to do with aught but a dead man? Surely nothing! Therefore if death works in him, life works also in him in the power of resurrection. This power is of God alone.

These are the great lessons set for every saint while here. The measure in which they are learned is quite another matter: as is also the soul’s apprehension of the lesson. But oh, what conscious power is found, as the soul learns to hold the cross, to every motion of human life which works in his body! to bear about in himself the sentence of death, morally or physically, that he should not trust in himself, but in God who raises the dead. Then death works in him, and life towards others.

The former principle — “we have the sentence of death in ourselves” — is preparatory to the desire “That I may know him and the power of his resurrection.” And this will be seen as we examine other cases in scripture, “written for our learning.”

The history of the “father of the faithful” will help to this end. In Abraham’s path we are introduced to one, and the dealings of God with him, in whom we see the gradual unfolding of God’s lessons for the soul, before the doctrine of these things is developed to us in the New Testament scripture.

Like ourselves in our measure, he had to pass through all in an experimental way, to reach the perfect end. With the saint in the New Testament, did he but accept what is there taught, it would be with him that the place where others ended he would begin. But the state of soul, and the power of the flesh, and the deceivableness of our own hearts, are such that we must, alas! learn, too, all the lessons in an experimental way.

In Paul we see one who learned these things practically, but with much difference from ourselves. Speaking for oneself, and perhaps for others, we learn them through failure, in which we experience (more like Peter) the extricating ministry of Christ. Paul’s case differed much, for in him we see rather the true heart taught, the singleness of eye met, so that he had more of the preventive or preserving ministry of Christ, rather than the restorative or extricating, while, at the same time, he was passed through circumstances of varied kinds that the lesson might be experienced in his own soul. We see failures in his life, but they were few.

We all experience, in a sense, the threefold way in which God revealed Himself to Abraham. He was called by the “God ofglory” (Acts 7: 2). He was sustained by the “Almighty God, ” and all was provided by “Jehovah Jireh. ” This was his history as a saint. But all was not revealed to him at first: the flesh had to be broken, fallen nature exposed, law had to be tried and found fruitless for faith, promise had to be rested upon, and then the fruit of accomplished promise had to be surrendered for the power of resurrection on Mount Moriah. Until this came he never was really and fully a worshiper, nor did he ever know God by that new name, “Jehovah-Jireh.” I do not dwell much upon his earlier history. He did what true children of God do also, until they learn otherwise. He saw, when called of God at first, that which it was God’s will should be done or possessed, and he assayed to realize and accomplish it in the strength of man. All fails, and then at last God does by him what he assayed to do himself. The end in view was right and the motive was right, but the energy put forth was of “man.” He had not yet taken “the sentence of death” to himself, nor had he learned “the power of his resurrection.”

Was not this so with Moses when he assayed to deliver Israel? With David at Ziklag? With Peter in the judgment hall? Each was tried, each sought to do that which was right and of God; but the energy was of man, and God did, at the end, by each one the same things which each had assayed to do themselves. We see this every day around in the history of saints. We know it in our own. Often, too, we have seen, in the first freshness of soul in a young saint apprehending the truth, a deeper and more spiritual recognition of the will of the Lord than at later times in his life. He may have turned aside from the performance of it, or he may have sought to do it in the power of man, thinking that because it was right and of God he should do so. Years after the thing is done (if there was no failure or turning aside) by God Himself in him. Or, if failure supervened and — turning aside, it was forced upon him through sorrows and trials and breakings of the flesh, and of the will of man which had come in to hinder.

You see it, too, in those that have assayed to serve in the gospel or in the church. The energy of the heart which pushed forth the young man as a servant, fails, he breaks down, he is coldly received, or the like. If there is gift from Christ, the thing was right and of God; but the energy was self — unbroken. Painful lessons followed (than which there are few more so), but if we watch that man’s after history, if he walk with God, he will come forth brightly in useful service to the Lord: God doing by him what he assayed to do himself in vain.

In Abraham’s case we will examine the moment when he was enabled to take home “the sentence of death” to himself in the “sign of circumcision” (Gen. 17), thus learning the fruitlessness of flesh, and to be cut off from himself in the things of God.

Nearly fourteen years had passed since the birth of Ishmael, this son of the bondwoman: this effort of the energy of man to accomplish the thoughts of God. He was born and was brought up in Abraham’s house for twice seven years. All seemed outwardly promising for the time; but Abraham had trodden for those fourteen years a path which was self-devised. These years are passed over as a blank in his history — utterly unrecognized. And oh, how many histories of God’s saints will be found a blank by-and-by! The power of man was seeking to further the things of God. But this he must discover, in one short interview, in which his whole path and his Ishmael are totally ignored; not by words, indeed, but by the simple revelation of God Himself — the almighty One who was all-powerful, in contrast with quasi -power in man.

Let me ask my reader has he ever known cases analogous to this? Has he not seen with an enlightened eye lives of apparent usefulness — and this, too, in ways supposed to be of God — blown upon in one moment by some truth flashing upon the soul, which judges all? How multitudinous are the paths that would fade into a mist as one flash of divine light is shed upon them! Yea, even those which are based upon the word of God and His known will in the truth, not to speak of the ten thousand paths and ways of supposed service, which have no warrant from it at all: the former done in the strength of man and worthless, the latter I care not to analyze, so worthless are they.

And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God [El-Shaddai] walk before me, and be thou perfect. And Abram fell on his face, and God talked with him” (Gen. 17). What a moment was this! To discover in that interview that he had never yet touched the pathway of the Lord. He had walked by the light of his own eyes. All was worthless, all was ignored, he has but to listen as he lay on his face before God, until the whole unfolding of God’s mind, thus far known, is heard, and the previous fourteen years is treated as a blank in his history. One sentence alone passes his lips in this whole chapter, one cry from his heart is heard. It is the struggle of one who now feels that nothing of God was in those many years of hope, that he must now step off this self-devised pathway on to the path of God, leaving all behind as a mistake, as the effort of man to accomplish the things of God.

What a moment for the soul! Have there not been such-like soul-awakenings in God’s saints at times? Moments when all was fading away which had delighted the eye, and the heart’s cry was heard: “O that Ishmael may live before thee!” Must all then go? Is there not some remnant of former days which may be spared? Has all been a mistake? Is all to be thus ignored? God may pity the soul in this — though not His purpose. He may say, as it were: “And as for Ishmael, I have heard thee.” And the link may be spared and blessed in an earthly way, but it never enters the path which is divine: “But my covenant will I establish with Isaac.”

Seven times do we now hear the utterances of God in His unchallengeable “I will” (vv. 2-8). Those purposes are announced, into which man could never enter as co-worker with God. “I will make my covenant with thee”; and I “will multiply thee exceedingly”; “I will make thee exceeding fruitful”; “I will make nations of thee”; “I will establish my covenant between me and thee, and to thy seed after thee, in their generations, for an everlasting covenant, to be a God unto thee, and to thy seed after thee” (cp. Gal. 3: 29; Phil. 4: 19). “I will give unto thee, and to thy seed after thee, the land whereon thou art a stranger”; and “I will be their God.”

Abram has but to hearken, to receive, to hear, all that God Himself would do by him. Abram’s strength was but that of man, it could but mar the power of God in resurrection. He must accept the seal of this new creation, he must take “the sentence of death” home to his own soul in the “sign of circumcision” — the seal of the righteousness that he had by faith, being yet uncircumcised.

Mark the significance of all this, expressed in the changing of his name at this time. Rather, let us say, in God imparting to that name the breathings of His own. Instead of Abram he would now be Abraham. The breathings of the name of Jehovah, the self-existing God, are imparted to his; he is made, as it were, a “partaker of the divine nature” (Cp. 2 Peter 1: 2). He belongs to the new creation of God. *

{*See also how Oshea is turned to Jehoshua, and many other cases in the word (Num. 13).}

This was the sign of “the sentence of death” upon man, and the entrance into that where “all things are of God” — of which circumcision was the seal. The work of God would be done in the vessel by Himself alone. The human vessel must bow. It must take this sentence home to itself. In spirit it must enter into the new creation with a new and divinely-breathed name.

The vessel must be will-less and powerless in His hand. But more: “The power of his resurrection” must be known, for it alone can avail in a dead man, to lift him out of the dead and into this new sphere. (“He considered 28 his own body now dead.” “He hesitated not at the promise of God through unbelief.”) This power now comes in: “As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.” She, too, must be made partaker, as it were, of the divine nature; she must, like him, have the breathing of God’s name put to hers, that she may in figure be of the new creation also. “And I will bless her, and give thee a son also of her: yea, I will bless her and she shall be the mother of nations, kings and people shall be of her.” Again he falls on his face — now as Abraham. He “found strength in faith, giving glory to God.” Abram once had fallen on his face and listened; but now Abraham fell on his face and laughed, and said in his heart, “Shall a child be born unto him that is an hundred years old: and shall Sarah that is ninety years old bear? . . . And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: 29 and I will establish my covenant with him for an everlasting covenant, and with his seed after him.”

This was “the power of resurrection,” now the resource of God. Human strength and human hopes were dead in Abraham and Sarah, the “sentence of death” taken home to their souls, that they “should not trust in themselves, but in God that raiseth the dead.” “Against hope he believed with hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be” (Rom. 4: 18).

But there was more taught here. God had said, at the moment when he first appeared to Abraham as the Almighty, “Walk before me, and be thou perfect.”

Hitherto the Lord had been his shield and his exceeding great reward. His guardian care had marked his path — his shelter from his foes. Now more was asked: God’s new name would bring fresh responsibility. El-Shaddai had been revealed Himself, who could do all things, who only needed an empty vessel under “the sentence of death,” to use. “Perfection” must now be found. This was the answer of the soul to the revelation of God, the soul responding, as face answers to face in the glass, to all that God is — as thus known.

We have then:

Circumcision first brought in, the sign of the sentence of death and the cutting off from ourselves;

the power of His resurrection follows, as that of God, who would work in a dead man;

we have perfection required in those in whom the other two are seen.

Thus were the roots of these things learned in practical power by the vessel of promise, afterwards to be known in their spiritual significance in New Testament times.

The omission of the “not” here is very probably right, and in keeping with the subject.

Which signifies “laughter” or “joy”: he makes melody in his heart to the Lord; realizing this heavenly joy: this “eighth day” of creation power.

When therefore we turn to Paul in Philippians we find all there. The vessel is there in its moral beauty and perfection, as far as this can be reached below. The workings of flesh are not there, nor sin, nor the weakness of man, as a vessel of mercy upon the potter’s wheel. No flaw is here. The vessel is not now marred in the hands of the potter. True, it is not yet transformed into the potter’s image in glory; but it is attenuated to its utmost on earth, rendered as transparent as it may yet be; and the “Treasure” shining out in every phase. Christ is motive, Christ is energy, Christ is end. The potter is now seen in the vessel.

We find those great principles which we saw in Gen. 17, in Phil. 3. Paul has gone through the prefatory work. Four years in prison, chained to a soldier, had wrought its work. The soul had been stripped of all its “desirable things.” The labor for Christ which was his life was now arrested, as to outward warfare in the work. Brighter lessons were in store: lessons for the church of God, in all ages of her sojourn here on earth, were to come forth from the Roman capitol, where he wore his chain.

He takes the conscious place — not now merely as learning the fact of death to all the energy of man, as Abraham — but of accepting it. “We are”; said he, “the circumcision.” The painful lesson is past. Christ had passed away from the earth: He had died to the scene, and died out of it, to rise into that new place, now fully taken, as “the beginning of the creation of God.” Head of that new order of things, associated with Him, “circumcised with the circumcision not made with hands,” we partake of all that into which He as Man had entered. We are circumcised in Him, as Sarah was in Abraham. “We are the circumcision, who worship God by the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh: ” the “sentence of death” to all that savored of the energy of man, even at his best, and the flesh only to be ignored, even in its best phase.

There all that savored of this, all that of which man could boast, is cast aside. Of all men he had that of which he could boast as to the flesh. Not the “flesh of sin” here, but that which looked fair in man’s eyes, and was the best fruit that man could produce, as such, in divine things. By birth, by religious zeal, by righteousness of the law which applied to man in the flesh, all was surrendered in that moral death, of which circumcision was the seal.

But more: “ all things” were counted loss, they but stood in the way of that which was “all his desire.” “That I may know him, and the power of his resurrection.” Here was another of those striking points found in Gen. 17: the desire in gazing at Christ in glory, to know Him there — gone up to that scene where all His glory shone. And here on earth, as a vessel indeed, will-less, powerless, empty, finding that power which raised up the Son, out of every sorrow and grief by the way — and by which, at last, He rose from the grave — working in the vessel, wielding it and using it for the purposes which alone were His, to work, while here, for His glory.

How did this power work in Paul? Look at the man who above all on earth was filled with such mighty energy in the service of Christ in the gospel: shut up as a malefactor in prison, suspected by his brethren, shunned by all for a time, cut off from the work which was more than life to him. His great heart had swelled with the hope that, as he had evangelized the eastern world — “From Jerusalem, and round about unto Illyricum,” he had fully preached “the gospel of Christ” — he would now go forth to the western world, as far as Spain — carrying the word of life.

Caught in the toils of a prison, the great vessel learns, after four years of exercise, to say: “I would have you understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel.” God was doing greater things when the great vessel to whom the gospel of the glory of Christ was committed was set aside from its active work. Most of the brethren were waxing confident now (as in quietness of heart, his case in God’s hands, he waited on His vindicating love), his bonds were known to be for Christ; others were the more bold to speak the word without fear.

But God was making the vessel for His use. It was on the potter’s wheel. There were greater things to be done by him than his heart had devised. It was a light thing to evangelize the western world compared with the writing of those epistles which came from his prison in Rome, to instruct and comfort and rejoice the hearts of millions of His saints for well-nigh two thousand years. To this end “the power of his resurrection” alone could work. And if the fellowship of his sufferings” reached even to “conformity to his death,” it was but the path by which he would arrive at “the resurrection out from among the dead,” and thus be more like Christ.

There again we have “perfection” seen in the vessel, as far as such can be reached while here on earth. This “perfection “ is always dispensational in its character, and answering to the revelation of Himself which God has been pleased to make from time to time: as Almighty, or Jehovah, or the Father of the Lord Jesus Christ.*

{*Compare Gen. 17: 1; Deut. 18: 8; Matt. 5: 48; Phil. 3: 15.}

It is important for us that we understand the different ways that perfection is looked at in the word.

We have positional perfection, as we may term it, which every soul that belongs to Christ possesses in Him; the standing of the saint as set free under the gospel now set forth. This positional perfection is in contrast with what a Jew under the law could possess; because “the law made nothing perfect.” Under the gospel~the conscience of the believer is perfected by the precious blood of Christ. When “once purged,” no charge of sin can ever press itself on the worshiper. By one offering, Christ has perfected continuously the sanctified ones, that is, those separated to God by His blood.

But more: he has died with Christ out of the old status, which he possessed as a child of Adam. He is risen with Christ into a new sphere, too; he has been quickened together with Christ, and raised up together (Jew and Gentile) and seated in heavenly places in Christ Jesus. Every soul who is in union with Christ stands in this “perfection” before God. I do not speak here of their realization of such. Paul labored that he might present every man perfect in Christ (Col.1: 28). In this there is no intrinsic perfection in the saint, it is his dispensational standing. He is complete in Him who is the Head of all principality and power. He is circumcised (positionally) in Him by the passing out, in the circumcision of Christ, into that new order of things, that eighth day, to which circumcision belonged. (It must be performed in the type on that eighth day.)

There is a moral perfection which is attainable here below on earth, to which Paul exhorts and in which he walked himself (Phil. 3: 15). This is what the Spirit of God wrought in the vessel, in the condition found in Philippians producing in it a reflex and an answer here to all that Christ on high is with the hope filling the soul, to be conformed to Him in His path on earth, reaching even to the grave, and out of which the power of His resurrection would raise it if it reach “conformity unto his death.” “All things” were dross and dung in see king for such perfection; but it was attained by the setting aside of all that man could glory in, and it was wrought by the Holy Ghost in an empty, will-less vessel, hastening on to the goal. “Let as many as be perfect, be thus minded: ” attainable, indeed, by all, though perhaps few really attain it, for want of a single eye.

But “perfection” itself could never be reached on earth. True, the positional perfection, all who are Christ’s possess in Him. Moral perfection would be attained by the true-hearted saint who yielded himself to the workings of the Spirit of God. But the end would not be reached while here. Nor until the mighty power of Christ would be put forth, and “mortality would be swallowed up of life,” and He would change our vile body that it might be fashioned like unto His glorious body, according to the power whereby He is able to subdue all things unto Himself. Of this Paul would say: “Not that I had already attained, either were already perfect, but I follow after, if that I may apprehend that for which I am also apprehended of Christ.”

Thus the father of all that believe learned his threefold lesson experimentally in his path of old; and the leader of the people of God, in New Testament days, learned it in his. He was a man of like passions as ourselves, but a man with a single eye, a single motive, an undivided heart. He waits on high with Christ for the fruit of all that the potter’s hand had skillfully wrought, not a flaw remains, no more crushings are now required. He enjoys the “far better” thing meanwhile. By-and-by “This corruptible shall have put on incorruption; and this mortal shall have put on immortality,” and the Master’s handiwork will shine in him, as a “vessel of mercy, which he had afore prepared unto glory.”

He will have then received the crown of righteousness, which the Lord, the righteous Judge will give him at that day, and not to him only, but unto all those that love His appearing (2 Tim. 4: 8).

Scripture Notes and Queries

Scripture Notes and Queries

F. G. Patterson.

Preface.

In Editing this Volume the Editor has found that the experience of several years' study of the Word of God has been helpful. This experience has enabled him to add to what had been written; or render it, he trusts, more clear and helpful.

Trusting, in the Lord's gracious love and goodness, that it may be found helpful to some, it is compiled and sent forth in this form.

Blackrock, May, 1871.

Contents

1. In what way do "All things work together for good," etc., even adverse things? (Rom. 8: 28)

2. What does Baptism signify? What is the Teaching of Rom. 6?

3. In what way does Phil. 1: 6 bear upon the question of the Perseverance of the Saints?

4. What is the Teaching of Prov. 1: 26? Who is "Wisdom"?

5. Does the Holy Ghost dwell in Christendom, or in the true Church ― the "body of Christ"? (Eph. 1: 22, 23; Eph. 2: 22, 23; 1 Cor. 12: 13; 1 Cor. 4: 17)

6. In what way are true believers, under the curse, by putting themselves under law, as a rule of life? (Gal. 3: 10)

7. What class of persons are contemplated in Phil. 3: 18, 19?

8. Is Atonement in the act of death only, on the Cross?

9. How does God "create evil," as Isaiah 45: 7 states?

10. What is "leaven" of Matt. 13: 33?

11. What is entering into temptation (see Matt. 26: 41)?

12. How do the angels ascend and descend upon the Son of Man? (John 1: 51)

13. How did Christ learn obedience by the things which He suffered? (Heb. 5: 8)

14. Is Zaccheus' language, "Behold, the half of my goods," etc, that of self-righteousness, or of a hear touched by grace? (Luke 19: 8, 9)

15. What is the difference between being quickened by the Holy Ghost, and sealed? (John 7: 37-39; Eph. 1: 13, 14)

16. What is the "Olive tree" of Rom. 11?

17. What is the meaning of 1 Peter 1: 2; and why is "obedience" placed before blood?

18. "Without the camp," of Heb. 13?

19. What is the Teaching of the Parable of the unjust Steward? (Luke 16)

20. Is prayer to the Holy Ghost a Scriptural thought? (Eph. 6: 18; Jude 20; Rom. 8: 26, 27; 1 Cor. 12: 27)

21. Does the judgment-seat of Christ embrace unbelievers, as well as believers? (2 Cor. 5: 10)

22. How is one to endeavor "to keep the unity of the Spirit in the bond of peace"? (Eph. 4: 3)

23. If the Holy Ghost did not dwell in believers in Old Testament times, how do you account for Isaiah's statement (Isa. 63: 10, 11), "His Holy Spirit within him;" and Peter's (1 Peter 1: 11), "The Spirit of Christ which was in them," i.e., the Prophets?

24. Are "the Saints" and "the faithful" two classes in Eph. 1: 1?

25. What means "Wherein He hath abounded toward us in all wisdom and prudence"? (Eph. 1: 8)

26. Was Peter wrong to "go a fishing," and did he not draw others into it, etc.? John 21: 3)

27. What do we learn in the Lord's addressing Peter as "Simon, son of Jonas"? John 21: 15

28. How is one to know that one is baptized with the Holy Ghost? (Eph: 1: 14; 1 Cor. 12: 13)

29. What is the "perfect man," of Eph. 4: 13?

30. What is meant by eating and drinking "unworthily" of the bread and the cup? (1 Cor. 11: 29)

31. Does John 13: 2-4, and Matt. 26: 20-26, refer to the same supper? Was Judas present? If so, why did the Lord admit him ― He knew his evil heart?

32. Is righteousness God's gift, as life? (Rom. 5: 18)

33. Does sealing take place immediately on believing? Can a person be a believer and not sealed in this dispensation? (Eph. 1: 13)

34. What does the number "five" signify in Scripture as a symbol? (Lev. 26: 8)

35. What is the meaning of "obeyed from the heart the form of doctrine which was delivered unto you"? (Rom. 6: 17)

36. What is the force, in their contexts, of the word, "For many are called, but few are chosen" in Matt. 20: 16; 22: 14?

37. What is the difference between the "anointing" and "sealing" of the Spirit? (1 John 2: 27; Eph. 1: 13; 2 Cor. 1: 22)

38. Are the two last verses of 1 Cor. 5 now practically applicable to those gathered to the Lord's name?

39. If the Old Testament saints had life, what was the object of renewing the sacrifices?

40. What is the meaning of "the Author and Finisher of faith"? (Heb. 12: 2)

41. What does "firstborn of every creature" mean? (Col. 1: 15) 69

42. What does "all fulness" mean (Col. 1: 19)

43. What are the "sufferings," of Col. 1: 24?

44. What is "the dispensation," of Col. 1: 25?

45. What is the "mystery which hath been hid"? (Col. 1: 26)

46. What are the "Hidden Manna" and the "White Stone"? (Rev. 2: 17)

47. If "all Scripture" be "profitable," what edification is to be learned from the story of Saul and the Witch of Endor? (1 Sam. 28)

48. If Enoch and Elijah were taken up to heaven, what is the meaning of John 3: 13?

49. The believer's confession of sin explained. (1 John 1: 9)

50. Why are saints told to make their calling and election sure? (2 Peter 1: 10)

51. What is the meaning of the Covenant or Testament of Gal. 3: 17, and Heb. 8, 9? Are Christians under any covenant?

52. What is the "reward" of Col. 2: 18?

53. Explain, "Lie not one to another" of Col. 3: 9

54. Who are the five foolish Virgins? (Matt. 25)

55. What is the dispensational teaching of the "days" in John 1; do they correspond with the "days" of John 20 and 21?

56. Is it right to continue to ask for spiritual blessings for oneself and others, when the requests have been laid before the Lord?

57. What is the "ministry" of 2 Cor. 4: 1?

58. Why, in 1 Tim. 3: 15, do we find "the living God" ― why "living?"

59. Is there any Scripture to lead us to believe that the Holy Ghost will dwell in us forever? (Eph. 1: 13, 14)

60. What is the meaning of Rev. 20: 4, and the "first resurrection?" etc.

61. Does Isaiah 49: 9, 10, apply to Jews or Gentiles?

62. What are "governments" in 1 Cor. 12-28?

63. How do you reconcile the apparent contradiction in Numbers 23: 19 and Ex. 32: 14?

64. Why is the baptism of the Holy Ghost referred to so early in the Gospels? (Matt. 3: 11)

65. What is to "stand perfect and complete in all the will of God"? (Col. 4: 12)

66. What is to "grieve" and what to "quench" the Spirit of God? (Eph. 4: 30, 1 Thess. 5: 19)

67. What is the difference between the bitter experience of Rom. 7: 14-24, and the conflict of flesh and spirit in Gal. 5?

68. What is the difference between Matt. 16: 19 and 18: 18?

69. What is the distinction between the "Kingdom of God" and the "Kingdom of heaven"? (Matt. 13; Luke 17: 21)

70. What is the correct thought of Heb. 12: 23, "To the general assembly and church of the firstborn"? Does the Holy Ghost repeat Himself, or is there a distinction?

71. What is the proper teaching of 1 Cor. 11: 5? Is there any ground for women praying in an ordinary prayer meeting; not in the assembly?

72. What was the state of the Old Testament saints compared with that of Christians? (Ezek. 18: 31)

73. What is the meaning of the parable of the debtor who was forgiven, and then put in prison for the debt, and what is its application to us, if Jewish? (See Matt. 18: 23-35)

74. Did Paul's ministry of the "one body" only commence when he was a prisoner in Rome? (Acts 26: 22, 23; 1 Cor. 16: 8-10)

75. When is a person sprinkled by the blood of Christ? (Heb. 12: 24)

76. Is the unbeliever quickened?

77. Then "the veil will not be rent for them" (i.e., the Jew). What Scripture can be given for this?

78. It is said, 'the blood is always presented to God.' Is there no application of the blood to us in Heb. 10: 22?

79. Suppose there had been no blood-shedding, might there not have been the blood (qy. water), for condemnation?

80. Would it then be correct to say, that "the moment the water of the word has reached the conscience of a sinner he is clean?

81. "Sprinkled from an evil conscience," is not sprinkling of blood upon persons, and for sins? (Heb. 10: 22)

82. Would a Christian be attracted by those things which are pleasing to the flesh?

Scripture Notes and Queries

1. "M. T. P." writes ― "I should be glad if you would say a few words on that text in Romans 8: 28, 'All things work together for good to them that love God.' Do the accusations of the enemy, and of our own hearts, work together for our good? They are not pleasant to bear. In what way do they work for our good?" (Rom. 8: 28.)

A. ― The passage supposes the consciousness of the perfect liberty of grace in which as believers we stand ― "No condemnation to them which are in Christ Jesus" ― "The law of the spirit of life . . . hath made me free from the law of sin and death," ― "Ye are not in the flesh, but in the Spirit ― The Spirit dwells in us, and "witnesses with our spirit that we are the children of God. If children, heirs, etc.; but we are not yet in possession of the inheritance, except as knowing it is ours, and we find ourselves in a groaning creation, still subject to the effects of man's sin: we are linked to it by a body still subject to death, while waiting for the adoption, to wit, its redemption. We have been redeemed; our bodies are indwelt by the Spirit, which links us with Christ in heaven; in the body we are linked with a groaning creation. We have been saved in hope of the glory that comes, we learn in patience to wait for it; and in such a state of things we do not know what to pray for as we ought; but the divine feeling produced in our hearts by the Spirit, expresses itself by a groan which cannot be uttered; but into which the Spirit enters, and God, who searches the hearts, finds in us the mind of the Spirit, who "makes intercession for the saints according to God." In such a state of things, although we do not know what to pray for as we ought, we do know that all things work together for good to them that love God.

Your question, "Do the accusations of the enemy and our own hearts work together for good" would not have place here; although God may and no doubt does turn them to account for our blessing, because the enemy has been silenced for ever as to our acceptance with God. God Himself has proved Himself "for us," and has justified us, so that the Holy Ghost asks in verse 33, "Who shall lay anything to the charge of God's elect?" There is none. "Who is he that condemneth?" There could be, nay is, no condemnation to them who are in Christ Jesus. As to the accusations of our own hearts, we have nothing to satisfy us in them; if we had, it would be a bad sign. We know that no matter how deep the discovery we make of the evil of our hearts, Christ has been under it all, and has put it away for ever. We do not think badly enough of ourselves. Once we have discovered that there is no "good thing" in us, and with the full knowledge of what we are, Christ died for us, and that He has delivered us completely and for ever; we begin to think not at all of ourselves ― we then have done with ourselves altogether. The Spirit, who dwells in us, is grieved with the slightest shadow of failure or sin, and does not, nay could not, for the time, lead our souls into the enjoyment of our place and portion. He turns us in on our own hearts that we may see the evil and exercise self-judgment as to it; this we may confound with the "accusations of our own hearts."

The verse then shows us, that in such a state of things, God makes all things work together for our good (a precious consolation in the midst of trial and difficulty) ― and so our heart is kept at rest, in the consciousness that His ends are accomplished in and for His people.

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2. "N., Glasgow," asks ― (1) Baptism; what does it mean ― death only ― or death and resurrection? (2) Does the 6th chapter of Romans teach Baptism of water? and what is the teaching in that chapter.

A. ― (1.) In Baptism one is always baptized to something. In Christian Baptism, as many of us as are baptized to Christ, are baptized to death. We are buried with Him by Baptism to death (Rom. 6: 4). The thought of resurrection follows, in coming up out of the water; but is not the primary thought of Baptism, which is a going to death; we are baptized for death ― The thought is death and burial.

(2.) In Rom. 6 the Apostle refers to Baptism of water, to show that in it the person had been baptized to death, and that it contradicted the thought that one might consider himself alive in a sinful state, so as to continue in sin, that grace might abound. The chapter fully refutes the unholy thought that the full, free, boundless grace of God, which constituted the believer righteous by the obedience of another (ch. 5: 19, 21), is a principle of sin. The argument is, that if we have part with Christ at all, we have part with One who has died to sin, and who is alive to God. We have died with Him to sin and we cannot be alive to that state to which we have died ― we cannot be alive to sin and dead to sin at the same time; the objection contradicts itself. Our Baptism was to Christ's death. When Christ died, He died to sin; He was, in His death, discharged from it; He came out of the position to which sin attached as a substitute. Alive in resurrection, He has nothing to do with sin, and lives to God only. We should then consider ourselves as having died to sin, and having come out by His resurrection from the sin for which He died, and as alive to God only; in a state outside the former, and so to walk in newness of life. We have a right to do so, because He died for us. The subject of the chapter is practice, not standing; and in the allusion to Baptism, he gives us God's thoughts, as to what Christian Baptism expressed as an initiatory ordinance.

But it is to be observed that it is never a sign of what is already possessed; but of what the baptized is about to possess. It is the reception of persons into the sphere of blessing where the Holy Ghost dwells, and the privileges of Christianity are, by those who are there already; it is the act of the baptizer. The baptized are received in order to partake of the blessings of that place of privilege. Instance the day of Pentecost; when Peter exhorts the Jews to "Repent and be baptized every one of you, in the name of Jesus Christ, for (είς) the remission of sins, and ye shall receive the gift of the Holy Ghost" (Acts 2: 38). Here it is plain that they were to be baptized with a view to (είς) forgiveness, and the reception of the Holy Ghost. They were not baptized as possessing these things, but in order to receive them. So also we find every case in Scripture. Paul is baptized that his sins might be washed away (Acts 22: 16). We have been baptized for (είς) death (Rom. vi), not because we are dead and risen already. No doubt we find that many who were born of God were baptized, but they never were baptized because of this, but were received by those within into the sphere of blessing here on earth ― the House of God.

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3. A correspondent would be glad to know how far the doctrine of the "Perseverance of the saints unto the obtaining of eternal life" is borne out by the passage, "He who hath begun a good work in you, will perform it until the day of redemption," or, Jesus Christ.

A. ― The passage (Phil. 1: 6) shows the perfect confidence there was in the Apostle's heart, that God who had begun a good work in them, that is, the spirit of devotedness to the interests of the Gospel (v. 5) as all other precious fruits which he saw in the Philippians, would continue it until the day of Jesus Christ. His confidence was sure, because it was God Himself who was thus working in them, both to will and to do, of His good pleasure (c. 2: 12). The fruits which he had seen were the proof of the existence of the eternal life which God had implanted in their souls. There cannot be the fruit of righteousness, till the righteousness is possessed (c. 1: 11); or the fruit of the Spirit, till the Spirit is within (Gal. 5: 22), and "By their fruits ye shall know them." In all these cases it is merely the happy natural outflow of that which the Christian possesses; and is to the glory of God. Hence, I do not like the expression, "Unto the obtaining of Eternal life." We never find the obtaining of it a future thing in Scripture. To be sure, the full unhindered enjoyment of it ― "reigning in life;" and its full fruition is always, as we well know, a future thing; but the possession of it is always a present thing to the believer. It may be clouded and hindered, but it is there. He has obtained it as he has obtained forgiveness of his sins, by faith in Christ.

Life and Propitiation come to us through the death of Christ (see 1 John 4: 9, 10). ― When we hear His words and believe on the Father who sent Him, we have eternal life (see John 5: 24; John 17: 3). We are born again by His Word, applied to our consciences by the Holy Ghost. "Of his own will begat he us with the word of truth" (James 1: 18); "Being born again . . . by the word of God" (1 Peter 1: 23). Thus we have a life in us in Christ, which as sinners we never possessed. We were dead in sins, Christ came into the place of death for sins; in His death He put away sin, and bore the sins of many (Heb. 9: 26-28). God raised Him up from the dead, and has, by the same power, quickened, or given life to us, together with Christ thus risen, "having forgiven us all trespasses (read carefully Eph. 1: 19-23, Eph. 2: 5, 6, and Col. 2: 13); leaving them behind us as it were, in the grave of Christ, thus bringing us into a new place in resurrection before Himself. Christ risen from the dead, and gone up to heaven, is our life, which is thus "Hid with Christ in God" (Col. 3: 1-4); and is ― blessed be God ― as secure as He! We have still the old nature (we had nothing else once) to treat as an enemy, to mortify, and subdue; but our life is secured for ever. Hence, it is not a question with us now of obtaining life; but of possessing Christ, who is our life; and thus safe in God's own hand. "Because I live, ye shall live also." (John 14: 19.) The fruits will be seen somehow, wherever there is life in the soul; still the fruits are not to be an object to occupy us. Let others see them ― and let us be occupied with Him, who is our life ― risen, victorious over death, sin-bearing, judgment, everything, and its object and measure. If so occupied we will have but few doubts of the final issue ― rather treating them as they deserve, as of the enemy. Faith, keeping the door of our hearts, will admit no such intruders.

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4. "A humble believer, Glasgow," asks ― What is the teaching of Proverbs 1: 26? Does that passage mean that God will rejoice over the punishment of the wicked? Does "Wisdom" in the context, mean the Father, the Son, or the Holy Ghost? etc, etc.

A. ― In the passage it is "Wisdom" who speaks crying in the streets to the simple, the scorner, and the fool, to turn at her reproof, and to love not their own ways; and that Wisdom's spirit would be given them, and Wisdom's words made known to them. (The fear of the Lord is the beginning of wisdom, v. 7.) When they would therefore be reaping the fruits of the folly they had sown, under the retributive government of God in this world, in their fear and calamity they would call upon Wisdom to guide them, but they would not be heard ― it would then be too late to learn Wisdom's ways. Wisdom would then laugh at them as it were (it is a figure of speech), for what they were suffering; having set at nought Wisdom's counsels and reproof, when she cried to them to learn her ways.

The Book of Proverbs refers to the government of God here below, on the principle that, "Whatsoever a man sows, that shall he also reap" (Gal. 6: 7). This is true of saint or sinner. Grace saves the vilest, but the government of God is over all. It is on the principle that if a man squanders his money, or his time, or his health, he will reap the fruit of his ways in the loss of these things, etc. The grace of God in salvation never sets aside these principles of His dealings with men; nor does this marvellous grace alter the fact that every man reaps the fruits of his ways under God's government. A true Christian may do something for want of discretion, and want of hearkening to Wisdom's words, which he may have to repent of all his days.

As to your question, Who is it who speaks? It is plain from 1 Cor. 1: 24 that Christ is the "Wisdom of God;" and that He is made unto us wisdom (v. 30). (Read Prov. 8: 22-35, and compare with John 1: 1, 2.) Christ's word, that is, the expression of Himself, is to dwell in us richly in all wisdom. The Christian, too, is exhorted to walk in wisdom toward them that are without ― the world; redeeming the time (Col. 3: 16; 4: 5).

It is plain that Prov. 1: 20-23 is not a Gospel invitation at all. Hence the danger of using Scripture out of its true place and connection. The passage does not teach that God win laugh at the punishment of the wicked, and the rejector of Christ. The divinely taught mind shrinks from such an idea. Still the passage has no doubt often been used to waken up souls to the invitations of the Gospel, with much real effect.

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5. "W., Oswestry, Salop," writes, ― "I find that some Christians maintain that the Holy Ghost dwells in Christendom. Now I have always thought . . . that the Holy Ghost dwells exclusively in the Church. I would be so glad if you would give me your thoughts about this," etc.

A. ― I think that a right understanding of the distinction between the Church as the "Body of Christ" (Eph. 1: 22, 23), unto which believers are baptized by the Holy Ghost (1 Cor. 12: 13), and thus united to Christ, exalted and glorified in heaven (1 Cor. 6: 17); and the "House of God," a "habitation of God through the Spirit" (Eph. 2: 21, 22), in the world, will make the matter in your question simple and plain.

When Christ was glorified as Man to heaven, the Holy Ghost (not previously given, see John 7: 39) descended from heaven and took up His abode in and with the saints, on the day of Pentecost, as God's house. (Acts 2.) The Church thus begun, and set up as God's witness and abode through His Spirit, is styled "the House of God, which is the Church of the living God, the pillar and ground of the truth" (1 Tim. 3: 15). This "House" was a co-extensive thing at the descent of the Holy Ghost, with the "Body," its other aspect, and was the true thing which God Himself fitly framed together; a member in which was a living one, and in union with Christ the Head, by the Holy Ghost. But we find that after its being set up, men began to build on the foundation, wood, hay, stubble; as well as gold, silver, precious stones, etc. (1 Cor. 3), and as a consequence the House, as man built it, began to assume vast proportions, and entirely disproportionate to the Body, the true thing. But still, the Holy Ghost did not leave the House, and this House still was, as far as man's responsibility went, "God's building." "The temple of God and the Spirit of God dwelled! in you" (1 Cor. 3: 9, 17); i.e. collectively those built together were a temple; quite a different thought from the body of the believer being the temple of the Holy Ghost, as in 1 Cor. 6: 19. The House of God soon became what the apostle speaks of in 2 Tim. 2: 19-21, and which he likens to a "great house" containing vessels to honour and dishonour; quite a different state of things from its primary state, and which characterised Christendom ever since; and at which judgment has begun (1 Peter 4: 17).

The Holy Ghost in the first instance, baptises all believers into one Body (" There is one body and one Spirit," Eph. 4: 4), uniting them to Christ as Head on one side; and God dwells amongst them as a habitation through His Spirit on the other. He dwells in a "House" or "Habitation" here on earth, and all who profess the name of Christ are responsible for the presence of the Holy Ghost; although not, of course, "sealed" as the true believer, and indwelt by Him. Thus we often find, as the other day in Italy, a remarkable work of the Holy Ghost, where there may not have been previously a single living member of the "Body of Christ."

A right understanding of the Church as the "Body of Christ," composed of living members, and the "House," or professing Church, is the key to much of the teaching of the Epistles. The word "Assembly" (the true word wherever you find "Church" in the English Bible), has a double application. If we look on high it is the Body of Christ ― "The Assembly which is his Body" (Eph. 1: 21, 22); if we look below the Assembly is the House (1 Tim. 3: 15). The difference lying between union of living members by the Holy Ghost to Christ in heaven, and God having come down to dwell in a habitation on earth.

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6. "O.M.A.B., Boyle," asks for replies to the following questions: ―

(1) Tell me the meaning of Gal. 3: 10.

How can it be said of saints, justified sinners by faith in Jesus, even though they should make the law their "rule of life," as they say, that they are under a curse? To be sure, such practically deny their oneness with Christ in resurrection; they are rendering themselves incapable of living in the power of the risen life, but this does not alter the fact that they are one with Christ ― risen, ascended, and seated in the heavenlies, and that God looks at them as such. How, then, can it be said they are under a curse?

A. ― The Apostle is not speaking of the standing of persons, but is showing the effect of the law upon all who put themselves under it, or are striving to live on that principle in their relationships with God. That they are in fact putting themselves back in the state to which the curse of the law applies, and consequently putting them selves under the curse, for the simple reason that they do not fulfil it, and it curses all who fail to do so. If a Christian puts himself under the law, he must be consciously only in the position to which it refers; i.e., he must be "in the flesh" (Rom. 7: 5). Whereas the standing of a Christian is "not in the flesh but in the Spirit (Rom. 8: 9), and, as a matter of course, he is not realising his place as risen with Christ. The law applies to a child of fallen Adam, responsible to God as a sinner, and to none else. It pursues its claim upon him as far as the death of Christ. There, the believer, as having died with Christ, disappears from its pursuit, and it can go no further. It has no claim over one who is dead, and has thus eluded the uncompromising grasp of the law, and is now alive in another state, in Christ risen from the dead. So that, if a Christian puts himself under it in any way, he practically denies the place where Christianity has set him, and cannot consciously be in his true position before God. Of course then he breaks the law ― (Who ever kept it as alive in that state?) ― and it curses, without distinction, all who do so!

This is quite a different thing than if Paul was pronouncing upon the standing of a Christian, as God sees him, "in Christ." Impossible that in such a position he could be under a curse; and were he realising it, he could not put himself back into a condition to which the curse of the Law applies. When consciously there, he walks, not in the flesh, but in the Spirit; and the righteousness of the law is fulfilled in him who does so (Rom. 7: 4), but never by being under it.

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7. (2.) What class does the Apostle speak of in Phil. 3: 18, 19?

A. ― I believe whenever the Apostle writes such solemn words and warnings as these, that he has his mind upon those who have professed the name of Christ, but who, in their worldly fruitless lives, plainly show that it is a mere profession without reality, and are thus the greater enemies to the Cross of Christ ― joining to the name of Christ a life which had the things of earth for its object, instead of that which filled the soul of Paul, a Christ in heavenly glory, who had been rejected by the world.

Doubtless the end of such would be utter "destruction" not merely the "destruction of the flesh" of 1 Cor. 5: 5, to which you allude. Such solemn words as these, while searching to all consciences, have in view the mere lifeless professor in the outward universal Church, and are never used to stumble the true believer, or to throw the faintest shadow of a doubt on the certitude of his perfect, eternal, unalterable security in Christ. But when the walk is careless and disobedient, and one sees that souls are satisfied with the knowledge of grace, without seeking to grow up to Christ in all things, it is blessed to have such solemn words to search the conscience deeply, and to provoke the Christian to make his calling and election sure, by adding to his faith, virtue, knowledge, temperance, patience, godliness, brotherly kindness, and charity (see 2 Peter 1: 5-11), and walking suitably to his high and holy calling.

I am daily more deeply impressed ― may the impression be deeply engraved upon the hearts of both writer and reader ― that in our walk as Christians we should strain every nerve in practical Christianity and obedience to the Lord, as though our soul's salvation depended entirely upon ourselves; and yet with the perfect consciousness, at the same time, that it does not depend on ourselves at all. This is so important in a day of much knowledge of the full free grace of the Gospel, and much high-sounding profession, and, alas! but little thorough reality or true-hearted devotedness to Christ. A yielding of ourselves to God, as those that are alive from the dead, and our members as instruments of righteousness unto God! and a bringing of every thought into captivity to the obedience of Christ!

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8. In reply to a communication from "Elo, London": ―

There is no subject in Scripture which demands more an exercised heart and a worshipping and adoring spirit, than that of which you have written. It is not a subject for a cold, doctrinal analysis, but one for a heart which has had grace given to see something of the deep need of the soul for that which Christ passed through on His cross; who, with a chastened and reverential spirit, would seek to learn the meaning in some measure, if it could not learn it in its depths, of that unparalleled moment, which, once passed through, could not be repeated.

With such a state of soul, much can be learned through grace, and I believe the more the soul understands what passed on the cross, the more solid will be the peace which flows from it. With the mere knowledge of the death and blood-shedding of Christ, forgiveness, shelter from judgment, may be and are known; but there will not be the solid abiding peace with God, till the soul understands in some measure (Who could fathom its full depths!) the meaning of the cry which issued from the soul of Christ on the cross, "My God, my God, why hast thou forsaken me?" That (to us) fathomless cry expressed the position, according to its truth, in which His holy soul stood at the time when He was enduring the judgment of God about sin! It was a moment when the whole moral nature of God, truth ― majesty ― righteousness ― holiness, against and concerning sin, burst forth in its fullest power and expression, and discharged itself upon the head of Jesus! It was a time when the moral nature of God about sin was so brought out, and exhibited, and vindicated, that He can turn towards a fallen world with the fullest display of love in righteousness, and declare Himself a just God, in justifying those who believe, whosoever they be, and whatsoever be the ruin in which their sins have placed them; and do this without the least compromise of His nature in doing so! It was a time when Christ was drinking to the dregs the cup of divine and unmingled wrath ― the cup which expressed the divine judgment of God against sin ― when Christ was forsaken of God; His soul bearing directly the inflicted judgment of God.

Oh for a worshipping spirit to gaze upon Him at that moment. To behold Him drying up, as it were, the river of death and judgment of God upon sin, that His people might pass over dry-shod. Not one sigh of Christ — not one sorrow of His holy life, but is of infinite value to us; but it was at this unequalled scene that atonement was made: it ended in His death. Death consummated the work, but the act of death alone must not be dissociated from the previous scene. If so, it would separate it from the bearing of the judgment of God about sin. The death and blood-shedding were the witnesses to this, but the cup of wrath was drained and finished, when the death of Christ completed the works

Simple souls do not distinguish this, while they rest in peace on the cross ― the death ― the blood-shedding ― the being made sin ― the being made a curse. And in all these rightly; without entering into the meaning of that which God alone can fully know. They know that by means of death they are redeemed ― that they are justified by blood ― by His death they have life ― by the shedding of His blood they have remission. His blood it is which makes atonement for the soul. They are reconciled to God by the death of His Son. But to confine atonement merely to the act of death would indeed be to err. It would be to omit the fact of the divine judgment of God about sin, which was borne to the full by Him when forsaken of God; when He cried and was not heard (Ps. 22: 2). This Psalm gives us the feelings of His holy soul on the cross at the time when the circumstances narrated in the Gospel took place, in which verse 1 of the psalm is quoted. If we take verses 7 and 8, and compare them with Mark 15: 29-31, nothing can be plainer. It was when He made His soul an offering for sin, when He bore sin judicially before God. Simple souls look on the work as a whole, and rightly so, and with adoring hearts, they rest upon it as undergone for them, without entering fully into its meaning. With such, one would pray that the feeling may indeed be deepened, and a more worshipping spirit flow daily from what they have gained. But when the question is before the soul, it is well to guard against confining atonement to the bare act of death which was the climax and accomplishment of the work, and thus forget that to which Scripture attaches such deep and pre-eminent importance.

I would add, in conclusion, that God does not call upon a sinner to believe in anything that Christ did, but to believe in Christ. He knows what He did, and accepts the sinner who believes in Him according to His own knowledge of the value of Christ's work, and not according to the knowledge the sinner possesses of it; still it deepens and strengthens the believer in the knowledge of God and His grace, as the soul comprehends how the judgment of God for sin has been borne by the Son of God ― how He ended in Himself that to which the judgment attached; and rising out of the dead, is the One in whom every one believing in Him lives.

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9. In reply to "J. M'M., Airdrie," with reference to Isaiah 45: 7 ― "How does God create evil?"

From chapters 40 to 48 of the prophet Isaiah, it will be clearly seen that there is a great question between Jehovah and the idols of Babylon. The Lord declares that He had raised up Cyrus, King of Persia, the "righteous man from the east," to deliver His people Israel, in the face of and in the midst of this idolatry (consult 2 Chron. 36: 22, 23; and Ezra 1: 1-4; and many other passages), and the idols of Babylon.

But there was then a danger also to be met, lest this Persian king or his people, might attribute to their own idol gods of Persia this deliverance and victory over Babylon and her gods and idols (see an example of this in 2 Chron. 25: 14-16; 18: 23).

We are told that the Persians were famous for a two-fold system of idolatry ― Light and Darkness, Good and Evil. And so Jehovah declares His pre-eminence over all these principles which the Persian mind had deified, and with which it was familiar. It does not convey the thought that Jehovah directly creates evil; but it establishes His divine pre-eminence as God, above principles which are mere creatures or abstract qualities, and which the Persians held as gods; and to which he might attribute his victories.

Apart, too, from all this, God is Creator; and if He permits in His wise purpose, a creature to work its own will, still He is Creator, and He made the creature, and permits it. No one in any sense is above Him, nothing can be carried on against Him. He allows evil to exhaust itself, and then His goodness ― nay, Himself, is manifested in overruling and counteracting it.

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10. "T. S., Crewe." ― In reply to your question on Matt. 13: 33: ―

You will find it a rule in Scripture, that leaven is generally used as typical of evil, whether in doctrine or practice. For instance, "Beware of the leaven of the Pharisees and of the Sadducees. . Then understood they how that he bade them, not to beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees" (Matt. 16: 6, 11, 12). See also Mark 8: 15; Luke 12: 1. In the last verse we read, "Beware ye of the leaven of the Pharisees, which is hypocrisy."

Paul writes to the Corinthians, with regard to evil practice, "know ye not that a little leaven leaveneth the whole lump?" (1 Cor. 5: 6.) And to the Galatians, with regard to evil doctrine, subversive of Christianity, "A little leaven leaveneth the whole lump" (Gal. 5: 9).

In Matt. 13: 33, we are taught in one of six parables which follow that of the sower, a similitude of the kingdom of heaven, in its new mysterious form, which was about to be introduced on the rejection of the King. For one ρeculiar and striking characteristic of the kingdom of heaven in mystery is that the King is not here. It begins at the ascension of Christ. This was some of the "things new" which a scribe, instructed in the matter, would now bring out of his treasures, added to the "things old" which the prophets had aforetime written about the kingdom of heaven (v. 52). It had been said that it would be "as the days of heaven upon earth" (Deut. 11: 21), and of the throne of the King, a His throne (should be) as the days of heaven" (Ps. 89: 29); again, the Gentiles should know that "the heavens do rule" (Dan. 4: 26).

Now all this state of things was entirely set aside for the time, because of the rejection of the King ― of Christ. And instead of all the blessings consequent upon His reception, a far different state of things would be introduced. The enemy would come and sow tares amongst the wheat in the world, or, as it is called, "the field" (v. 38). The outward appearance the kingdom of heaven would then assume, would be that of a vast sheltering power, given under the figure of a tree, which would shelter the birds of the air; or, as they are interpreted to be, the emissaries of the wicked one (see vv. 4, 19, 32). And again, as our parable tells us, doctrine or profession would spread through the three measures of meal, or the sphere of the nominal profession of Christianity till the whole should be leavened. One has only to lift up his eyes, with but a small amount of spiritual intelligence, on the state of things in Christendom around him and see what has come to pass.

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11. "Eva" asks, — "What did the blessed Lord mean when He said to Peter, 'Watch and pray that ye enter not into temptation?' What is entering into temptation? (Matt, 26: 41.)"

A. ― The Lord desires His disciples to "watch and pray," instead of which they slept and prayed not, and when the hour of temptation came they fled · Peter, who was so confident of his own strength, saying, "Though I should die with thee, yet will I not deny thee," most signally failed. What brought him into the judgment-hall? Why did he thus "enter into temptation?" ― this was entering into temptation. He had not been told to do so. In verse 58, Peter followed Christ "afar off," and "went in and sat with the servants to see the end;" he "entered into temptation." There he was at that moment ― flesh unjudged and trusted in ― prayer and watchfulness wanting ― a moral distance between him and Christ ― temptation entered upon, and unhallowed companionship sought. What a fit vessel was he at that moment to be the sport of Satan.

How often do the Lord's people thus fail? Instead of distrusting themselves, they enter into this or that, and when the time of trial comes, there is failure and a practical denial of Christ. The flesh has been unjudged, and leads them where the Spirit never would have led.

Thus we see many around us ― with unjudged flesh ― no moral nearness to Christ ― temptations of one sort or another sometimes unthinkingly entered upon ― an infidel publication opened and read ― an association of one kind or other taken up ― unhallowed companionship sought, or fallen in with, without divinely given moral courage to resist it ― the ear opened to a suggestion of one kind or other which is known to be subversive to divine truth ― and thus the poor, weak vessel becomes a stranded one on the shores of infidelity; or the clear divine testimony of one who might have been a faithful, firm, and devoted disciple, is lost to Christ, through the machinations of an ever watchful enemy.

All these things, and many more of a like nature, come under the term "entering into temptation." It is the exercise of one's own will and the disregard of the will of the Lord ― self is trusted in, and "wisdom from above" unsought.

It would be a useful question to ask oneself, with regard to everything in which one is engaged ― whether of a religious nature, or the business or other occupations of life, ― Am I sure that Christ has sent me here? ― would He have me engaged in this association or that occupation? ― would He have me read this book, or take part in this or that folly? If one cannot satisfactorily answer to the Lord, and to our conscience before Him, such questions, depend upon it we have engaged in that which is the exercise of our own wills, and thus have "entered into temptation." We cannot count upon the result if we do these things. No doubt, God will take care of His own to the end ― of this I am sure ― but I cannot count upon Him if I "enter into temptation." I may have to learn my folly, like Peter, by a deep and shameful fall. O, for a more thorough and growing distrust of self! If this was more fully felt, we would experience but little of the shameful failures which we have to mourn.

How can I expect to be preserved from contamination if I enter into some place, or companionship, or occupation which the Lord would not sanction, and to which He would not have me go? As long as I am in the path of obedience, I can count with the utmost confidence upon the care and protection of the Lord; He charges Himself with all the rest when I am there. But the moment I get out of this path, I have left the place where He would have me, and where I could count with all confidence upon His care and love.

Depend upon it, the more we know, the more we will distrust self. The more knowledge the more prayer; the more will our sense of dependence upon the Lord grow and increase, so that we can never move one step aright until we know His mind and will.

I have answered your question at length, with the earnest desire that we may be led to seek the paths of life with a single eye, and avoid "entering into temptation;" "The spirit indeed is willing, but the flesh is weak."

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12. In reply to "M. S., Lyndhurst," with reference to John 1: 51: ―

The first chapter of John's Gospel is a magnificent unfolding of the person and personal titles of the Lord Jesus, from His existence as the Word of God ― the eternal Son ― till His millennial glory as Son of Man; His relative characters of High Priest, Head of the Church, and Messiah, being omitted. It begins by showing that He was God, then that He became flesh, and concludes by showing Him the Son of Man ― God and Man. Nathanael at the close of the chapter, gives us a striking figure of the faithful of the Jewish nation at the end of this age, before the introduction of the Millennium, who own the Lord Jesus when He appears as the "Son of God," and "King of Israel," according to His title and person in the second Psalm, "Thou art my Son;" "I have set my King upon my holy hill of Zion." The Lord Jesus answers, that he would not have to wait until that day to see His glory, but that "henceforth (this is the force of the word, not 'hereafter'), ye shall see heaven open, and the angels of God ascending and descending upon the Son of Man." In other words that the Son of Man was even at that moment the object of the attention and ministry of the most excellent of God's creatures. By and by He will reign in His full Melchisedec character ― "a Priest upon his throne . . and the Lord" will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel" (Hosea 2: 21-22). He will be the connecting link between the heavens and the earth, when all things in heaven and earth shall be gathered together in Him (Eph, 1: 10).

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13. "In what sense did Christ 'learn obedience by the things which he suffered'! (Heb. 5: 8.) How is this to be taken?"

A. ― It was an entirely new thing for the glorious Son of God to learn obedience. He who commanded all things from all eternity came into this world of sin, and took the place of obedience, and in a pathway of suffering in which He never yielded to temptation ― "He suffered being tempted" ― never yielded ― He learned what it was in this world to obey. We learn obedience by the subjection of our wicked hearts and wills to God. He learned it as one with whom it was a new thing, and who had a perfect will, but who laid it aside ― ("not my will but thine be done") who submitted to everything, obeyed in everything, and depended on God for everything. His obedience ended in death rather than fail in faithfulness or obedience to His Father. How contrary to the first Adam was the second in all this! And the Christian is "sanctified unto the obedience . . . . of Jesus Christ." May we have grace to be conformed to Him and to obey!

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14. "Eva" writes, "'And Zaccheus stood and said unto the Lord, Behold, the half of my goods I give unto the poor: and if I have taken anything from any man by false accusation, I restore him fourfold' (Luke 19: 8, 9). Do you think this the language of self-righteousness, or of a heart touched by the grace of God?"

A. ― It is plainly the language of a benevolent and conscientious heart without the knowledge of salvation, which the Lord brought that day to Zaccheus' house. The tone of Zaccheus is as different as possible from that of the self-righteous Pharisee who "stood and prayed with himself," in ch. 18: 11, 12. Here was the case of a man who was truly in earnest. Neither his diminutive stature nor the crowd around the Lord hindered him. Would that we might see many as truly in earnest as the blind beggar and Zaccheus! The Lord Jesus, the good Shepherd, called His own sheep by name; He said, "Zaccheus, make haste and come down; for today I must abide at thy house."

Zaccheus tells the Lord what had been* the habitual practice of "an honest and good heart," which had yearned after better things; but still, however blessed it is to see human righteousness where it exists, there was no recognition of this when it was the question of bringing salvation to him ― "This day is salvation come to this house. . . . For the Son of man is come to seek and to save that which was lost."

{*It may be, doubtless, the expression of a devoted purpose for the future.}

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15. "J. K. M." asks, "What is the difference between being quickened by the Holy Ghost, and being sealed; and when are we sealed? "

A. ― The difference is very great, and is of immense importance; it will account for the different states of soul one meets daily. The difference is that between the state of a saint before, and the proper state since the day of Pentecost, before which there was no sealing of the Holy Ghost on man. The saints prior to that time were born again. A saint now, in his normal state as such, is not only quickened, but sealed. Of old, the Holy Ghost was not given; nor was He given until Jesus was glorified (John 7: 37-39).

Quickening, is the Holy Ghost producing by a new nature which a sinner had not before, holy desires, hatred of evil, desires after Christ, the love of what God is, and of what is due to Him. A soul in being born again, receives a nature that it had not before as a sinner. A soul having this new nature, hates what it finds of the old, loves the things of God; before it knows deliverance it often finds itself in the deepest distress ― delighting in the law of God after the inward man ― consenting to God's requirements in the law ― to will present, but how to perform that which is good finding not; in the deepest distress because it finds it has no strength to carry out the desires of the new nature. Another law in the members wars against the aspirations after holiness of the new nature, and brings it into captivity to the law of sin in its members. All these symptoms may be found in a soul born of God, without the knowledge of redemption. Sad to say that this is the common state in which most real Christians are found. It is not a normal Christian state at all. Many souls in such a state are seeking to get peace by progress and victory over self ― that is, trying by suppressing the workings of an evil nature which is found twisted and knotted round the heart, to follow the desires and hopes for which the new man struggles so unsuccessfully against the old.

What then is to bring the sense of deliverance and set the new man free? The knowledge of redemption ― of Christ's finished work. God's righteousness must be submitted to, and peace found by the surrender of every pretension to strength, and by being completely cast over upon Him for deliverance. In other words, the new nature has no strength, and the soul cannot find peace or liberty by progress: but it must find peace by surrender of all hope in itself, and through the work of Another. Then it is, when at the end of itself, and the thought of strength in itself, that it finds that the work of Christ applies to its ungodly, and not its improved state ― that when it was without strength Christ died for the ungodly. Thus cast over upon the victory of Another, the deliverance is complete and the new nature set free. It can thank God through Jesus Christ, in whom, on the cross, God condemned sin in the flesh; i.e., the evil nature which so harassed and distressed the soul.

This will give some idea of the state of a quickened soul without the knowledge of redemption. Now we will seek to ascertain what the sealing is, and when it comes.

In Eph. 1: 13, 14, we read, "In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation; in whom also after that ye believed ye were sealed with that Holy Spirit of promise, which is the earnest," etc.

The sealing of the Holy Ghost is the result of believing in Christ for the remission of sins. The Holy Ghost then gives the consciousness of pardon, and joy in the knowledge of the finished work of Christ, in putting away its sins. This is the normal and healthy state of a believer; and is the only normal and healthy state of a Christian known in Scripture ― the full assurance of faith and forgiveness. We have not to pray for the Holy Spirit as a seal; Scripture teaches that the reception of the Holy Ghost as a seal is the result and consequence of having believed in Christ and receiving remission of our sins. Union with Christ ― and thus membership of Christ follows. Union is only by the Holy Ghost; a Christian has life in Christ, but he is united to Christ by the Holy Ghost ― life in itself alone is not union. "He that is joined unto the Lord is one Spirit" (1 Cor. 6: 17); and it is by the hearing of faith, that the Holy Ghost is received; as we read in Gal. 3: 2, "Received ye the Spirit by the works of the law, or by the hearing of faith?"

We find instances which will illustrate these two states of soul in the Acts of the apostles. Cornelius was a devout man, and one that feared God with all his house, and gave much alms to the people, and prayed to God always (Acts 10). Here was a soul in which the desires and hopes of the new nature were at work. What he wanted was the knowledge of salvation to bring him into the enjoyment of true Christian state and privileges. Peter is to be sent for that he might hear words of him (v. 22); who, when he comes, preaches salvation, forgiveness, and peace; and the result of the reception of the forgiveness of sins was, that the gift of the Holy Ghost came upon him as Peter spake, and on those in his house who believed. Again in Acts 19, Paul finds certain disciples at Ephesus, whom he asks, "Have ye received the Holy Ghost since ye believed?" They were believers of John Baptist's testimony which was the announcement of a Messiah to come, who would forgive their sins, and a Holy Ghost which He would communicate. They wanted the further testimony of the rejection, death, and resurrection of Christ, and the efficacy of His work in putting away their sins, and the consequent gift of the Holy Ghost as a seal. The result of Paul's testimony to them was, that they received the gift of the Holy Ghost.

These instances show the difference between sinners who had been quickened, and believers who were sealed.

How then do we know that a soul is sealed? when it knows the forgiveness of its sins, not merely as a hope but a fact. When is it sealed? when it has believed in the Lord Jesus Christ, and has received its pardon.

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16. "J. K. M." ― The Olive Tree: ―

It may help your understanding of the passages in Rom. 11, to know that the first allusion to the Church, the Body of Christ, in the Epistle to the Romans is in ch. 12: 5. Even there we do not find the doctrine of the Church taught; but the practical walk of the members one with another as "One body," The Church is not the subject of the Epistle to the Romans.

The Apostle in beginning his subject of the Olive Tree, writes, "I speak to you Gentiles." He does not speak to the Church as such, although his teaching is for the Church. It is the Gentile dispensation which he has before him.

The Olive Tree symbolizes the line of the testimony and of the promises of God under the figure of a tree, of which Abraham was the root, as being the depository of the promises ― the nation of Israel ― his posterity, the branches ― the fatness, the promises of God.

This tree of promise begins in Abraham, and runs on into the Millennium; and God always maintains a stock (i.e. Christ), and the faithful of any dispensation, which sustains God's testimony in the line of promise on earth. The Jewish dispensation proved itself a failure. They were the natural branches, and it was their "own olive tree" Because of unbelief they were broken off." The Gentile dispensation then commenced, and the wild olive branches were graffed into the stem, and thus brought into the place of testimony and line of promises (to them spiritual), in which they stand "by faith in such a place, responsible to continue in the goodness of God, or failing in this to be cut off. God, who did not spare the natural branches, would not the less spare them. The Gentile dispensation not having continued in the goodness of God will be cut off. Meanwhile God has His own purposes to fulfill, "and the long-suffering of our Lord is salvation." "Blindness in part is happened to Israel, until the fulness of the Gentiles be come in." Then the Jews will be graffed in again, as the natural branches, and Israel nationally will be saved ― not individually as now.

It is not in anywise a question of the Church, the Body of Christ; nor of individual salvation, but of Jewish and Gentile dispensations, and the result of the failure in each of them.

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17. "E. C." ― "What is the general meaning of 1 Peter 1: 1, 2; and why is obedience mentioned before blood? "

A. ― James, in his Epistle, addresses the scattered twelve tribes, as Israel had still the character of God's people in his eye: and he recognises both the synagogue (c. 2: 2), and the assembly (c. 5: 14), before the final separation of the believing remnant from the nation in general had taken place. It was a transitional moment, and he has the nation as a nation, although scattered, before him. Peter, on the other hand, takes up only the elect strangers of the dispersion, who were anywhere but in the land of Israel ― Pontus, Galatia, etc. ― and sets their eye upon a heavenly hope. Consequently, verse 2 is a complete reversal of the whole hopes of Israel, to this remnant of faithful ones. As to Israel of old, we might read it thus, "Elect according to the foreknowledge of Jehovah, through sanctification of ordinances, unto obedience of the law, and sprinkling of the blood of the old covenant (Ex. 24), which sealed their condemnation." Now, he can write of the believing ones that they were "elect according to the foreknowledge of God the Father (the name He reveals Himself to Christians, in the Son of His love, as Jehovah was His revealed name to His elect nation ― see Ex. 6), through sanctification of the Spirit (not ordinances) who separates us from man, unto the obedience of Jesus Christ" ― i.e., to obey according to His order and pattern, who never did even His own perfect will, but the Father's; "and (unto) sprinkling of the blood of Jesus Christ." The Spirit separates us unto both. Thus separated or sanctified by the Holy Ghost unto His obedience, we come under the efficacy of the blood of sprinkling of the new covenant, which purges the conscience, instead of sealing our condemnation.

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18. "E. C." ― "Does Heb. 13: 13 ― 'Without the camp' ― refer to Ex. 33, when Moses pitched the tent ί Without the camp, afar off?' or, rather, is there an allusion to it; for I suppose there is no doubt the reference is to Lev. 16? "

A. ― In the Gospel narratives we learn that Israel had refused their Messiah, saying, "We have no king but Caesar" (John 19). Jesus said on His cross, "Father, forgive them, for they know not what they do" (Luke 23). The answer to this intercession was the offer by the Holy Ghost, sent down at Pentecost (Acts 2), by Peter (Acts 3), "I wot that through ignorance ye did it," he says, adding that if they would now repent, Jesus, whom they slew, would return, and the times of refreshing would come. Their full answer to this offer of grace was at the martyrdom of Stephen (Acts 7), in which act the citizens who hated the nobleman who had gone into the far country to receive a kingdom and return, sent the messenger after Him, saying, "We will not have this man to reign over us." (See Luke 19) Stephen sees the Son of man ― standing at the right hand of God, till then ready to bring in the "sure mercies of David." They had now refused these "sure mercies," and the whole earthly order of things is broken up at Jerusalem, and they were all scattered abroad, except the apostle. Hebrews now come in, and in it we find Jesus seated and expecting, till His enemies be made His footstool (ch. 10: 12, 13). Till the day when He says, "But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me" (Luke 19: 27). In each Scripture it is a characteristic attitude in which He is seen. In consequence, the Jewish believers are called upon to "go forth therefore unto him outside the camp." They must come outside the earthly order of things, and everything of a religious character which recognized man in the flesh, and connected itself with the world. This was most distinctly Judaism at all times. This Word of the Lord holds good with regard to every religion which connects itself with the world, and recognizes and provides for man in the flesh, and unrenewed. An earthly formulary, which takes in all the nation or country, or district, is the "camp" now, and the distinct call of God to the believer is uncompromisingly to disconnect himself with such, and take his true place with Jesus ― "bearing his reproach" ― "outside the camp," or such an order of things.

Thus acting, he recognizes what God requires ― separation from evil ― in order to walk in fellowship with Him. Moses was quick in apprehension in the mind of God, when he pitched the tent without the camp. (Ex. 33.) He knew that God could not now dwell amid a rebellious and revolted people. Every one that sought the Lord went out to this place of separation to God; and God's presence was found there; and there He spake to His faithful ones.

There is no doubt, as far as the offering went, that Lev. 16 is alluded to. It was the type.

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19. "What is the teaching of the Parable of the Unjust Steward? Why is the Spirit of the world held up for us to follow?'' (Luke 16.)

A. ― The principles which governed the Steward, leading him to sacrifice present for future advantages, are commended. He might have kept his master's money; but instead of this he laid it out in view of the future. (See 1 Tim. 6: 17-19.)

The lesson taught us in the parable is, The use of riches now that the dispensation is changed. It is not now one in which earthly blessing and prosperity ― the increase of basket and store ― is a sign of blessing from the Lord, as once it was to the Jew. The dispensation is that of the grace of God seeking the lost. Chap. 15 gives us its picture. It shows us that we may turn riches into a means of fulfilling love, by the divine alchemy of Christianity. The spirit of grace filling our hearts (ourselves being the objects of grace), exercises itself in temporalities towards those who need. Thus, the Philippians' care of Paul turned the "unrighteous mammon" into an "odour of a sweet smell, a sacrifice acceptable, well pleasing to God" (Phil. 4).

In chap. 15 we find one who had departed in self-will from God, with the portion of goods which had fallen to him, (the blessings which man received in creation), and had wasted his substance with riotous living. In chap. 16 man is a steward who had proved himself unfaithful in his stewardship, wasting his master's goods. Fallen man has done both; he has revolted from God, and as a steward has proved an unfaithful one. God, in his grace, does not canvass our title to the goods we have in our hands, which we hold but on sufferance, not certainly as having a title to their possession. He does not remove the goods; but speaks of them as "another man's;" and we should use them in view of the future, so that, by and by, we may find we have made a satisfactory use of them, and be enabled to give a satisfactory account of the use we have made of them, for Him who had left them in our hands. If we are faithful in the least, we will be faithful in much; and according to the faithful use of that which is in reality "another man's," we get the sense of realization, and the joy of possessing that which is truly "our own;" i.e., heavenly things ― the "true riches." We get the consciousness too of having "done wisely" in our use of the master's goods, while we had them in our power.

Verses 4 and 8 may be read thus, "I know what I will do, that when I have been removed from the stewardship I may be received into their houses:" "And I say unto you: make to yourselves friends with the Mammon of Unrighteousness, that when ye fail ye may be received into everlasting dwellings."

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20. "O." ― "Is prayer to the Holy Ghost a Scriptural thought? "

A. ― The Holy Ghost is God ― a Divine person. When God, as such, without reference to the persons of the Godhead is addressed in prayer, it includes the Spirit, with the Father, and the Son. In the New Testament prayer is spoken of, not as "to," but "in" the Holy Ghost. (See such passages as Eph. 6: 18, Jude 20, Rom. 8: 26-27.)

After redemption was accomplished, and the Lord Jesus in heaven ― a Man in the glory of God ― the Holy Ghost was sent down from Heaven (Acts 2). The Holy Ghost dwells in the body of the believer individually (1 Cor. 6: 19, etc), and baptizes all believers collectively into "one body" here on earth (1 Cor. 12: 12-27), uniting them to Christ, the Head, in heaven. He is spoken of in Eph. 2: 18, as the power of our access to the Father, through Jesus, "For through him (Jesus) we both (believers from Jew and Gentile) have access by one Spirit unto the Father." As Christians we "live in the Spirit" (Gal. 5), and "walk in the Spirit." Hence, prayer should be "in the Spirit" also.

It is not that the Holy Ghost is not worthy of all worship and prayer ― He is God. But since redemption has been accomplished, God has been pleased to take a place with us, and in us, through His Spirit. This precludes the thought of the Holy Ghost being made by us the object of our prayers. Hence we find the Apostles addressing under His inspiration, the saints and assemblies of God; saluting them from the Father and the Son ― the Spirit Himself being the One who, dwelling and acting in the Church, sends the salutation. This is the same in principle. It is, therefore, in Christianity, unintelligent to do so. If done in ignorance, it is one thing, but to do so when we have learned the Lord's mind, and this grand central truth of Christianity, is quite another.

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21. "A. B." ― "C." ask: ― "Does 2 Cor. 5: 10, contemplate believers and unbelievers? Will the sins of believers, previous to their conversion, be manifested at the judgment seat of Christ? Will this manifestation be to the praise of divine grace? Will it be only the service of Christians which will then be brought out? If the sins of believers, as well as the deeds which God can accept, be manifested there, how does this agree with, 'their sins and iniquities will I remember no more?' (Heb. 10.) Is not judgment past for the believer?"

A. ― 2 Cor. 5: 10 is a broad general principle, which is applicable to all men, irrespective of what grace has accomplished in and for those who believe. It is however to be remarked, that when the apostle has before his mind both saints and sinners, he does not speak of persons being judged, but of their receiving for things done in the body ― retribution and reward is his thought. Because, for the saint judgment is past ― Christ has borne it for him; he does not come into judgment (John 5: 24); "condemnation" there is incorrect. All must be manifested before the judgment seat of Christ, that every one may receive of the things done in the body, whether they be good or bad. The thought is, the perfect manifestation of all that a person is, and has done, before a throne characterized by judgment, yet without the judgment of the person being in question. It does not say "judged," for then even the saints would be condemned. Yet, when the wicked "receive the things done in the body," they must be condemned.

The apostle has no sort of anxiety for himself as to this solemn thought of a judgment seat; instead of that, it has a sanctifying and practical effect upon him, as one now manifested to God (v. 11). When he thinks of the wicked, knowing that for such it is the "terror of the Lord," it is an incentive to him to "persuade men."

God, who has wrought us for the glory and assimilation to Christ, works morally in our souls, preparing the vessel by a moral dealing thus for glory. When man fell, he came to know good and evil for the first time. Good, which he had no power to practise ― evil, that he had no power to avoid. God works in the sinner, convincing him of, justifying or cleansing him as to nature or practice, according to His knowledge of it, through the work of Christ. He reveals Christ as One in whom was perfect good, outside and above the evil, as the standard by which the Christian thus purged may judge all within himself. Without the knowledge of grace, the soul fears the light. With it ― it rejoices to have a perfect standard whereby to judge all in itself that is inconsistent with the light. God works by His Word and Spirit in the conscience which He has purged, to produce this entire and unsparing judgment of self; those who have benefited by His working thus in them, will have gained. If they have not, and that the fruits which God would have produced in them have been turned aside, they will bear the consequences of the neglect, and lose what they might have gained; which if gained, although produced by Him, is counted to them in grace.

When manifested before the judgment seat of Christ they will then be enabled fully to judge according to God's judgment, as being then divested of the flesh that hindered, all their past career. On one side will be seen all God's gracious care and painstaking wisdom, with which He deigned to deal with them all through their course; on the other, all their own frowardness and wilfulness ― how here they lost by not hearkening to Him; and there they gained and grew in stature, profiting by His ways. Here, capacity, which they might there have had, was stunted to the measure they will have then attained. There, the soul exercised by His workings, had grown in a capacity for enjoying heaven and Christ, which it never can then recover or regain.

When the sense of this tribunal is kept before the soul which has been established in grace (for without it none could for one instant bear the thought of receiving of the things done in the body), it has a present sanctifying effect upon the Christian, He rejoices to judge himself, in the thought that one clay he will be able to do so perfectly, in the full blaze of God's presence in the light. What he has failed to do now, he will be enabled then to do perfectly. He thus keeps his conscience in the light; maintaining its rights and authority against all the subtle encroachments of the flesh. Holiness due to God governs his heart. The inward energy of holy grace which separates from all the evil within, connects the soul with God ― binds the heart to Him, and rejects everything which is contrary to Him. When manifested before the judgment seat of Christ, the full sense of divine grace, but imperfectly learned here below at best, will then be seen. Grace as immeasurable and as perfect as the God Himself "whom it reveals. It will be to the praise of divine grace in the believer indeed.

The statement, "their sins and iniquities will I remember no more," has reference only to condemnation. Christ having done a work which purges the conscience, and has perfected the believer for ever, God righteously remits his sins; He calls them to mind no more for ever. Divine working in the soul enables us to call them to mind, and produces that moral judgment of ourselves about them, which deepens as we know Him better. This work of manifestation is true now, as far as we have realized the light. Having learned divine grace, cannot I look back upon my whole course now in perfect peace with God, and wonder and adore my God?

Cannot I look back at what I was before my conversion, and, while abhorring myself, adore His grace to me? Cannot I look back at my failures since my conversion ― be humbled about them ― and worship Him, as the way in which I have learned Him in His patient grace; convicting, rebuking, chastening, and restoring my soul; thus permitting me to grow in the knowledge of Himself and His ways? God be thanked for the grace that enables us to do so in unhindered liberty, and in the unsparing scrutiny and judgment of self. I do not suppose that a period of time is the thought of this judgment seat. Certainly not an indiscriminate huddling together of righteous and wicked; than which no thought is more foreign to Scripture.* It is, as I have said, a broad general principle applicable to saints of all times and dispensations to the end; and embracing sinners as well.

{* Note. — Matt. 25: 31, etc, is the judgment of the quick or living nations — not dead sinners who have been raised. It happens at the opening of the millennial kingdom, "when the King sits upon the throne of his glory." The judgment of the wicked dead (Rev. 20) is after the 1000 years of millennial glory, when the heavens and the earth as they are then, will have fled away from before the face of Him that sits upon the great white throne.}

I trust, beloved friends, that what I have said, may lead into some apprehension of its great principles, and have a present sanctifying effect upon the lives of my readers. Also, that it may prove a spur to the energies of those who know the true grace of God in which they stand, to persuade men ― the thought, that it is the terror of the Lord for sinners, weighing upon the heart; and the deep, deep love of Christ constraining us to make known His grace who died for all!

There is no doubt but that ministerial service will be the subject of divine scrutiny. You have this distinctly taught in 1 Cor. 3: 8 — 15; the subject there is "work" — (ministerial labour); not "works." The subject of 2 Cor. 5 is "things done in the body," and thus far more general.

God be thanked we go there in the likeness of Him who sits upon that judgment-seat. He has come for us, and received us to Himself, as He has said (John 14). He has changed our vile bodies, and fashioned them like His own glorious body (Phil. 3). He who sits there is the righteousness of those (believers) who are manifested before Him (2 Cor. 5: 21.).

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22. "C. A. S." asks, "How, am I to endeavour to keep 'the unity of the Spirit in the bond of peace?' What does it mean? "

A. — The Holy Ghost came down from heaven personally on the day of Pentecost, and dwells in each member of Christ individually (1 Cor. 6: 19; Eph. 1: 13, 14, etc.) and the saints thus indwelt upon earth, form God's habitation through the Spirit. He dwells corporately in the whole Church (Eph. 2: 22, etc). He unites each member to Christ (1 Cor. 6: 17). Each member to the other members (1 Cor. 12: 13), and all the members to the Head. This is the Church of God — the body of Christ.

This unity has remained untouched by all the failures of the church. It is a unity which cannot be destroyed, because maintained by the Holy Ghost Himself. He constitutes the unity of the body of Christ.

The Church of God was responsible to have maintained this unity of the Spirit, in practical outward and visible oneness. In this she has failed. The unity has not. It remains because the Spirit of God remains. It abides even when oneness of action is well nigh gone. The unity of a human body remains, when a limb is paralyzed; but where is its oneness? The paralyzed limb has not ceased to be of the body, but it has lost the healthy articulation of the body.

Still, no matter what the ruin may be — no matter how terrible is the confused and unhealthy state in which things are — Scripture never allows that it is impracticable for the saints to walk in the fellowship of God's Spirit, and maintenance of the truth; such is always practicable. The Spirit of God pre-supposes evil and perilous days; still God enjoins us to endeavour "to keep the unity of the Spirit in the bond of peace;" and He enjoins nothing impracticable. We never can restore anything to its former state; but we can walk in obedience to the word, and in the company of the Spirit of God, who enables us to hold the Head. He will never sacrifice Christ and His honour and glory, for His members. Hence we are exhorted to endeavour to keep the "unity of the Spirit" (not the "unity of the body·" which would prevent us from separating from any member of the body of Christ, no matter what his practice). The Holy Ghost glorifies Christ — and walking in fellowship with Him, we are kept specially identified with Christ.

In this endeavour, I must begin with myself. My first duty is to separate myself to Christ, from everything that is contrary to Him: — "Let every one that nameth the name of the Lord depart from iniquity" (2 Tim. 2: 19). This evil may be moral, practical, or doctrinal; no matter what it is I must get away from it; and when I have done so, I find myself practically in the fellowship of the Holy Ghost; and on a divine basis where all those who are true-hearted can be likewise. If I can find those who have done the same, I am to follow righteousness, faith, peace, charity, with them (2 Tim. 2: 2 2). If I can find none where I am, I must stand alone with the Holy Ghost for my Lord. There are however, the Lord be praised, many who have done likewise, and are on the line of action of the Spirit of God in the Church. They have the blessed promise as a resource, "Where two or three are gathered together in my name, there am I in the midst of them" (Matt, 18: 20). They are practically one, as led by the same Spirit, with every member of Christ in the world who has done likewise. I do not now refer to their absolute union with the whole body of Christ — but of the practice.

The basis on which they are gathered {i.e., the Spirit of God, in the body of Christ) is wide enough in its principle to embrace the whole Church of God; it is the only divinely wide platform on earth. Narrow enough to exclude from its midst every thing that is not of the Spirit of God: to admit such would put them practically out of the fellowship of the Holy Ghost.

This endeavour does not confine itself to those who are thus together — one with the other. It has in view every member of Christ upon earth. The walk of those thus gathered, in separation to Christ, and practical fellowship of the Spirit and maintenance of the truth, is the truest love they can show toward their brethren who are not practically with them. Walking in truth and unity — they desire that their brethren may be won into the truth and fellowship of the Holy Ghost. They may be but a feeble remnant; but true remnants were ever distinguished by personal devotedness to the Lord, who ever specially watched over them with the most tender solicitude, and associated Himself specially with them!

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23. "J. K. M." — "If it be true that the Holy Ghost was not given to dwell in the bodies of believers, to unite them to Christ in Old Testament days; and that the personal presence of the Spirit in man after Pentecost, was a new thing previously unexampled in the word and ways of God; what is the meaning of Isaiah 63: 10 — 11, 'His holy Spirit within him;' also 1 Peter 1: 11, 'The Spirit of Christ which was in them?'"

A. — Everything good that ever was wrought from the creation of the world, was done by the power of the Holy Ghost; He moved upon the face of the waters in the Creation; by Him souls were new-born; He inspired the prophets to write, or to speak God's Word. Bezaleel was filled with the Spirit of God to prepare the Tabernacle, Ark, Vessels, etc, (Exodus 31: 3.). David was instructed by the Spirit of God in preparing the pattern of the Temple for Solomon (1 Chron. 28: 12 — 19). The saints were guided and instructed by Him. David prayed that the Holy Ghost might not thus be taken from him (Ps. 51: 11). Noah preached righteousness by the Spirit of Christ. John Baptist as a prophet was filled with the Holy Ghost from his mother's womb. To multiply instances is unnecessary. Still all this is far from dwelling in them.

The statement in John 7: 39, divides by a clean line between the saints before the Lord's glorification, and since that time. Had the Holy Ghost been then given, God would have been sealing souls in a state short of the consciousness of redemption; and thus accrediting such a state. Consciences were then unpurged (while God was known in grace), and the Holy Ghost could not have sealed them in such a state. When the work of redemption was accomplished, and the soul thus introduced into the liberty of grace, the Spirit of God could then take up His abode and dwell in the body of the believer, as a seal of the perfection of Christ's work. We see this clearly brought out in type, in the case of the consecration of the Priests. The High Priest was anointed with oil (the Holy Ghost in type), without sacrifice; this was typical of the perfection of Christ's person; the Holy Ghost descended in bodily shape like a dove upon Him. The Priests, Aaron's sons, were anointed after sacrifices; this was a figure of the perfection of Christ's work in which they stood. Habits of thought have confounded the state of the Saints before the day of Pentecost, with those since that time. Alas! too, souls are not free — they are not enjoying the liberty of grace which the Holy Ghost ministers to them now; consequently they accept a state short of Christian liberty before God. They limit their experience to that of a godly Jew, under law, before redemption. They have almost come to the state of the men of Ephesus in Acts 19: "We have not so much as heard whether there be any Holy Ghost:" i.e., whether He was come yet or no.

Nothing can be clearer than the line drawn by the Spirit of God in John 7: 39, between believers before the glorification of Christ, and since that time. Before that time all that ever was done in or by a saint, prophet, or otherwise, was by the power of the Spirit acting in the vessel for the time. Now He dwells in the body of the believer, as in a temple (1 Cor. 6: 19), seals him, having believed (Eph. 1: 14), until the day of redemption (Eph. 4: 30). He may grieve the Spirit of God, but he never can lose Him. Besides all this, it was an action of the Holy Ghost, in whatever way it took place, in the Old Testament times. This is a different thing from His descending personally from heaven on the day of Pentecost, and dwelling amongst men. His person and presence upon earth is as distinct as that of the Lord Jesus when here. In the believer individually, and in the church collectively. The Lord's promise of the Comforter — the Holy Ghost, was that He would not only be with them (for a limited time, as Christ had been), but in them as well; and that, "for ever." To this end it was expedient that He should go away; if He went not away, the Comforter would not come. The passages you quote have reference to the action of the Holy Ghost in the vessel, whether of a prophet, or otherwise at the time.

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24. "L. H., Jersey." ― "In Eph. 1: 1, we read, 'To the saints, . . . and to the faithful,' etc. Are these two classes of persons, or is one the standing and the other the walk? "

A. ― The word "saints" is a general term applicable to all who are Christ's, at any period of the history of God's dealings. But the Spirit of God has been pleased here to add the word "faithful," a word which may be rendered "believers." It is to be found in the following passages, amongst many in the New Testament, 2 Cor. 6: 15, a He that believeth," or "the believer ·" 1 Tim. 4: 10-12, "Specially those that believe," or, "specially believers," and "Be thou an example to the believers;" these examples will serve to show that the word may be truly used in this sense. The Epistle to the Ephesians contemplates only the saints since the accomplishment of redemption and the descent of the Holy Ghost, teaching truths peculiar to them. It is from God who has Christ, now both God and Man, in His presence. "Saints" and "faithful" are used of the same persons; the former signifying their condition with reference to the world, the latter giving them a special character as having believed in Christ Jesus. The Patriarchs, &a, had hoped in faith, for One who was to come; those who are contemplated in Ephesians had believed in One who had come and had wrought redemption, and was now a Man in the glory of God; who not only had believed, but who were faithfully maintaining the faith they had received; for when Paul was writing, Christianity, and especially the doctrines he had enunciated, were beginning to be unpopular, not in the sense of the benefits of salvation and redemption, but in the holy and separate walk they inculcated, as the calling of the Church of God. The apostle contemplates this state of things in the mode of his address to the Ephesians and Colossians.

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25. "L. H., Jersey." ― Ephesians 1: 8, "Wherein he hath abounded toward us in all wisdom and prudence?"

A. ― God has fully unfolded to us, in verses 3-5, His calling, as suited to His own counsels, and His own heart; which is "to the praise of the glory of His grace." In these verses He does not take into account our sinful condition, but lets us know His own thoughts as to the way He now has us in His presence, as purposed eternally in His own counsels in Christ. In verse 7, He takes into account that we are sinners, needing redemption and forgiveness, and acts according to the "riches of His grace," which (grace) He has caused to abound toward us, "in all wisdom and intelligence" (as it may be read), suited to those called into such a calling, in making known the mystery of His will which He purposed in Himself for the glory of Christ. He treats us as friends (compare John 15: 15), in the place of intimacy and nearness. These counsels we learn in ver. 10.

Thank God we are placed in such a position, and called thus to share in His counsels as to Christ; not merely because we shall share the glory with Him (ver. 11), but because His glory is everything to us, and has a real interest in our hearts.

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26. Q. ― "Was Peter wrong in going a-fishing, and did he not draw others into it? What is the lesson?"

A. ― It is plain that Peter's going a-fishing was not in keeping with the commission given to him by our Lord in the previous chapter, "As my Father hath sent me, so send I you." No doubt it was Peter's suggestion which disclosed a similar weakness in six more of them, in that Peter afforded a vent for the exposure of their weakness, so far is he chargeable with their offence. What a great matter a little fire kindles! But he who applies the torch, is of course the one chiefly to be censured. The lesson I gather from it is, that no amount of acquaintance with Jesus, such as the disciples had; or no amount of intelligence without His personal keeping, or the power of the Holy Ghost (which these seven were not enjoying at the time), will preserve one on the line, or divert one from earthly interests, in some form or other.

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27. Q. ― "What are we to learn by the Lord addressing Peter afterwards as 'Simon, son of Jonas?'"

A. ― I believe it is to show, that He is addressing him as the man ― the natural man, as he was in nature. Is he in nature still? Can the man in nature reckon on his love to the Lord; or does he see his weakness, and will he cease to trust in the son of Jonas? The Spirit tells us that it was "Peter" who replied to our Lord's question. If you will read carefully Gen. 48 ― 49, you will see this principle carried out in the names "Jacob" and "Israel." "Jacob" was his name in nature, "Israel" what God had called him. It brings the interchange of names most forcibly before us, as carrying a divine meaning.

When He said to him, "Lovest thou me more than these?" it was "more than the disciples." Peter had professed, "Though all shall be offended because of Thee, yet will I never be offended." He had made a greater profession in fleshly confidence than all the others, and had fallen more grievously than any of them. It was this appeal which touched him to the very quick.

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28. Q. ― "How is one to know that one is baptized with the Holy Ghost?"

A. ― By faith founded on the Word of God. It is a positive result to every one who has believed in Christ, and received the remission of sins. "In whom after that ye believed (or having believed) ye were sealed with that Holy Spirit of promise," etc. (Eph. 1: 14). "By one Spirit are we all baptized into one body," etc. (1 Cor. 12: 13). Besides, there is the absolute consciousness of it, in union with Christ. The consciousness of the believer is, "In that day ye shall know that I am in my Father and ye in me, and I in you" (John 14: 20). It is not merely that we receive a new nature; all must have it to possess the other; but positive union with Christ by the Holy Ghost, received on believing, as well as union with all believers here upon earth. Do we not know this? We meet those whom we have never seen before, and are conscious of a closer tie than that of father or mother, brother or sister in the flesh.

If I am to ask a man how he knew his body was joined to his head; he would tell me that he had the positive sense of it. As my hand is united to my body, and acts directly with reference to the welfare of the whole body, not merely for itself in particular; so a member of Christ never has a mere exclusive capacity, or in his own individual interest, and the more he acts as a member of Christ's body, so far is the whole body served, or the reverse. "If one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it" (1 Cor. 12: 26).

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29. "Wm. C, Skreen," asks for an explanation of Eph. 4: 13: "Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ." "What is the perfect man?"

A. ― The object of ministry by Christ's gifts (see vv. 11 and 12), is the perfecting of the saints, and the edifying of the body of Christ, till each and all should arrive in one uniform basis of faith, and the full knowledge of the Son of God, to the stature of full grown men; no more remaining in the unhealthy state of babes, tossed to and fro with every wind of doctrine. "A perfect man," means simply "a full grown man" ― the fulness of Christ Himself being the measure of the stature desired; the Christian attaining it by growing up to Him in all things. This is put in contrast with the state of a babe. The state of soul of the individual is what is in question in vv. 13-15.

You will find the word here rendered "perfect," in the following passages: 1 Cor. 2: 6, "Them that are perfect" Let us therefore, as many as be perfect" Phil. 3: 15; "Every man perfect in Christ," Col. 1: 28; "Strong meat belongeth to them that are of full age," Heb. 5: 15. There are many other passages in which it occurs. The thought is "full grown."

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30. "D. M. A., Deal." ― "What is meant by eating and drinking 'unworthily,' of the bread and the cup, in 1st Cor. 11: 29? "

A. ― The "unworthily" refers to the manner of partaking of the Lord's Supper, not so much to the person who partakes. Every believer, unless excluded by some discipline for sin, is worthy to partake, because he is a believer. The work of Christ has made him meet for heaven, and worthy to partake of that which calls to mind his Lord in the solemn moment of death, sin-bearing, and judgment. If he bring unjudged sin, or carelessness to it, it is to profane the death of Christ, who died to put sin away from God's sight for ever. The Christian cannot be condemned for sin (the world is condemned); but Christ having borne his sins, God does not condemn him for them, although He cleanses him practically from them by chastening. They never escape His eye ― and while He never imputes them for condemnation, still He never passes over a single sin, and if we do not judge it in ourselves, He deals with us for it by discipline which may reach to sickness unto death, as verse 30 shows.

If we eat the Lord's Supper with unjudged sin upon us, we do not discern the Lord's body which was broken to put it away; thus we partake of it "unworthily," and God cannot allow such carelessness. Grace makes us worthy to partake, but the government of God, administered by the Lord over God's house, deals with sin or carelessness. Still, if we scrutinize our own ways and judge ourselves, we are not judged of the Lord. Judging ourselves for failure, is our course, and then eating the Lord's Supper. Some have thought they should absent themselves from the Supper when they have failed. But He does not say, "Let a man judge himself and so let him stay away," but "so let him eat." Staying away is mere self-will. It is not enough to judge the mere action; it is ourselves we should judge. The state of our heart which allowed the failure, should be subjected to scrutiny and self-judgment. If I am a child, I judge my ways, if they are unsuited to my father; but I do not set about to judge if I am a child, when I fail; but how naughty I have been as the son of such a father. I may behave very unworthily of my kind father, but my behaviour is not the ground of the relationship. I cannot be a naughty child, unless I am a child; and the relationship is the ground of self-judgment, that I may behave myself suitably to the relationship, and to Him who is my Father.

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31. "Sophia." ― "Do John 13: 2-4, and Matthew 26: 20-26, refer to the same supper? Was Judas present? And if so (since unbelievers should not be admitted to the Lord's table), why did the Lord, who knows the secrets of all hearts, admit him?"

A. ― There is no reason to suppose that the two passages do not refer to the same supper, or paschal feast. Judas was present, and during its continuance Jesus instituted that which Scripture afterwards calls the Lord's Supper. The institution of the feast did not reveal other features which were subsequently given to it when it became the symbol of fellowship in the Church, formed afterwards by the descent of the Holy Ghost from heaven at Pentecost (Acts 2). It was then that the church of God began to exist. When redemption was accomplished, and Jesus ascended to heaven as Man; the Holy Ghost descended from heaven to dwell in believers, and in the church of God; baptizing all Christ's members into one body, and uniting them to Christ in glory.

The Lord's Supper was the recognized symbol of the unity of the body of Christ. The first institution of the supper did not embrace what was afterwards revealed to Paul the apostle as to this. He writes, "The cup of blessing which we bless, is it not the communion of the blood of Christ? the bread which we break, is it not the communion of the body of Christ? "For we, being many, are one bread, and one body; for we are all partakers of that one bread (or loaf)" 1 Cor. 10: 16-17. This was a feature added to the first institution of the supper. One loaf was that which symbolized the unity of all who were united to Christ, and baptized into one body by the Holy Ghost. In 1 Cor. 11: 23-26, Paul distinctly informs us that he had a special revelation as to the supper; and of course we should expect it to be so, as he alone had received the revelation of the Church of God as one body. Now the church ― the body of Christ ― is only composed of believers, members of Christ. When they gather together, as such, in His name, to eat the Lord's Supper, it does not contemplate the thought of unbelievers partaking of the supper amongst them. Even those who are Christ's and whose walk does not comport with the holiness and truth that becomes the house of God, are precluded from the Lord's table. This makes it simple that no unbelievers should partake of it. If Judas did so, it was before the church had any existence, and before the supper had certain features attached to it, as subsequently added through the apostle Paul.

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32. "B." ― "Is it a correct expression, i.e. Scriptural ― to say that the Righteousness of God is His gift, as life is?"

A. ― Romans 5: 17 is clear as to this, where it speaks of righteousness as His gift: ― "Much more they which receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ."

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33. "A. N. L." ― "Does sealing take place immediately on believing; or, is it possible for a person to be a believer and not be sealed in this dispensation?"

A. ― Sealing takes place at once on receiving the remission of sins. "In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed (or ί having believed') ye were sealed with that Holy Spirit of promise" (Eph. i13). Forgiveness of sins is announced by the gospel; I have believed and forthwith I am sealed by the Spirit. We must not confound the state of many quickened souls with that of those who have believed. The action of God in quickening and in sealing are as distinct as possible. He quickens a sinner who wants life; He does not seal a sinner as such, surely; that were to seal him in his sins; nor does He seal a quickened soul in his misery. He does not seal Peter when he cried out

"Depart from me, for I am a sinful man, O Lord" (Luke 5), or when the soul is crying out in misery needing forgiveness. He seals a believer; and "Where the Spirit of the Lord is there is liberty" not doubts, and bondage, and fears.

These two actions of the Holy Ghost are never, as far as I know, synchronous ― they do not happen at the same moment; while on God's part there is of course no reason why it should not be so. Many cases testify as to this in Scripture,,

The disciples were quickened before the day of Pentecost, yet they were not sealed till then, because before that day they could not know that their sins were all put away. The Samaritans received the preaching of Christ through Philip, they were not sealed till Peter and John came down. ("As yet he was fallen upon none of them." See Acts 8: 5-17.) "There was great joy," we read, and there is often this without peace from God, in the full knowledge of the remission of sins. Peace is a full and perfect word; it is far more than joy. A soul that has forgiveness and peace with God has been sealed by the Spirit. Paul was quickened by a voice from heaven (Acts 9: 4), and yet he did not receive the Holy Ghost till the third day after, when he had gone through all the deep exercises in his soul for the three days (see v. 17). Cornelius was a devout man, one that feared God, and prayed to God always ― a quickened soul. He is told to send for Peter, to hear words of him, whereby he and all his house would be saved (Acts 11: 14). God does not call him a saved man, as merely quickened. When Peter comes he does not tell him he must be born again, which as a sinner he needed and had been, but he points him to Christ, and tells him of forgiveness of sins; they accept the message, and the Holy Ghost fell on them at once. You get the same thing in Acts 19; those at Ephesus who were quickened souls had not as yet received the Holy Ghost.

It is not possible for a person to be a believer in the present dispensation without being sealed. There are many quickened souls longing for forgiveness, who are not sealed; but no Christian ever dies and passes away from this scene, where as to personal place the Holy Ghost is since Pentecost, without being sealed. This is why you see cases in which there was no liberty, or peace with God, enjoyed during lifetime, yet they had occasional gleams of joy; when on a death-bed they have got perfect peace with God, and are sealed.

I think we use the word "believer" too indiscriminately, for every state of soul in which God is working. A believer in Scripture language is one who is sealed. Scripture allows but one basis, or normal condition, for Christians, and never supposes a child of God whose sins are not forgiven. When we come to look at the condition of souls we find that in many cases they have not forgiveness, while there is no reason on God's part why they should not know the pardon of their sins.

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34. "C. Somerset." ― "What does the number 'five' signify in Scripture?"

A, ― Five seems to be used to signify that which is relatively small; the number characterizing weakness. In Lev. 26: 8, we read, "Five of you shall chase a hundred." The very smallness of Israel, if faithful, would easily discomfit their enemies in power. In Isaiah 30: 17, on the other hand, it is said of them in the time of their judgment, "At the rebuke of five shall ye flee; till ye be left as a beacon upon the top of a mountain, and as an ensign on a hill" In the Parable of the Ten Virgins, we find that after the midnight cry they were broken up into fives ― weakness ― in the interval between the hope of the Lord's coming being revived in the Church, and the shutting to of the door. We find the Lord (Matt, 14, Mark 6, Luke 9, and John 6) feeding the multitude from five loaves and two fishes. He is equal to the demand, no matter how scanty the supply, at times of peculiar moment in the gospel history. Paul says, "I had rather speak five words with my understanding . . . than ten thousand words in an unknown tongue" (1 Cor. 14: 19).

There are many other places where "five" is used in Scripture, but these passages will help to an understanding of its meaning as a symbol.

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35. "R. P." ― "What is the meaning of 'But ye have obeyed from the heart the form of teaching into which you were instructed' (Rom. 6: 17, Ν. T.)?" etc.

A. ― The disciples in Rome had given proof in their practical ways of the Apostle's doctrine in this chapter, by walking in the truth of the old man having been crucified with Christ. They were counting themselves as dead with Him, and alive unto God through Christ. Thus sin was not having dominion over them, and as set free from its slavery they had become slaves to righteousness (he speaks after the manner of men). The heart was thus free to yield itself unto God in practical obedience, the conscience being at rest before Him.

The thought of baptism of water is not in the passage. Their practice corresponded with the true spiritual meaning of their baptism, referred to in v. 3, which was "unto death." Baptism is never put as obedience in Scripture. It is always the act of the baptizer, never that of the baptized. It is never the sign of what a man is already, or of an inward state; but of that to which he is baptized. They were baptized "to death" in this chapter; not because they were dead already.

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36.Q., ― "What is the moral use of the words, 'For many are called but few chosen' in the different contexts, Matt. 20: 16, and Matt. 22: 14?" "Anointing" and "Sealing"

Α. ― I apprehend that the two passages show the contrast of the external effect and internal power. Matt. 22: 14 is pretty plain. The gospel message, as men speak, had brought in a crowd, and where the true wedding garment was not, he who had it not was cast into outer darkness.

The application of 20: 16 is less immediate: it is more the general principle. It connects with Matt. 19: 29, 30; there reward is declared to be the fruit of sacrifice; and to guard against enfeebling grace, this parable is added; where, though there was appointed reward for labour, we are shown to be no judges of it. For there were those who though coming last, if God calls them to it, will be first. There may be a great appearance of labour, and yet God not own it. It is still the contrast of the outward appearance, and those whom God has chosen; the fruits of His own grace, and not of following apparent principles by man, while only self is there. Only here it is labour and reward brings it in; in 22 external calling of grace.

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37. "B., Islington." ― "What is the distinction between the anointing and the sealing of the Spirit?"

A. ― The anointing is the action of God, by the Holy Ghost, in sealing a believer as His. If I put a mark on something belonging to me, it is then marked as mine. It is the distinction between the putting on of the mark, and the fact of its being marked. God anoints us with the Holy Ghost, and the person, who has been thus anointed is sealed.

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38. "M'C" ― "You ask, Are the two last verses of 1 Cor. 5 practically applicable, now, to those gathered together separate from evil, according to 2 Tim. 2: 19-22?

And, Is it correct to refuse obedience until power come in?"

A. ― To the first, I reply, that the word of the Lord abides for ever. Its authority never ceases, and obedience is always due to it. Power has nothing to do with it. Grace is needed to induce the heart to obey, but obedience is always due. The direction relative to tongues has not lost its authority. Were there tongues, it would apply. But its authority remains. This clears up at once the question as to 1 Cor. 5: 12, 13. "Put away from among yourselves that wicked person," has its own simple authority that nothing can take away. It applies to an assembly including all saints professing to own the Lord everywhere (see address of the Epistle, ch. 1: 2); and whenever a wicked person is found in an assembly, the case it applies to is there, and it is a simple matter of obedience.

There are acts of power; as, "I have judged . . to deliver to Satan." Paul does not say, Do you do it? He does it in all the solemnity of the assembled saints; but there is no command, but a personal act of power, as Paul says elsewhere, "Whom I have delivered to Satan" (1 Tim. 1: 20).

The declaration or exercise of a personal act of power, has nothing to do with the abiding authority of a command. The power may not subsist ― the command does. That it requires the help and grace of the Lord to act upon it, is no more than is true of every command in Scripture. To apply the ruin of the visible assembly to sanction disobedience, is a principle wholly unallowable. I cannot appoint elders; it is not a question of obedience, but authority, and I have not that authority; the assembly had it not when Paul was there, nor can they assume it now; but they were bound to obey the command then ― they are so now. Wherever two or three are gathered together in Christ's name, Christ is; and there is the "within" and the "without." It is a clearing of the conscience of the assembly; "Ye have approved yourselves to be clear in this matter" (2 Cor. 7: 11). Otherwise, the assembly would be the positive sanction ― and by Christ's presence, of the association of Christ and sin; it would be far better there should be no assembly at all than that.

2. Tim. 2: 19, etc, gives us the general principle of everyone who calls himself a Christian departing from iniquity, purging himself from false teachers, and walking with those who call upon the name of the Lord out of a pure heart. It is individual duty when evil has come in.

As to the second question, it is practically answered already. In bestowing power, God is sovereign. When the Word has spoken, I am bound to obey. To "refuse obedience until," is to disobey; and it is to assume authority on my own will, and not wait till God chooses to do that which rests on His will.

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39. "A Learner" asks, "If the Old Testament saints had eternal life, what was the object of renewing the sacrifices year by year?"

A. ― It could not be then said that they had eternal life. It was only brought to light through the Gospel. (2 Tim. 1: 10, Titus 1: 2, etc.) We know that they were all born again, but there was no revelation then as to the distinction between two natures. They had the conscience of the "old man" unpurged, and the desires of the "new man;" but, looked at as men in the flesh, they were under tutors and governors until the time appointed by the Father. Under Judaism, they were servants under the law as a school-master, until Christ and Christian faith had come (Gal. 3). "When the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son unto your hearts, crying, Abba, Father."

That which the sacrifices pointed to and typified had not come; the continued repetition of the offerings showed this. That of which the brazen serpent was a figure had not taken place. "The Son of man must be lifted up, that whosoever believeth in Him should not perish, but have eternal life" ― now named for the first time. In only two places in the Old Testament is it named; and even there it is w view of the future. (Psalm 133: 3; Dan. 12: 2.) The Son of God had come and had displayed eternal life in Himself ― nay, He was the eternal life, which "was with the Father, and was manifested unto us" in the Son; a Moses or a David could not display it, and it was reserved for Him to speak first of that which He alone could display. He takes away the typical and oft-repeated sacrifices, unsatisfying to God, and leaving man's conscience unpurged; establishes the righteousness of God against sin; and God — glorified at what He had done — puts Him, as Man, into the glory of God in righteousness. Atonement was made, reconciliation accomplished, and now God in righteousness gives eternal life to every one believing on Jesus. "God hath given us eternal life, and this life is in his Son" (1 John 5). Our whole state as sinners ― what we were, and what we had done ― was thus dealt with judicially on the cross, once and for ever; and Christ, risen out of the judgment, is our life ― we are quickened together with Him, having been forgiven all trespasses (Col. 2: 13).

A new nature, capable of enjoying God, was imparted by the Spirit, through faith in the word of God, at any time. The recipient of it was born again. More can now be said; we have eternal life in Christ ― Christ lives in us: and this eternal life brings us into fellowship with the Father and the Son, which could not be till the Father was revealed in Him, and the Holy Ghost given by which we enjoy it.

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40. "M. W. K." ― (1), "What Is the meaning of 'The author and finisher of faith?' (Heb. 12: 2). (2), Is there any difference, and what, if any, between the words 'Faith of Christ' or 'of the Son of God' and 'faith in Christ Jesus?' Has 1 Peter 1: 21 any relation to this subject? etc."

A. ― 1. The Lord is spoken of here as the one who had run the whole career of faith as a Man on earth, until He sat down on the right hand of the throne of God. The cloud of witnesses of ch. 11 might fill up their little niche in the career of faith, and be an encouragement to those who were called to walk on the same principle; but there was one who had gone through the entire course, from beginning to end of the pathway. If the fathers had trusted in God and were delivered, He had cried and was not heard. All ― even the cup of wrath ― must be drained to the bottom before the answer came. He looked for comforters, and found none ― His friends betray; His disciples flee away; Peter denies Him, Forsaken of God, because made sin, He treads with unfaltering step the pathway of faith, looking onward to the joy that was set before Him, till He sat down on high ― the "Captain," or "Leader, and Finisher of faith." We look steadfastly upon Him, and are not only encouraged, as by the other witnesses, but are sustained and strengthened and upheld in the race that is set before us. In contemplating Him, the new man is in vigour and activity, and the weights and besetting sins are laid aside with ease.

"Author," in this passage, is the same word as that translated "Captain" in ch. 2: 10, and "Prince," in Acts 3: 15, and 5: 31.

2. The expressions are substantially the same. There is, however, a nice shade of difference. In Gal. 2: 16, 20, we have the characteristic way by which we are justified, and by which we live ― viz., "on the principle of faith," Christ being the object of it ― in contrast with "works of law." So "we live," also, by "faith" in the "Son of God," as the object and motive and spring of our life.

In Gal. 3: 2 6 ― "Faith," here, is the object of the apostle's argument, in contrast to "the law" ― Christ being He who is the object of this faith. 1 Peter 1: 21 has no relation to this subject.

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41. "R. A. H." asks the following questions from Col. 1 ― (1) "The firstborn of every creature;" v. 15?

A. ― The apostle is unfolding the personal glory of the Son of God in these verses (15-19). When the Creator deigned to take a place in that which He created, He must necessarily be "first-born," or "chief" of it all, in the dignity of His person. It is a relative name; not one denoting the date at which He did become a Man, thus taking a place in it. Just as it is said of Solomon who was not David's first-born, "I will make him my first-born, higher than the kings of the earth," in the place of priority given him. He adds, in verse 16, "For by him were all things created . . . and for him;" explaining and enlarging upon verse 15. He must be the chief of it all, even if He appeared last in order of time, as taking a place in it. Adam could not be this, and his children were only those of a fallen man. When God Himself takes a place in that which He created, He could not have a secondary place; but is "first-born," or "chief," because He had created it. Wondrous and yet simple testimony to the deity of Jesus!

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42. (2) "All fulness;" v. 19?

A. ― We should read verse 19 thus: "For in him all the fulness was pleased to dwell." This was the counsel of the Godhead. In chap. 2: 9, we find the fact: "For in him dwelled! all the fulness (completeness) of the godhead bodily." The fulness of the Godhead was pleased to dwell in Christ. Christ is God; and Christ is Man; yet it is Christ who is both. When He, the Son of God, walked here upon earth, it was not a partial manifestation of God, as if He were but a man. If He, the Son of God, wrought miracles, it was by the Spirit of God; "If I cast out devils by the Spirit of God" (Matt. 12: 28); yet, "The Father that dwelleth in me, he doeth the works" (John 14: 10); the Father wrought in the Son. It was not one Person of the divine fulness of the Godhead acting alone, or to the exclusion of the rest. But all having, not merely similar counsels, but one counsel, end, and aim; "all the fulness was pleased to dwell in him."

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43. (3) What are the "sufferings" of v. 24?

A. ― Paul in a special manner suffered those sufferings of which he speaks here. To Christ alone, for Paul, as for all saints, belonged those atoning sufferings which He bore once, and for ever; which God never forgets. Still He suffered in many ways here below, in which His love led Him, and He does not exclude us from a share in them with Him ― "the fellowship of his sufferings," and if we are faithful we may know them in measure. Paul knew them in a peculiar way. It was not here so much "the afflictions of the gospel," as "sufferings for you" ― Gentiles ― and "for his body's sake, which is the Church," of which he speaks. The truths concerning his testimony which led him to prison, and a life of unparallelled devotedness and suffering, which perhaps few if any have ever borne.

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44. (4) "The dispensation" of v. 25?

A. ― (a) "The dispensation of God" given to Paul completed the word of God. Creation, Providence, Law, Government, the Kingdom, Incarnation, Atonement, every subject had been unfolded in the word of God, but one.

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45. (4) "The mystery which hath been hid," etc, v. 26?

(b) When it was revealed through Paul the full circle of revelation was completed: this was the mystery of Christ and the church. 1st, That Christ should ― as Man ― be set in the heavenlies, having all dominion, by redemption (personally He had it as God), as Head over all things in heaven and earth, to the church, His body, united to Him by the Holy Ghost come down from heaven. 2nd, That He was "in you" ― Gentiles ― the "hope of glory." This was a new thing. When Christ came He was the "minister of the circumcision (the Jew) for the truth of God, to confirm the promises made unto the fathers" (Rom. 15: 8). Abraham was the vessel of the promises of God; they were repeated to the fathers, Isaac and Jacob; Israel took the promises on the ground of law and man's responsibility, and forfeited them totally; then Christ came, in whom were all the promises of God, yea and amen. He came to establish the promises, as Heir of them all, to the people to whose fathers they had been made, i.e. the Jews. He was rejected, and instead of becoming the "Crown of glory . . . unto the residue of his people" (Isa. 28: 5), the Heir of glory goes on high, and the poor Gentile believer, who had no promises, comes in on the footing of pure mercy, not promise; as we read, "that the Gentiles might glorify God for his mercy" (Rom. 15: 9): we get a place in Christ on high, united to Him who is the Heir of all the glory · and not only are we in Him, but He is in us ― not the "crown of glory," but "the hope of glory;" "Christ in you the hope of glory."

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46. Q. ― "What is meant by the 'Hidden manna;' and the 'White stone,' of Rev. 2: 17?"

A. ― The church had departed from her first love in the state contemplated In the message to Ephesus (c. 2). God had used the persecution, with which Satan had tried to drive her out of the world, as that which brightened her up for the Lord. This is Smyrna. Satan had not succeeded in driving her out of the world, as a "roaring lion," and he now tries seduction, as a "serpent," and he succeeded in drawing her into the world: this is what we find in the message to Pergamos, ״ I know . . . where thou dwellest, even where Satan's seat is." Still there were faithful ones; Antipas, a faithful martyr, might be slain amongst them for His name. (Striking meaning, the name Antipas, i.e., "against all" when all were slipping away into the world.) Now we find the promise to the overcomer in such a state of things ― the "Hidden manna," and the "White stone." The manna was, in figure, Christ humbled here: there was no place on earth that He could take: doing so would but own the world in its state of departure from God. He was the lowliest on earth. Those who were standing firm in this lowly path, in which the church should have trodden in His footsteps, would be fed with Him as the humbled, rejected One, which the church was now ceasing to be. It was the "Hidden manna" too. This is an allusion to the golden pot of manna which was treasured up in the ark for a remembrance (Ex. 16). The humiliation of that Blessed One God never forgets. It was no mere passing savour, as merely a means to an end, in accomplishing His great work; but that which abides in God's memory and heart for ever! Blessed to be fed on such food ― "God's treasured store."

The "White stone" was, according to an ancient custom, a mark of approval ― as a black stone was of disapproval ― it is the approval of Christ to those who were satisfied with this lowly path. In the stone a new name written, known only to Him who received it. There are common joys of God's saints now: there will be common joys in heaven. But there are secret joys now between the heart and Christ, known to him who is recipient of them alone. There will be such in heaven.

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47. "J. K. M." ― "If 'all Scripture' is 'profitable' (2 Tim. 3: 16), what edification is the Christian to receive from the narrative of Saul and the witch of Endor? (1 Sam. 28.)"

A. ― We learn a deeply solemn lesson from this chapter, besides the ways of God with His people Israel, instructive as they are. We find the closing days of one who had once maintained an outward form of piety, and had exhibited much apparent devotedness and zeal in the service of the Lord, but who never had faith. In Saul's case we see how far flesh can go in an outwardly devoted pathway, yet, when the testing time comes, it proved that there never was any real link with God. His outward zeal had destroyed the witchcraft in Israel, when he was maintaining a religious character; but his conscience never was awakened ― he had not faith. In his extremity in the face of the enemy he trembles, and enquires of the Lord, who did not reply to him by dreams, Urim, or prophets: and he has the solemn conviction forced upon him that the day of outward apparent serving of the Lord was gone. Like the sow that was washed, he has recourse to what he had once destroyed, and which even by natural conscience he knew was evil ― to enchantments. Here God meets him, and exhibits a power that causes even the witch to quail ― terrified by a power superior to the enchantments which she practised. He finds now, when too late, that he had given himself up to Satan's power, and made the Lord his enemy, who tells him his end. Like Judas ― who had habitually yielded to temptation, he finds now that the enemy cannot shield him from the judgment of God, whose grace he had traded upon so long!

Poor Saul! Poor Judas! how many a fair vessel, when the day of reckoning comes, will be found like you!

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48. Q. ― "If Enoch and Elijah were taken up to heaven, what is the meaning of John 3: 13?"

A. ― They were caught up to heaven. No man had "ascended" up to heaven till Christ. He did so in the calmness of His own divine and indwelling power.

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49. "R. P." ― "How is it said in 1 John 1: 9, 'If we confess our sins He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness' after it is said in Ephesians 1: 7 and Colossians 1: 14, 'In whom we have redemption through His blood; the forgiveness of our sins?' 2. As a believer in Jesus Christ, whose blood has cleansed me from all sin, am I not already forgiven ― washed every whit clean ― so as to need no repetition of forgiveness, or application of it? 3. To which does the ninth verse apply ― to the cleansing efficacy of the blood at the first, or the washing of our feet afterwards by the water of the Word? especially as the next verse says, 'My little children, these things write I unto you that ye sin not?'"

A. ― 1, 2. I must preface my remarks on these questions by stating, first, that a sin is never forgiven till it is committed; let us be clear as to this: when I, as a poor sinner, believe the gospel, God forgives my sins on the ground of what the Lord Jesus Christ has done; He is just and consistent with Himself in doing so, as a righteous God. He justifies me, and I am pardoned for all the sins I have committed: God remembers them no more for ever. But more, I find, after all, that I am still a sinner, and that if God in grace has removed the fruit off a bad tree, the tree is still there, and may produce a new crop. Then I learn another truth, not only that Christ died for me and bore my sins, but that I have died with Him, and thus for faith, as for God, the old tree is gone, that nature which produced the sins, for which there is no forgiveness. As dead with Christ, I am justified from sin, and the Christ, who has died and risen, is now the true "I" ― a new graft on an old tree which has been cut down; "Christ liveth in me." The old tree is there, and if I am not watchful it may ― alas, it does appear; for "in many things we offend all." Now, I cannot say that I am forgiven for what I never have committed; for forgiveness has reference to actions which have been committed, not to the nature which produced the evil thing. Forgiveness assumes that the sins are in existence to which the forgiveness applies. Neither can I say that I must sin in the future ― I may do so if not watchful; and if I do so, it is the allowance of the action of the old nature, which, as long as unconfessed and unforgiven, hinders fellowship and joy. As for imputation, that cannot be, because Christ has borne the wrath for me, and is in God's presence on high. I cannot enjoy the presence of God ― and God will not allow me to do so ― so long as the sin is unconfessed and unjudged. The righteousness has not changed in which I stand before God, as Christ is there, but the sin is on my conscience. God has said in His Word, "If we confess our sins, he is faithful and just to forgive us our sins," etc. I lay hold upon that principle by faith, and lay my heart bare before Him; a deep and painful work, much more so than asking forgiveness, for which I have no divine warrant after redemption was accomplished, and which is really "taking it easy." It is easy enough to ask to be forgiven, but a painful work for the heart to take the motive from which the evil action came, and the thoughts which conceived it ("when lust hath conceived it bringeth forth sin," James 1) to God, and to tell them out in the presence of a grace that does not impute it to me, and which breaks my heart down more than all else could. My heart thinks of the agony it cost Christ to put away that sin before God's eye ― feels, too, what it is to have a sin on my conscience, and learns the restoring grace of God, who is faithful and just to forgive me my sin; and more ― "to cleanse" me ― to remove the remembrance of it from my conscience in full restoring grace.

No doubt we have, as quoted, "redemption through his blood, the forgiveness of sins;" but it is to sins that have been committed, to which this and like passages refer: Redemption, Quickening, etc, go much further than this. The former is the total deliverance of the person out of the condition he was in as a sinner, and introduction into another state before God. Quickening is the impartation of a new life ― the life of Christ risen, who had borne the sins away, and in whom I have the redemption. I ought not to sin after having been introduced into such a state, yet, alas, I do. Hence, when John speaks in the verse you quote (1 John 1: 9), he adds, "My little children these things (i.e., the preceding verses) write I unto you that ye sin not." To have said what he did might have been taken advantage of by flesh, and used as license to sin; thus he guards it, and adds the truth, "If any sin, we have an advocate with the Father," One who has gone after us, and dealt with our hearts and consciences with His word and Spirit, making us feel the bitterness of sin, and thus has bowed our hearts before God in confession ― a thing we would never do unless He exercised this advocacy.

We do not need to be justified again ― to be redeemed again ― to be quickened again; all that is accomplished once and for ever. But we do need the sense of forgiveness when we have allowed the sinful nature in us to act in the slightest form. This is the value of the Priesthood of Christ during our whole course here; Advocacy is an action which flows from Priesthood. The presence of a sinful nature in us never makes the conscience bad. It is only when it acts that the conscience becomes defiled. The sin can never come to God's presence, because Christ is there. Nor is there imputation for condemnation to me. But the conscience is defiled, and the bitterness of sin felt I cannot go to God and tell Him that I have a sinful nature, and could not help it, because, if I had used His grace which is sufficient for me, I had not failed. But I go and confess my "sins" ― not "sinful nature" ― and He is faithful and just to forgive me, and to cleanse me, because Christ died; and the righteousness is unchanged, because He is risen and in heaven.

3. 1 John 1: 9 is very abstract: i.e., it is a divine principle which the apostle states, without applying it to the state of the individual, as believer or sinner. John's Epistle is full of general, abstract statements. He takes things as he finds them, without allowing for the state of individuals. Faith uses the divine principle, and gets the good of it. It would pre-suppose that I must sin in the future, to provide such a resource for believers as such, specially. Yet when a believer does fail his faith seizes the principle, and uses it for his restoration. If a soul comes to God, confessing his sins, believing that God is faithful and just to forgive him, he gets the good of it, but I could not call him a mere sinner now, as grace has wrought in his heart.

The first two verses of chap. 2 belong to the subject at the end of chap. 1. The apostle has those who have eternal life in Christ specially before his mind in the epistle. He writes these things which relate to communion with the Father and the Son, that their joy might be full. Verse 7 is not an evangelistic statement of the Gospel, although frequently used in that way. It gives three features of Christian position. 1, Walking in the light, we are in the presence of God without a vail, and we walk there before His eye. 2, We have fellowship one with another as Christians in doing so; flesh is not at work in us; jealousies are gone; there is mutuality of joy, and all absence of seeking our own. 3, Although we have sin in us, and if we said we had none, the light in which we walk would contradict us: we know that the blood of Jesus Christ has given us a title to be there with God, and God to have us there. The light prevents us saying we have no sin. The blood gives us the consciousness that we can be there with God. It is not repeated cleansing of the blood, as such is done once and is never repeated, but it is the title.

You will say, Were not all my sins future when Christ bore them? True. But bearing wrath, and shedding His blood on account of them before God's eye, in view of all His people's sins, is not forgiveness. My forgiveness is on the ground of what He has done, and the application of the good of His work to me appropriated through faith. I object strongly to Calvinistic statements used at times in preaching, viz., "all the believer's sins, past, present, and future, are forgiven;" or the like. No doubt the sins were borne and the work was completed fully by the Lord Jesus Christ, by which they are put away, and the sense of forgiveness applied to my soul, but the sins must be in existence first, in order that they may be forgiven.

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50. "Gershom." ― You ask how is it that the saints whom Peter addresses as, "Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ" (1 Peter 1: 2), are told in 2 Peter 1: 10, "Give diligence to make your calling and election sure?"

A. ― It seems strange to say to a person who possesses a thing to "lay hold" of it, and "make sure" of it, as you find in many places ― yet it is always the way in Scripture. Timothy had eternal life, and yet he is told to "Lay hold on eternal life, whereunto thou art also called" (1 Timothy 6). There are many instances of the kind. Scripture always looks upon the Christian, in the two-fold condition, "As having nothing, and yet possessing all things." It is the riddle of the Christian state. If he looks at Christ on high, and the changeless purpose of God who has called him, he knows that "He who (had) begun a good work in (him) will perform it," and, born of God today, he never can be not born of God. If Christ bore his sins and put them away, there never can come a moment when He did not bear them. He is united to Christ on high, and knows it by the Holy Ghost dwelling in him. To all this condition nothing can be added, and it never changes. But when he looks at himself below, he is a poor worm, in weakness and feebleness on earth, and has got nothing yet, unless the Holy Ghost dwelling in him, the earnest of all he possesses in Christ. Then he must get to heaven, and "so run," that he "may attain," "lay hold" on what he has got, "make his calling and election sure" to himself, in a walk in which God ministers to his soul the joy and secure sense of his position. It cannot be made sure to God, because He has called him, and chosen him. A walk, as detailed in the preceding verses (5-9), fills the heart with the sense of security, and joy in which He dwells. It is the atmosphere of the place where God dwells in unhindered blessedness; thus his "entrance" is "abundant" into that scene, when his time has come to enter it, and he makes it sure to his own heart.

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51. "M. A. W." asks for some explanation as to the Covenant or Testament (διαθήκη) of Gal. 3: 17, and Heb. 8, 9; and if we are under the new covenant, or any covenant at all?

In Gal. 3: 15-29, we have the relationship between Law and Promise discussed as to how they stand to one another. Unconditional promise was made of God to Abraham 430 years before the law, and law then coming in with its conditions could not set aside the unconditional promises. Moreover, in the law there were two parties and a mediator; in promise there was but one ― God Himself, acting from Himself, and requiring no conditional terms. One was a contract, the other was grace. Read v. 16 thus: "Now to Abraham were the promises made (Gen. 12) and to his seed" i.e., Christ risen, as Isaac, in figure, raised from the dead (Gen. 22); where God ratified the previously-given covenant (c. 12, 15) by His oath, to which no conditions were attached whatever. "And this I say, the covenant previously ratified by God to Christ, the law, which was four hundred and thirty years after, cannot disannul" (v. 17). The law was added, "for the sake of transgressions," but did not annul the previous promises of God, while it was testing man, and making him a transgressor.

There are really but two covenants in Scripture ― the old covenant and the new. Still the word covenant is used in several places in connection with the Lord, when it is but the enunciation of certain relationships into which He was pleased to enter with man or the creature (Gen. 9: 8-17, etc), or by which He should be approached by man, but without conditions. The context must decide the sense.

In Hebrews 8, 9, He shows the change of the covenant, by the introduction of a new covenant, yet to be made with Judah and Israel; the old was "ready to vanish away." Meanwhile a Mediator is introduced, before the time that Israel and Judah will be again in the land. This Mediator has shed the blood necessary for its establishment, but has not yet established it with them; Judah and Israel not yet being under the dealings of God. If Jeremiah 31: 31-40 be read, where the new covenant is enunciated, it will be seen that no mediator is named. Christ having been rejected when He came to fulfil the promises made to the fathers, sheds His blood and goes on high, and all direct dealings with Israel are suspended, while the blood of the Covenant has been shed, and all necessary for its ultimate establishment has been accomplished. In Matt, 26: 28, He says: "This is my blood of the new covenant" not, This is the new covenant, but "the blood" of it. The covenant itself has not yet been established.

Hence in Hebrews, while the writer shows the old as "ready to vanish away," by the introduction of the new, he never shows its application as a present thing. The two blessings of the new covenant which we get, as Christians, are forgiveness of sins and direct teaching from God. Christians are not under a covenant in any wise. They have to do with the Mediator while He is hidden in the heavens, before He renews His relationship with Judah and Israel, to whom alone the covenant pertains. See Jer. 31: 31; Heb. 8: 8-12.

Hence, too, in Heb. 9: 15, He says: "For this cause he is the mediator of the new covenant, that by means of death, for the redemption of the transgressions that were under the first covenant, they which are called might receive the promise of eternal inheritance, not the establishment of the new covenant, but "eternal inheritance," as having to do with the Mediator Himself whose blood had been shed.

It is striking the way the writer avoids the application of the new covenant to Christians, while speaking of it with reference to Judah and Israel, and at the same time he appropriates to the former the two blessings which flow from it to them.

Verses 16 and 17 are a parenthesis. They show that even in human things, a testament has no force so long as the testator lives. Death comes, and then it is valid. It is the same word, but used distinctly in this sense.

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52. "H. D. L." — "What is the 'reward' in Col. 2: 18?"

A, ― The passage might be rendered, "Let none circumvent you," or "cheat you." That is, as if he said, Do not allow things to get an entrance into your mind, so that you should be cheated out of that which Christianity has given you in Christ, by voluntary humility, etc. There is no special separate word for "reward" in the passage, but the word is required to get at the full sense of the verb. The words I give in italics are all used to express one word in the original language, viz., "Let no man beguile you of your reward" It is not used in any other place in Scripture.

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53. Q. ― "Lie not one to the other?" (Col. 3: 9.)

A. ― The Christian as dead and risen with Christ, and as having put off the old man with his deeds, is to act in the truth of this, and disallow and refuse every movement of the flesh, the untruthfulness of which is unchanged, even by a new life in Christ risen. The life which he possesses in Christ is to be seen, and it only. If the believer is "in Christ" on high, Christ is in him below, and his responsibility is that "Christ" should be seen, and never anything else but "Christ."

It is the practice of a Christian, who is dead and risen with Christ, in dealing with his members, and refusing the action of the old man, because he is dead. He is never told in Scripture that he has to die to sin, but he is to act upon the great fact that he is dead with Christ, and his life is hid with Christ in God. This life is to be manifested on earth, in his mortal body.

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54. Q. ― "Who were the five foolish virgins?" (Matt. 25.)

A. ― They are all those who profess the name of Christ. It is the profession of Christianity, not exactly the Church as such. When all are awakened by the midnight cry, reality was found in the five wise virgins as well as profession. They had the Holy Ghost, of which the oil is the symbol. The others had no oil. It was with the foolish profession, or religiousness without vitality. The door was shut, and they were shut out for ever! Lost, I do not doubt.

It is a grave mistake to apply this parable to the remnant of Jews in the "time of the end." They have not the Holy Ghost dwelling in them at all, as the believer has; even a babe in Christ has this (1 John 2: 20). If they were not professing Christians, they would not be charged with having no "oil." Nor does the godly Jew go forth to meet the Bridegroom; he flies in terror. It is not with him the Bridegroom in hope, but the abomination of desolation in fear. There will be no time of slumbering and sleeping then, for things will reel to their centre in judgment.

Chapters 24 and 25 have three great subject-divisions ― characteristic of Matthew's Gospel. 1st. The desolations, and final restoration of the Jews as a nation on the earth (24: 1-44). 2nd. Under three parables, instructions as to those who would be attached by profession to Christ during His absence, and till His return (24: 45-51; 25: 1-30); i.e., all who profess His name as Christians. 3rd. The result to the Gentiles as to their reception or rejection of the testimony then given, as to the Lord's claims and Kingdom; in other words, the judgment of the quick or living nations at the establishment of the Kingdom. In this scene you find three parties ― Jews ― His "brethren"; Gentiles, who are blessed ― the "sheep"; Gentiles who are condemned ― the "goats." This is not the judgment of the dead, but of the living (25: 31-46), at the beginning of the millennium; the dead are not judged till the close.

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55. "C. Somerset." ― "What is the dispensational meaning of the 'days' in John 1; and how do they correspond with the 'days' in John 20 and 21?"

A. ― First, John's testimony to his disciples who attach themselves to Jesus during his lifetime on earth (vv. 35, etc.); then the Lord's; then that of the witnesses (vv. 43, etc). Then again, Nathanael figures the remnant in the last days; an Israelite in whom is no guile (compare Zeph. 3: 13; Rev. 14: 5), who still sits alone, under the old covenant — "apart" (compare Zech. 12: 13), and upon whom the Lord looks in their time of distress, before they see Him. (See Isaiah 57: 15; 66: 2.) Then they own Him as "Son of God," and "King of Israel," according to Ps. 2. Still, Nathanael, now that he knew the Lord, would see greater things than these; heaven opened, and a "Son of Man" the object of the attention of the angels of God! For "here-after" read "henceforth."

Then (chap, 2), the third day, the Lord, in the marriage scene in Galilee, renews His relations with Israel. Becomes the Host instead of a guest, and turns the water of purification into the wine of joy of the kingdom. Thus He manifests His glory. Then follows His judicial action at Jerusalem, and cleansing the temple.

These days are wholly earthly, and with Israel. First, John's testimony; then Christ's, and then the witnesses; and then His connection with the Jews and the temple on His return.

In chaps, 20, 21, there are no "days," and here it is rather the contrary. He gathers His disciples after His resurrection, and is in their midst in the first scene. Thomas represents the Jewish remnant who believe when they see Him. (Zech. 12, 13.) He pronounces the blessedness of those who have not seen, but have believed. It is not the church (as taught by Paul), but an intimation of resurrection work; not a simply earthly work. There are no "days" here, but three consecutive scenes pointing to a Christ known as having left them in resurrection ― not as yet uniting believers into one body by the Holy Ghost, which belongs to ascension, and John does not teach the church, or mention it as such.

An intimation, I apprehend, in Thomas' unbelief, that the Jew does not accept by faith the testimony of Christianity, and Christ risen, through the Church. He believes when He sees, as the Jews will do, according to Zech. 12, 13, etc, and owns Him as his Lord and his God. (See Isaiah 25: 9.)

In the third scene, you get seven fishers and unbroken nets ― the work of millennial ingathering is not marred. When the morning comes the Lord appears, and the nets are drawn to shore ― the Lord has fish already on the land, taken by Himself through their night of toil.

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56. "E. G. D." seeks to know the propriety of continuing to ask for many things of the Lord, such as, more of the Spirit's power, increase of faith, conversion of relatives, etc. Or whether, when these requests have been once laid before Him, should we leave them in His hands?

A. ― God exercises our hearts and our faith in delaying at times to give the answer to our prayers. The earnestness of our prayer will be according to the exigency of our need, and the consciousness that He alone can give the answer. The heart is exercised and kept in dependence, waiting on Him for the reply. Faith is kept alive. Other sources are not looked to when the soul has learned that He alone can do what is needed. It is a mighty engine, that of prayer. Fitting expression of the new-born soul's dependence on God, in contrast to that nature which ever would be independent of Him, though it cannot escape His righteous judgment.

Daniel had to wait in fastings and mournings for three whole weeks on one occasion, before he received the reply (chap. 10). At another, "Whiles I was speaking," he says, the answer came {chap. 9).

It marks the fact that we are not indifferent to the result, when the heart can, in earnest entreaty, wait upon God.

We may find, like Paul, that it is better for us that our desires were withheld. He learned also the reason why they were withheld after his thrice repeated prayer; thus he could boast in that which was the taunt of his enemies, and the trial of his friends (2 Cor. 12).

We need to be "filled with the Spirit." We need that our faith may grow; many are the needs of our hearts, as of others, and if God is pleased to bless His people, He exercises their hearts in prayer. Paul was indebted to some praying sister, perhaps, who could agonize before the Lord, for those gifts with which he carried on his service in the gospel-field. He could agonize in prayer for those he had never seen (Col. 2), and Epaphras too could labour earnestly (agonize) in prayer for those he knew and loved (Col. 4: 12).

In the midst of our cares and conflicts we have to "Be careful for nothing," but to "let our requests be made known to God." He who has no cares ― God ― keeps our hearts and minds through Christ Jesus. But we have also to "continue in prayer" we have also to "watch in the same" and withal "with thanksgiving" for His ever opened ear. One of the exhortations in Romans 12: 12, is "continuing instant in prayer" "pursuing" as it might be rendered.

The very "importunity" of the man at the unseasonable hour of midnight, was the occasion of his obtaining the loaves (Luke 11: 8). One can lay down no rules in such cases. The truly exercised heart gets its own answer from God. At times we can, with simple confidence, "make known," and commit the request to God. At others the heart is conscious that it cannot but cry to God until the heart is at rest as to the petition. He will not give it till His own time, and meanwhile the soul is kept in earnest exercise; faith is tested and patience tried, and the heart watches and waits on Him. Again, such is the confidence that we have in Him, that if we ask anything according to His will He hears us; and if we know that He hears us, we know we have the petitions that we desired of Him (1 John 5: 14, 15). He listens to everything, and grants that which is in accordance with His will. He cannot fail in power, and we have the reply. The true heart would ask nothing contrary to His mind and will.

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57. "P." ― "What is the 'ministry' (διακονία) of 2 Cor. 4: 1? Is it the ministry of the apostle, or that which he ministered? It could hardly be confined to his ministry merely, as he uses the same word, though translated 'ministration' in c. 3: 7, 8, 9, where it is the thing ministered?"

A. ― It is the apostle's ministry, but ministry of and characterized by that of which he speaks. This is a common ambiguity in English. Hope is what passes in my mind (faith, hope), but my hope is laid up in heaven. Thought a good thought, is thought objectively; or, we are of much thought, is the habit of thinking in the man; so of others. In chap. 3 the subject matter ― law or gospel is the ministration, i.e., the thing ministered; but it was ministered by Paul, and therefore his ministry ― a candle was lit up in a lantern; it was itself the light ― the candle's light; but his light because he carried it. God had shone in his heart, that he might give forth the light of the knowledge of the glory of God in the face of Jesus Christ. His ministry was this knowledge, still he ministered it, and so it was his ministry.

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58. "F." ― "Why, in 1 Tim. 3: 15, do we get the 'Living' God? Why 'Living?'"

A. ― "The Son of the living God" (Matt. 16: 16, 17) is what the Church was built upon. It is the power which has brought it above dying man, and withal is abiding. It is a term of power and dignity above idols, above death in man. He trusts in the living God (1 Tim. 4: 10). We are converted to serve the living and true God (1 Thess. iv). See Acts 14: 15: We "preach unto you, that ye should turn from these vanities unto the living God," etc. Well, this is His assembly on earth (1 Tim. 3: 15).

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59. D. ― As believers, the Holy Ghost dwells in us. Having believed, we are sealed until the day of redemption, and He is the earnest of our inheritance (Eph. 1: 13, 14). He will eventually quicken our mortal bodies, as we find in Rom. 8: 11. Is there any thought in Scripture as to His dwelling in us for ever?

A. ― There are no specific Scriptures that I know of which state that the Holy Ghost will abide in us for ever. But His action in spiritual power is essential to our power in life. The Spirit is life, and it surely is not to be taken away as power of enjoyment in heaven. "The law of the Spirit of life in Christ Jesus hath made me free." We are to be fully conformed to the image of God's Son, and we find Him, a Man risen from the dead, giving commands through the Holy Ghost after His resurrection (Acts 1: 2). We shall have the Holy Ghost thus after our resurrection, and His divine energy will be wholly free to guide and direct in the service committed to us by our God, and in unhindered power of joy and worship. This is now checked, because of His now giving power to restrain and mortify the flesh in us.

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60. "W." ― I had difficulties as to the passage of which you write (Rev. 20: 4); comparing it with other passages, such as 1 Cor. 15: 54, etc, which disappeared in seeing that the first resurrection does not describe a period of time, but a class of persons having this characteristic name.

In the passage (Rev. 20: 4), you will find three classes named.

1. — "I saw thrones, and they sat upon them and judgment was given them."

2. ― "And the souls of them that were beheaded for the witness of Jesus, and for the word of God.

3. ― "And those (οιηνες) which had not worshipped the beast, neither his image, neither had received his mark in their foreheads, or in their hands."

The first division is general, embracing all who reign with Christ, taken up at the Rapture. He not only sees thrones (as Dan. 7: 9, where for "cast down" read "set"), but sitters on them; they are now occupied.

The second class are those slain under the fifth seal. See chap. 6: 9, 10, 11.

The third class are martyr victors under the full power of the beast. See chap. 15: 2.

The two latter classes who seem to have lost the earthly blessings of the kingdom by death, are specially named as having gained by dying a place in the heavenly glory, with those who will then reign with Christ.

The first of these ― the sitters on the thrones ― have been raised or changed at the Rapture; and the other two are said, in company with them, to "live and reign with Christ a thousand years," and are all then technically named "The first resurrection."

My chief difficulty was, how that Isaiah (25: 8) used the words, "He will swallow up death in victory" ― referring to the resurrection at the end of the tribulation and deliverance of the remnant of Judah; while Paul used the same passage, quoting it in 1 Cor. 15: 54, with reference to those caught up before it begins, and when Christ comes, whether raised or changed. [I may here remark that Isaiah 24: 21, gives the judgment of the hosts of the high ones on high ― Satan's power (Rev. 12), and the Kings of the earth upon the earth (Rev. 19). Then, after that, in chap, 25, in the details of the deliverance to the remnant of the Jews, and the removal of the vail of idolatry from the nations, he uses this passage: ― "He will swallow up death in victory," with reference to what happens at the end of the tribulation.]

In 1 Cor. 15, Paul quotes and applies it to those who are taken up ― raised or changed ― before the tribulation. This seemed strange; but the moment you understand that the "First resurrection" is a class of persons running all through the crisis, or time of judgment, from the rapture of the saints, until Christ's appearing, it is readily seen how the prophet Isaiah, and the apostle Paul, legitimately use the same words, having a similar class before them, which are split up into sections, as I may say, in Rev. 20: 4, and are technically named "the first resurrection," though not raised and taken to heaven at the same moment of time.

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61. "G." ― "Does Isaiah 49: 9, 10, apply to Jews or Gentiles?"

A. ― I believe it applies to the Jews. The chapter gives you a complete history of Christ, replacing Israel on earth as Jehovah's servant, from the womb of the Virgin to the throne of the kingdom. In vv. 4, 5, the Spirit of Christ laments that He had spent His strength in vain, Israel would not be gathered by her Messiah! This brought forth those touching words (Matt, 23: 37), "How often would I have gathered thee," etc, as the moment of His city's rejection of her King drew forth those tears, which, though they came from human eyes, took their spring in the heart of God.

The answer of God comes to His plaint in the sixth and following verses. It was a light thing the gathering of Israel compared with the new and wondrous work He would accomplish ― not now gathering a little nation, but shining forth as the light to the Gentiles, to make known God's salvation to the ends of the earth. Strictly this is Christ here, yet to show that when Christ is spoken of in the Old Testament the Church is seen in Him, though not revealed then, Paul uses this passage in Acts 13: 47, applying it to Christ's members, and intelligently taking as a command what he had gathered from the spirit of the word. In v. 7, He is there looked upon as a rejected Christ ― despised of man, and abhorred of His own people; but kings and princes would yet worship Him, because of the faithfulness of Jehovah, who would choose Him. In vv. 8 - 10 He is given as a covenant to the people, i.e., Israel; to bring in the earthly blessing; to set free captive Israel ― "Prisoners of hope," Zech. 9: 11, 12 ― and to open the prison doors to those who are bound. Thus the true Shepherd of Israel feeds His now gathered flock, which would hunger and thirst no more. How analogous is the language of Rev. 7: 16, 17, which the elder in heaven uses as to those who had come out of the great tribulation, and were marked and prepared for blessing below in the millennial earth.

The prophecy of the chapter runs on to the gathering of the tribes of Israel from the north and west, and from the land of Sinim (China), and the judgment on their oppressors.

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62. "G." ― "What are 'Governments' in 1 Cor. 12: 28?"

A. ― This word is only found here in the New Testament. He is speaking of members of the body set in the assembly. Those thus designated are gifted to guide and direct the assembly, as a pilot does his ship in her dangers and difficulties. It might be by the word of wisdom in the application of divine intelligence to those things through which she had to pass; the word of knowledge, &a, as in verse 8. The thought is guidance rather than rule. The latter would be by office-bearers, i.e., elders. Here the thought is gifts, or spiritual manifestations in the body of Christ.

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63. "G." ― "How do you explain the apparent contradiction in Numbers 23: 19, and Exodus 32: 14?"

A. ― The context decides the use of the word, and the meaning of the sentence. In the latter "Jehovah" moved at the touching intercession of Moses, "felt compassion for" the people who had merited His judgment.

In the former, "God" is not man that He should lie, or the son of man that He should repent. Here the meaning is simply as it stands. His unalterable counsels are as unchangeable as His own nature.

The word is similar in both cases, but bears the meanings given to it, and the context decides that which is most applicable. In the one case it is Jehovah in government, whose thought of cutting off part of the nation, and making of Moses (the faithful remnant) a great nation (Ex. 32: 10), is turned aside at the intercession of Moses. In the other it is God in purpose, which is unchangeable.

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64. "G." — "Why is the baptism of the Holy Ghost (Matt. 3: 11), referred to so early in the Gospels?"

A. ― John Baptist, in announcing Jehovah-Messiah to His people in Matthew's gospel, brings His two advents together, whether in grace or judgment. This was suited to His gospel, because He has as Messiah, to do with both. Luke 3: 16 also speaks of these two great actions, because as Son of man, the character in which Luke presents Him, He has to do with judgment, as well as grace and suffering. Mark 1: 8, and John 1: 33, both omit that of "fire" the former having to do with His then service on earth, and present service of grace with His servants ― not with judgment, and John only speaks of His baptizing with the Holy Ghost as connected with His revelation of the Father in grace. The thought, in presenting it so early in the gospels, is rather the person who was to do it, in contrast to His forerunner, who baptized with water unto repentance, etc. We know that it was not accomplished until Acts 2, on the day of Pentecost, with the Jews; and Acts 10 subsequently, with the Gentiles. See Acts 1: 5, where only the baptism of the Holy Ghost is named; not that of the fire of judgment, which will take place at His second advent with the world. Also Acts 11: 15, 16, where the Gentiles are connected with this baptism. (See also 1 Cor. 12: 13.)

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65. Q. ― "What is to 'stand perfect and complete in all the will of God?'" (Col. 4: 12.)

A. ― Epaphras' prayer was the echo of the apostle's, as one may say. (See chap. 1: 9, and 2: 1-3.) Paul had never seen the Colossians, but had heard of them through Epaphras. He could thank God as to what he had heard of them (chap. 1: 3, etc), but he could agonize in prayer for them, that they might know more of God's will in all wisdom and spiritual understanding; thus to walk worthy of the Lord. That they might have the "full assurance of understanding" in the mystery of Christ and the Church, "wherein are hid all the treasures of wisdom and knowledge."

Conversion only was not sufficient in Paul's mind, and Epaphras had learned this, and his prayer (chap. 4: 12) took its tone from his lesson learned from Paul.

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66. "C. H." — "What is to 'grieve' and to 'quench' י the Spirit of God?"

A. ― The allowance of flesh in the least degree in a Christian is to grieve the Spirit of God, by which he has been sealed until the day of redemption (Eph. 4: 30). What a motive to holiness is the fact ― true of every believer ― that the Holy Spirit of God dwells in him! He may, alas, grieve Him in many ways. Rejection of light which God has given; worldliness; in fact everything that has not Christ for its motive and object must grieve God's Spirit, and hinder our growth and communion.

To quench the Spirit (1 Thess. 5: 19), is to hinder His free action in the assembly. While there are special permanent gifts in the Church (Eph. 4: 11) there are also the "joints and bands," which work effectually in the measure of every part, and by which the Body of Christ increases. If they are hindered in true spiritual service ― a single word for instance ― the Spirit of God is quenched.

There are dangers to be avoided on both sides, specially by those who seek to walk in the truth of the Church of God. On one side the danger is, that because there is liberty "that all may learn and all may be comforted," there may be the undervaluing of special ministry, which is a permanent thing as long as the Church of God is here. On the other, there is the danger of quenching the Spirit in the various helps, and joints, and bands by which nourishment is ministered in the body of Christ, by putting special ministry in the place of the free action of the Holy Ghost in the members of Christ; both are to be cherished, and the most spiritual are those who will value all that God gives.

The following verses (1 Thess. 5: 20, 21) show that it is ministry the apostle has in his mind. While in verse 12 he exhorts them to own those who labour amongst them and esteem them highly in love for their work's sake; in verses 19-21 they were not to quench the Spirit in any, but at the same time to "prove all things" which were said, and "hold fast that which was good."

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67. "R. P." ― "What is the difference between the bitter experience of Rom. 7: 14-24, and the conflict of flesh and the Spirit, as in Gal. 5? How am I to know in which state I am? Do not both come to the same wretched experience in the end, if in the conflict the flesh gets the upper hand?"

A. ― First, there is no proper Christian conflict in Scripture but that of Eph. 6: 12; this is fighting God's battles against Satan's power. Rom. 7 is not conflict but experience of a renewed soul under law; not the experience of a person at the time of his feeling its bitterness, but that of a delivered man, who narrates what he had felt when he was learning his powerlessness against the sinful nature he had discovered, and the sad evil of the flesh in which dwelt no good thing. As a man who has floundered in a morass, and finds every plunge putting him deeper, drops his hands and cries out for a deliverer, who comes and pulls him out and sets him free; the delivered one turns round to thank his deliverer and tell him, now at peace, what he felt when there. He had too much to think of when there, now he relates it on solid ground: so it is experience before deliverance, told by a delivered man. Gal. 5 states the fact of the two antagonistic principles ― flesh and Spirit ― in their contrariety one to the other. Not necessarily conflict; for when walking in the Spirit we are above the influences of flesh, and do not fulfil its lusts.

In Rom. 7 the soul looks back to the struggle before deliverance from law. In Gal. 5 it is the two principles which remain in the delivered man.

When you are referring your acceptance with God to your own state in anywise, you are still under law. By which I mean your responsibility as a child of Adam; not necessarily the law of Sinai: and your experience is then that of Rom. 7. You have not yet bowed to the injunction, "Reckon yourself dead;" and you are consequently not free from the power of the evil nature which harasses you. You reply, how can I reckon myself dead, when I feel I am alive? I reply, you never will "feel" yourself dead! but you must "reckon" it so, and accept God's word by faith as more true than your experience and thoughts. Then you will be able to say, "Yet not I, but Christ that liveth in me."

Souls go through this painful process (Rom. 7), in order to discover the hopeless evil of the flesh ― "That in me, that is, in my flesh, dwelleth no good thing." It is bitter to discover right desires and strivings after God and good, and after all to be led captive to an evil "I," go that you hate what you do, and the evil nature is your master, and you do what you hate. These experiences do not set you free, but bring you to the discovery of how evil the flesh is, and that even the possession of a new nature gives you no power! Then you are forced to say, "Who will deliver?" "Who," brings in another, and your eye is turned off yourself to Him and you are free! In Christ, God has condemned sin in the flesh when He was a sacrifice for it (Rom. 8: 3).

The "flesh" in the delivered one is unchanged; he learns growingly the total depravity of his nature. But there is a new "I;" Christ is his life, and the Spirit of God dwells in his body; and there is power in Christ to subdue the evil, by engaging his heart with Christ. The very evil he finds in himself becomes an occasion of communion with Him who has borne its judgment, that he may be delivered from its workings. He does not seek to subdue it himself ― that were to labour in sorrow and failure, and recognize himself again. He keeps his eye on Christ, and lives by another, and the evil which would spring up if his eye were averted is subdued; the power of Christ works in his weakness, and he can glory in it because of the power of Christ. He never receives intrinsic strength; that would be to take away the joy of living by Christ, and thus an unbroken engagement is needed for victory, and the subjugation of self. He walks in the Spirit and does not fulfil the lusts of the flesh.

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68. "A. L. O. C." ― "What is the difference between Matt, 16: 19, and 18: 18? Does the first refer to salvation in connection with the bringing in of the members to be added to the Church; and the second to the discipline of the Assembly? Or, do they both refer anticipatively to discipline? "

A. ― The first refers to the administration committed personally to Peter, with reference to the "Kingdom of the heavens." The second to disciples ― "Two or three" gathered together in Christ's name, and connected with the "Assembly" and valid at any time for two or three thus gathered.

In both cases it is "whatsoever" ― thus not referring solely to persons; though slightly differing in form of expression.

To Peter was given ― and to him alone of the Twelve ― the administration of the kingdom of the heavens, brought in in its "mysteries" (c. 13), and commencing at the ascension of the Lord. This power he used, as the first great division of Acts testifies (chs. 1 ― 12). He directed the choice of Matthias, Acts 1; he opened the door to the Jews, Acts 2; he bound Ananias' and Sapphira's sin on them, Acts 5; was chief in directing the choice of deacons, Acts 6; discerned Simon the sorcerer's state, and with John communicated the Holy Ghost, in Acts 8; he opened the door to the Gentiles, Acts χ; he was one of the chief speakers in the conference about the law, in Acts 15, etc. Whatsoever he did under heaven's authority, heaven ratified; though Peter did not do all heaven did for all that! This authority and commission was given to none of the apostles but him, and it ended in him. This administration was continued to none.

The passage in Matt, 18: 18, is authority to the "assembly," and applicable to any "assembly" which scripture authorises, though consisting of only two or three. It is continued to such. There is no individual authority in it at all. For making requests, and acting under heaven's authority, the Lord was in the midst, and gave validity to what they did; though like Peter, heaven might do, and did a great deal more than the assembly.

It is of much importance to distinguish between the "Kingdom of the heavens," of which the "keys" were committed to Peter; and the "Church" which Christ builds. It has been remarked that "men do not build with keys," and the Church is built.

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69. "L. T." ― "Would you please define in some measure the terms 'kingdom of heaven' and 'kingdom of God.' Sometimes they seem interchangeable, and other times not so. Matthew chiefly uses the former, and he only; Luke the latter, as others too."

A. ― "The kingdom of the heavens" (the true rendering) is only named in Matthew. It is a dispensational term; while "the kingdom of God" is a moral thing. You find the terms used, in keeping with the gospels you have named: Matthew groups his subjects together dispensationally; Luke does so morally; both departing from the historic order, which Mark observes more than any of the others.

With a Jew the term "kingdom of the heavens" was familiar. (See Deut. 11: 21; Psalm 89: 29; Daniel 2: 44; 4: 26-35, and other Scriptures.) It is the "rule of the heavens" owned on earth. It was announced as "at hand" not as come, by John the Baptist (Matt, 3); by the Lord (Matt, 4); by the Twelve (Matt, 10), and rejected; then in chap, 12, which ends the gospel to the Jew, the curse of Antichrist is pronounced upon the nation, and a Remnant owned who do His Father's will. In chap, 13, the Lord begins a new action as a sower, and the kingdom of the heavens takes a new character, which the prophets did not contemplate: a sphere overrun with evil, with a mingled crop ― the "mysteries of the kingdom of the heavens," and instead of the true subjects taking their origin from Abraham, they do so from the Word of God, which Christ sows; others accepting the authority of Christ nominally, as professors.

In Luke, who is the great moralizer, the term used is "kingdom of God," of which Christ could say in answer to the inquiry of the Pharisees if it came with observation, that it was "in the midst of you" (Luke 17: 21), for God was there in Him; while of the "kingdom of the heavens" it could only be said it is "at hand," and it did not (and could not) commence until the Lord was in heaven. To have come in during His presence would have here made it the kingdom of the earth. His authority and that of the heavens was owned by the disciples, even before the coming of the Holy Ghost, during the ten days of interval, while they waited by His directions for the coming of the Holy Ghost. It will run on in its present confused state until the Millennium; hence a good margin of time after the Church's history is over, as it had commenced before it.

You find two places where it has a moral character assigned it by Paul ― "The kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost" (Rom. 14: 17); "The kingdom of God is not in word, but in power" (1 Cor. 4: 20). It is the "exhibition or manifestation of the ruling power of God under any circumstances." A man must be born afresh to "see" or "enter in" to the kingdom of God, in its verity (John 3); not so of the kingdom of heaven, in which tares and wheat mingle. Souls may profess and submit to God's kingdom, merely by profession; hence, in Luke 13: 18, He uses the term "kingdom of God" where nominal profession is noted in the parable, and where the "kingdom of the heavens" might be used interchangeably. Still, none but the saints would be really of it, as born of God.

When the Millennium comes in, the present confused state of the kingdom of the heavens will be set aside by the judgment of the quick; and it will then be displayed in its verity, in a two-fold, heavenly and earthly state of things. The Son of Man gathers out of His kingdom ― i.e., the earthly part of it (see Ps. 8; Heb. 2) ― all stumbling-blocks, and them that do iniquity; and then shall the righteous shine forth as the sun in the kingdom of their Father ― i.e., the heavenly sphere of it. (See Matt. 13: 41-43.)

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70. "A. B. M." ― "What is the correct thought of Heb. 12: 23: 'To the general assembly and church of the firstborn'? Does the Holy Ghost repeat Himself, or is there a distinction?"

A. ― The passage should be read, "But ye are come unto mount Zion; and unto the city of the living God the heavenly Jerusalem; and to myriads of angels a general convocation; and assembly of firstborn (ones) enrolled in heaven," etc.

The writer is contrasting the order of things to which the Hebrews had come under Christianity and grace, with that of mount Sinai and law. They were not come to the latter (vv. 18-21), they were come to mount Zion — the principle of perfect grace from God to His earthly people, when wholly ruined in all classes of the nation; people, priests, and kings (vv. 22 — 24). This is the meaning of "Mount Zion" here; it is perfect grace. It refers to God's intervention by His chosen King, David, in re-establishing His relationships with the people at mount Zion (when all was ruined), in bringing back the Ark of God; see 2 Samuel 5 — 6. He opens in these verses a magnificent vista of all that will be in millennial glory, but as now true to faith. The word "and" divides each thought in vv. 22 — 24. So that the last clause of v. 22 should not have been severed from the first part of v. 23. These two clauses refer to the great convocation of angels on high. Then comes, "and assembly of firstborn (ones)," enrolled in heaven, by grace; they were not like angels — indigenous to the place, (cf. Luke 10: 20.)

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71. Q. — "What is the proper teaching of 1 Cor. 11: 5? Is there any ground in it for a woman praying in an ordinary meeting for prayer, of course not in church?"

A. — First of all, I believe that in an "ordinary meeting for prayer," Christians gather together "in assembly." Any gathering together of God's people in the name of the Lord, where the Holy Ghost's action is unhindered ― i.e., an assembly which Scripture owns, is meeting "in assembly" and the woman is to keep silence and be in subjection — showing the sign of subjection by wearing a covering on her head.

No doubt were there no men present, a woman would be perfectly free to pray, or to prophesy if she had the gift; and I believe many have the gifts of Christ. But even if so, it must be used in subjection to Christ in His ordered way, and in private, so as not to usurp authority over the man, and mar God's order in redemption. To pray or prophesy with her head uncovered ― she dishonours her head.

In the first sixteen verses the apostle is dealing with the order of headships according to God, which were forgotten by the saints at Corinth. God is the head of Christ (looked at as Man); Christ the head of the man; the man the head of the woman. In vv. 17 and onwards, he deals with the coming together of the saints in assembly: "church" should always in Scripture be rendered "assembly" and there should be no "the" in v. 18.

The woman (and man too) in Corinthians had forgotten this order, and the former were, I suppose, praying and prophesying with dishevelled locks.' Their hair was given for a vail, not for such a purpose. She ought also, with her hair, to have power (a sign of subjection) on her head, because of the angels.

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72. "A. L. O. C." ― "Will you kindly give a little help as to the Old Testament saints. We know they had life, and were saved as we are through faith; but had they the new birth, or new creation, in which the Holy Ghost dwells? Had they it without an inhabitant? What was their spiritual condition? To what things did our Lord refer in John 3, 'Art thou a Master in Israel, and knowest not these things?' How could Nicodemus know anything about the new birth? Was it the 'new heart' and 'new spirit' of Ezek. 18: 31?"

A. ― The saints in the Old Testament days were born again. This is a positive necessity for any soul in order to "see" or "enter into" the kingdom of God. Whatever truth God had revealed, and was pleased to use and apply by the Holy Ghost to the conscience, when received by faith, produces a new birth in the soul. The new creation is quite a different thing. Man had not only corrupted his nature, and needed to be born anew, but he had been driven out from God, and thus had lost his place. The new creation is a new place, or order of things with God, into which Christ has entered as Man, dead and risen. We belong to it now because of redemption, and as possessing eternal life in Christ; but we are still connected with the old, and there are certain things of the old creation owned of God in which we have to walk, while morally we belong to the new order of things before God. Human relationships and the like, are the things to which I refer. They are of the old creation.

You do not express a scriptural thought in your phrase, "In which the Holy Ghost dwells." He dwells in "your body" as a temple individually (1 Cor. 6: 19), and also in the House of God as a Temple collectively; "know ye not that ye (plural) are the temple of God, and that the Spirit of God dwelleth in you?" (1 Cor. 3: 16). Hence "Had they it without an inhabitant?" has no force, if you mean that the Holy Ghost inhabits the new creation.

No doubt all the Old Testament saints were born again, and the life they received was eternal, though it was not definitely revealed under that name, until it was first displayed in the Son of God, a Man on earth. They were also morally of the new creation, although the time had not yet come to bring it to light. God was still dealing with and testing man on the earth. Eternal life is the Christian term for what we possess in Christ; by it we are brought into fellowship with the Father and the Son, and thus have a nature suited to heaven.

The Old Testament saints trusted in God as far as then known in grace. Their sins were passed over "through the forbearance of God," in view of what the cross would accomplish (Rom. 3: 25). By it God proved how righteous He was in His forbearance with them. Consequently sin was imperfectly known to them, and their consciences were unpurged, while our consciences are purged now by Christ's blood, which fits us to stand in the light of God's presence. The tastes and desires of the new man in its aspirations after God and good were there; the conscience of the old man was there unpurged, but the distinction between the natures was not made known; they were looked upon and treated as concrete men, so to say. In conscience many go no further now, and the indwelling of the Holy Ghost characterizing the Christian state, is indeed known to few.

Nicodemus, as a teacher in Israel, ought to have known that a new birth, "a new heart and new spirit," was needed to partake of even the earthly blessings of the kingdom. The passage in Ezek. 18: 31 bears on it; so does Ezek. 36: 24-31, still more directly. In the latter they would have this new heart and spirit when gathered from the heathen into the land of their forefathers, there to enjoy their "earthly things." How much more fully needed to enjoy the "heavenly things" which the Lord had come to reveal.

The Christian has "spirit, soul, and body," as a sinful man; self-will and "flesh" setting him against God. A new nature has been imparted from God Himself; it has not removed the old, or improved it. The same man, "spirit, soul, and body," is now the property of another. A nature has been given suited to God, and to enjoy Him in light. The conscience is purged by the blood, on the ground of which he has been born of God. The Holy Ghost dwells in his body, and the same man, not now "his own," but "bought with a price," has to glorify God with his body, and hold it as the vessel, whether of the mind and character or affections, now wrought upon by the Holy Ghost, which leads him to live by an object outside himself ― even Christ. Thus the Apostle desires that "spirit, soul, and body" may be kept blameless till the day of Christ, when complete assimilation to Christ, even of his body, will take place. He has to walk as dead to the world, dead to sin, dead to the law; dead and risen with Christ. Morally of that new place into which Christ has entered as dead and risen, while still connected with the old creation, and in obedience recognizing what is of God in it; yet remembering that sin has come in, and marred it all.

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73. "A. L. O. C." ― "What is the meaning of the parable of the debtor who was forgiven, and then put in prison until he paid to the uttermost? Is it Jewish? and what is the application to us?"

A. ― I presume you allude to Matt, 18: 23-35. The Gospel of Matthew presents Jesus as the Son of Abraham and Son of David, presented to the Jews and rejected; then the consequences to the Gentiles in two ways, viz., a new form to the kingdom of the heavens, and the bringing in of the Church, announced as replacing Israel. Consequently you find, as in connection with the kingdom of heaven, the governmental dealings of God strongly marked. Primarily you find God's dealings with the Jew. He, as a servant, owed the debt of ten thousand talents, and could not pay. All God's culture of him, culminating in His sending the Lord Jesus, only increased the debt. The Lord on His cross, in the name of that sinful people, pleaded for them in the words "Father, forgive them, for they know not what they do." They were governmentally pardoned, and vengeance for the blood of Messiah was not demanded at the moment. (I mean governmentally in contrast to that forgiveness which has reference to eternal things.) The answer to that prayer of the Lord was the offer of national pardon in Acts 3: 14, etc, through Peter, by the Spirit of God sent down from heaven, "I wot that through ignorance ye did it, as did also your rulers." Thus judgment was delayed for the time through the compassion of God, although nationally they did not respond to the offer. Then came the free dealings of the grace of God to the Gentiles, through Saul of Tarsus. They owed, in comparison with the Jew, but "an hundred pence;" still, what they owed, they owed to them, for "salvation was of the Jews." Thus, the same servant ― forgetting the gracious forgiveness extended to him ― went out and took his fellow servant by the throat, and demanded the debt. So you find, in 1 Thess. 2: 14-16, the attitude of the Jew to his Gentile brother; so with Paul's defence (Acts 22) where the Jews gave him audience to the words, "Depart: for I will send thee far hence unto the Gentiles," and then they took the one who announced it, as it were, by the throat, and would not hear another word. Wrath came upon them then to the uttermost. God delivered them up nationally to judgment by the Gentiles under the Roman armies, and they have remained in bondage and ruin ever since under His righteous government, till they shall pay in suffering and sorrow, all that was due ― until Jerusalem shall have received double for all her sins, and the word "Comfort ye, my people," is pronounced. (See Isaiah 40.) Then they will be restored. This is the direct thought in the parable; but, as is usual in Matthew, you find not only dispensational teaching, but personal lessons as well as moral principles. So here you learn the principles by which we should live as those who owed ten thousand talents, and whom grace has pardoned. We must go and imitate God, who has so dealt with us. Alas, how solemn to find that so many having taken up Christianity as a profession, have failed in grace to others, and thus prove the insincerity of their profession; surely they will not escape. The kingdom of heaven always assumes that there may have come in profession under the name of Christ, and that such will solemnly meet its end in judgment where no life is. Life is known by practice, characterised by the grace which bestowed it, and thus its teaching is applicable to us.

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74. "E. W. M." ― "Did the ministry of Paul, concerning 'one body' the church, commence when he was a prisoner at Rome? Because, at the conclusion of his oral testimony in Acts 26, he says to Agrippa that he was 6 saying none other things than those which the prophets and Moses did say should come.' Now we know his written testimony goes much beyond this."

"Does the Acts at all comprehend the church of God as united to Christ in heavenly glory? and is the distinction of Jew and Gentile (the absence of which characterises the church) maintained all through the Acts?"

A. ― In Paul's answer before Agrippa you will find many more things stated than those embraced in vv. 22, 23. The union of the saints with Christ on high is owned of the Lord by the words, "Why persecutest thou me?" Paul was to be a minister and a witness of what he had seen, i.e., the appearing to him of a glorified Christ, and of those things in which He would appear to Paul ― embracing fresh revelations of truth communicated through him at subsequent seasons, for all truth was not communicated to him at the moment of his conversion. But the Jews being his accusers, and king Agrippa being one who knew the prophets and was versed in the Jewish Scriptures, the statements of the verses quoted (vv. 22, 23) rather show that he was saying nothing contrary to the testimony of God in the Scriptures, which the Jews who accused him professed to accept.

Besides, Paul wrote 1st Corinthians during the early part of his stay at Ephesus, and sent it by Titus. (Compare Acts 19: 22, with 1 Cor. 16: 8-10, 2 Cor. 7: 6.) In it he taught the doctrine of the church as "one body" (see chap, 12). He also wrote the Epistle to the Romans from Corinth during his ministration there (see Rom. 16: 1), where he commends Phoebe, who served the assembly at Cenchrea near to Corinth; in it he speaks of the practical relationship of Christ's members as "one body" in chap. 12.

His ministry of the church as "one body" was no new thing when at Rome. He had taught it all through before he became the prisoner of Jesus Christ.

We must remember that Acts is transitional in its character. Jewish Christians were emerging from Judaism, and God thought of the strong prejudices of His ancient people, and forbore with them until the last testimony to them in Hebrews to "go forth unto him, without the camp," before Jerusalem was destroyed by the armies of Titus. The Acts is historic Scripture, the Epistles are doctrinal. This accounts for much; but strong traces abound throughout the book of the Acts to prove that the doctrine of "one body," the church, was the groundwork of all, and that care was taken to maintain the unity. Samaria must receive the Holy Ghost from Jerusalem (Acts 8). Antioch was not permitted to settle the question as to the law, and so to create a breach with Jerusalem (Acts 15). Jerusalem herself must surrender the right of imposing the law on Gentiles. So in many instances.

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75. "H. W. T." ― You ask (1) 'When is a person sprinkled by the blood of Christ?'

A. ― 1. As to the first question; the only passage in the New Testament where ραντίζω ― to sprinkle; or ράνησμός ― sprinkling, are used definitely with reference to Christians, are Heb. 10: 22, "Having our hearts sprinkled from an evil conscience;" in Heb. 12: 24, "To the blood of sprinkling;" also in Peter 1: 2, "Unto obedience, and sprinkling of the blood of Jesus Christ."

In the first passage there is reference in the writer's mind to the triple action of washing with water, sprinkling with blood, and anointing with oil observed in the ceremonial consecrations of the priests. (Ex. 29; Lev. 8.) He omits the last mentioned, which was typical of the anointing of the Holy Ghost; for while teaching Christians as to their own privileges, he leaves it open, as far as the knowledge of remission of sins reaches for Israel's blessing in the kingdom. Then the vail will not be rent for them; while there may be access by faith within it to God, they do not draw nigh, as we do, with purged consciences, and through a vail which has been rent, into the presence of God in the holiest. The glory will then have come out to them, instead of their going in to it, which is our portion. Therefore the anointing with the Holy Ghost is not mentioned. Israel's blessings are founded on water and blood. I notice this important difference in passing.

In Heb. 12: 24, he unfolds the richer value of the blood of Jesus Christ with that of Abel; called here the blood of sprinkling in connection with the New Covenant, as there had been the analogous sprinkling of the book and the people when Moses inaugurated the Old. The blood of Jesus spake of fullest grace to those who shed it; that of Abel cried from the ground for vengeance against the murderer, Cain.

In 1 Peter 1: 2, the apostle states that believers out of the nation of Israel, being born of God, are sanctified unto two things: (1.) To obey after the pattern of Jesus, in giving up their own wills for God's; in contradistinction to the obedience of the law, to which they had been sanctified under the Old Covenant. (2.) Thus sanctified, or separated absolutely to God, they come under the value and efficacy of the blood of Jesus Christ, which cleansed them from their sins; in contrast with the blood of the Old Covenant, which sealed their condemnation.

Thus far, as to the passages where the expression is used.

Now I think that you will find, that in the Old Testament the blood is always presented to God, when it is a question of sins ― sprinkled on the mercy-seat; before the mercy-seat; at the altar of burnt-offering; on the altar of incense, &a, etc. ― to give a righteous ground for the Lord's relationship with His people; His dwelling amongst them, or of their worship; also, to restore those relationships when interrupted. The only exception seems to have been in the ceremony of the cleansing of the leper. (Lev. 14.)

But in the New Testament the blood is always, without exception, presented to God, though we see it by faith. In Rom. 3: 25, Christ has been set forth as a propiatory, or mercy-seat; which answers to the propiatory in the ark of the covenant where God's manifested presence was seen in the Holiest of all. And this rightly so in this chapter, for Paul is laying a righteous ground for God's actions in justifying the ungodly who believe in Jesus. Rom. 3 is all God's side; c. 4 gives our side as sinners. On the day of Atonement (Lev. 16), the first goat's blood was carried within the vail, to meet the claims of the throne of God; the blood was only presented for His eye. Also, in the Passover, He was to see it, and His passing over them was righteous, because it met His eye, and answered the claims of His holiness. So in Col. 1: 20, the peace of the throne of God was made through the blood of the Cross, on the ground of which creation will be, and we are reconciled. In Heb. 9: 12, Christ enters heaven through His own blood. In Heb. 10: 19, we enter into the holiest because of it. In 1 John 1: 7, the blood of Jesus Christ His Son cleanses us from every sin, giving God a righteous ground to have us in the light with Himself, and so on.

I do not find in the New Testament thought, that it was ever sprinkled on the person at all, to cleanse away his sins. He was justified because of it; has redemption through it, and forgiveness; access to the holiest, etc., because it has been offered to God. On this ground the Word of God (which is the water) comes, and by it we are born again ― but born of God on the ground of the redemption which has been accomplished through the blood. This accounts for the different order of presentation of the water and blood in John's gospel, and his epistle. In the former the blood comes first in order: "One of the soldiers with a spear pierced his side, and forthwith came there out blood and water." The blood expiates, and answers God's claims ― and because of its value, He sends out the water of the word (comp. Eph. 5: 26), and through it we are convicted of our sins, and are cleansed in the value of the blood. The epistle being our side, as the gospel was God's, the order is reversed. The water and blood is the order (1 John 5); the water has reached our consciences first, to bring us to God in the value of the blood.

The sprinkling of the person to cleanse his sins is not a New Testament thought; and the moment the water of the word has reached the conscience of a sinner, he is clean in God's sight because of the blood on the ground of which God has acted, though his conscience may not yet have entered upon the value of it. In fact, the first action of the Word is to make the conscience bad, creating unhappiness at one's state ― conviction of sin ― anxiety, etc. When the blood has been received with joy at the first, it has only been received by the natural conscience, or the intellect; there is no divine work, and the blade withers. A stony ground hearer has probably been produced. This is constantly the case in the ordinary preaching of the day in which we live. When there is a real reaching of the conscience by the word of God, unhappiness and exercise of the conscience is produced; then the value of the blood with God having been learned, the conscience is purged and there is peace.

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76. (2) 'Is the unbeliever quickened?'

Most assuredly it is an unbeliever who is quickened, otherwise he would be a believer of his own act. Where, then would be the truth of John 1: 10-12; James 1: 18? If God did not quicken us by the Word, we never would be saved. No doubt, on the other side, man is responsible to believe; but that is beside this question. It is the action of the word of God by the Holy Ghost on the conscience of the individual, producing conviction of its state and repentance, or moral judgment of his state by the quickened one. God has acted on the ground of the blood in quickening him. "Faith cometh by hearing, and hearing by the word of God." (Rom. 10: 17.) The person who has thus received life may not have the conscious knowledge of redemption for many a day. The throes of a new birth may last long enough indeed, before the soul is at liberty. When the conscience is purged and the forgiveness of sins known, the Holy Ghost dwells personally as a seal (a further action) in the person who has believed. It is the knowledge of forgiveness which is thus sealed. Deliverance may not be known at the time.

Before the deliverance of the Red Sea, the cloud and pillar came down. Before the learning of deliverance from a sinful state (Rom. 5: 12-21; 6, 7, 8), and after the person's sins are forgiven, in Romans 4, the Holy Ghost is given unto us (Rom. 5: 5). Forgiveness of sins would be followed by the Holy Ghost in Acts 2: 38. It was so, historically, in Acts 10: 43, 44, 45. Just as the words "forgiveness of sins" fell from Peter's lips on the ears and hearts of those previously quickened, the gift of the Holy Ghost followed as a seal.

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77. Several questions have come to hand, and as it seems that some have had difficulties about the reply to the question, "When is a person sprinkled with the blood of Christ?" ― I take up the remarks, and questions of Correspondents in detail.

Q. — "Then the veil will not be rent for them" (i.e., the Jew). What Scripture can be given for this? etc.

The want of understanding as to the place and standing of a heavenly people with God, in contrast with an earthly people before God, is at the root of this question about the veil. We need two things as Christians, in order to stand in the presence of God in the light: 1st, To know how what we have done (i.e., our sins) has been met; 2nd, To know how what we are (i.e., our nature) has been dealt with. The first thing that troubles the conscience is the former. A person finds that his sins are on his conscience, and then learns that they have been met by Christ bearing them on the cross, and putting them away. But this knowledge does not give me rest as to what I am ― for I am still a sinner in nature. Then I am told that I am dead to this sinful nature ― or "sin," and alive to God through Christ. (Rom. 6.) Thus both acts and nature, tree and fruit are met; I can now stand in the light of God's presence, within the veil, if you please. Hence you will find that Paul, who alone teaches the doctrine of the Church of God, treats of this double dealing of God with the tree and the fruit ― because he sets us in God's immediate presence. This is needed for the status of a heavenly people.

Now an earthly people, i.e., the Jew, will not need this. They need to know remission of their "sins" so as to walk happily before God; but they are never called to stand within the veil as Christians. Consequently, you find in the close of the book of Ezekiel, the priesthood is again established between the Lord and His people (ch. 44: 15, 16). The sacrifices are all renewed, and the feasts, with the exception of Pentecost, which had "fully come," and had expended all its anti-typical blessing on the Church formed at Pentecost. The Passover and the Atonement are renewed (c. 45: 18-25), and the Tabernacles (Zech. 14), etc, etc.

Thus you have a nation with a priesthood between it and God, with a divinely ordered ceremonial; but, as I gather, commemorative in its character, because the cross work of the Lord Jesus is past; rather than anticipative, or typical, which was the character of the ritual in the Old Testament.

There is a gate "shut" continually, by which even the earthly prince of the house of David may not enter; "because the Lord, the God of Israel, hath entered by it." I should mention that there is a prince of David's house, the Lord's Vicegerent upon the throne, in the kingdom of Israel, by and by. The Lord Jesus has appeared and set all to rights, but His place is rather on high, in the glorified church; though there may be divine visitations.

Moreover, if you examine 2 Chron. 3, you will find a "veil" characterising Solomon's typical reign. It will be the same in the Lord's, during the kingdom.

An earthly people with a priesthood and ritual do not need the truth of "dead and risen with Christ;" but they do need forgiveness of sins, and the law written upon their hearts, etc, and these they will have. A heavenly people need much more. The total ignorance in most Christians as to these things produces the kind of spurious Christianity you meet daily, which even at its best only admits remission of sins, and a purged conscience. Consequently its followers walk as earthly men, as pious Jews would do, and take part with the powers that be, the wars and fightings, the politics, etc, which the least understanding of the place and standing of the heavenly calling of the Church would judge in a moment.

The veil was rent at the crucifixion of the Lord. Its rending marked ― first, that Judaism of the past was over; secondly, that man had consummated his guilt, and stood face to face with God; thirdly, that God had disclosed Himself in perfect grace; and fourthly, that the sins of His people were swept away by the same stroke for ever. God and man are now face to face. For a saint, he is as white as snow; for a sinner, there he is in the presence of the richest grace of God, convicted by the light of God which reveals it, while it exposes him.

But we must distinguish all these moral truths and facts from a dispensational order of things on earth, to be again set up on the basis of Christ's accomplished work. Still, I believe that in that state of things a godly Jew will draw near "by faith" into the presence of God, as a saint consciously does now when he knows his sins are forgiven.

You say again, "The paragraph on 1 Peter 1: 2, tacitly excludes all believers (except) out of the nation of Israel," etc. So it does. It is addressed to the elect strangers of the dispensation, and to no one else. But they are now Christians, and occupying the same platform before God as those of the Gentiles who had been called into Christianity. Consequently the blessings of the Epistle are to be appropriated by the faith of those who are Christians; while several passages would only be thoroughly appreciable by one who had been a Jew.

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78. Q. — Again, "It is said, the blood is always presented to God. Is there no application of the blood to us in Heb. 10: 22?" I have already spoken of Heb. 10: 22. I believe it to be a reference ― though not solely ― to the consecration of the priests of old. But the consecration of a priest is not the cleansing of a sinner. Besides, "blood" is not named in the passage at all, though doubtless alluded to, and, as I have noticed, the anointing with oil is passed over in silence. The priest was first washed with water ― typical of the new birth of the Word and Spirit of God; secondly, he was sprinkled with blood to consecrate him; and lastly, anointed with oil ― typical of the Holy Ghost's anointing or seal.

The blood has been presented to God by His Son. We may appropriate its value in any way that faith apprehends and lays hold of Christ. But it would be absurd to say that it was literally sprinkled on any one, and I am sure it is not. Faith sings, "Unto him that loved us, and washed us from our sins in his own blood." Scripture also tells us that our consciences are purged through it. But all this is faith entering on the value of the once shed blood of Jesus.

Blood was literally sprinkled on people and things in the Old Testament ― never in the New. I have named the case of the leper, and the seal of the Old Covenant when the blood was sprinkled on the people, where certainly it was not for cleansing.

I do say, "Because of its value He sends out the water," and rightly. For all the testimony of Scripture ― the Word, or water, and the gospel of God's grace is founded on, and announced because of the value of the blood in the sight of God.

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79. Q. — You say, "Suppose there had been no blood-shedding, might there not have been the blood (qy. water), for condemnation?"

This I pass, because it is based on a supposition.

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80. We often see the conscience aroused without any results following. Would it then be correct to say, that "the moment the water of the word has reached the conscience of a sinner he is clean? Is it not when the sinner looks to the blood that he is clean, although he may not know full redemption?

Natural conscience is often aroused without any results, most surely. But I do not term this what you have quoted here. If the Spirit of God in working by the Word has reached the conscience, and has implanted the Word there, a quickening or new birth has taken place, and in God's sight that soul is clean; but the very fact of his being quickened is to make him cry out "unclean"! Subsequently the soul is led to look at Christ, and His work and blood-shedding, for peace, and then he knows he is clean. The sins that troubled him were all borne away long before, and he was clean in God's sight from them, but his eyes opened upon the fact when he believed in Christ for peace.

I would not term the arousing of a natural conscience through fear, or the like, "the water of the word (reaching) the conscience." Far from it. I believe in much of the Revival preaching that goes on, such cases are frequently taken for conversions, and mistakenly so.

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81. Q. — Another correspondent asks, if in Heb. 10: 22, "sprinkled from an evil conscience," is not sprinkling of blood upon persons, and for sins? etc.

I have already spoken of this. Blood is not mentioned in the passage at all, though I dare say alluded to. Nor is it so much a question of sins, as of consecration.

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82. "E. A. H., Clare, asks if a Christian would be attracted by those things which are pleasing to the flesh; or if it is possible to be in such a state of soul as that which would not be gratified by the things which formerly were desired."

A. ― It must ever be remembered that a Christian has not ceased, in becoming one, to possess the flesh ― the carnal mind, which is as much opposed to God as before his conversion. Of it God says, "It is not subject to the law of God, neither indeed can be" (Rom. 8: 7); this even in the saint has not been removed. The more mature we are in spiritual growth, the more deeply will we distrust and have no confidence in it (Phil. 3: 3). It has the same tendencies and lusts; it desires to feed upon that which supports and sustains it. just as much as ever. But there is a "new man" which alone can feed in Christ. He is the "bread of God" by which the new nature lives and grows. We are practically living in and feeding either upon those things by which the evil nature is sustained or the new nature grows, all day long. The things of the Spirit sustain the new nature; the Holy Ghost takes of the things of Christ and plants them in our hearts.

There is nothing which tests the condition of our souls like every day habits, dress, conversation: they come forth out of the heart, and indicate the internal occupation of soul ― whether with Christ and the things of Christ; or flesh and the things of the flesh. But He ever liveth to make intercession for us, and by using His blessed services thus, the heart is kept free from the influences of flesh ― that which feeds it is laid aside ― the soul rejoices in denial of those things which would feed the nature from which He died to deliver us; learns His heart and walks in communion with Him; finding the fact of an evil nature the occasion of more blessed intimacy with Him, that its workings may be refused, and the tendency to start aside from Him like a broken bow, judged. Then the heart feeds on Christ, and the state of soul which refuses the things that would shut Him out is there, and former things things that gratified lose their power.

It is quite possible that a Christian may be in such a state of soul, as not to desire those things that gave such gratification in times past. The superior engagement of the heart with Christ has produced this, rather than the effort, in ascetic zeal, to curb that which is discordant with Him.

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Paul's Doctrine

Paul's Doctrine

and other papers (They are given separately in this presentation).

F. G. Patterson

Many of the Scripture quotations are literal translations from the Greek text. The reader will find that these can be checked very closely by comparing with the New Translation by J. N. D.

Printed in U.S.A. 1983

Foreword

The following pamphlets and booklets herein reprinted are from the pen of Mr. F. G. Patterson. (They are given separately in this presentation.) While information as to him personally seems to be limited, we can judge from his writings that he was a well instructed brother and quite active among brethren back in those promising years between 1865 and 1880 before the devastating cleavages among gathered saints had left them bowed and broken. His written ministry extends over a period of about twenty years, 1864-1884.

It is the concerted judgment of those responsible for the papers herein reproduced that this brother F. G. P. had a special line of ministry most valuable and needed for the present day. Practically all his books and pamphlets are out of print, but it is hoped that in due time, if the Lord permits, most, if not all of them may be again available.

F. G. P.'s insistence on the obligation of the church to maintain in practice the scriptural truth, "There is one body", is most timely at present. "Endeavoring to keep the unity of the Spirit" is the exhortation in Ephesians four, and for the church of God to deliberately ignore her responsibility to hear and obey this clear call is the most flagrant kind of Laodicean indifference. We feel distinctly that if these articles, so ably written by F. G. P., were according to the mind of the Spirit in the seventies and eighties of the last century, they are equally true today. God's principles of truth and practice do not vary with changing conditions in the great house of Christendom. To be not only in the doctrine of, but in the practice of, the truth of Ephesians four is the great privilege of faith at the present time. If it leads to a narrow path and a rejected testimony, let us not draw back, for "He is faithful that promised; He cannot deny Himself." May God, by the Spirit, abundantly bless the following able ministry to His dear saints today.

September, 1944.

C. H. B.

Paul's Doctrine

A few slight changes and omissions were deemed advisable in this edition, in view of what has been taught elsewhere, both by the author and his contemporaries.

Chapter 1.

The Body of Christ

The fact has been current amongst thoughtful Christians, for some years, that of all the Apostles, the only one who speaks of the "Church of God" is the Apostle Paul. John, in his third Epistle, speaks of a local Assembly, or Church, as in the English Bible, (see 3 John 9,) and James (ch. 5: 14) writes "Is any sick among you, let him send for the elders of the Assembly," etc. These two exceptions in the New Testament are found in the use of the word "Church," or more correctly, "Assembly," or "Assembly of God" as only being treated of by Paul. We may also except of course the Lord's own announcement of its then future existence during His own lifetime in the words "On this Rock I will build my Assembly." (Matt. 16: 18.)

When the great Apostle of the Gentiles was first called of the Lord, on his persecuting journey against the Church of God, from Jerusalem to Damascus; the roots of his future doctrines were expressed in the Lord's words — "Saul, Saul, why persecutest thou me?" The saints on earth were Christ Himself! "I am Jesus whom thou persecutes!" "But rise, (said He) and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of (1) those things which thou has seen, and (2) of those things in the which I will appear unto thee." Here we find an intimation from the very first, that, not only were the things he had seen — this Christ in glory, and all that pertained to Him, to be the subjects of his ministry; but that further revelations were to be made specially to this man by an ascended and glorified Lord, who would appear again and afresh to him to communicate them.

In larger features I mark four distinct revelations afterwards thus communicated to Paul, and marked as such in so many words: — these four revelations give us in a short epitome the whole character, occupation, truth of its existence here, and the exit from this scene, of the Church of God.

1. The mystical body of Christ — its Head — formed by the Holy Ghost sent down from heaven at Pentecost.

2. The expression of the unity on earth of that body, in and by the Lord's supper.

3. The first resurrection of those who have slept during its formation and earthly sojourn.

4. The rapture of the living and the raised saints who compose it — to be "for ever with the Lord" at His coming again.

It will be seen at a glance that these are complete in themselves. But I will now show how He calls attention to the fact that each was revealed specially to him by the Lord.

1. As to the first; we read "By revelation He made known unto me the mystery * * * * which in other ages was not made known unto the sons of men, as it is now revealed unto His holy apostles and prophets in the power of the Spirit; that the Gentiles should be joint-heirs, and a joint-body, and joint partakers of his promise in Christ Jesus by the Gospel: of which I became a minister," etc. (Eph. 3: 3, 5, 6, 7.)

2. As to the second: An ascended heavenly Lord — Head of the Church, His body, gives a fresh revelation of His supper to Paul, adding certain features and characteristics to it, which it possessed not, as given by an Incarnate Christ on earth to His then followers. He marks this by the words "I have received of the Lord that which I also delivered unto you, That the Lord Jesus, the same night in which He was betrayed," etc. Thence follows the supper. (1 Cor. 11: 23.) In 1 Cor. 10: 16, 17, it receives the further character of being the symbol of the unity of the "One body" of Christ on earth, expressed in that "One loaf."

3. The first resurrection he marks by the words, "Behold, I show you a Mystery" and He unfolds the truths of a resurrection from among the dead of bodies of the saints who had once been members of Christ's body here on earth, and had passed on high to be with Him till the day of His glory. See 1 Cor. 15: 51 and the whole chapter.

4. The rapture of all — dead and living — to that scene, he marks by the words, "For this we say unto you by the Word of the Lord;" and thence follows in 1 Thess. 4, the catching up of the saints — the Church of God — to be for ever with the Lord.

Now although we know that from the first, Paul taught these things to the Church of God, as his early writings and ministrations abundantly prove, it is striking and remarkable that it was reserved till the close of his ministry, when in prison in Rome, we should have been taught in its fullest character the truth of the unity of the Church of God, as unfolded in the Epistle to the Ephesians.

In the prison at Rome Paul wrote four Epistles — the close, with the exception of 2 Timothy, of all his written ministry, as far as we are told. They are, Ephesians, Philippians, Colossians, and Philemon.

1. Colossians — written to people he had never seen, and to neglect which would be to fall into Laodicea, who is warned — unfolds the positive side of the gospel, which would set the soul in conscious union with Christ in glory — holding the Head — this Head of His body — and just leads the saints up to the edge of this body — "unto which ye are called, in one body;" but no farther.

2. Ephesians — would teach them the whole truth of the mystery of Christ and the Church — His body; when "all were seeking their own and not the things of Jesus Christ" when "many walked of whom I told you (said he) even weeping that they are enemies of the cross of Christ, whose end is destruction, whose god is their belly, who mind earthly things." Philippians 3.

3. In Philippians — Individual devotedness, in those that were "perfect," — i.e., morally answering in spirit and walk and ways to the glory of Christ in heaven; or those who were true, yet otherwise minded, and to whom God would reveal more — Paul himself to be imitated in this.

4. These truths did not hinder, but rather were the basis of uprightness of heart and ways, even in a runaway slave towards his earthly master. Practical righteousness in daily life is thus inculcated in Philemon; and Onesimus — though gifted by Christ as His servant, and converted to Him for His glory — must go back to his mistress and master, and bow his neck to the yoke again, and trust the Lord of all hearts to enable him to serve as bondsman; or "being made free" to "use it rather" for Christ.

Thus we have: —

1. The Positive side of the gospel — Colossians.

2. The Unity of the body of Christ, when all was ruined — Ephesians.

3. Personal Devotedness — Philippians.

4. Practical Righteousness, through grace, in Philemon.

All sent forth through the Apostle by Jesus Christ in glory from the prison walls in Rome when total ruin had supervened.

This Epistle to the Ephesians is not addressed to the "Church of God." It is addressed to the "Saints and Faithful in Christ Jesus." Perhaps the same pen with which Paul wrote Philippians, indited this Epistle. "All were seeking their own." "Grievous wolves" were scented from afar, long before. Had they already begun to scatter the flock? Be that as it may, the address was not to the "Assembly of God at Ephesus," but to "Saints and faithful ones in Jesus Christ." From that moment to the end, therefore, does not this letter afford a divine ground for faith — be the days never so evil. It taught the "Church of God" — a purpose of the ages — brought out in time, to sojourn for a moment on the earth, but not of the world, and to have a place in eternal things when the world has passed away.

It was written then in view of a day of complete ruin.

It was provided for faith's comfort and direction for a day of ruin: and that "Until we all come, in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ" Ch. 4: 13.

The body of Christ was outwardly scattered to the winds, and never could the unity of the body be maintained again: but the Spirit of God held it intact, and the ruin never would be such that the saints and faithful might not be with Him, who abides in and with the church for ever, in practical power and fellowship. Thus there never can come a moment when this cannot be observed; nor can 'One body" be useless, as the divine positive ground of action, by those who feel that the days are perilous, and are using all diligence to keep the unity of the Spirit, in One body, till Christ comes again.

I will now examine what Scripture teaches of the formation of this One Body of Christ on earth. In this paper I do not touch upon the Body of Christ as a thing of counsel, as spoken of in Eph. 1: 23, composed of all who are His from the first formation of it until He comes again. I only treat of the practical side of the fact that

"There is one body and one spirit" (Eph. 4: 3.)

It will be well to seize the distinctive position which the Jew and the Gentile occupied before God in the Old Testament days, before the formation of the Body of a risen and ascended Christ. The quotation of two Scriptures will mark this distinction plainly.

As to Israel, I read, "Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises: whose are the fathers, and of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever. Amen." (Rom. 9: 4-5.)

As to the Gentile, "Wherefore remember, that ye, being in times past Gentiles in the flesh, who are called uncircumcision by that which is called circumcision in the flesh made by hands; that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world." (Eph. 2: 11, 12.)

The simple reading of these passages will show that all the blessings, and privileges, and promises, and hopes that God gave, were confined to the elect nation of Israel, and to partake of these blessings, a Gentile should come in and partake of them subordinately to the Jew, in whom they were vested as the vessel of blessing.

We read in 1 Cor. 12: 12, 13, "For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ. For by one Spirit we are all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have all been made to drink into one Spirit." Now, before the formation of such a Body out of both Jew and Gentile could take place, it was necessary that God Himself, who had surrounded Israel with a "wall of partition," should remove the same. It was not sufficient that the wall of partition which God had placed around the Jew, had been almost obliterated by the unfaithfulness of those who had been thus hemmed in. The partition wall existed as fully in the mind of God, and to faith, as though there had never been an unfaithful Jew on earth. God had placed it there, and God must remove it Himself, ere He would form the body of which we read here.

The prophets had spoken of a day of which it was said, "Rejoice ye Gentiles with his people," etc. But even in such a state of blessing, "Gentiles" remained "Gentiles," and "His people" remained "His people." They never spoke of this "body," in which Jew and Gentile alike have lost their national position — where there is neither Jew nor Gentile, bond nor free. There are three things before God in the world. Paul enumerates them in 1 Cor. 10: 32. They are, "The Jew, the Gentile, and the Church of God." In the last mentioned, both Jew and Gentile have ceased to be such before God, believers amongst both having been incorporated into this Body of which we speak. The prophets spoke of the time when that which we know familiarly as the Millennium, or more correctly, the "Kingdom," will have been established on the earth; then the Jew will be the central nation, and the Gentile will rejoice with the people of Jehovah: a state of things which will come in after the Church has been gathered, and is with Christ in heaven.

The foreshadowing of the removal of this "wall of partition" was frequently seen in the ministry of the Lord Jesus Himself in the gospels. Instance the woman of Samaria, who could not understand how that the Lord, a Jew himself, should say, "Give me to drink," to her who was a woman of Samaria, as the Jews have no dealings with the Samaritans. (See John 4, see also the case of the Syrophenician woman in Matthew 15.) Before this "wall of partition" was removed, it was "unlawful for a man, that is a Jew, to keep company, or come unto one of another nation." (Acts 10: 28.)

The Wall of Partition removed.

This hindrance to the formation of the Body of a risen and ascended Christ was formally removed by God Himself in the cross of our Lord Jesus Christ, where He wrought redemption for His people. We read "For he is our peace, who hath made both one and hath broken down the middle wall of partition; having abolished in his flesh the law of commandments contained in ordinances: for to make (create) in himself of twain, one new man, so making peace; and that he might reconcile both unto God in one body by the cross, having slain the enmity thereby." (Eph. 2: 14-16.)

The cross, then, besides being the scene where the Lord wrought redemption, was the removal of the difficulty, or wall of partition, which then existed between Jew and Gentile. It was the basis or groundwork for the formation of this Body, and to reconcile a people from both Jew and Gentile to God — giving access to both by one Spirit unto the Father (v. 18) the name by which God has revealed Himself to each member of the body, in His Son Jesus Christ; as heretofore He had revealed Himself under the name of Jehovah to the one elect nation — the Jew. (Ex. 6: 3.)

All this, however, does not constitute a body. It only removes the hindrance, and is the ground or basis of the whole work, as of redemption. The next thing, therefore, which is wanted is to have the Head of the body in heaven, raised up from the dead — a glorified Man.

Head of the Body, in Heaven.

The remarkable quotation of the Eighth Psalm by Paul in Eph. 1: 22, will be helpful to us in understanding this — read verses 19-23: "The working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places . . . and hath put all things under his feet (quotation from Ps. 8), and gave him to be the head over all things to the Church, which is his body, the fulness of him that filleth all in all."

The Eighth Psalm speaks of a "Son of Man," to whom dominion over all creation is given. If we consult Gen. 1: 26, we find that God gave to Adam and his wife a joint headship over all creation; but this headship was sinned away and lost when man fell. The whole creation, now groaning and travailing, was made subject to vanity through the fall of man. (See Rom. 8: 19-23.)

This headship is given, as Ps. 7 tells us, to a "Son of Man." And we discover who this Son of Man is in Heb. 2: 6, etc., where the Apostle quoting the Psalm, tells us that we do not yet see the grand result of all things being subject to Him. He says, "For in that he put all under him, he left nothing that is not put under him. But now we see not yet all things put under him, but we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour: that he, by the grace of God, should taste death for every thing." Thus we find who this "Son of Man" is. It is Jesus. This brings us back to Eph. 1, where Paul quotes the Psalm. Christ, then, as Man glorified, has been taken up of God from the dead, and "seated in the heavenlies," "Head over all things, to the Church, which is his body," and is waiting there for the manifest assumption of this Headship, during which time the Body is here.

We have now the Head of the body in heaven, a glorified Man, as well as the wall of partition removed. But this does not yet constitute the Body; and before we look at it we must turn aside for a moment and see what Scripture says of union with Christ.

Union with Christ.

In the Old Testament times the saints were newborn, but they were not united to Christ; they possessed life, although the doctrine of it was not made known. The Abrahams and Davids, etc., all had new life imparted by the power of the Holy Ghost through God's word — they were saved by faith — lived and died in faith in God's promises of a Saviour to come. But faith in itself is not union. We could not speak of a patriarch being united to a man at God's right hand by the Holy Ghost sent down; because there was no man to whom to be united — and "the Holy Ghost was not yet given, because Jesus was not yet glorified." — (See John 7: 37-39.) Even when Christ was here, a Man amongst men, there was no union between sinful men and the Lord. Hence He says, "Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit." (John 12: 24.)

On the cross He enters in grace into the judgment under which man lay — bears the wrath, and all that the righteousness of God required; and in His death lays the ground that God may bring those whom He saves into a new state, through redemption, to Himself. He rises from the dead; having borne the wrath — ascends to heaven, and is glorified — a Man at God's right hand. The Holy Ghost was then sent down, and dwells in the Church. — Acts 2. He makes the body of the believer His temple. — (1 Cor. 4: 19.) He seals him — having believed — until the day of redemption. — (Eph. 1: 13, 4: 30.) He unites him to Christ — "He that is joined to the Lord is one Spirit" — (1 Cor. 6: 17), anoints him — seals him — baptizes him with all other saints into one body (1 Cor. 12: 13, 2 Cor. 1: 21). Hence union with Christ is by the Holy Ghost dwelling in the believer's body, and uniting him to Christ in heaven, since the accomplishment of redemption.

This union neither existed, nor was it even contemplated for the Old Testament saints in the counsels of God. If we turn to John 7: 37-39, we find the line drawn with great distinctness between what is now, and what was then. The Lord Jesus in the chapter cannot show Himself to the world: because His brethren, the Jews, did not believe in Him; and so He cannot bring in the Feast of Tabernacles, which is always used as a figure of the kingdom. The kingdom is then put off till another day, and instead of that, going up in secret He stood in the last day of the feast and cried, "If any man thirst, let him come unto me and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. — (But this spake he of the Spirit, which they that believe on him should receive, for the Holy Ghost was not yet given; because that Jesus was not yet glorified)." The gift of the Holy Ghost to dwell in believers is thus brought in, and the kingdom which had been refused, is put off till another day.

The disciples were told by the Lord after He rose from the dead, to remain at Jerusalem for the promise of the Father, which they had heard of Him. (See Acts 1: 4-5.) This promise was made at length in John 14: 16, 17-26, ch. 15: 26. The Holy Ghost — the "other Comforter" was to be given, and to this end it was positively expedient that Jesus should go away (ch. 16: 7), otherwise He — the Holy Ghost — would not come. The Lord tells them in Acts 1: 5, "John truly baptized with water; and ye shall be baptized with the Holy Ghost, not many days hence." The Lord was seen of them for forty days after He rose from the dead (Acts 1: 3), and there was an interval of ten days from His ascension, till the day of Pentecost (or fiftieth day) was fully come. When it came (Acts 2) the promise was fulfilled; and Peter tells the Jews (verses 32, 33), "this Jesus hath God raised up, whereof we are all witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear."

One Body, formed by the baptism of the Holy Ghost.

We have found that the Lord's promise — "Ye shall be baptized by the Holy Ghost not many days hence," was brought to pass on the day of Pentecost. The little band of disciples, at first some 120 (see Acts 1: 15), then about 3,000 (Acts 2: 41), increased largely afterwards (Acts iv, 4), were baptized of the Holy Ghost, according to the Lord's promise; but still this was only the Jewish side of the blessing. In Acts 10 Peter opens the door to the Gentiles, bringing them into the same position and privileges, not merely as individuals, as one with those who had been thus baptized by the Holy Ghost. When they of Judea heard of this (Acts 11), Peter was called to account for what he had done, and he rehearsed the matter from the beginning to them.

Thus we have in the clearest way, the Jew and Gentile formed into one Body by the baptism of the Holy Ghost.

We have already seen that to Paul alone of all the Apostles was the revelation of this "mystery" committed (Eph. 3: 6, etc.) which had heretofore been "hid in God." (v. 9) — His eternal purpose. "That the Gentiles should be joint-heirs, and a joint body (with the Jews), and joint-partakers of his promise in Christ by the gospel." — Thus should the passage be read.

He describes at length this Body in 1 Cor. 12: 12-27, where he says, "For as the body is one, and hath many members, and all members of that one body, being many, are one body, so also is (the) Christ. (This name, "the Christ," is here applied to the members and head, as to Adam and his wife, jointly, in Gen. 5: 2). For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free, and have been all made to drink into one Spirit, for the body is not one member, but many, etc., etc. Here both Jew and Gentile lose their places, as such, and are brought into one body, and united by the Holy Ghost to each other and to Christ, the Head, a Man glorified.

Now this body is in the world, as is the Holy Ghost, whose presence constitutes it. It is not in heaven. The Head is in heaven, and the members have a heavenly position in union with Him; in fact, they are in the world. This body has been passing along through the world; its unity maintained as perfectly as the day in which the presence of the Holy Ghost first constituted it. Nothing has ever marred its unity. True, the outward manifestation of this body, by the oneness of those who compose it, is gone; true that the "house, of God," as it first appeared in the world, has drifted into what is likened to a "great house" (2 Tim. 2: 19-22), true that all that was thus committed to man's responsibility has, as ever, failed. But the body of Christ was in the world then — was here through the dark middle ages — is now in the world; remaining all through the ruin of the professing church; its unity perfectly maintained by the Holy Ghost, who, by His presence and baptism constitutes it; for He as ever maintains the unity of the body of Christ!

Let me put a figure before my reader, which will convey simply the fact that the entire number of saints in the world at any given time (just as you read these words, for instance), indwelt by the Holy Spirit, is that which is recognized of God as the Body of Christ. Let us suppose a regiment of soldiers, a thousand strong, goes to India, and serves there for many years. All those who compose that regiment die off, or are slain in battle, and their places filled up by others — the numerical strength of the regiment is kept up — after years of service, the time comes for it to return home — not a man who went out is in it now, and yet the same regiment returns without change of its number, or facings, or identity. Thus with the Body of Christ. Those who composed it in the days of Paul, are not here, yet the body has passed along, through the last eighteen centuries, the members of it dying off, and the ranks filled up by others, and now at the end of the journey the body is here — the Holy Ghost who constitutes its unity, being here, as perfect in its unity, as it ever was.

Now it is quite true that all the saints between those two great events are of the body of Christ — of it in the mind and counsel of God. But those who have died have lost their present actual connection with the body, having passed away from the sphere where, as to personal place, the Holy Ghost is. They have ceased to be in its unity. The bodies of the saints who have died, once the temples of the Holy Ghost, are now in the dust, and their spirits are with the Lord. Their bodies not being yet raised, they do not now enter into account of the body as now recognized of God. As those on the retired list of an army, they have passed into the reserve, or freedom from service, as it were, out of the scene now occupied by the Holy Ghost sent down from heaven. We read, "If one member suffer, all the members suffer with it," etc. (1 Cor. 12: 26), the dead do not suffer. The passage treats of those who are alive here, in a place where they may do so.

Thus the body of Christ, as now recognized of God, embraces all believers here upon earth, at the moment I write, as at any given moment. 1 Cor. 12 treats of the church of God upon earth; healings, etc., are not set in heaven.

The difficulty with many is not reading Scripture as God's mind at any given moment — speaking of a thing before His eyes. The Apostles spoke of a thing before their eyes; they never looked for a long continuance of the Church; they looked for the Lord's coming. All was viewed as contemplating this, though prophetically ruin was predicted, and felt as it came in.

What an amazing truth! Although the oneness prayed for by the Lord Jesus in John 17 has almost vanished away; and man's unfaithfulness, yea the unfaithfulness of God's people, under the highest blessing ever vouchsafed to them in this world, has been shown in the almost entire obliteration of that oneness which the Son demanded of the Father. Although all that men could do to mar it has been done, still there is that which never changes, never fails, and never is spoiled; because (are we not ashamed to say it) it is not in our power to do so, for it is kept, as it is constituted, by the presence and baptism of God the Holy Ghost — the body of Christ, in the world!

How blessedly do we find Christ's prayer for their oneness answered in Acts 2, 4. We read there, they lifted up their voices with one accord. "The multitude of them that believed were of one heart and of one soul." His prayer was answered for the little moment, "that they all may be one," as in practice they were. But soon, indeed, did this oneness of practice fail. Then we find, in chapter 9, Saul of Tarsus, afterwards Paul the Apostle, called out to reveal to us something that could never fail — the unity of the Spirit — the body of Christ.

The difference between oneness and unity is important; because we are exhorted "to endeavour to keep the unity of the Spirit in the bond of peace." To endeavour to keep practically that which exists in fact, by the presence of the Spirit of God. Not to make a unity but to keep, by the bond of peace, that unity which exists by the Holy Ghost.

The Lord's Supper.

The Apostle Paul received, as we have also seen, a special revelation with respect to the Lord's Supper. He was the vessel chosen of God to reveal to us the mystery of Christ and the Church. He alone of all the sacred writers speaks of the Body of Christ. We read in 1 Cor. 10: 16, 17, "The cup of blessing which we bless, is it not the communion of the blood of Christ? the bread which we break, is it not the communion of the body of Christ? for we, being many, are one bread, one body; for we are all partakers of that one bread" (or rather "loaf"). Here we learn that the Lord's supper is the symbol or expression of the communion of the body of Christ. (Of course we speak of it now as the Lord's table in the truth of the divine revelation, concerning it.) There is immense importance in this truth. Because we learn that although the professing church has distorted the Lord's Supper into a means of grace, and a life-giving sacrament, and a fresh sacrifice, in fact almost everything but what it is, still, if the Lord's table is spread according to God's mind, and as such, it expresses the communion of the one body of Christ, which is here in the world.

If only two or three Christians in a place are gathered together in the name of the Lord Jesus as members of the one body of Christ, by one Spirit, to eat the Lord's Supper, they are a true, even though feeble expression of the one body. It is as in the communion of the one body, they break the one loaf, which is the symbol of the fellowship of the whole body on earth.

Many have thought that they could now come together as individuals merely, to break bread. But such a ground is unknown in Scripture, since the revelation of the truth concerning the Church of God, through the Apostle Paul. The ground of the unity of the Spirit of God in the body of Christ is the only one we can take, except in ignorance or in disobedience to the revealed will of God. I must either own what I know to be here — to exist in the world — as a fact, i.e., the one body of Christ, formed by the one Spirit of God; or I must disown it, which is indeed a very solemn matter.

Coming together as disciples has been done in ignorance of these divine principles; and the Lord is very patient with us, in waiting upon us in our slowness to learn His mind. But when I learn the truth, and have my understanding opened to see what I am before God, a member of the body, by one Spirit, it is not taking up new ground in our mode of meeting together; but rather defining in its full sense what we really are, and discovering with this, all the responsibilities attaching to such a wonderful truth. I learn my responsibility to own and recognize all others who are thus owning and acting upon (however weakly it may be) the grand truth of one body, by one Spirit. It gives me a divine resting-place for my feet in the midst of the confusion of Christendom; a reality which will keep my soul steady in the midst of every ruin. It is the only thing which can do this.

Coming together as individual Christians merely to break bread, is simply impossible in obedience to the Lord. If done in ignorance, well — but with the knowledge of this unity, to do so would be the disowning of God's highest truth, next to Christ. How far from reconstructing anything is all this; for the body of Christ does not want reconstruction from my hands. The Spirit of God constitutes it, by His presence and baptism, and its unity has never failed. I therefore merely own in practice what I know to be here in fact, but I cannot do it as an individual where there are other members of the body of Christ. Both must be together, if grace is given for it, as the body, i.e., on the ground and principle of it. Besides all this our being together, and our owning this, does not pretend to manifest anything. This would be towards the world. I seek not to manifest, but to express what I am in common with all the other members — the body of Christ — in the symbol of its unity, the breaking of one loaf.

"Endeavouring to keep the Unity of the Spirit."

"I, therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the uniting bond of peace. There is one body and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all." (Eph. 4: 1-6.)

There is an expression which is used often to convey a right thought, but which you do not find in Scripture, i.e., "the unity of the body." "There is one body," the unity of which is constituted by the Holy Ghost Himself; and we are exhorted to endeavour to keep this "unity of the Spirit (not 'unity of the body') in the bond of peace." If we were exhorted to endeavour to keep the unity of the body, we would be obliged to walk with every member of Christ, no matter in what association he might be found, or whatever his practice might be — no evil whatever would give us a warrant to separate from him. The endeavour to keep the unity of the Spirit necessarily keeps in the company and association with a divine Person here upon earth.

If the Church of God were in a healthy state, there would be no difference practically in the expressions "unity of the body" and "unity of the Spirit." The Holy Ghost Himself dwelling in the Church constitutes its unity, and practically embraces all the members of Christ. If the Church was walking in the Spirit, the healthy action of the whole would be unimpaired. Still the unity remains, because the Spirit remains, even when the oneness, and healthy practice of the body as a whole, is gone. The unity of a human body remains when a limb is paralyzed — but where is the oneness? The limb has not ceased to be of the body, but it has ceased to be in the healthy articulation of the body. Hence many Christians, while members of the body of Christ, are not endeavouring to keep the unity of the Spirit in the bond of peace.

How then, is the unity of the Spirit to be observed? What is "endeavouring" to do so? What is faithfulness to the nature of the Church, Christ's body, in an evil day? It is first by Separation from Evil. My first duty must be to "depart from iniquity." It may be moral, or doctrinal evil, evil assuming many shapes; I separate myself from it, to Christ. Thus separated, I find myself in the fellowship of the Spirit of God. Associated with the Holy Ghost here upon earth. He glorifies Christ, and disassociates me from everything contrary to Christ: associating me with that which is according to Christ. Thus it ceases to be a question of Christ's members altogether, and becomes entirely a question of Christ, and of the Spirit of God, whom He glorifies. The notion that I may be wittingly associated with an evil principle, or doctrine, or practice, and undefiled, is any unholy notion. I may be perfectly free from it myself, as not having imbibed it; but by practical association with it, I have left the fellowship of the Holy Ghost.

Thus separated into fellowship of the Holy Ghost — the Spirit of holiness and Spirit of truth, we find others who have done the same, and so we can be together happily in the unity of the Spirit of God.

The primary step then must be, "Let him that nameth the name of the Lord depart from iniquity." (2 Tim. 2: 19.) Members of Christ are mixed up with much evil on all sides. I must separate myself from such, to walk in the fellowship of, and unity of, the Spirit, who keeps me in company with Christ, the Head.

In an evil day, when the faithful endeavour, through grace, to keep the unity of the Spirit in the bond of peace, the practice of the fellowship and unity of the Spirit is necessarily a narrow pathway, entirely apart from evil, and excluding evil from its midst, while, in the breadth of its principles, it contemplates the whole Church of God. Wide enough in principle to receive every member of Christ, all over the world; narrow enough to exclude evil most carefully from its midst. Anything short of this breadth is a sectarian principle, and ceases to be of the Holy Ghost; while the breadth of the principle contemplates every member of Christ. Those gathered thus in the unity of the Spirit, necessarily are jealous, with godly jealousy, lest anything should be admitted, either of doctrine or practice, or witting association with such, that would put those who admitted it practically out of the fellowship of the Spirit.

Now this "endeavour" does not confine itself to those only who have come together thus in separation from evil, and fellowship of the Holy Ghost. It is not observed merely one towards the other. Its aspect is towards, and has in view, every member of Christ, in whatsoever association he may be — even those not thus gathered in the fellowship of the Spirit. Those who are thus maintaining the truth, are by this showing their truest and most faithful love to those who are not practically with them. Abiding in the light, in uncompromising fidelity to Christ, and fellowship in the Spirit of God, is their truest love to their brethren. They do not compromise the light and truth of their position by leaving it for the darkness; but, if they have grace, they win their brethren into the light, to walk with them in the truth likewise.

Through the Lord's great mercy, this "endeavouring to keep the unity of the Spirit in the bond of peace" has been accorded to His saints, and many have had faith, in seeing the pathway, to embrace it. When such exists, the effort many have made to take a place outside, and independently of those who have been thus led of the Lord, is merely the self-will of man, and to be treated as such.

If the simplest saints, as has frequently been the case, have been drawn together in the Lord's name — even without any intelligence of what the ground of one body, one Spirit, is — of necessity it binds them to all those elsewhere, who have been before them in the way, because subjects of like action of God's Spirit, and who may have learned the more fully Divine ground of gathering. They may slip away very easily from it, and get linked up with evil, if not watchful; and the enemy works incessantly to this end. But it is utterly untenable to suppose that they can intelligently maintain a divine ground of gathering, and ignore what the same Spirit has wrought amongst others before them.

Scripture admits of no such independency. To maintain an independent position, is to accept one which puts them practically out of the unity of the Spirit. Very probably such had come together at first in the energy of the Holy Ghost, in all simplicity, as a gathering in the name of the Lord. By falling into such a course they slip away from the company and fellowship of God's Spirit. They had begun in the Spirit, and have ended, or are on the way to it, in the flesh.

Walking in the fellowship and unity of the Spirit, involves distinct separation from all who are not in practice doing so likewise. This tries the saints much at times. The enemy uses it to alarm the weaker saints. The cry of want of charity is at once raised. But when it becomes a question of being in the fellowship of the Spirit of God, it ceases to be a question of brethren merely. If those who are otherwise holy in practice will not walk therein; and others have had light and grace to do so, it must involve separation on the part of the latter. To the flesh this is terrible. But human love must not be mistaken for divine love; and fellowship of Christians, for the fellowship in the Holy Ghost.

The Holy Ghost will not bend Himself to our ways, or be in fellowship with us; we must bend our ways into practical fellowship with Him. Therefore Peter bids us to add "to brotherly kindness, love" (2 Peter 1: 7). Brotherly kindness will sink into mere love of brethren, because we like their society, if not guarded by the divine tie which preserves it as of God. God is love, and God is light; and, "if we walk in the light, as He is in the light, we have fellowship one with another." To exact brotherly love in such a manner as to shut out the requirements of that which God is (and He dwells in the church by His Spirit), and of his claims upon us, is to shut out God in the most plausible way, in order to gratify our own hearts.

I beseech my brethren, as they value and love the Blessed One, who gave Himself for His Church, to judge every position in which they may be, which practically puts them outside the unity of God's Spirit. The Lord Jesus gave Himself to redeem you; and not only so, but He died, "that he might gather together in one the children of God that were scattered abroad" (John 11: 52). It ought to be on our hearts all day long, that that is scattered which Christ died to gather. He will surely gather them in heaven; but He died to gather them together in one, now. It can be but in keeping the unity of the Spirit of God; and if not thus, it is not what He died to effect. If it is not gathering with Christ, it is scattering, however plausible and well it may look in the eyes of men. God is working graciously in many places; and the enemy is working, too, to try and mystify souls just emerging out of darkness, and link them up with the principles of neutrality, indifference, and independency; anything but the truth.

The Discipline of the Assembly.

I would for a moment refer to the divine competency of the saints thus gathered in carrying out the discipline of the Assembly; to keep outside everything not of the Spirit of God.

We read, "What have I to do to judge them also that are without? Do not ye judge them also that are within? But them that are without God judgeth. Therefore put away from among yourselves that wicked person." (1 Cor. 5: 12-13.) Now this divine competency remains unchanged. Nay, it is binding on the saints. The Lord holds them responsible for this. The thought has occurred to some, "Is not this putting out from the body, if we are gathered together as such, i.e., on such a ground?" I reply, it is not. Scripture makes no difficulty in the matter whatever; it says "from among yourselves," not "from the body" — which could not be done. Otherwise there would be no means left to exclude evil from the midst of the two or three men gathered together in the name of the Lord Jesus. Paul could, by the Lord's authority, deliver the evil person to Satan, for the destruction of the flesh; the Assembly's duty is to put out from amongst themselves, and goes no further than this.

The Apostle addresses to the Corinthians this responsibility, binding it upon "all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours (1 Cor. 1: 2); recognizing them (1 Cor. 12: 27) as gathered together on the ground and principles of the one body of Christ; and unless we can remove that Scripture (1 Cor. 5) from the word of God, the divine competency and authority for this remains unchanged.

The Reception of the Brethren.

The simple and blessed title to be at the Lord's table is, Confession of, and membership of Christ, with holiness of walk. There is no other — no inner circle. The intelligence of those received, while good in its place, has nothing whatever to do with their reception. Those that receive should be intelligent in what they are doing, and that those whom they are receiving are members of Christ. The moment they look for intelligence in those who seek communion, it is they who cease to be intelligent. But there is a distinction to be observed in dealing with those who have had to do with evil associations, in jealous care for the Lord's name; those who are wittingly associated with evil, and those unwittingly linked up with it. We read, "of some have compassion, making a difference, and others save with fear, pulling them out of the fire, hating even the garment spotted by the flesh." (Jude 22, 23.)

The basis and principle of the unity of the Spirit, thus contemplated, embraces the whole Church of God. The fact of those who have been mixed up with evil, or worldly systems, seeking fellowship, shows that they are separating themselves to the Lord. This should meet with a ready response. The more deeply the saints are conscious of the divine character of the place they have been called into by the Lord's grace, the more ready will be the response of the heart towards all Christ's members. At the same time they will grow in the strength and conviction of the holiness that belongs to God's habitation through the Spirit; and, by His grace, will watch against the wiles of the enemy in the seeking to let in that which would grieve the Spirit of God, and hinder the Lord in manifesting His presence in their midst.

The Lord in His mercy keeps His saints and faithful ones true and devoted to Him in these evil days. They may be but a remnant; but there are two things which ever marked the faithful remnant at any time, 1st, Devotedness to the Lord; 2nd, Strictest attention to fundamental principles. We find, too, that they were ever the objects of His special attention and care. Their very feebleness drew this forth the more strikingly. It was with them He identified Himself most specially. They have but a "little strength" — but through His mercy they have used it; and it has brought them into the spot where He is. The Lord give them to keep His word, and not deny His name — to hold fast that which they have, that no man take their crown. Amen.

Note. — In the Apocalypse, we find certain local Assemblies addressed; but never the "Assembly of God."

"The House of the Living God." (1 Tim. 3.)

The testimony in which the faithful are called to walk, in the last days, has a twofold character: — first a witness to the unity of the body of Christ, formed by the Holy Ghost sent down at Pentecost. And secondly, the whole church having failed, the character of a remnant in maintaining this testimony; and this too in the midst of a great Baptized House — the responsible body on earth, commonly named "Christendom." This testimony can never aim to be more than one to the failure of the church of God as set up by Him. The more true to Christ the remnant of His people are, the more shall they be a witness to the present state of the church of God, i.e., what it is; but not to what it was, as first displayed.

Now there is found in the Word of God, for their example and comfort, a faith which counts upon Him, and His divine intervention, when the failure of man is there: a faith that finds itself sustained by God according to the power and blessings of the dispensation, which answers according to the first thoughts of His heart, when He had set all up in primary power.

He connects that power, and the Lord's own presence, with the faith of the few who act on the truth provided for the present moment, even though the administration of the whole is not in operation according to the order which God set up. For example: the blessing of Asher ends with those lovely words — "As thy days, (so shall thy) strength be." (Deut. 33: 25.) and all went to ruin, as the history of Israel unfolds; yea at the first coming of Christ, when the godly, pious remnant of His people were "waiting for the consolation of Israel;" the Simeons and Annas of that day, we find one of that same tribe. "Anna a prophetess, the daughter of Phanuel, of the tribe of Aser; a widow of about fourscore and four years, which departed not from the temple, but served, with fastings and prayers night and day," in the enjoyment and power of that blessing of Moses — as he says, "so shall thy strength be," and the Lord Christ Himself became identified with that obscure remnant, of which she was one; as those whom His Heart could own, and who were ready to receive Him when first He came.

The returned remnant of Judah too, in all the weakness of those who could pretend to nothing but occupation of the divine platform of God's earthly people; to them we find those comforting words addressed, "I am with you, saith the Lord of hosts: according to the word that I covenanted with you, when ye came out of Egypt, so my Spirit remaineth among you: fear ye not." Their faith is recalled to that mighty day of power, when the Lord of Hosts "bare them on eagle's wings, and brought them to Himself," and removed their shoulder from the burdens of Egyptian bondage. Undimmed in power, He was with them, just the same, for faith to claim and use. No outward displays were theirs; but His Word and Spirit, which proved His presence to faith, wrought in that feeble few; to them is revealed the shaking of all things (of Heb. 12: 27,) and the coming of Him who would, make the "latter glory" of His house greater than the "former." They are thus the link between the Temple of the palmy days of Solomon; and that of the day of coming glory, when He shall sit "a Priest upon His throne," and the counsel of peace shall be between Jehovah and Him, and he shall bear the glory. (Zech. 5: 12, 13. Hag. 1. 2.)

He would "overthrow the throne of kingdoms," (Hag. 2: 21-23,) and shake the heavens and the earth, thus identifying all His power with the least remnant of His people who walked in company with His mind. He would make all come and worship before their feet, and to know that He had loved them.

Thus, too, those who answer to the calling which suits His mind, as presented in Philadelphia (Rev. 3); who are true to that, which though not a perfect state of things, is suited to the state of failure which He contemplates — He makes them the link, the silver cord, between the church of the past as set up at Pentecost (Acts 2) and the church of the glory. (Rev. 21: 9.) The overcomer would be made a "pillar in the temple of His God," in the "new Jerusalem" on high.

Let me here remark that there never was, and never can be a moment, when that which answers to this calling (Phila.) can cease, till the Lord comes. In the moral picture presented in these two chapters (Rev. 2 and 3), we find all the seven features together, at any moment (as they were when He sent the messages,) and remaining so, as long as the scriptures there abide. In the dark ages, and those of more light in later days; and now at the end, before He comes, all, everywhere, who answer with perfect heart to the measure of truth which He has given them, such are morally Philadelphia. Others may have more light; but the true heart that walks with Christ in what it knows, is known of Him, and is what is contemplated in Philadelphia.

Historically there is an unfolding — as the Lord did delay — in the state of each of the seven churches — each larger feature coming into prominence, and presenting the salient features of the professing church, till the church becomes a remnant in the message to Thyatira; which then develops into those which follow.

But morally Philadelphia represents those who answer Christ's heart at all times and in all circumstances, since the Lord gave those messages, till His threat is finally executed — "I will spue thee out of my mouth." Philadelphia may, in the historical view, come in after Sardis, and be exhorted that He comes quickly, as her resource, and to let no man take her crown; but as long as His voice is heard by faithful souls, such form, now, as ever, and wherever found, the link between the church at Pentecost, and the church — the Bride the Lamb's wife in the days of the glory. (Rev. 3: 12.)

Like the seven prismatic colours of the rainbow — the pure single ray of colorless light being broken up into its component parts; these seven churches are not merely actual addresses to seven existing assemblies at the moment; nor are they merely a historic development of the whole period of the Christian interval, while Christ is hidden in the heavens, and the Holy Ghost is here, but they have a moral signification (no view being of greater importance than this,) in which all the seven features, and moral states are found, at any given moment, from the day of the utterance of the messages, until the day when He who spoke them comes again. Like the rainbow, in which all the seven colours are seen, though one or other may become prominent at any moment. Every moral state in all the seven messages remains from the beginning to the very end. There are at this moment, as at the beginning, those who have left their first love; and those who suffer for Christ; and those who are faithful where Satan's seat is, and so on to the conclusion of the whole.

Besides all this, we should never forget that, John is watching over the decay of that which Paul unfolded; and telling us what Christ will do with that which bears His name. For our own path we get no directions but to "listen" — to "hear what the Spirit saith to the churches," for we do not find church ground unfolded here. It is not John's province to treat of this: John never gives us corporate things, but individual, and never speaks of the church of God. When we are therefore grounded and settled in that which never fails — the unity of the Body of Christ, maintained by the Spirit of God on earth, as taught by Paul, we may turn with deep profit to John and these messages, and learn what Christ will do with all that bears His name on earth. But from Paul alone can I learn what I am to do, in the midst of such a scene; and how I am to be an "overcomer" according to the mind of the Lord, which never can be by abandoning that which His Spirit maintains on earth.

How important therefore to be thoroughly grounded in the truths of the church of God, which remain as long as God's Spirit remains, and His Word abides, "Till we all come in the unity of the faith, and the knowledge of the Son of God, unto a perfect man; unto the measure of the stature of the fulness of Christ." (Eph. 4: 13.)

I turn now to examine another side of the truth of the church of God, as unfolded in Paul's doctrine — not that of the Body of Christ — united to her Head in heaven, and maintained by the Holy Ghost on earth in unity; but that of the "House of God" the "Habitation of God through the Spirit."

On the day of Pentecost the aggregate number of disciples which were baptized of the Holy Ghost, and thus formed into the Body united to Christ in heaven: were also on earth, a "Habitation of God by the Spirit." Each was coterminous, with the other. Both terms embraced the same people. Those who composed the Body composed the House, and none else.

But to each relationship a different thought pertained. In the Body there is the absolute union between Christ and His members — He the Head, they the Body, of which, when persecuted, He could say, "Why persecutest thou Me?" In the House there is no thought of union at all, and this is most important to apprehend.

One dwells in a House; but the walls are not in union with him; so that he may not speak of them, "Me," and for this reason the Holy Ghost is not said to dwell in the Body, while He does dwell in the House.

During the early part of the Acts of the Apostles, there was a sort of tentative dealing with Israel once more (chaps. 3-7,) to offer that Christ whom, they had slain, would return with the "sure mercies of David." At the same time He who knew the end from the beginning, knew the result of this fresh offer. Nevertheless it was needful in His purposes, to bring out fully the responsibility and guilt of that ruined people, in the final rejection of Christ in the glory. Behind all this, God was working out His "purpose of the ages," in the church of God.

When Israel finally refused their glorified Messiah the martyred Stephen's blood bearing witness that all was over; Saul of Tarsus was "standing by, and consenting to his death, and kept the raiment of them that slew him." But Stephen had prayed a prayer at the moment of his death, which was wonderfully answered in this man. "Lord" said he, "lay not this sin to their charge. And when he had said this, he fell asleep." (Acts 7: 60.) Saul of Tarsus was the answer to this prayer! But the divine floodgates of grace once opened in righteousness through the cross, could not now be stayed, and the stream which had flowed into "the city of the great King," up to this moment, having been finally refused; its course was diverted, and it flowed onward to Samaria.

The Lord of the harvest, had said at this place a few short years before — "Lift up your eyes, and look on the fields; for they are white already to harvest." Samaria is now conquered by the gospel, and the old enmity between "this mountain," and "Jerusalem," is blotted out by its peaceful waters, at least in the souls of those who accepted the water of life, thus freely flowing to them. But Philip must leave his prosperous labour, and follow the stream, if needful, to the "ends of the earth."

The sandy desert near Gaza becomes the channel of the grace of Jesus. A child of the cursed race of Ham, the father of Canaan: an Ethiopian Chamberlain of Queen Candace, is sitting in his Chariot reading the Prophet Isaiah. He had come from the heart of Africa to worship at Jerusalem, and with an unsatisfied heart, was returning. The day of Jerusalem's visitation was past. The words of the weeping Jesus might re-echo once more when He exclaimed, "If thou hadst known, even thou, at least in this thy day, the things (which belong) to thy peace! but now they are hid from thine eyes." (Luke 19: 42.) But he who is a "rewarder of them that diligently seek Him" follows this "dry tree," and after a few short words from Philip, evangelizing Jesus to him, he receives the message from the God and Father of Jesus, and the Ethiopian "went on his way rejoicing" — carrying this knowledge of Jesus into the abodes of the race of Cush.

The whole Assembly is broken up at Jerusalem; and "all (were) scattered abroad, except the Apostles." Stephen's prayer ascended as incense before God; and "Saul yet breathing slaughter against the Lord" — is converted in the height of his mad career, by the words from Christ in glory, "Saul, Saul, why persecutest thou Me?" He was a chosen vessel to bear Christ's name, whom he persecuted "to the Gentiles, the kings, and to the children of Israel."

But God had, as Paul the Apostle tells us, made him "a wise master builder" — to unfold in his doctrines, the mystery of Christ and the church. He laid the foundation, and others built thereupon. To man then; to His servants was committed the administration of this House of God — composed of those who were received into the place where the Holy Ghost dwelt. On the one side, the divine work of God in forming and maintaining the Body of Christ progressed. It was constituted by the baptism of the Holy Ghost. On the other we have the administration of the House put into man's hands: and those who entered, came in by the baptism of water.

At the first, as we have seen, God constituted it by taking up His abode in the disciples at Pentecost, as His House, or Habitation. Then, all who accepted the testimony were received into the place where the spirit dwelt. The Apostles and those who were thus constituted the House at the first, were never baptized: they were not thus received into what they were already. But all who came after were thus received; professing by baptism, that they were "buried" to the "death of Christ." (Rom. 6.) Peter on that day insists that all that came should come in by the appointed way; "Repent, and be baptized every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost." (Acts 2: 38.) The nation was about to fall under judgment — guilty now, with all other guilt, of their Messiah's blood. But there was one hallowed spot left, into which the slayer of Blood could flee: the House of God — (no more the Temple) stood ready to welcome all whose hearts were pricked with their guilt, and who now were welcomed into the House of God, built in His name.

The promise was unto them and to their children, and to all that were "afar off" "even as many as the Lord our God shall call." How blessed for the poor Jew to know that he was thus entering into God's House, that his children were not to be left behind, in a world of which Satan was god and prince. What an echo of the day of Moses, when God brought them out of Egypt long before, that their houses, and all that pertained to those who were delivered, were to pass into the place of privilege and blessing; not one should be left to separate them — not one should be left behind. Pharaoh thought, as Satan ever does, to separate them with the word — "go ye that are men." But Moses refuses to change the demand, "we will go with our young and our old; with our sons and with our daughters . . . for we must hold a feast unto the Lord." (Ex. 10: 9-11.) And we read how they "were all baptized unto Moses, in the cloud and in the sea." (1 Cor. 10: 2.) As said to another before this, "Come thou and all thy house into the ark."

Soon after many more were added to this House of God (Acts 4: 4,) but all were Jews: God took this mode of saving the remnant of Israel.

Samaria falls under the sound of the Gospel, and the enemy who first began "within," through Ananias and Sapphira, now seeks to introduce evil persons from "without:" "tares amongst the wheat were sown while men slept." "Wood, hay, and stubble," were introduced into the House of God and Simon the Sorcerer is received in the flush of joy which filled many hearts in Samaria, (Acts 8). Thus the house, coterminous at first with the Body, began already to enlarge itself, while committed to man's responsibility, disproportionately to the body, which was maintained of God intact within it. But the Spirit of God did not leave the House, nor has He left it even to this day, though it has enlarged itself into what we see around us, into that which is likened by Paul to "a great house," containing "vessels of gold, and of silver, of wood and of earth; some to honour and some to dishonour." (2 Tim. 2.)

As Israel in the desert stood in an ordinancial relationship with Moses in that dispensation; they were all baptized to Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink. So all now who profess Christ's name — in like manner stand in ordinancial or sacramental relationship with Him, as in the analogy drawn, in 1 Cor. 10: 1-11.

In the midst of this scene, scattered outwardly within it, is found that which should always have been outwardly one, as it is inwardly maintained so by the Holy Spirit — the Body of Christ.

Years ago one said to me, when speaking of ministerial labour, a sentence which I never forgot: "Our business is to bring Christians into the consciousness of their position, in the midst of a great baptized house," i.e., to make them conscious that there is a church of God on earth, a body of Christ, of which they are living members. This sentence was one full of meaning and power to my own soul.

We will turn now to Scripture to examine more fully the unfoldings of this truth of the House of God — an intelligent grasp of which is so needful for our path and service to the Lord.

In the first Epistle to the Corinthians we find two greater divisions. 1st, Chapter 1 — 10: 14; and 2nd, Chapter 10: 15 — 16. In the first division he has the House before him; in the second the Body. (Chapter 12 connecting both though distinguishing them too.) And here it may be of use to say that the word "assembly" applies to both, though having a distinct application to each. If we look on high at Christ in glory, the "Assembly" is His "Body" (Eph. 1: 22, 23); and if we look below where the Spirit dwells the "Assembly" is His "House" — See 1 Tim. 3: 15.

In Paul's address to the Corinthians we find a most comprehensive breadth of thought. "Unto the Assembly of God which is in Corinth, to them that are sanctified in Christ Jesus, called Saints, with all that in every place call upon the name of our Lord Jesus Christ, both theirs and ours." (1 Cor. 1: 2.) In this comprehensive address we find him writing to the professing Church. He assumes of course that all are true and real, unless proved to be otherwise. But all who profess Christ's name are addressed; calling on the name of the Lord having this meaning in Scripture. The simply calling on His name not proving their reality; but reality having to prove itself in those who have called. Now the professing church having thus been addressed; the whole professing church, at that day, being assumed primarily as real, another thing comes in when ruin has set in. The professing church has now enlarged itself to what we term Christendom, nevertheless the professing church is bound by what Paul wrote. This makes all plain.

The wisdom of the Spirit of God foresaw and forecast all this for us: for if we turn to 2 Tim. 3 we find what was prophetically provided for the "last days," which at once began when apostolic gift was removed from the church. The epistle is divided into three parts. First (chap. 1: 1-14) a preface. Second (chap. 1: 15 — 2) takes up what had already supervened in the lifetime of the Apostle, in the words "This thou knowest," etc. And third (chap. 3. 4) commencing with "This know also:" in which division he foresees what was about to be. Let us hear his words, "This know also, that in the last days, perilous times shall come. For men shall be lovers of their own selves, covetous, boasters proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away." This then is his description of the profession of Christianity: this the sphere in which the faithful would find themselves; this, the platform where the servants of Christ would now have to work. And in such a sphere, with such materials before him was the servant Timothy to "do the work of an evangelist." (2 Tim. 4: 5.)

How deeply solemn is this prophetic truth then! To find that instead of the habitation of God on earth, being the answer to the glory of Christ in heaven, as produced by the Spirit of God, it had so dishonoured that blessed name, as to be described with words, almost similar to those used to describe the Heathen, out of which the Church had (with the Jew) been called. The only striking difference being this, that when the heathen are described (Rom. 1: 28-32), the words "having a form of godliness" were not used: but are added to similar words (2 Tim. 3) to describe a worse state, because existing under the name of Christ!

It needs not that I should examine more. We might recall the words of Paul in Philippians — "All seek their own, not the things of Jesus Christ:" and "many walk of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ, whose end is destruction, whose glory is in their shame, who mind earthly things." Colossians too, and Galatians, and even Ephesians, refer to those evils which had entered in, and against which the faithful are warned. The tendency too in the saints, to sink down into an abnormal state of soul, below the common level of all, at the first. Those varied states around us now are the speaking witness that in the House of God there are numbers of those who are really Christ's, but who are not in the consciousness of Christian state — in union with Christ in glory.

Yet the Spirit of God abides. He still inhabits God's house on earth. He remains there till all those who are Christ's are called by His grace: till the Lord Himself comes again. And still is that name — the House of God — applicable, in responsibility, to that which is His habitation here below; though it is the abode of evil too; just as Jesus spake of — "My Father's House," of the Temple of old, though it had been made a "den of thieves" by man. So the House of God remains such, as long as God's Spirit remains there. Then it is given up, as a "'cage of every unclean and hateful bird."

Now it is evident that the two essentially Christian Sacraments, as we may call Baptism and the Lord's Supper, apply to a very different state of things. The former being the rite observed in the reception of those who came into the House of God on earth. The latter being the symbol of the unity of the Body of Christ. By the first, not only was the person received, but administratively his sins were washed away. Doubtless this was the case actually before God with Paul at his conversion; but still he is told by Ananias to "Arise and be baptized, washing away thy sins, calling upon the name of the Lord:" as Peter told the Jews at Pentecost to "Repent and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost." (Acts 2: 38.) But the person once received, it never could be repeated. Now suppose, as in many cases around us now, it was done informally, yet it was done in the name of the Father, Son, and Holy Ghost, and in vain would be the thought of repeating it: such could not be.

How could one unchristianize themselves, or get outside the profession of Christianity, to come in again as they think more correctly, but by blotting out a historic action in their previous life — no matter when performed? It is simply impossible. The thing was done, and there it remains; even though done informally. The responsibility rests on the person who did it; not on the person to whom it is done. For baptism is the act of the baptizer — not of the baptized. "Go and disciple all nations, baptizing them," etc., not, "go and be baptized." This commission was given by the Lord in resurrection only, not in ascension — from whence He sent the Holy Ghost; as the glorified Head of His body. It was given to Peter and the others on earth, and the House was formed, and this work of reception followed, long before Paul was converted. When he was, he was received, as any other into the House of baptism. Yet he distinctly states that "He was not sent to baptize." He finds it there, not set aside by his subsequent and heavenly commission, and he thus uses it at times, to receive some (as — "Crispus and Gaius, and the house of Stephanas,") making no more of it than was necessary, though it was not comprised in his mission.

Now the Lord's supper is "As often as ye eat" — "ye do show the Lord's death, till He come." Unlike Baptism, it was revealed afresh by Christ in glory to Paul, and received through him fresh features unknown before, as first instituted by the Lord. It becomes, when partaken after the divine thought, the symbol of the unity of the Church of God here below. The great ostensible center too, of the gathering together of the church of God on earth. There, in a special way the presence of the Lord Himself "in the midst" is realized. (Matt, 18: 20.)

It is that moral center, in view of which each member of Christ judges himself that he may eat thereof worthily, in a manner suited to the holiness and truth of Him to whom he is united by the Holy Ghost given him. It is that with respect to which the partaking, or otherwise, shows that the person is confessing and professing the reality of his portion in Christ. It is with respect to it that, in failing to judge himself and his ways, the assembled saints must deal with the failing one, and put out "from among themselves that wicked person." It is in view of it, that when the individual has failed to judge himself, and it has fallen to the responsibility of the assembled saints to do so; or when the assembled saints have failed (as at Corinth) to deal with what was unsuited to Christ, and to the table of the Lord; the Lord Himself had, as over His own House, acted, removing some by death; and had laid His chastening hand on others, by sickness and weakness of body: for  many amongst them were "weak and sickly, and many slept." (1 Cor. 11.)

It is, in fact, the great moral symbol and centre, outwardly and expressly, of the existence of the Church of God here below.

It is, too, yet more blessedly, when partaken of in the power of an ungrieved Spirit, the most touching of all the "services of faith" of the people of the Lord. Where the presence of the Lord is more sweetly realized at the moment which neither God nor His people will ever forget; when He gave Himself up for His glory, and for our eternal salvation.

The ministry of the gospel from God's heart to the world: is sweet to the soul. Souls are blessed, and the Spirit's power is felt, and God is made known in a world which knows Him not. The ministry of Christ, too, for His saints; feeding them, and building them up, and producing worship in their hearts for all His unspeakable goodness, is touching to the soul, searching to the conscience; and the freshness of His love, is thus shed abroad in the heart. All these and many more, are good and blessed. But at the supper, the soul and God meet, as never otherwise: the heart of the saint, and the sufferings of Christ Himself are together; His love is tasted, His perfections fed upon; in short, the Lord Himself is there in a way, that next to heaven itself, there is nothing like it here. Man is not before us at such an hour. All this is put aside in the presence of a greater, who leads the praises of His own.

Should we not therefore, seek to ascertain God's own mind about this feast? Should we not seek to divest it of every thought and practice, that might mar the true blessedness which He, the Lord, has meant it to be to us. We shall sit down by and by at the marriage supper of the Lamb. We have no description of this scene. The Holy Ghost uses but one word to describe it: "Blessed!" "Blessed are they who are called to the marriage Supper of the Lamb." and He adds, "These are the true sayings of God."

But here at the "Lordly Supper" one sits down with others like himself, still in bodies of humiliation, though saved by grace, and made meet for glory, to feed afresh upon Christ in His death. The night when all the world was against Him, and God forsook Him, as well as His own who loved Him truly. When Satan's power and glamour were over men's souls, and our perfect blessed Saviour passed through that night, His last with His disciples; and ate that Paschal Supper of which He speaks in those touching words "With desire ("earnest, yearning longing," as the word means,) have I desired to eat this Passover with you before I suffer." (Luke 22: 15.)

From that Paschal feast, and the institution of His own Supper, He passes to His agony in the garden, where He receives from His Father's hands His cup of sorrow. Bearing it (as it were,) in His hands, He is betrayed by His "friend": he who had eaten bread with Him had lifted up his heel against Him.

He passes onwards, and He is "denied" with oaths by one who thought no power could make his love for his Master fail. Then after His "good confession," He is mocked and arrayed in the scarlet robe and crown of thorns. From thence He passes into other hands and is scourged and condemned. At last came the cross of a malefactor, where He is numbered with the transgressors, and the things concerning Him had their end.

Forsaken now of God, we find Him in the darkness of that scene, where no ray of light penetrated to relieve His soul; He cries to God at the "hour of prayer" — the "ninth hour" and is "not heard." What soul depths were expressed in that unheard cry! But He, who in view of all this, when instituting the feast could twice "give thanks," knowing the light and love that was behind it all; the depths of that love of God the Father, whose love He shared from past eternity.

These are some of the features which come before us as we remember Him. We could not "remember" one we knew not; we remember One we know. We know Him but in poor small measure: but it is the Lord who loves us we know and remember in the hour of His death and shame; the result of His first coming to this world of sin.

Now although simplicity as to the line in which the Spirit of God would lead the gathered saints, in this "service of faith," is what should characterize them, that is, in the remembrance of the Lord at that night of His betrayal, there is no special character of remembrance to be looked for from the saints.

Still we must remember that "In the midst of the assembly (says the Lord) will I sing praise unto thee." We should therefore look for His presence most specially at such a time. But when Christ leads the praises of His own, we should not find many thoughts about our former state: our sins, our deliverance therefrom. It is Himself we remember in death; and all that this remembrance would embrace. I would dread much therefore to see souls thinking too much of their own blessing, their own side of things. It would seem to me that they have not come together with true thoughts of the Supper in their souls.

We know happily, that the "babes know the Father" it is the Spirit of adoption that characterizes them; they rejoice more in their own blessing, than in Him the Blesser. The fathers in Christ know Him. I am sure too, that in the Lord's Supper we have every chord touched that every heart, blessed through Christ, can feel and rejoice in. No string has ever been tuned in any heart which does not find its answer there, and while every soul who comes together to eat the Lord's supper is doubtless in a different spiritual state, the chords in each are divinely strung, and when Christ is before the soul they must yield harmony.

Just as in the varied aspects of Christ in His perfect life, His death, and sin-bearing, and all, are presented in the offerings (see Lev. 1 — 7) many offerings to make the one blessed Christ. So in the supper, there is found that which meets the song of every heart, even though the note struck may sound more of its own side of things in some who surround Him who leads their praises.

Still I think true worship always has Him as its food and its object: "they worshipped Him." He reveals and displays the Father; and when the Father is worshipped in the Son, the Son reveals Him, and "the Father seeketh such to worship Him." When God is seen in Christ the Son, and the Father known in Him, and the Spirit in us is free to unfold His things to us, then worship has its true and proper level, and He dwells now in the praises of His church; as before, Jehovah dwelt in the praises of Israel!

We find that that which prefigured the communion of the church of God (the Peace offering) came third in the order of the five offerings in Leviticus, to show us that the worship of the saints is grounded upon what Christ was to God as a Burnt offering, and his Meat offering; both of these being offerings of "sweet savour." They pointed to all that Christ was to God in His devotedness to death for God's glory; bringing glory to His nature as to sin, in the place where sin was; and yielding Himself wholly up to God; this the Burnt offering typified. And this was accompanied by a meat-offering called his "meat-offering" ("the burnt offering and his meat-offering"). This was Christ's person in its purity and grace, and was bloodless and not atoning, though it accompanied that which was, and the memorial was offered to God and all its frankincense. Then where the ashes of both were, on the altar of Burnt-offering, there, was the Peace-offering (or its memorial) burnt (see Lev. 3: 5). The fourth and fifth offerings were what Christ was made for us — not what He was in Himself personally; and they come after the Peace or communion offering (chap. 3.).

Has this no voice for us? Can we not see that he who best can enter upon what Christ was to God as the Burnt-offering and his Meat-offering, in His sweet savour, can best sustain and lead the worship of the assembled saints, for he is on the true ground of the soul's power of worship to the Father.

It is a cause of deep joy, and never to be forgotten, to know that Christ bore our sins, and brought us into this place of blessing, but it is not the prominent thought in praise. Was the prodigal thinking much of the far country, and his rags and misery, and of the change that had come, when he ate the fatted calf with the Father? His father's heart and house and joy silenced him. It would have no kindred note in his father's merriment, to have reminded him of his rags, and of the debt he owed his father. He must joy in his father's joy, be that what it may. These and such like praises are those which Christ can sing, and lead in the midst of His assembled saints.

Could a soul, uncertain of its salvation, have its place at such a feast? Nay. In conscience and in faith we stand alone. But when sealed with the Spirit, He leads our souls into communion with the Father and the Son and with each other in the light.

But all converted souls are not there. Surely not. — Many souls are quickened but not at peace. The very life they have makes them feel their sins; feel their misery; but when they have believed, God seals them with the Holy Spirit of promise. (Eph. 1: 14, etc.).

Until then they are not "members of Christ," not in union with Him — Head of His body in heavenly places. How needful then to see that the person has received the Holy Ghost since he believed." (Acts 19.)

The Supper therefore is for such only — members of His body, of His flesh, and of His bones.

It is celebrated according to Scripture by such, as the expression of the whole body of Christ on earth.

The table must be spread as the Lord's table, and those who partake of it must be gathered to His Name, to express this. Tables of the varied sects and parties in the professing church could not be owned as "the table of the Lord": they are not so. A sect with a system has its own dogmas, and rules and creeds, and ministry — generally framed for the world or the unconverted as well as the saved. Perhaps a human ministry is there, or some one person, who absorbs all the functions of the members of Christ's body, professedly in himself. The free action of the Spirit of God is shut out in the members. These and such like preclude the godly from its communion, and proclaim it as not the Table of the Lord.

But when the Lord's table is spread according to God it must be: —

First, the expression of the whole body of Christ on the earth: in the breadth of all.

Second, there must be nothing knowingly allowed there, amongst those gathered, which would hinder in a doctrinal, or moral way, one single member of Christ on earth being there. To have it so would make it cease to be the "Table of the Lord," and only the table of a sect or party in Christendom. It is not that each there is compelled to see and understand all and every truth and doctrine with others; not in any wise: this would be to make the intelligence of the members of Christ and their unanimity in doctrine, a term of fellowship instead of this — that they are members of that one body, and sound in faith and morals. Nay: the great foundation truths of God's holy Word must be held aright.

These would be such as the pure and holy Person of Christ, the Son of God, His incarnation; His atoning work; His resurrection and ascension; His eternal Sonship; His coming in flesh. The doctrines, too, of Eternal punishment, of the Holy Ghost's presence in the church, of the Trinity of the Persons in the Godhead, all such would be clearly defined in the soul. The babes in Christ know all these things, and when the Holy Spirit dwells in a saint, he has received the anointing which teaches him all these things. He is sensitive too as to these things: touch Christ in any way and you touch the apple of his eye. Let him be true in the faith of Christ's person, and you may depend that in the main he is right in all the rest. Let him be false in his thoughts of Jesus, and his whole soul will more or less be filled with error. He is the true test; the touch-stone of true faith. All this assumes that he is at peace with God, and possesses His Spirit dwelling in him.

Third, the "first day of the week" is the day of its celebration; as of all the great gatherings of the members of the church's risen head. When she was first formed at Pentecost, His members continued daily with one accord in the temple and "broke bread at home praising God," etc. But when the Assembly was broken up at Jerusalem (Acts 8) and was no more found connected with the Jewish centre of things, the Spirit of God led them together habitually on the first day of the week for this distinct purpose. "And upon the first day of the week when the disciples came together to break bread." (Acts 20: 7.) And this was endorsed by the Apostle abiding there to be with them at this feast.

How sensitive is the spiritually minded saint at this wondrous centre of the church's gathering! How spiritual one needs to be, to venture in the Lord's blessed presence to lead in the worship of God. The more he thinks of the presence of his Lord and Master, the more careful he is lest one word, one note he strikes should not be in keeping with the Lord's own heart, in communion with which the present Spirit leads His people's songs. How the heart feels a discordant note at such a moment; when the ear of the soul is watching for the note to strike truly in the hearts of saints with the Lord's. A hymn ill-chosen: the music unsuited to the words of the spiritual song. The haste of one the tardiness of another: the lengthiness of some. What exercise of soul do not these things produce, and how they mar the meeting which should refresh and feed the soul. How frequently too the judgment of self is neglected until the moment when the Lord's presence is felt; and then for the first time the soul feels that it is not in spiritual power, and it must think of self instead of Christ!

Ο that my brethren might ponder these things, and that poor and feeble though we are, we may grow in the sense of what it is to gather around our blessed Lord; to realize His presence; to forget ourselves; to wait on Him; to renew our strength; to carry clean though empty vessels, into His presence; to find them filled and overflowing by Him whose fulness is inexhaustible: so full that the overflowing cup returns to Him, as living waters refresh the weary soul, and find again their level in His presence, and the presence of the Father.

I feel sure too, that at times there are many there whose hearts would refresh their Lord and their brethren with "five words" of praise, hold back, and "quench the Spirit," forcing some other to speak out of the true order of the Spirit of God, (because forced upon him) and lose much for their own souls as well as for the souls of their brethren.

The heart yearns to see the Assemblies of God's saints filled with the Spirit, and in such freshness of power and worship which sets man aside, and gives place only to Christ, or what is of the Spirit of our God.

What comfort to know that every "first day of the week" brings us another seven days nearer to that glorious day, in view of which we show forth the Lord's death till He come. How sweetly the first coming of the Lord is before the soul in this feast, as well as the second. When that day arrives and when we see Him, He shall see of the travail of His soul and be satisfied; and every spiritual desire and longing will in us, as well as in Him, find its answer, and we shall enter that scene of which it is said: "They rest not day and night, saying, Holy, Holy, Holy Lord God Almighty, which was, and is, and is to come." It is His holy being which touches the heart even in that scene, and leads those who surround His throne to forget their own blessings, and their own glory; to leave the one, and divest themselves of the other, in the sweeter occupation of enjoying His; and to say, "Thou art worthy, Ο Lord." (Rev. 4). "Blessed are they that dwell in Thy house: they shall be praising Thee to the ages of ages." (Psalm 84: 4.)

Chapter 3.

The Last Days. "As Jannes and Jambres, withstood Moses, so do these also resist the truth." (2 Tim. 3: 8.)

The last words of any servant of God, must carry with them a feeling of deep solemnity; and especially so, when we think of them as written or spoken at the close of their earthly service, the fruit of their varied and lengthened experience, and with the solemn judgment of all, which intercourse with God for years had given. With how much greater power must they come to us, as the words of inspiration given by the Spirit of God, as these last words of Paul to Timothy — his own son in the faith.

The Scriptures of God speaking generally, contain Truth revealed for Eternity: they also contain Truth for Time, which will have no application when Time has passed away; yet the issues of what they teach — though not for Time, will have their bearing on the eternal history of all, to whom addressed, or to whom they were spoken. Such is Paul's Second Epistle to Timothy. Such the last words of this man of God. Eternal in the issues unfolded, they were written for time, and have their special application now, before time has passed away.

How solemn too is the thought that in every case when the last words of the great leaders of God's people have been heard in Scripture, we invariably find the total decay and absolute ruin of all that surrounded them: that which the heart laboured for and loved, had fallen — never to rise again; and while a pathway for faith is sure to be found; marked out of God in the midst of it, there never is a hope of recovery. The eye is turned to the Lord — dissatisfied with things here, and it looks for His intervention — His return, as the only joy and resource, and hope left.

See the close of Moses' career, and read the touching narrative at the end of his path —  closing with his prophetic song; and learn somewhat of the heart and feelings of this man of God, before he passed away to be no more seen. (Deut. 31, 32.)

So also David's last words, and his songs when the wreck of hopes lay strewed around him, his heart turns to that morning without clouds — to that Just Ruler over men, whom he saw by the Spirit; the ideal Christ of God, as far as could then be known.

What too must have been the feelings of Paul, in the midst of the corruption of that which was best — the best thing ever seen on earth next to the only Perfect One. Would that one's heart, by God's Spirit taught, might approach these last words of Paul (2 Timothy), with somewhat of those feelings that filled his soul, as he wrote to his beloved son in the faith: the one of whom he could say "I have no man like-minded," with him. When we look around at the carnal, worldly ones, whom we meet day after day in His church; carnal and worldly though His: we little wonder at his anguish of soul, and the growing and deepening preciousness of Christ "whom he had believed." As he turns away from all on earth in which his heart lived, and for which he laboured and toiled for so many long years; laboured and toiled with sufferings unparalleled in the history of one man; and turns to Him who alone was worthy of all his heart's devotedness, to say "I have fought the good fight; I have finished the course, I have kept the faith. Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, shall give me at that day; and not to me only, but unto all them that love His appearing."

Hear too the cry that came forth from the inmost soul of the Lawgiver, when God had said to him "Get thee up into this mount Abarim, and see the land which I have given unto the children of Israel. And when thou hast seen it, thou also shalt be gathered unto thy people, as Aaron thy brother was gathered." (Numbers 27: 12, 13.) "Let the Lord," said he, "the God of the spirits of all flesh, set a man over the congregation, which may go out before them, and go in before them, and which may lead them out, and which may bring them in; that the congregation of the Lord, be not as sheep which have no shepherd." (verses 16, 17).

How the heart re-echoes the spirit of such a cry! How it more distinctly turns to the Lord, that He — the Shepherd of His sheep, may act in keeping with His nature and character, and ways. How Paul's heart turns to the Lord who stood by him, and strengthened him; who delivered him, and would deliver; and the heart of the aged servant goes out to Timothy, at such an hour as is before us in his Second Epistle to his dearly beloved son; before he was "poured forth," (Chap. 4: 6), as the time of his "release" was at hand.

There is something striking in the opening words of this Epistle; and that which is not the general testimony of his other writings, in that he speaks of himself as an "Apostle, according to the promise of life which is in Christ Jesus." He refers more largely to this life — "Eternal life, promised before the world began," in his earlier letter to Titus. But here too he is an Apostle according to this "promise of life in Christ Jesus." This has marked significance in the Epistle, the whole way through. The exhortations here become more intently individual too, as things had reached the ruin which is now before us; and as this striking notice of life is so prominently pressed.

Now the tendency of the soul of man — of saints — is ever to go from one extreme to the other, almost in everything; and in hardly anything more than in spiritual things. Many who longed for truths; having found that which had delivered them from systems of men in the professing church, have been pained and disappointed at the failure and weakness of those, who with themselves had sought and found it, and walked in the divine truths of the Church of God, calling on the Lord out of a pure heart; have been disheartened at all further hopes of corporate perfectness being possible, and have leaped to the other extreme, that all being now so broken and ruined, there is nothing left but individual godliness, and a path of units drawn together by their common spiritual need.

Have we not heard it said at times, Well, the corporate testimony is over, but we have the Word, Matt, 18: 20, to fall back upon — the misuse of the passage, "For where two or three are gathered together in my name, there am I in the midst of them." All such thoughts are the cry of unbelief. So that when we get discouraged about things in the church of God, we prove that we are not, or never were, on right ground in our souls.

It is the constant tendency of the soul to get occupied with evil, and to sink down under the thought that it is greater than good. To do so is to suppose that it is greater than God! It is a great thing to count upon Him: to feel that He is over all, and would fill our hearts with the strength of His grace that is in Christ Jesus. In no Epistle do we find such varied power of evil recognized as in Second Timothy, and yet in no Epistle is boldness and courage more pressed upon the servant, in the midst of it all, than in it. "Be strong in the grace that is In Christ Jesus." "Be not thou ashamed of the testimony of the Lord." "Be thou partaker of the afflictions of the Gospel." "Hold fast the form of sound words." "Endure hardness, as a good soldier of Jesus Christ." "Watch thou In all things, endure afflictions." "Make full proof of thy ministry," etc., etc.

But I would now examine first of all, this thought of "life," which Is so much before his mind. He speaks of himself as an Apostle according to the promise of life which is In Christ Jesus. We get back here to what was, before the world was: "eternal life, which God, that cannot lie, promised before the ages of time," but brought forth by the Gospel while time was there, and when man had been fully tried and found wanting. God "Hath saved us and called us with a holy calling, not according to our works," — that is, our responsibility, according to which judgment was earned; "but according to his own purpose and grace, which was given us in Christ Jesus, before the ages of time. But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life, and incorruptibility to light through the Gospel."

Here we have the "ages of time," during the first man's history, passed over in silence; given before they began, and brought out when his history was past, though displayed and unfolded in the Person, and path, and appearing in this scene of Jesus Christ. The eternal life that was with the father was manifested in the Son — a Man on earth. A life of which every motion and expression was a life of communion between His Father and Himself.

One will alone — the Father's will, was done, by One alone who was the will-less, yet the One whose will, ever perfect, was surrendered, and never done: "The will of Him that sent Me," was His life. Beauteous path of light and blessing, in a world departed from God, through the will of man, instigated by the enemy. In death and by death, the perfection of obedience, without which, all the rest were imperfect.

He annulled death; He in whom there was no necessity to die, went down to death: capable of it, for in grace He became a Man, He yields that perfect life in obedience to His Father's commandment — taking upon Him in spotless purity of person, His people's sins: the wages of which is death. But more than this; bearing all the claims which God's Holy Being required for vindication against, and because of sin; He changed death from being its wages, into a pathway into life; annulling its office as the precursor of judgment to come.

Body and soul, were under its power; and instead of the death of the soul, and the corruption of the body, He brought the life of the one and incorruptibility of the other to light, by the glad tidings of His victory! This life was promised before the ages; manifested in Him, as Man on earth, and now has shined forth in the Gospel.

"Faithful is the word" to His own — "if we have co-died with Him, we shall also co-live. If we suffer, we shall co-reign. (Chap. 2: 11.)

And again "All that desire to live godly in Christ Jesus, shall suffer persecution." (Chap, 3: 12.) In Paul's life we see a pattern of this in a striking way. And now at the end of such a course he can turn to Timothy and recall it in the words "Thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience, persecutions, afflictions, which came unto me at Antioch, at Iconium; at Lystra; what persecutions I endured: but out of them all the Lord delivered me."

I would remark here that these Scriptures (2 Timothy 3 and 4 ), are the forecastings of the Spirit of God, as to the state of things which would intervene at once when the Apostolic service in the church would end.

"The last days" at once began when Paul was gone. John who outlived him could tell us "Little children it is the last hour" (1 John 2: 18). So James, "Ye have heaped treasure together in the last days." (James 5: 3.) "The Judge standeth before the door." (Chap. 5: 9.) So Peter, "Ready to be revealed in the last time." (1 Peter 1, 5.) "The time is come that judgment must begin at the house of God." (1 Peter 4: 17.) "There shall come in the last days scoffers." (2 Peter 3: 3.) "The last days" is not merely the time in which we live, in the close of nineteen centuries. It is an expression technically used by all the Apostles descriptive of the then moral state that had come or was just coming in.

But now mark what comes next. This life in Christ — possessed by His own: "Christ is our life," would be opposed by the "form of godliness," in the ruined, professing body. We have already cited his words (2 Tim. 3) as to what men would become under His name; the "form of godliness" possessed — the "power" denied: from such the true-hearted would "turn away." Distinct positive departure from all that bore not the impress in practical power, of this life, lived and expressed.

This resistance of the truth would be seen in a remarkable way, by an imitation, a counterfeit which would go far to deceive. The aged Apostle reverts to the first moments of Israel's history when they were in Egypt, before deliverance. When they were still captives under Satan's power.

God had sent Moses to deliver them, and Aaron was to be his mouth-piece and prophet. They went in to speak to Pharaoh, as the Lord had commanded, and Aaron cast down his rod, at the demand of Pharaoh to show a proof of their divine mission; and Aaron's rod became a serpent. The rod (the sign of power) had become Satanic, and under this the people were held captive. Just as in the profession of Christianity the form of godliness had all its power from the enemy, and was without the power of life by the truth. Moses fled before it, when first it was shown him by God in the desert; and now the faithful would also flee, or turn away.

Pharaoh calls now the wise men and sorcerers; the Jannes and Jambres of that day, who resisted the truth; and they cast down their rods, which also became serpents. Thus the Testimony of the Lord was frustrated by Satan's power. "And Pharaoh's heart was hardened."

Again the Lord presents further signs of power. Aaron, at His commandment, takes his rod and stretches it out upon the waters of Egypt; and the waters were turned to blood.

What was the sign of refreshment to man, became that of judgment and death. All this points to that terrible second enacting of these things, when the "Second angel pours out his vial of the wrath of God upon the sea, and it became as the blood of a dead man: and the third angel pours his vial upon the rivers and fountains of waters, and they become blood." All became deathful, not only the masses of nations and men; but the springs and issues of all human things in that day. How solemnly are all running up at the present moment to the end — the ocean of judgment that comes upon the earth.

Another sign is given in the plague of frogs. "Stretch forth thine hand with thy rod over the streams, over the rivers, and over the ponds, and cause frogs to come up upon the land of Egypt. And Aaron stretched out his hand over the waters of Egypt; and the frogs came up and covered the land of Egypt." Again Satan's power is put forth; and we read, "The magicians did so with their enchantments, and brought up frogs upon the land of Egypt." Then the respite came; and at the intercession of Moses the plague was removed, and "when Pharaoh saw there was respite he hardened his heart" still more. How striking that the only chance of the removal of the plague rested with Moses before the Lord: those who wielded Satan's power were helpless before it, and under its power.

Now here we have this persistent and terrible resisting of the truth; not with open persecution or power; but in a way which does more to destroy it than any other. It was by initiation — by presenting a counterfeit of the true. God's servants produce a proof of their divine mission; at once this is counteracted by the enemy. Jannes and Jambres imitate the miracle, and the onlooker is confounded. Satan and God were at one, it appeared, and Israel would not be allowed to go apart from Egypt. Thus it is at the present hour. What do we hear on every side? Oh, they say in the world-churches around us, we have quite as good a gospel as that from such an one; there is no need to come apart as separatists to hear that, and so the enemy succeeds. We find that the truth of the presence of the Spirit on earth is spoken of, in such and such a church. No necessity, then, is there, to move from one section of the professing church to hear that: so also the doctrines of the church of God; of the coming of the Lord; each distinctive thing is taken up — first revealed to form His people, by the Lord, then the world-churches take them up, and the hearer — the onlooker is deceived by the counterfeit of the enemy; his conscience lulled to sleep, and the form without the power is the soporific used.

At last came another sign. "Say unto Aaron," saith the Lord, "Stretch out thy rod, and smite the dust of the land, that it may become lice throughout all the land of Egypt. And they did so: for Aaron stretched out his hand with his rod, and smote the dust of the earth, and it became lice in man and beast; all the dust of the land became lice throughout all the land of Egypt. And the magicians did so with their enchantments to bring forth lice, but they could not" (Ex. 7: 16-17.)

Yes my reader mark well, that last triumph of God; evoking the word from the mouths of Satan's instruments "This is the finger of God!" Their folly is made manifest unto all. The power of Satan's deception; his specious counterfeits, are worthless, in the presence of life — living realities speak for God more than all. They could go no farther than this. Imitation might be inimitable: counterfeit might be so near the truth — so like, that all were deceived. But the life of Christ to be lived on earth — Christ living in his own, producing the deep reality of that which no imitation can ever reach, and the folly of all is made manifest as theirs also was.

This "manner of life" was seen in Paul — a man of like passions as we are. He was the exponent of his own teaching. His "purpose, faith, longsuffering, love, patience, persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me." Such was the course of this man. Such was a course which would put to silence the spurious imitation which was resisting the truth: ever learning but never able to come to the knowledge of it.

If ever there was a time when the godly should live to Christ, it is now. It is the only way in which they will put to shame the counterfeits of the enemy, in which even His own are ensnared; and force the enemy, and the world around which he leads and governs to say, "This is the finger of God." God alone can produce life, and give the power and grace to live it here below. It alone is fragrant in His sight. "The life of Jesus made manifest in our body." May we be stirred to the depths of our souls with the thought of this victory, which we can indeed give Him over the enemy, even our faith; overcoming the world which He has passed through in His own perfection. "I have overcome the world." It is a beaten foe. Our faith in Him keeps us dependent and "This is the victory that overcometh the world, even our faith." (1 John 5: 4.)

Thus "life," which walks with God, and waits for Christ, and serves Him while it waits, is the subject initiative in his teaching here. (2 Tim. 1: 1.) It was promised in Christ Jesus before the world was: exhibited in Him on earth; (2 Tim. 1: 10), brought to light by the glad tidings of His work and victory. (2 Tim. 1: 10.) Those who have died with Him shall also live with Him, if we look onward to the future. (2 Tim. 2: 11.) It was seen in Paul as a present thing, as he walked and served continually. (2 Tim. 3: 10.) The enemy would frustrate it by his counterfeits but be brought to shame by a lowly, unworldly, devoted and separate walk with God. (2 Tim. 3: 8, 9.) And all that would thus live godly in Christ Jesus would suffer. (2 Tim. 3: 12.)

Still, the servant was to "continue in the things which thou hast learned, and been assured of, knowing of whom thou hast learned them." Never would there come a moment when such were to be abandoned; "Paul's doctrine" was the last revelation ever given; it was God's secret to those that fear Him who had an ear to hear. Until we all come in the unity of the faith, it would abide; because the Holy Ghost on earth remained. It has been the last truth restored to the church of God, as it was the last given; and when it was lost at the first, complete ruin supervened; and now when refused, or abused, by taking it up in the form without the power, it sounds as the tocsin to all further progress in those who are thus beguiled of the enemy.

The Scriptures of God are completed by the doctrine of the church through Paul. "Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for His body's sake, which is the assembly; whereof I am made a minister, according to the dispensation of God which is given unto me for you, to complete the Word of God." (Col. 1: 24, 25.) A segment of the complete circle of revelation was wanted when Paul was called, and by his doctrine all is told; there is no advance beyond it. John may unfold what was already spoken of, but no further truth is revealed. To go beyond it, and the Scriptures completed by it, is the spirit of error; of antichrist. John can tell the elect lady and her children "that many deceivers are entered into the world, who confess not Jesus Christ coming in flesh. This is the deceiver, and the antichrist." .... (and) "Whosoever goes forward and abideth not in the doctrine of Christ, hath not God."

How completely does the Spirit of God pronounce against all advance, all development; and all that would not abide in what was "from the beginning," i.e., from the complete revelation of the truth in Christ, unfolded through His Apostles by the Holy Ghost, John could say again "He that knoweth God heareth us: he that is not of God heareth not us. Hereby know we the Spirit of truth and the spirit of error." (1 John 4: 6.)

God has cast His people over on the Scriptures, in the last days. "I commend you to God, and to the Word of His grace, which is able to build you up, and to give you an inheritance among all them which are sanctified" (Acts 20: 32), said the Apostle to the elders at Ephesus, where "grievous wolves were entering, not sparing the flock." "Continue," says he to Timothy, as to all of us, "thou in the things which thou hast learned, and hast been assured of, knowing from whom thou hast learned them; and that from an infant thou hast known the Holy Scriptures." "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect thoroughly furnished unto every good work." (2 Tim. 3: 14, 16.)

The Walk of Saints according to the Spirit

The Walk of Saints according to the Spirit.

"Endeavoring to keep the unity of the Spirit." — Eph. 4: 3.

"Let every one that nameth the name of the Lord, depart from iniquity." — 2 Timothy 2: 17.

F. G. Patterson

Our present subject is to examine and ascertain, in some measure, from Scripture what our path is at the present time, and our responsibility in connection with the Holy Spirit's presence on earth, as members of the body of Christ, formed by His presence and baptism. May the blessed Lord guide us, as those who would say, "show me now thy way," and "Give me grace to walk therein."

First of all, then, we must examine the testimonies of Scripture as to the state of ruin into which the professing church has fallen, and in which we ourselves are involved. God permitted the roots and germs of all this state to come out in the apostolic days, so that He might give us the testimony of His word as to it all, and mark a path for His own in the scene of confusion which exists around us. We cannot escape from it to go outside; nor, at the same time, does God force us to abide in a path where the conscience is outraged, and the word of God discarded, and practices are found which have no warrant from Him. He gives us a plain path, where we may obey His voice, and have the joy of His presence with us in our course while here.

It is striking and instructive to see that the Epistle from which we have cited our text for this evening's lecture, was not written in a day when everything was in order, when the church of God was walking, in the first freshness of power and blessing, with Christ. If this was the case when it was written, we might have admired it, and thought of its perfection and beauty in days gone by; but we should have found no practical value in it for our own path in days of weakness and failure and ruin.

We see the wisdom of our God in giving us its teaching just when the days were darkest in apostolic times; when, as we read in Philippians (written at the same moment), "all were seeking their own, and not the things of Jesus Christ;" when "many walked," of whom the Apostle had told them before, and had now to tell them even weeping, that they were "enemies of the cross of Christ; whose end was destruction, whose god was their belly, who mind earthly things." Such were the days when "Ephesians" was written: the aged Apostle was in prison himself, and cut off from the work which he loved; all was rushing onward to ruin. It was then the time for God to bring forth by his means the most full and blessed unfolding ever given of the church of God. It was written in a day of ruin, as faith's provision for a day of ruin, until we all would come in the unity of the faith, and of the knowledge of the Son of God to full-grown men — into the measure of the stature of the fulness of Christ, that we might no more be "babes," etc. (Eph. 4: 13, 14.)

The gradual, but sure, decay had begun at once in the early church. Tares were sown amongst the wheat, and false persons were introduced from without, as Simon the sorcerer (Acts 8); the enemy, too, had begun to sow evil and discord within. (See Acts 5, 6.) This state of things is largely recognized in the various Epistles. In Corinthians the wisdom of men and sectarianism were springing up, and moral evil had been allowed (chap, 5), and doctrinal evil was spreading fast. (1 Cor. 15.)

The law had been introduced in Galatia; asceticism and philosophy had been added to the law in Colosse. There was Judaism and ceremonies on all sides (Hebrews), and the  presence of the Spirit forgotten. All this may be seen largely in the Epistles. But when we come to Paul's Second Epistle to Timothy, these things were there, and recognized as current, and all those of Asia had turned away from Paul, though not yet, perhaps, from Christ. It is then that the Holy Spirit in the Apostle forecasts the state of the "last days," which was then coming in. "In the last days perilous times would be there," and the state of nominal Christians would become like that of the heathen, as described in Romans 1: 29-31, compared with 2 Timothy 3: 2-5, with the difference of "a form of godliness," or "piety," while they "denied the power thereof." From such the servant should "turn away."

This, then, was the state of the professing church which had been established on earth as the "pillar and ground of the truth." (2 Tim. 3: 15.) It was now the sphere where error and evil existed unchallenged.

We must now ask, What are God's principles, when the sphere set up by Him at any time in the earth became corrupted as this before us ? We may even see that these principles were His before evil entered the scene, and were the true principles, unchanged by any circumstances, which ensues. They were "separation" and "largeness" — separation to God because He is holy; largeness of heart because He is gracious! We see this in paradise before man fell. He planted a garden in Eden, and separated it from the rest of the scene, for the man to dwell in, and dress it and keep it; yet from it flowed four rivers, to carry its blessings to the four quarters of the earth.

When the world was judged, and again peopled, and divided into nations at Babel, God called a man out of it, separating him to Himself, because He was holy; yet, because He was gracious, He promised that "in thee shall all the families of the earth be blessed." So also in Israel; He brought them out of Egypt, that He might dwell among them, and His word was, "Thou shalt be holy with the Lord thy God." (Deut. 17.) Yet they were to be the centre from which blessing should flow forth to the nations, who might there learn that He was God. "In Judah God was known; his name was great in Israel." In the church of God, too, the saints were not of the world, even as He was not of the world; yet the desire He expressed was, "that they all might be one, that the world may believe." (John 18.) These instances show us the principles that should guide His own.

We see this illustrated in the day when Israel corrupted themselves, and, under Aaron, made the golden calf. Moses had gone up, to receive the law, to the top of Mount Sinai, when the people revolted against God, and returned to idolatry, out of which they had been redeemed. Moses came down with the tables of the law in his hands, and saw the calf and the dancing; but, with the blessed intelligence of one who was in spirit with God, he acts in a moment in a way that saves the honour of Jehovah, and spares the people. Had he kept the tables of the law outside the camp unbroken, he would have compromised the authority of the Lord. And had he entered the camp with them, the people would have to be cut off. So he broke the tables before the mount!

He then returns to God, after the tribe of Levi had executed the discipline of God upon their brethren, earning their place as the priestly tribe. (Ex. 32.) Moses then prayed to the Lord to spare the people, or to blot him out of the book He had written. Nay, said the Lord, "Him that sinneth will I blot out of my book." Moses then returns to the desert, and while he waited to see what the Lord would do, and the people stripped themselves of their ornaments before the mount, Moses "took the tent, and pitched it outside the camp, afar off from the camp, and called it the tabernacle of the congregation. And it came to pass that every one which sought the Lord went out unto the tabernacle of the congregation, which was without the camp."

Here was the most glorious moment of all his history. The moment when he so apprehended God, and His holy nature, that, without even a command from Him, he does that which was suited to Him; and the cloudy pillar, emblem of His presence, came down, and spoke to Moses, as a man speaks with his friend! Here was separation to God, yet largeness of heart for His people, and for their true blessing.

We might trace through Scripture many instances of this kind, which show us that separation to Him is the true path for His own, when that which He had set up in blessing had corrupted its way in the earth. We see it in Israel separated from Egypt: Moses separating from Israel at the moment cited. The Nazarite Samson, separated from Israel, when they were under the domination of the Philistines. David's men separated to him in his days of rejection. Jeremiah's directions to separate himself from the people to the Lord (Jer. 15), that he might be God's mouth, to separate the precious from the vile. So the "mark" to be set upon them who sighed and cried for the abominations in Jerusalem. (Ezek. 9.)

The Baptist separating the repentant remnant to Christ. The church separated from the nation at Pentecost. Paul separating the disciples from the others. (Acts 19.) The directions, "Come out from among them, and be ye separate, saith the Lord," etc. (2 Cor. 6.) But when we turn to the Second Epistle to Timothy, we find this principle applied to our path in the simplest and most striking manner. The aged Apostle turned to his own son in the faith, with his heart burdened with the sin in which the people of God now were involved; yet bright in the freshness of the courage needed to lift one above it all, and give the sense that God was above all the evil around.

It is often the case that the soul gets under the power and sense of the evil to such a degree, that it becomes occupied with it, thus losing sight of God. This is a wrong state to drift into, and never will give power to surmount the evil in anywise. Grappling with the evils in the world, or the so-called Christian world, is not our path. But while persuaded of their existence and power, the heart can turn to God, and find Him and His ways superior to the evil; and we are called to separate ourselves to Him.

This character of things occupies the greater part of the Epistle. The Spirit of God recognizes that there is no ecclesiastical recovery for the church of God, as a whole, to be looked for; while there always is individual recovery by the truth. He had been treating of the false teaching of Hymenaeus and Philetus, and such like, when he adds, "Nevertheless, the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And let every one that nameth the name of the Lord depart from iniquity." How refreshing to think that no amount of corruption had destroyed that sure foundation of God! There stood the everlasting truths, which never altered, though the house of God had enlarged itself to what he likens to "a great house," with "vessels of gold and silver, of wood and of earth, some to dishonour," yet scattered abroad by the devices of men, and by the craft of the enemy, within that sphere were those who were Christ's.

"The Lord knoweth them that are his," said one inscription of the seal of God! The eye of man could not single them out, nor even the eye of faith discern them. They may be like the seven thousand who had not bowed to the image of Baal in Elijah's day, whom the prophet had never discovered. Still, God knew them; they might be as the godly ones in the day when Israel's heart was as hard as an adamant-stone, when Ezekiel prophesied in vain; they were known of Him who knows all hearts, and He called to the executors of judgment in Jerusalem — "Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh, and that cry for all the abominations that be done in the midst thereof," before judgment which would not permit of pity, fell on the rest. (Ezek. 9: 4.) God knew those in that day, those who were His; and He knows them now, as our passage in 2 Timothy 2: 19 testifies. This is the privilege of all who belong to Him.

But now he turns to the reverse of the seal, and reads the second inscription: "Let every one that nameth the name of the Lord depart from iniquity." Here, then, is the way I may see those hidden ones of the Lord; they must be separate from evil to Him. Simple yet comprehensive step! Let the evil be moral, doctrinal, intellectual, or religious, the path is the same — to "depart from iniquity" is the responsibility of the saint who names the name of the Lord. Vessels of honour and of dishonour — precious and vile — may be there. The Hymenaeus and Philetus may have to be condemned, but the true soul must "purge himself from these" that "he may be a vessel unto honour, sanctified (or, separated), and meet for the Master's use."

Let me remark as to that word, "purge." It is found but twice in the original tongue of the New Testament Scriptures. The first place we find is in 1 Corinthians 5: 7: "Purge out the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our Passover is sacrificed for us." This marked the responsibility of the whole church of God, set up on earth as "an unleavened lump." She was to maintain her place in this, and to "purge out" all that savoured of the old leaven — the evil which was then creeping in at Corinth, as this chapter shows. But she did not, as a whole, do this. She soon became indifferent to the evil, which soon, alas! became her characteristic, and not the holiness due to Christ. Now comes the second use of the word. The individual, finding himself in the midst of "a great house," filled with "vessels to honour and dishonour," was to "purge himself" from such, by standing apart from them, as from all this which dishonoured the Lord, in order to be a vessel unto honour for the Master's use.

But when a soul has taken this step, it might engender a Pharasaic spirit in him, in standing thus apart because of his Lord, and so we have next, "But follow righteousness, faith, love, peace, with them that call on the Lord out of a pure heart." He would find others who, like himself, had grace given to be separate to the Lord, and he was to walk with such, in holiness of conduct, and a pure heart likewise.

But this separation to the Lord has, so far, only a negative character. But this is the responsibility of the "house of God," now become like "a great house" around him. We want something more, therefore; we require a positive ground of action for our souls in the midst of the scene. Here, then, comes in the never-changing truth of the unity of the body of Christ, of which he is a member. This abides here on earth in the midst of Christendom. It is within that sphere that the Holy Spirit maintains, in unbroken unity, the body of Christ.

Granted that outwardly it is broken to fragments to our vision, and the members of that body are scattered in every section of the professing church; granted, too, that it is utterly impossible to restore it to its original state, that no skill or power can ever set it right again — all this is quite true; but then I am ever responsible to set myself to rights, before everything, with God. I am a member of Christ, and separate from evil; well, I am not the only one whom God has called so to act for Him, because He is holy. I find others also; we meet as His members to worship the Father, to remember our Lord; but it is as members of Christ, and as acting in the truth of that body of which we are members — we can be together — and on no other ground! (I mean no other ground according to God.) We are thus in a breadth of truth which embraces every member of Christ on the face of the earth!

This is "endeavouring to keep the unity of the Spirit in the bond of peace." We can neither keep, nor break, the unity of the body — that is kept by the Spirit Himself intact, spite of every failure of man. But we are called to "endeavour to keep the unity of the Spirit in the bond of peace."

What, then, is this unity? It is the power and principle by which the saints are enabled to walk together in their proper relations in the body, and as members of Christ. It may involve my separation from one member because he is attached in practice, or religiously, to that which will not stand the test of the word of God. It may call me to walk with another who is walking in godliness and in its truth. I may find a true soul who sees the truth up to a certain point, but no farther; I can enjoy with such all that he enjoys in the unity of the Spirit. Suppose fresh light reaches his soul, and he refuses it, then we part! I must never weaken the path I am called to by compromise with him of the truth. All this involves the body of Christ; it is the ground of action, because the Spirit of God maintains it.

This unity, too, excludes individuality most fully. No one can take an isolated place. If he is called to stand alone in some locality because of the word of the Lord, it puts him in communion, and on common ground, all over the world, in other localities, with all who are walking in such a truth. It excludes individuality, too, when together with others; one might  be tempted to act in independency of other members of Christ — to take action himself, not in communion with the rest. It throws us outside every system of man, too, but keeps us in that unity which is according to God!

Now here is the divine and positive foundation under our feet for this day of ruin. This is not merely a negative path. It is wide enough for all, because it embraces all in its breadth, whether they are there, or not. It is exclusive of evil from its midst, as known and accepted; to admit it would cause it to cease to be the unity of the Spirit. It is not merely the unity of Christians — which is the effort of the many to effect, often to the refusal of the truth of the body of Christ. How often do we see the effort to be together apart from its truth, merely as believers in the Lord. Men may make many unities, and attach Christ's name to them, and call it the church. God attaches unity to Christ, not Christ to unity! Then it must be true in nature to Him whose body it is; it must be practically holy and true. (Rev. 3: 7.)

Trial may come in, and the enemy seek to mar this effort of the faithful to act for God. Discipline, too, may have to be resorted to, to keep those thus gathered together true and right. When this is so, the action taken in one place in the Spirit, and in obedience to the word, governs all others, where the people of God elsewhere are thus acting in the truth. The Lord's table being spread, as that in which we own the unity of the body of Christ (1 Cor. 10: 16, 17) is in the midst of those gathered together in the name of Christ. (Matt, 18.) One in communion at it in one part of the world, as with those who are endeavouring to keep the unity of the Spirit, is in communion with all, wherever they may be found. Once ceasing to be in communion in one place, ceases in all. Thus individuality is impossible, apart from unity; or unity from individuality.

It is only in the church of God, or in its principle, we have both maintained. In popery we see unity, but no individuality; in other sects individuality, but no unity. In the unity of the Spirit we have both, and there only.

Then the cry of others is, "You want us to come to you, and hear the truth; why do you not come to us?" The question is most natural, but the answer is plain: We never can make wrong right by mixing with it; we desire your blessing; we desire that you who are not with us may act on what you are, as members of Christ, by one Spirit, and with us on the only divine platform on earth! You would be the first to blame us, did your conscience bow to the truth, for having weakened or falsified it by mingling with error, in order to win others to be with us. Your title is clear to be at the Lord's table with us, if you are a member of Christ (we assume that you are walking in uprightness of soul before God). We dare not ask other terms than this for your being in your true place. I have heard it has been said by others what we look for more — such as exacting promises that you go to no other gathering of Christians, and the like. This would be unintelligent in us in the strongest way, we would be making more than membership of Christ, and holiness of walk your title to your place.

Your coming to help us to be faithful to the Lord should receive a hearty welcome from us in His name. Let us not suspect any other motive in those who come than our own desire, through grace, to do the same. Often have I seen souls come in all simplicity, who would be scared away had they been placed under a condition; for when they came, they found His presence there, and never left again! A soul finding itself with Christ would not likely seek to wander away again to other paths, even though it may be a pathway of reproach "outside the camp" with Him.

A word now, in conclusion, as to the place of those who are together, in these last days, in the truth. We sometimes hear of being "a testimony." I ask, To what? And I reply for all, We are a testimony to the present state of the church of God, not what it was once, but what it is. But suppose we are really thus a testimony to its failure, this involves much more than at first sight we would think. We must in such a case be as true in principle and practice as that which has failed! Though but a fragment of the whole, this must be really a true fragment. This will ever keep us lowly in our own eyes, and nothing in the sight of others. As long, therefore, as we are a testimony of this character we shall, by grace, never fail! The Lord alone will be our strength and our stay in days of ruin, and perilous times of the last days.

In the great sphere of the profession of Christianity on earth — the responsible church, or "house of God," where His one Spirit dwells and operates, there is a divine current in which the faithful will be found. In one of the great lakes, or inland seas of Switzerland we find what will illustrate my meaning. One of the great European rivers runs into this inland sea at one extremity, and out at the other; but it is found that the current of the river is traceable all through the vast sheet of water. There are also, as a matter of course, the eddies and the back-water, which is near the current, and the dead water outside its influence. Thus it is in the professing house. There are those to be found in the current of the Spirit within the great professing body; there are others whose position would be near it, though not in the stream, but, as it were, in the eddies which are close at hand. There are others who have turned aside, and been drawn into the back-water, and never seem to recover. Others, too, who are found in the dead-water, out of the reach of the current, or even of its influence.

It becomes, therefore, a very real question for each — "Where am I?" "Am I like a chip or a withered leaf, in the eddies, or in the back-water, or in the stream?" If in the last, we are carried along in that one path, in the freshness and energy of the one Spirit of God, in the truth of that one body of Christ, of which we are living members; faithful to Him who loves us, yet will-less and obedient in His hands, who can use for His own glory, and the blessing of others, the weakest vessel, if in the current of His Spirit, in the truth.

Practical Value of Paul's Doctrine

Is there ever a time when Paul's doctrine is of no practical value to those who would walk with God?

Col. 1; 2 Tim. 3.

F. G. Patterson

The truths unfolded and warnings given in the Epistles of Paul, invaluable at all times, are of incalculable value at a day like the present. The seeds and first symptoms of all that which is now seen in well-developed character around us had their existence thus early in the history of the Church; and divine wisdom, foreseeing the results of them all, has not only foreseen but provided for the difficulties and exigencies of such an evil day. This is one of the blessed characters of the ever-living Word of God. It proves, as the difficulties arise and complicate themselves, how matchlessly full of divine and unerring wisdom it is. One is not surprised at anything that has arisen. Scripture has prepared us to expect that the evils would arise and the truth would be surrendered, and falsehood glossed over with an appearance of the truth, as we painfully discover around us. Still the unerring and unfailing manner in which it meets, and guides, and directs, the Christian who is subject to it, in every difficulty of his path, in a labyrinth of evil, and unfolds its varied and wondrous beauty and resources for the Church's need, elicits a note of praise, often silent, but deep, to Him who is its author, and whose perfect wisdom shines in that which is so worthy of Him!

One is struck with the wisdom and beauty of the style in which Paul, when writing to the Colossians, unfolds before their eyes the glories and magnificence of Christ, in whom all the fulness of the Godhead was pleased to dwell. (Chap. 1) The work of the Father for them and in them, in making them meet for the inheritance of the saints in light; translating them into the kingdom of the Son of His love, the centre of all His counsels. Their danger lay in "not holding the Head;" and thus they were allowing themselves to be deceived by the craft of Satan, under the pretense of humility and lowliness, and were turning ordinances into a means of gaining a standing before God, instead of using them as a memorial of their having been introduced into a standing, known and enjoyed, and possessed before Him.

Before one word of warning or upbraiding falls from his pen, he discloses the glories of the Son, the centre of the Father's counsels; by whom, through sin-bearing, and death, and judgment, the fulness of the Godhead had cleared the ground for the reconciliation of "all things" in the new creation, of which He was the centre, and through whom believers had been reconciled to God.

What a rebuke to the state of things which we find touched upon in the second chapter of the Epistle! — "philosophy," "vain deceit," "traditions of men," "elements of the world," "meats," "drinks," "keeping of holy-days," "new moons," "sabbaths" (which were shadows which had vanished into their nothingness, when the substance, Christ, had come), "voluntary humility," and such like. Things with which a natural mind could occupy itself, and which had a "show of wisdom" and worship devised by the human will, so gratifying to the flesh.

The Apostle ranges as it were through the region of creation, providence, redemption, and glory (chap. 1: 15-22); as if he said, "There is not a spot in the wide universe of these things that I will not fill with Christ. I will so unfold and expand Him before your eyes, that I will only have to mention the follies of chapter 2 which have occupied your minds, to make you blush about them; and this is the very One in whom all the fulness of the Godhead was pleased to dwell, and who dwells in you (chap, 1: 27) and ye are complete (or "filled full") in Him (chap. 2: 10). Foolish people, see what you have been doing. Is not that a more touching rebuke for you, than if I had charged you with the infantile follies of which I have heard?"

I desire to put before my readers a line of truth which has struck me much of late in chapter 1 of this Epistle, coupled with 2nd Timothy 3; and to bring before their minds certain truths of great importance which the Apostle presses, when the seeds of the evil had begun to show themselves, and which in this day have grown up and ripened into such a harvest. It seems to me that he has them specially in his mind as the grand preservatives which would guard the faithful against all that was coming. This is the more remarkable when we find that he presses the very same things on the consciences of the faithful in the perilous times of the last days. So that whether in the beginning or the ending of the church's sojourn here, the truths which would preserve and gird the loins of God's people would be the same.

I gather from the general teaching of the Epistle that the Apostle, who had never seen the Colossians (chap. 2: 1), had heard of them through Epaphras, whose ministry of the gospel had evidently been blessed to them. He had brought tidings of them to the Apostle (chap. 1: 8), of their fruit-bearing reception of the gospel. The Apostle contemplates a double condition of soul: first, that of the knowledge of the glad tidings; and secondly, a condition produced by being filled with the knowledge of God's will, for which he prayed (ver. 9, 10); in order that, through it, they might walk worthy of the Lord, unto all pleasing, and be fruitful in every good work, and thus grow through the knowledge of God. In a word, it is the knowledge of the mystery of Christ and the Church.

Consequently, he contemplates his own ministry under these two heads: first, that of the Gospel to every creature under heaven (ver. 23); and, secondly, that of the Church, which completed all the counsels of God (ver. 22-26). Revelation, up to the point of Paul's ministry, had embraced creation, the law, redemption, the Person of Christ, the ways of God, His government, etc. There was but one thing now, and that was the revelation of the mystery of the Church, which, when, given, completed (or filled up) the Word of God.

Christ — the Son of David and heir of his throne — rejected by the Jews and by the world; crucified and slain; raised up again by the power of God, and by the glory of the Father; seated in the heavens in the righteousness of His God, having answered God's righteous judgment against sin, death, judgment, wrath, the curse of a broken law — all borne and passed through to the glory of God; sin put away, sins borne; the "old man" judicially dealt with, and set aside for ever; a Man — the Second Man — the last Adam — in heaven in divine righteousness!

The Holy Ghost personally on earth witnesses to the righteousness of God, and to the justification of the believer according to its full display. Eternal life by and in the Spirit, and its conscious possession, communicated to the believer by the Holy Ghost. The Holy Ghost acting as the power of this life in his walk, guiding, directing, controlling, and rebuking him. The believer sealed with the Spirit, uniting him to Christ — a Man in glory, his body a temple for His indwelling; and thus the bond of union between all those who are His, one with another, and with Christ, His presence and baptism constituting "one Body," composed of such, here in this world. God dwelling amongst His saints here, as a habitation, in Spirit, not in flesh.

The Holy Ghost, the power for the exercise of the gifts that Christ, when He arose and ascended up on high, received as man, and bestowed on men — members of His body — thus "dividing to every man severally as He will;" reproducing, too, "Christ," the "life of Jesus," in the mortal bodies of the saints. The power also of worship, and of communion, joy, love, rejoicing, and prayer. Teaching them to await the hope of righteousness by faith, even the glory itself. Leading them to wait for Christ and producing the longing "Come" in the "Bride", (and inviting "him that heareth" to say so, too), while her Lord still continues, the object of her hope, as the "Bright and Morning Star." Meanwhile transforming them into Christ's image of unfolding, in the liberty of grace, the glories of Him in whose face shines all the glory of God!

Such are some of the features of the "doctrine" of Paul.

We find then a condition of soul in the Colossians for which the Apostle can give thanks (ver. 3-6). They had received the gospel, and it was bringing forth fruit in them since the day they knew the grace of God in truth. But he well knew that the mere knowledge of the gospel, blessed even as it is, would not enable them to "walk worthy of the Lord unto all pleasing." It needed something more than the mere acceptance of the glad tidings to guide the steps of the Lord's people in a walk worthy of Him; and hence, while he can give thanks for the first condition of soul produced by the glad tidings, he ceased not to pray for them that they might have the second.

How many of the Lord's people there are in the first state in the present day who are rejoicing in the grace of the gospel, and yet who have never attained to the second; nay, who even think that anything beyond the mere knowledge of the gospel is but speculation, or opinions of men, without power or value for the practical walk of the saints! I think I am warranted in saying, that after Epaphras saw Paul, and learned the deep and paramount importance of that knowledge for which Paul prayed that they might know, that Epaphras was fully convinced of the value and importance of their learning the second character of the apostle's ministry, that he, likewise, laboured earnestly in prayer for them that they might "stand perfect and complete in all the will of God." (Compare Paul's prayer in chap. 1: 9, 10, with Epaphras' prayer in chap. 4: 12.)

We see, therefore, three prominent and important matters which the Apostle presses in Chapter 1.

First. The importance that the saints should be instructed in the second character of the ministry, of the Church — the Body of Christ, its Head. So that, understanding the deep responsibility which flowed from membership of such, they might hold fast the Head, and walk worthy of the Lord unto all pleasing.

Secondly. That the Scriptures were now filled up, or completed, by the revelation of this mystery. No room was left consequently for tradition or development of any kind. It was the grand summing up of all the revealed counsels and purposes of God the Father, for the glory of the Son. They had, up to this, embraced and treated of creation, law, government, the kingdom, the Person of Christ — the Son, redemption, etc. There might be, and doubtless was, a further development of the details of these subjects, as by John in the Apocalypse, etc., but still it would only be the unfolding, and the summing up of the details of what had been the subject of inspiration. Paul's ministry it was then, revealing the mystery concerning Christ and the Church, which completed the Word of God (chap. 1: 25).

Thirdly. The glory of the Person of the Son, who is the image of the invisible God. No man had seen God at any time, the only begotten Son, who is in the bosom of the Father, had declared Him (John 1: 18). He had created all things. By Him all things were upheld. He was the first-begotten from among the dead, and as such the Head of His Body, the Church.

All fulness was pleased to dwell in Him, and to reconcile all things to Himself; and He had reconciled the saints, who before had been aliens, and enemies in their minds by wicked works, in the body of His flesh through death. Thus the regions of creation, providence, redemption, and glory, are ranged through by the Apostle, and Christ unfolded as filling all things. It is the glory of the Person of the Son!

To repeat them, that the mind may recall them simply, they are three, viz.: 1st, The doctrine of Paul; secondly, The Scriptures, which had been now completed by his ministry; and thirdly, The Person of Christ.

These were the truths on which so much hung and flowed from, which would be the safeguards for the faithful in an evil day.

I do not here enter into more detail, but notice them as those truths to which he directs special attention to meet the dangers he fore-saw in the beginning of the history of the Church.

I now turn to the instruction which he gives in the Second Epistle to Timothy, which would afford an unerring guide to the faithful at the closing of the history of the Church in the last days. The mournful heart of the Apostle unbosoms itself to one whom he loved, and to whom he could communicate his thoughts freely; he unfolds to him the irreparable ruin into which the Church was fast drifting in her outward, responsible condition. He does not look for any restoration — not even the ability on the part of the faithful to leave the outward professing mass. He does not in the Epistles to Timothy speak of the inward graces and Christian affections, which are to be the more cultivated than ever in such a state of things, as he does in the Epistle to the Philippians. He does not speak in them of the Church as the Body of Christ or Bride, nor of the relationships of Father and children, as elsewhere. What he treats of is the outward thing before the world, in the character (as in 1 Tim. 3: 14-16) of what it had been set in the world to be for God.

It was His house, the Assembly of the living God, the pillar and support of the Truth, the vessel in which the Truth was to be displayed; and the mystery of Godliness — the manifestation of God in Christ, and the surrounding truths — was to be her testimony in the world. She was a light-bearer to reflect Him as His epistle, and respond to God's purpose in this place. In the second Epistle the Apostle sees that all was now hopelessly and irrevocably gone. The house of God had become a great house in which iniquity was rife, and vessels to dishonour had found a lodgement and were at home in it. Paul had been "turned away from" by all in Asia. He is here, I doubt not, a representative man, one through whom the Holy Ghost can say, "Be ye followers together of me" (Phil, 3); and one who walked in the power of his own doctrine.

He marks out in a clear line the pathway of the faithful in such a state of things: they were to depart from iniquity — "Let every one that nameth the name of the Lord (Kuriou) depart from iniquity." (Chap. 2: 19.) Every one who owned Him as Lord. Whatever form it would take, the simple and primary step should be to depart from iniquity. From vessels, which were not honouring Christ in their walk, one was to purge oneself, and thus that one might become a vessel unto honour, fitted and meet for the Master's use. Fleeing from youthful lusts (i e., having inward personal holiness) was to be the character of one's walk. And then (all before this being negative) the positive following of righteousness, faith, love, and peace with those who were calling on the Lord out of a purged heart. (See Chap. 2. 19-22.)

But the question now comes, When the saints had done this, when they had departed from iniquity, purged themselves from the vessels to dishonour, were walking in holiness and following these things together, is there anything provided for them, when corruption surrounds them on all sides, to keep them together after a divine fashion in the midst of it all? Would they not be open to the admission of evil amongst them again, and thus find that separation from it was of no avail? In the Epistle to the Colossians, Paul had shown an Epaphras the necessity of having the saints instructed in the second part of his ministry when they had been established in the first — that is, when they had received the grace of the Gospel, that they might know the full counsels of God in the doctrine of Paul, in order to walk worthily of the Lord. Yea, that he ceased not in all earnestness and in the Holy Ghost, to pray that they might be thus instructed.

Would this now be that to which he would again point them? Here then comes the grand truth, he recalls the very same three things as those which at the beginning he had pressed upon the Colossians as the safeguards for the faithful in the perilous times — times when the profession of Christianity is described in words so nearly like those by which he had described the corruptions of the heathen world, when sunk down into the lowest ebb of degradation and departure from God.

If the closing verses of Romans 1 are compared with the first four verses of 2nd Timothy 3, this will at once be seen. In describing the various manifestations of evil in these verses, three prominent features will be found in them, viz.: 1st, Self-predominating (Christianity is the denial of self); 2nd, A form of godliness, while the power would be denied; and 3rd, Active opposition to the truth by the most subtle device of the enemy — that of imitation — the device of Satan in Egypt by the magicians, by copying Moses' miracles performed by the power of God, and thus Satan's power practically nullifying that of God. To counter-balance those characteristic features and keep the faithful after a divine fashion, the Apostle names the same things as before we noticed to the Colossians: 1st, "My doctrine;" 2nd, The "Scriptures;" and 3rd, The Person of Christ as an object of faith. These he unfolds in the remaining portion of the chapter. (Ver. 10-17.)

The doctrine of Paul (see also the manner of life which flowed from it) is that which is to keep divinely together those who would call on the Lord out of a pure heart. It embraces all the principles and truths connected with it, as when first revealed. Ruin and failure could not affect it, nor hinder the practice flowing from it. Nor would it ever be impracticable for the faithful few to exercise the godly discipline and exclusion of evil from their midst, inculcated by him. (See, 1st Cor.) Outward unity, seen to such a beautiful degree at the first (Acts 2, 4), might be gone for ever. The unity of the Spirit in the Body of Christ would never fail, and this the Christian was exhorted to endeavour to keep. (Eph. 4: 3, 4.): Come what would, there never would be a time while the Church would sojourn here, when Paul's doctrine would be a nullity or impracticable to the veriest handful of the faithful who sought to call on the Lord out of a pure heart, and live godly in Christ Jesus.

Such is then the prominent and first-named point in the chapter. "But thou hast fully known my doctrine" etc. The resource — the safeguard — the ground or principle of action of the saints in an evil day. Without Paul's doctrine, they had nothing stable to preserve them and keep them together on divine ground in the midst of corruption; with it, they would find that under their feet which would never fail.

Have we then Paul's doctrine? We may boast, as all do, that we have the Scriptures — surely it is well. We may have confidence, that an ever faithful Lord will never leave nor forsake His people, and that He knows them that are His, and will keep them unto the end. But can we say that we have Paul's doctrine of the Church — the Body of Christ on earth formed is by the presence and baptism of the Holy Ghost? Having it, can we say that we are as living members, acting upon the truth of it through the never-failing supply of grace He gives? Or, do we come under the character of those who are described as "ever learning and never able to come to the knowledge of the truth — those whose mind and intellect the truth has reached, but without faith, and hence without practical value in our lives?" Of the truth we can say as of faith: "What profit, my brethren, if a man say he have the truth?" if he have not shown that he has faith in it, and thus has learned to act upon it as something in which he believes?

It is always a sign that a man has faith in the truth which he knows, when it has had its corresponding effect upon his life — when it has been acted upon in practice. No man has ever had the joy and power of a divine truth till he has accepted it, and walked therein. Many are thus ever learning and never able to come to a divinely confirmed knowledge of it, because the practice is wanting. It is learned in the intellect; the natural mind is touched, perhaps, with the beauty and divine excellence of it; it cannot be denied, but there is no faith in it. It has not been learned in the conscience and in the soul; and when tribulation or persecution arises because of it; he is offended — deems it non-essential perhaps — and surrenders that to which he has never come to a divinely-given knowledge.

If ever there was a day when there was such a thing as "salt which had lost its savour," it is the present. The most touching — the very highest truths of God have become the topic of the world's conversation. They are held by many saints after a fashion in which the edge and power of them are lost. A worldly talk and conversation are coupled with the intellectual knowledge of the highest truths of God; and like salt that has lost its saltness, one can but ask of it, "Wherewith shall it be seasoned? It is neither fit for the land, nor yet for the dunghill; but (even) men cast it out." (Luke 14, 34, 35.)

"But thou hast fully known my doctrine, manner of life, purpose, faith, long-suffering, charity, patience, persecutions, afflictions, which came unto me at Antioch, Iconium, at Lystra; what persecutions I endured; but out of them all the Lord delivered me. Yea, and all that will live godly in Christ Jesus shall suffer persecution. But evil men and seducers shall wax worse and worse, deceiving and being deceived. But continue thou in the things that thou hast learned and hast been assured of, knowing of whom thou hast learned them." (2 Tim. 3: 10-14.)

May the Lord open the understanding of His beloved people, and in the midst of the confusion and corruption of such an evil day — when men are saying, "What is truth?" and yet not caring for the reply, they may find there are such principles in the Word of God as no amount of man's failure can ever touch, and which are ever practicable to those who desire humbly to walk with God, and to keep the word of the patience of Jesus, till He comes. May they learn to walk together in unity, and peace, and love in the truth, for His name's sake. — Amen.

F. G. P.

"We can only be, in truth, a testimony to the complete failure of the Church of God. But, to be such, we must be as true in principle as the thing that has failed. And, as long as we are a testimony to failure, we shall never fail." (Words of Truth, New Series).

The Church which is His Body

"The Church which is His Body" (Eph. 1: 20, 21)

With Some Collateral Truths

F. G. Patterson

"Show Me Now Thy Way"

"He Preserveth the Way of His Saints"

About 1870 New Edition

Preface

Much need has been felt for a concise, simple statement of the principles which should guide the Lord's people who have had grace and faithfulness given them to "depart from iniquity," in the professing church (which Paul likens to "a great house,") in late years. So many wiles and artifices of the enemy have been set to work to prevent them from walking in the truth, that many have found extreme difficulty in finding God's pathway in such a labyrinth of evil and corruption as is around. It is to be feared that the difficulties have almost deterred many from seeking it further, if not giving up in despair the endeavours to discover God's way.

This being the case, the few following remarks (which contain but an outline of the immense principles treated of) are put forth with the earnest humble hope, that the Lord may use them for His own glory, and make them helpful to the children of God in seeking to discern their pathway amidst the corruptions of Christendom in these last days. A pathway which is so simple and clear to the believer, where there is a single eye; and the truth of which has more deeply convinced, as they have followed it, the souls of those whom a God of truth has in grace guided therein.

These remarks are committed, in all humility, to Him who alone can make them of any value, by using them in the power of His gracious Spirit — to Him whose right it is, with the weak things of the world, to confound the things that are mighty, so that no flesh may glory in His presence.

With the hope that He may use and bless them, they are sent forth to His Church.

"The Church which is His Body"

In Ephesians 1: 22, 23, the Church of God is termed the "body of Christ." When Christ was exalted to Heaven as Man, we learn that God, "gave him to be head over all things to the Church, which is his body, the fulness of him that filleth all in all." (Eph. 1: 22, 23.) See also 1 Cor. 12: 12, etc. "For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free, and have been all made to drink into one Spirit: for the body is not one member, but many," etc. Again in Col. 1: 18, Christ risen from the dead "is the head of the body, the Church: who is the beginning, the firstborn from the dead." Christ has been exalted as Man to heaven, after accomplishing the work of redemption on His cross.

He was "with God," and "was God," the eternal Son, before anything we could conceive had a beginning. He was glorified as Man when he ascended to the right hand of God. God was glorified as to sin by Him in the work of His cross. Every moral character of God — justice, truth, majesty, love, righteousness — all glorified and established in that work of Jesus. "Now is the Son of man glorified, and God is glorified in him. If God be glorified in him, God shall also glorify him in himself, and shall straightway (i.e., without waiting for the days of the kingdom, but straightway) glorify him." (John 13: 31, 32.) And so God "raised him from the dead, and set him at his own right hand in heavenly places. .... And gave him to be head over all things to the Church, which is his body." (Eph. 1: 20, 21.)

When Jesus was glorified, the Holy Ghost descended from heaven on the day of Pentecost, according to the word of the Lord, "I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever." "The Comforter, which is the Holy Ghost, whom the Father will send in my name." (John 14: 16-26.) "It is expedient for you that I go away, for if I go not away, the Comforter will not come unto you; but if I depart I will send him unto you. And when he is come," etc. (John 16: 7, 8.) Again, "When He was risen from the dead, He commanded them not to depart from Jerusalem, but to wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water, but ye shall be baptized with the Holy Ghost not many days hence." (Acts 1: 4, 5.)

Again, "When the day of Pentecost was fully come, they were all with one accord in one place, and suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting. . . . And they were all filled with the Holy Ghost." Again, "Jesus of Nazareth, a man approved of God among you by miracles, and wonders, and signs, which God did by him, .... being delivered by the determinate counsel and fore-knowledge of God, ye have taken, and by wicked hands, have crucified and slain; whom God hath raised up.....Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear." (Acts 2: 1, 2, 4, 22, 23, 24, 33.)

The Holy Ghost descended from heaven, then, when the Lord Jesus was glorified; abides for ever with the Church — "He shall abide with you for ever," (John 14: 16); and "By one Spirit we are all baptized into one body, . . . . and have been all made to drink into one Spirit." (1 Cor. 12: 13.) He unites all believers, since his descent, as one body, to their Head exalted to heaven. "He that is joined unto the Lord is one Spirit." (1 Cor. 6: 17.) All those, no matter where, who are united to Christ by the Holy Ghost, compose the "Church, which is His body," the complement or fulness of Him that fills all in all. They are said to be quickened together with Him, raised up together and seated together in Christ in heavenly places. (Eph. 1: 19; 2: 6.) They are not in actual bodily presence there as yet, but they wait for Him to come and take them to Himself — "I will come again and receive you unto myself."

Hence the formation and calling of the Church of God, or body of Christ, begins at the descent of the Holy Ghost at Pentecost, and ends when the Lord Jesus comes to take it up to meet him in the air. The Corinthians came behind in no gift "waiting for the coming of our Lord Jesus Christ." (1 Cor. 1: 7.)* In Philippians, "For our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus Christ." (Phil 3: 20.) "When Christ, who is our life, shall appear, then shall ye also appear with him in glory. (Col. 3: 4.)

{*I do not distinguish here — what Scriptures does clearly — the coming for the saints, from His appearing or manifestations in glory with them, as our present subject does not need that we should do so.}

The Thessalonians "turned to God from idols . ... to wait for his Son from heaven." (Thess. 1: 9, 10.) In writing to them the Apostle gives the details, "We which are alive, and remain unto the coming of the Lord, shall not prevent (anticipate) them which are asleep, .... (for) the dead in Christ shall rise first; then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord." (1 Thess. 4: 15-17.) "Behold I show you a mystery, we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye. .... The dead shall be raised incorruptible, and we shall be changed." (1 Cor. 15: 51, 52.) This chapter treats of the resurrection of the saints — "Christ the first-fruits, afterward they that are Christ's at his coming" (verse 22) — and none else.

These two events, then, are the beginning and ending of the calling out of the Church of God, or body of Christ, viz., the descent of the Holy Ghost at Pentecost, and the coming of the Lord to take the saints to heaven. The Holy Ghost unites believers into one body, and to Christ as head of His body. There was not, nor could there have been any union of this kind in the Old Testament times. Salvation belonged to all saints, in virtue of the work of Christ, who had been, or will be, either before the Church began to be formed, or after it shall have been taken up; but no union with Christ, or position in the body. Union with Christ is by the indwelling of the Holy Ghost. Search in vain in Scripture for the common thought, "united to Christ by faith:" in Scripture there is no such thought. "He that is joined unto the Lord is one Spirit;" and "your body is the temple of the Holy Ghost which ye have of God." (1 Cor. 6: 17-19.)

In Old Testament times, the Head was not in heaven, as Man; and the Holy Ghost was not given. Jesus stood and cried, saying, "If any man thirst, let him come unto me and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit which they that believe on him should receive; for the Holy Ghost was not yet given, because that Jesus was not yet glorified." (John 7: 37-39.) Every good thing of old, from the Creation, was done by the power of the Holy Ghost; but He was not then given to dwell in the body of believers, and to unite them thus one to the other, and to Christ as in one body.*

{*It is the difference between His working and His coming to dwell in the Church which is so important. He wrought before the day of Pentecost; He came then. Just as the Son of God wrought in creation and in the Old Testament days; but He came at His incarnation. You never get God dwelling upon earth until redemption was accomplished. We find this in the typical redemption of Israel. Before that, God visited the earth: He did not dwell. He visited Adam in the Garden, He did not dwell with Adam. He visited the patriarchs — came and ate in the tent-door with Abraham, in condescending grace; but He did not dwell with him. But the moment a typical redemption is accomplished, and Israel is delivered, God came down to dwell amongst them in the pillar of cloud and the glory.

As we read in Exodus 29: 46, "I am the Lord their God that brought them forth out of the land of Egypt, that I may dwell among them." So, after Christ died and rose, and went on high, having accomplished redemption, the Holy Ghost came down to dwell, and abides with the Church for ever. His presence is a witness to our acceptance and the perfection of the work of Christ in which we stand. It is not only that a man is born again, and all his sins put away — God declaring that He will never remember them any more (Heb. 10: 17); but the Holy Ghost has come down and dwells in the believer as a seal of redemption through Christ's work in which he stands. This is quite another thing than being born again. (See Gal. 3: 26.) "For ye are all the sons of God, by faith in Christ Jesus."

Then in chapter 4: 6, "And because ye are sons (not to make you such), God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father." A saint before the day of Pentecost was born again. A believer since that time is not only born of God and knows his sins have been borne by Christ and put away, but the Holy Ghost dwells in his body, uniting him to Christ in heaven. ("He that is joined unto the Lord is one Spirit." 1 Cor. 6: 17.). He knows this in the consciousness of his soul: because the Lord said, "At that day (i.e., the Spirit's day) ye shall know that I am in my Father, and ye in me, and I in you." (John 14: 20.)}

The Church of God, then, is the "body of Christ," and nothing else. It was, before the world was, in God's eternal purpose. Is not of the world now, but its members are strangers and pilgrims here. Will not be of it, in the days of the millennial age, although reigning over it with Christ. And in the eternal state, preserves its own eternal character when all time distinctions — Jew, Gentile, etc. — have passed away. "To God be glory in the Church, by Christ Jesus, throughout all ages, world without end. Amen." (Eph. 3: 21.)

This, then, is the Church of God — the body of Christ, in God's sight; and the normal position of all believers who are members of it. The feeblest members, as the strongest, have their position in it. Their realization of their position is quite another thing. We read in Eph. 5: 30, "We are members of his body, of his flesh, and of his bones." Such is the union of all who believe with Christ. And remember, it is when Christ had accomplished redemption, risen from the dead, and ascended to heaven, that this could be said, and not before.

Practical Value of the Doctrine.

But this being so, we might think the doctrine of the Church, Christ's body had no practical value for its members. I desire to notice the immense practical value which it bears. I believe nothing can be more important at the present day. With the doctrine comes in many collateral truths, the power of which many of the Lord's people have been getting hold of in these days; such is the true character of Christian ministry, i.e., Christ's gifts bestowed in his body, evangelist, pastor, and teacher, etc. (Eph. 4: 7-12), the free liberty of Christian ministry used of the Holy Ghost, who divides to each one severally as He will. (1 Cor. 12: 11), etc., etc. But I pass these by, for the present importance of the subject before my readers.

I need hardly now say that the body in its completeness is the entire number of believers gathered out by the Holy Ghost between Pentecost and the Lord's coming, and united in one body to Him as head. But, inasmuch as the body is never in its complement together in the world, at any given time between these two events, there is another aspect of the use of the word "body." We find that the members of Christ who are on earth at any given moment between the two events are always treated in Scripture as the "body of Christ." "Now ye are the body of Christ, and members in particular," writes the Apostle to the Assembly of God at Corinth. (1 Cor. 12: 27.) "There is one body and one spirit," (Eph. 4: 4.) This is very important, as it gives us the practical use of the doctrine; otherwise we might be inclined to treat it as that only belonging to the body in its completeness and heavenly aspect, and thus have no practical value. Even the Assembly of God at Corinth was in principle the "body of Christ." It was gathered together on the ground and principle of the body, apart from the world.

The Lord's Supper.

The Apostle Paul, who reveals the truth of the Church, and to whose ministry it was given, received a special revelation concerning the Lord's Supper (1 Cor. 11: 23-25), and this in connection with the mystery of "Christ and the Church," His body, which was committed to him. (Eph. 3: 2-9, and Col. 1: 24, 25.) The Lord's Supper according to God, links together two things, i.e., the death of the Lord and His coming again. In partaking of the Supper we show His death, by which we have life and redemption, till He come. "As oft as ye eat this bread and drink this cup ye do show the Lord's death till He come." (1 Cor. 11: 26.) But the Lord's Supper is more than this; it is also the symbol of the unity of the body of Christ. We cannot partake of it, according to God, without owning this. If only two or three members of Christ came together now — when the outward manifestation of the unity of Christ's body is destroyed — to break bread, (as such they are privileged to do so, see Acts 20: 7, 1 Cor. 11: 20), they express in the act the unity of the "body of Christ." The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread (loaf) which we break, is it not the communion of the body of Christ? "For we, being many, are one loaf, one body, for we are all partakers of that one loaf." (1 Cor. 10: 16, 17.)

So that it is impossible to partake of the Lord's Supper in its true sense, according to Scripture, without expressing in the act the unity of the body of Christ. And hence the unscripturalness of attempting to take the ground of independency, or that which is assumed by the different human sects or churches so called.

It is with reference to the Supper that a discipline is exercised, whether self-judgment, or the discipline of the Assembly, or that of the Lord himself. It becomes thus a moral centre — not, of course, the centre, but a moral centre — and a test for the conscience of the individual Christian or of the Assembly. It is with reference to the Supper that the individual believer scrutinizes his own conduct and walk; thus not leaving himself open to other discipline. "If we would judge ourselves, we should not be judged," (5: 31). Failing this personal scrutiny of ourselves, the Assembly, which was gathered on the ground and principle of the body, was responsible to put out from among themselves that wicked person, (1 Cor. 5: 13, and the whole chapter); if they failed in this, the Lord exercised the discipline needed and neglected; and "For this cause many are weak and sickly among you, and many sleep." (1 Cor. 11: 30.) They had been even taken away by death. So that we see that the personal scrutiny of ourselves, the discipline of the Assembly, and that of the Lord when the other two were neglected, were all exercised with reference to the Supper, which is the symbol of the unity of the body of Christ.

This is an immense principle, especially in these days of ruin, in the professing church. When even two or three are gathered together thus, apart from evil, they are responsible for all this. "Do ye not judge them that are within." (1 Cor. 5: 12.) And besides, it is the only way Scripture knows or owns; and is the only way in which we can gather together, according to God; i.e., on the principles of the body of Christ in the name of the Lord. Even two or three are fully competent and responsible, although they are not the entire body, for all this, even as seen on earth at any one time, or in any one place, and not claiming to be such; and, moreover, not for a moment pretending to set up or reconstruct anything, or manifest any unity — although they express it in the Supper, which is quite another thing — in the ruin of the professing Church of Christendom. If they tried to do this, it would only be a failure, and they would soon find out their mistake.

On the other hand, they are necessarily in fellowship with all who were thus gathered, in the name of the Lord, on the ground and principles of the one body, and one Spirit, who acts in the one body, no matter where such are to be found, space and locality making no difference. Hence it is inevitable that they must be in fellowship with all who are thus gathered; while, at the same time, not pretending to be the entire body as seen on earth at any given time; nor doing so in such a manner as to exclude other members of the body, who are not thus gathered before God, — the title of all to be with them being membership of Christ, and corresponding holiness of walk and conversation.

The House of God.*

The Church has another aspect, which we find in Eph. 2: 20-22; it is the house of God here below, the habitation of God through the Spirit. Built upon the foundations of the apostles and prophets, (chap. 3: 5 proves them to be those of the New Testament), Jesus Christ Himself the corner stone. This building is the true thing which God builds. But when we turn to 1 Cor. 3, we find what man builds. The Corinthians were, as responsible before the world, "God's building" verse 9, "The temple of God," verses 16, 17. Paul, as a wise master-builder, hath laid the foundation in his doctrines, and no other could be laid; this foundation would stand sure. (2 Tim. 2: 19.)

{*A right understanding of the distinction between the "body" and the "house" is of the utmost importance, and is a key to many passages and much of the teaching of the new Testament. The professing Church has mixed up both, attributing to the "house" the privileges of the "body."}

Man then began to build, and brought in upon the foundation, "wood, hay, stubble," as well as "gold, silver, precious stones," mischievous and worthless doctrines, persons, etc., with which the house is now filled, and by which it has been built by man. But the Holy Ghost did not leave the house. The house began to extend its proportions, disproportionately to the body, with which it had been co-extensive at the first. The body remained still the true thing which God had formed.

Thus, the house, instead of maintaining its primary state, viz., the "house of God, which is the church of the living God, the pillar and ground (or base) of the truth," (1 Tim. 3: 13) became like a "great house," with vessels to honour and dishonour in it. (1 Tim. 3: 20.) Still the Holy Ghost was there; and as to responsibility, it still remained God's house in the world. Hence Peter tells us that "judgment must begin at the house of God," (an invariable principle in Scripture, see Ex. 9: 7; 1 Peter 4: 17). The body is infallibly secure: and the Lord takes it, the true thing, out of the house; and judgment is executed on that which is the responsible thing here below, and which is thus treated and judged according to the responsibility it had assumed. The house, I need hardly add, is the whole professing Church, composed of all the sects and systems, not excluding any who are in it.

I would here add a word as to the responsibility of those who are Christ's. At the first, in Acts 2: 47, "The Lord added to the church daily such as should be saved." The church (or Assembly, which is the correct word) was then a thing to which persons could be added. But when we come to the state of things in 2nd Timothy, we find that, instead of there being something to which to add a person, that "the Lord knows them that are his," in that which He likens to a "great house." The responsibility of each one, then, is to "depart from iniquity." He cannot leave the house of God, nor can he mend matters now; nor again, is he to rest satisfied with its corruptions; but he is to separate himself from iniquity — from everything that dishonours the Lord in it; and to purge himself from the vessels to dishonour, that he may be a vessel unto honour, sanctified and meet for the Master's use: to be personally pure, and to identify himself with those who have done likewise, and who call on the Lord out of a pure heart. See 2nd Tim. 2: 19-22.

The Assembly of God.

The word "assembly" is used in two ways in Scripture. If we look at Christ on high, it is His body on earth; if we look below, it is the professing body. Locally of course the assembly of God at such and such a place could then be addressed, because it was there. Now if God were to write an epistle, through an Apostle, to the assembly of God at such a place, no one could claim the letter. Because no sect or system is "the Assembly of God," nor can any claim to be such. If it did, it would be to the exclusion of the other members of Christ in the sects around. The saints can, and should, walk in the truth of it, and obediently to the word of God. But at best they are a remnant; and a witness (if really walking in the truth) to the failure of the church of God. Their testimony should be — 1st, To the truth of the church as it was, in the ever-abiding principle of "one body and one Spirit." 2nd, To the state of the church as it is.

When Christians have got out of the systems and sects, they find such a ruin around, they hardly know what to do; and finding things in such confusion, they fall back on the principle of Matt, 18: 20, "where two or three are gathered together in my name, there am I in the midst of them;" and many difficulties have arisen when they have not likewise got hold of the ever-abiding principles of the church of God, i.e., "one body and one Spirit." The promise in Matt, 18 is truly blessed, but is to be used in reference to the subsequent revelation of the church by Paul. The first thing to ascertain is, what is the church — the body? And next, how even two or three can come together, apart from evil, and are competent of the Lord to exercise all the needed discipline, when thus gathered.

We have no need to leave Paul's Epistles, to get hold of the principles. And when we thus get hold of principles which never alter, and to the observance of which we are ever responsible to the Lord, the promise of Matt, 18: 20 should be looked for, and is most blessed. When they are thus gathered, they are morally an "assembly of God;" and the only thing which the Lord owns as such. If not, what else? I would guard, at the same time, against the abuse of the word "assembly." If they claimed to be "the assembly of God," in any place, to the exclusion of other members of the body who might be in the sects, they would be wrong, and off the ground which God can, and has owned and blessed. Otherwise there is no danger in the use of the word. They are an assembly of God, gathered in the name of the Lord. And, moreover, in doing this they never contemplate the re-constructing of anything. They are together on the only ground Scripture knows.

"The Unity of the Spirit"

It is the privilege of all those who love the Lord Jesus Christ, and not only their privilege but their responsibility, to "endeavour to keep the unity of the Spirit in the bond of peace." (Eph. 4: 3.) The unity of the Spirit is not unanimity of sentiments or opinions, although the more spirituality there is, the more will this be found. It is the unity of the one body of Christ by the Holy Ghost. The Apostle had explained, in chapter 2, the work of Christ on the cross laying the foundation of this unity, in making peace, breaking down the wall of partition between Jew and Gentile, to reconcile both to God in one body by the cross: giving access to both by one Spirit, through Himself, to the Father.

Those who are thus gathered out of Jew and Gentile are baptized into one body by the Holy Ghost, since His descent at Pentecost (see Acts 1: 5, 1 Cor. 12: 12, 13, etc.), and united to Christ as Head of the body (chapter 1: 20-21). Becoming on earth a habitation of God through the Spirit (chapter 2: 20-22). This unity having been formed by the Holy Ghost, it is in His keeping; but the Apostle, after unfolding the mystery (chapters 2, 3.) exhorts the members of the body, i.e., all believers, to endeavour to keep the unity which the Holy Ghost thus constitutes, adding, "there is one body and one Spirit." Every believer belongs to this body. It is not the opinions which one holds, but membership of Christ which is in question. It is this which entitles each to unite with others — who are, through grace, doing so in weakness — in thus furthering God's dispensation, with the energy of an obedient heart, and with that lowliness, and meekness, and long-suffering, and forbearing one another in love, which is so much the more needed in days of declension and ruin.

The unity of the Spirit does not depend then upon the unanimity of opinions or clearness of views, or intelligence of all the members of the body of Christ, but upon the fact that they belong to that body. The Lord's Supper expresses its unity, as we have seen, and all the members are entitled, in the act of "breaking of bread," to remember the death of the Lord, and look for His coming, and to own that they are one body. None should be excluded but those who are not walking in holiness, or are knowingly in evil associations, or who are standing outside in discipline, etc.

I have no doubt that the Lord will own, in His own time, the faithfulness of those, who, in true-heartedness to Christ, have had grace given to do so in these days of super-abounding evil.

The Corporate Actions of the Holy Spirit

The Corporate Actions of the Holy Spirit.

From "Words of Faith" Vol. 2, 1883.

F. G. Patterson

"When the day of Pentecost was fully come," the baptism of the Spirit took place. And it may be well to remark here that this baptism never has to do with an individual saint, but with a number of persons, as a corporate action; also that once it took place it never was repeated. These remarks will be found to have great importance in our true apprehension of the church of God or body of Christ.

The number of disciples together in prayer on the day of Pentecost were thus acted upon — they were baptized into one body at that moment. Previously quickened and drawn after Christ, this fresh action changes their status from being mere individual believers to that of a body united to its Head in heaven. Christ had gone up there after redemption was accomplished, and He has entered into a new state for man by resurrection, and a new place for man, as ascended and seated in heavenly places. And in connection with this new state and new place, the Holy Ghost acts as such down from heaven, forming this "one body" in union with Christ and with each other, as "members of Christ." This is the only "membership" known in the Word of God.

Now, here I would remark that, when this body was formed at Pentecost no one knew anything about it; because it was needful that a fresh offer be made, that Christ would return to Israel as a nation and bring in the times of the restitution of all things spoken of by the prophets, and bless His people on earth. The early chapters of Acts (2-7,) are taken up with this tentative action towards that people; and it closed in the martyrdom of Stephen, and the message was sent after Christ, "We will not have this man to reign over us." The ground was now cleared to bring out fully the "eternal purpose" of God; and Saul of Tarsus was converted by a heavenly Christ, and "separated from the people (Israel) and from the Gentiles, unto whom (said the Lord) I now send thee."

He was heavenly in his origin and destiny and ministry, to bring out that body, formed by the Spirit's baptism on earth, while Christ hid His face from the house of Israel; those "unsearchable riches" never before made known to the sons of men; that valley between the mountain tops hitherto undiscovered and undisclosed. Saul of Tarsus hears from the Lord Himself that the saints on earth whom he was persecuting were Himself. "Saul, Saul, why persecutest thou me?" "I am Jesus whom thou persecutest. But rise (said he) and stand upon thy feet; for I have appeared unto thee for this purpose, to make thee a minister and a witness both of those things which thou hast seen (that is, Christ in glory) and of those things in the which I will appear unto thee." (Acts 26: 15, 16.) Here he receives an intimation that further revelations would be given at some convenient time not then arrived.

Now all this happened after the whole assembly was scattered, at the persecution which arose about the death of Stephen, in Jerusalem. Outwardly, what was gathered together and formed in Jerusalem was destroyed; but Paul receives (he only of all the Apostles ever speaks of the church of God) the revelation of that which has been formed at Pentecost into a divine unity, as one body, which never could be destroyed; nor could its unity ever be broken; God holds the unity of the body in His own hands.

The special revelations given to Paul (with that of his ministry generally), are noticed by his drawing marked attention to them in connection with this great subject. They are four in number: 1st. The unity of the body, "How, that by revelation he made known unto me the mystery (as I wrote afore in few words) which in other ages was not made known unto the sons of men." (Eph. 3.) He then proceeds to unfold this body, composed of Jew and Gentile, yet being neither when thus united into one. 2nd. He received a revelation of the Lord's Supper in connection with these truths committed to him, "I have received of the Lord that which I also delivered unto you," etc., and he gives the details of the Supper (1 Cor. 11: 23, etc.), adding to it several new features not before given by the Lord in His institution of it on earth; but as now freshly instituted from heaven, as the Head of His body, which He was not until He went there. One marked feature is, that it becomes, when observed in its truth, the symbol of the unity of the body of Christ on earth. "The cup of blessing which we bless, is it not the communion of the blood of Christ? The loaf which we break, is it not the communion of the Body of Christ? For we, being many, are one loaf, one body; for we are all partakers of that one loaf." (1 Cor. 10: 16, 17.)

A third marked revelation we find in I Corinthians 15, in connection with the resurrection of the saints who have fallen asleep, and the being changed of those who do not fall asleep before Christ comes. "Behold" he says, "I show you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed."

The fourth we find in 1 Thessalonians 4, "For this we say unto you, by the word of the Lord, that we which are alive and remain unto the coming of the Lord, shall not go before them which are asleep. For the Lord himself shall descend from heaven with a shout, with voice of the Archangel and the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord."

Thus we have in these four revelations: the unity of the body of Christ; the symbol of its unity on earth in the Supper; the first resurrection of the sleeping saints, and change of the living; and then the rapture of all to the glory of God. These embrace the constitution, employment, resurrection, and catching up, or rapture from this scene of the church of God or body of Christ; and form a complete and comprehensive summary of its whole truth.

Now, I must still endeavour to present more distinctly the present actuality of this body as here on earth, where as to personal place the Holy Ghost is. It is here that all its members are seen at one given time — as, for instance, while I speak these words. It is true that when there is a general abstract statement of this body as the fulness of Christ, "the church which is his body, the fulness (or, complement) of him that filleth all in all" (Eph. 1: 22, 23), there is no time contemplated; and then the body is seen in union with Christ in heavenly places, as a matter of counsel, in connection with His exaltation as Man. But in all other places in Scripture when this body is mentioned, it only includes those members of Christ who are alive on earth at any given moment of its existence as you hear these words! For there as to personal place the Holy Ghost is, who constitutes its unity, as dwelling in each member, and baptizing all into one body.

Let us put a figure as to this. The — — th regiment of the British army fought in the battle of Waterloo. It is now in the roll of the army of England, having its identity, and the same number and name as then. Yet all its members have died off, not one man being in it now that was then in its strength. Others have come in, and filled up the ranks, and though the members are changed, the regiment is the same. So with the body of Christ; those who composed it in Paul's day have died off, and others have come in, and filled up the ranks. Those who sleep, their bodies are in the dust, and their spirits with the Lord. As to personal place, they have lost their connection with the body for the present. They are of it, though not in it, now. They will all take their place in it when it is removed from this scene. Here, "If one member suffers, all the members suffer with it," etc. Suffering is not the part of those who have passed away from present connection with it.

Formed by the baptism of the Holy Ghost at Pentecost, it has been carried along those eighteen centuries past in unbroken unity, souls passing away, and others coming in; and it is here today on earth for God and for faith, as truly as when Paul wrote, "There is one body and one spirit." The baptism never was repeated, but individual souls have been quickened and sealed, and thus united individually to that which the Holy Ghost formed by His baptism at Pentecost; and all its members can now, therefore, say, "by one Spirit are we all baptized into one body," because we belong to that which was then definitely and permanently formed by the baptism of the Holy Spirit.

There is one further important truth in connection with this doctrine, or the body, to which I would now refer before closing this paper. It is this — that wherever locally the members of this body were seen together "in assembly," they were always treated as the body: this, of course, not separating them from the whole body on earth, but treated of God, as acting on the ground and principle of the body, and in unity with the whole body on earth. This is found in 1 Corinthians 12: 27: "Now ye are the body of Christ and members in particular." Here the principle is applied. The apostle had been teaching the great doctrine of the body (vers. 12-26): first, its unity, and then the diversity of its members, each having (whether comely or uncomely members) their place in the whole; and he applies this practically to the local assembly at Corinth, in the verse (27) above quoted.

This, then, is the body of Christ; this the corporate place of every member of Christ on earth; this the only membership known in Scripture. The divine, positive fact and truth of that which no ruin of its outward unity, no corruption of Christendom, can ever mar or destroy. Grasping this in our soul's consciousness, and by faith, we have something stable, amidst the ruins of the professing church, on which to act; on which to rest in the last days. Of the practical use of the truth we shall hope to treat in the concluding paper.

The Walk of Saints according to the Spirit.

"Endeavoring to keep the unity of the Spirit." — Eph. 4: 3.

"Let every one that nameth the name of the Lord, depart from iniquity." — 2 Timothy 2: 17.

Our present subject is to examine and ascertain, in some measure, from Scripture what our path is at the present time, and our responsibility in connection with the Holy Spirit's presence on earth, as members of the body of Christ, formed by His presence and baptism. May the blessed Lord guide us, as those who would say, "show me now thy way," and "Give me grace to walk therein."

First of all, then, we must examine the testimonies of Scripture as to the state of ruin into which the professing church has fallen, and in which we ourselves are involved. God permitted the roots and germs of all this state to come out in the apostolic days, so that He might give us the testimony of His word as to it all, and mark a path for His own in the scene of confusion which exists around us. We cannot escape from it to go outside; nor, at the same time, does God force us to abide in a path where the conscience is outraged, and the word of God discarded, and practices are found which have no warrant from Him. He gives us a plain path, where we may obey His voice, and have the joy of His presence with us in our course while here.

It is striking and instructive to see that the Epistle from which we have cited our text for this evening's lecture, was not written in a day when everything was in order, when the church of God was walking, in the first freshness of power and blessing, with Christ. If this was the case when it was written, we might have admired it, and thought of its perfection and beauty in days gone by; but we should have found no practical value in it for our own path in days of weakness and failure and ruin.

We see the wisdom of our God in giving us its teaching just when the days were darkest in apostolic times; when, as we read in Philippians (written at the same moment), "all were seeking their own, and not the things of Jesus Christ;" when "many walked," of whom the Apostle had told them before, and had now to tell them even weeping, that they were "enemies of the cross of Christ; whose end was destruction, whose god was their belly, who mind earthly things." Such were the days when "Ephesians" was written: the aged Apostle was in prison himself, and cut off from the work which he loved; all was rushing onward to ruin. It was then the time for God to bring forth by his means the most full and blessed unfolding ever given of the church of God. It was written in a day of ruin, as faith's provision for a day of ruin, until we all would come in the unity of the faith, and of the knowledge of the Son of God to full-grown men — into the measure of the stature of the fulness of Christ, that we might no more be "babes," etc. (Eph. 4: 13, 14.)

The gradual, but sure, decay had begun at once in the early church. Tares were sown amongst the wheat, and false persons were introduced from without, as Simon the sorcerer (Acts 8); the enemy, too, had begun to sow evil and discord within. (See Acts 5, 6.) This state of things is largely recognized in the various Epistles. In Corinthians the wisdom of men and sectarianism were springing up, and moral evil had been allowed (chap, 5), and doctrinal evil was spreading fast. (1 Cor. 15.)

The law had been introduced in Galatia; asceticism and philosophy had been added to the law in Colosse. There was Judaism and ceremonies on all sides (Hebrews), and the  presence of the Spirit forgotten. All this may be seen largely in the Epistles. But when we come to Paul's Second Epistle to Timothy, these things were there, and recognized as current, and all those of Asia had turned away from Paul, though not yet, perhaps, from Christ. It is then that the Holy Spirit in the Apostle forecasts the state of the "last days," which was then coming in. "In the last days perilous times would be there," and the state of nominal Christians would become like that of the heathen, as described in Romans 1: 29-31, compared with 2 Timothy 3: 2-5, with the difference of "a form of godliness," or "piety," while they "denied the power thereof." From such the servant should "turn away."

This, then, was the state of the professing church which had been established on earth as the "pillar and ground of the truth." (2 Tim. 3: 15.) It was now the sphere where error and evil existed unchallenged.

We must now ask, What are God's principles, when the sphere set up by Him at any time in the earth became corrupted as this before us ? We may even see that these principles were His before evil entered the scene, and were the true principles, unchanged by any circumstances, which ensues. They were "separation" and "largeness" — separation to God because He is holy; largeness of heart because He is gracious! We see this in paradise before man fell. He planted a garden in Eden, and separated it from the rest of the scene, for the man to dwell in, and dress it and keep it; yet from it flowed four rivers, to carry its blessings to the four quarters of the earth.

When the world was judged, and again peopled, and divided into nations at Babel, God called a man out of it, separating him to Himself, because He was holy; yet, because He was gracious, He promised that "in thee shall all the families of the earth be blessed." So also in Israel; He brought them out of Egypt, that He might dwell among them, and His word was, "Thou shalt be holy with the Lord thy God." (Deut. 17.) Yet they were to be the centre from which blessing should flow forth to the nations, who might there learn that He was God. "In Judah God was known; his name was great in Israel." In the church of God, too, the saints were not of the world, even as He was not of the world; yet the desire He expressed was, "that they all might be one, that the world may believe." (John 18.) These instances show us the principles that should guide His own.

We see this illustrated in the day when Israel corrupted themselves, and, under Aaron, made the golden calf. Moses had gone up, to receive the law, to the top of Mount Sinai, when the people revolted against God, and returned to idolatry, out of which they had been redeemed. Moses came down with the tables of the law in his hands, and saw the calf and the dancing; but, with the blessed intelligence of one who was in spirit with God, he acts in a moment in a way that saves the honour of Jehovah, and spares the people. Had he kept the tables of the law outside the camp unbroken, he would have compromised the authority of the Lord. And had he entered the camp with them, the people would have to be cut off. So he broke the tables before the mount!

He then returns to God, after the tribe of Levi had executed the discipline of God upon their brethren, earning their place as the priestly tribe. (Ex. 32.) Moses then prayed to the Lord to spare the people, or to blot him out of the book He had written. Nay, said the Lord, "Him that sinneth will I blot out of my book." Moses then returns to the desert, and while he waited to see what the Lord would do, and the people stripped themselves of their ornaments before the mount, Moses "took the tent, and pitched it outside the camp, afar off from the camp, and called it the tabernacle of the congregation. And it came to pass that every one which sought the Lord went out unto the tabernacle of the congregation, which was without the camp."

Here was the most glorious moment of all his history. The moment when he so apprehended God, and His holy nature, that, without even a command from Him, he does that which was suited to Him; and the cloudy pillar, emblem of His presence, came down, and spoke to Moses, as a man speaks with his friend! Here was separation to God, yet largeness of heart for His people, and for their true blessing.

We might trace through Scripture many instances of this kind, which show us that separation to Him is the true path for His own, when that which He had set up in blessing had corrupted its way in the earth. We see it in Israel separated from Egypt: Moses separating from Israel at the moment cited. The Nazarite Samson, separated from Israel, when they were under the domination of the Philistines. David's men separated to him in his days of rejection. Jeremiah's directions to separate himself from the people to the Lord (Jer. 15), that he might be God's mouth, to separate the precious from the vile. So the "mark" to be set upon them who sighed and cried for the abominations in Jerusalem. (Ezek. 9.)

The Baptist separating the repentant remnant to Christ. The church separated from the nation at Pentecost. Paul separating the disciples from the others. (Acts 19.) The directions, "Come out from among them, and be ye separate, saith the Lord," etc. (2 Cor. 6.) But when we turn to the Second Epistle to Timothy, we find this principle applied to our path in the simplest and most striking manner. The aged Apostle turned to his own son in the faith, with his heart burdened with the sin in which the people of God now were involved; yet bright in the freshness of the courage needed to lift one above it all, and give the sense that God was above all the evil around.

It is often the case that the soul gets under the power and sense of the evil to such a degree, that it becomes occupied with it, thus losing sight of God. This is a wrong state to drift into, and never will give power to surmount the evil in anywise. Grappling with the evils in the world, or the so-called Christian world, is not our path. But while persuaded of their existence and power, the heart can turn to God, and find Him and His ways superior to the evil; and we are called to separate ourselves to Him.

This character of things occupies the greater part of the Epistle. The Spirit of God recognizes that there is no ecclesiastical recovery for the church of God, as a whole, to be looked for; while there always is individual recovery by the truth. He had been treating of the false teaching of Hymenaeus and Philetus, and such like, when he adds, "Nevertheless, the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And let every one that nameth the name of the Lord depart from iniquity." How refreshing to think that no amount of corruption had destroyed that sure foundation of God! There stood the everlasting truths, which never altered, though the house of God had enlarged itself to what he likens to "a great house," with "vessels of gold and silver, of wood and of earth, some to dishonour," yet scattered abroad by the devices of men, and by the craft of the enemy, within that sphere were those who were Christ's.

"The Lord knoweth them that are his," said one inscription of the seal of God! The eye of man could not single them out, nor even the eye of faith discern them. They may be like the seven thousand who had not bowed to the image of Baal in Elijah's day, whom the prophet had never discovered. Still, God knew them; they might be as the godly ones in the day when Israel's heart was as hard as an adamant-stone, when Ezekiel prophesied in vain; they were known of Him who knows all hearts, and He called to the executors of judgment in Jerusalem — "Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh, and that cry for all the abominations that be done in the midst thereof," before judgment which would not permit of pity, fell on the rest. (Ezek. 9: 4.) God knew those in that day, those who were His; and He knows them now, as our passage in 2 Timothy 2: 19 testifies. This is the privilege of all who belong to Him.

But now he turns to the reverse of the seal, and reads the second inscription: "Let every one that nameth the name of the Lord depart from iniquity." Here, then, is the way I may see those hidden ones of the Lord; they must be separate from evil to Him. Simple yet comprehensive step! Let the evil be moral, doctrinal, intellectual, or religious, the path is the same — to "depart from iniquity" is the responsibility of the saint who names the name of the Lord. Vessels of honour and of dishonour — precious and vile — may be there. The Hymenaeus and Philetus may have to be condemned, but the true soul must "purge himself from these" that "he may be a vessel unto honour, sanctified (or, separated), and meet for the Master's use."

Let me remark as to that word, "purge." It is found but twice in the original tongue of the New Testament Scriptures. The first place we find is in 1 Corinthians 5: 7: "Purge out the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our Passover is sacrificed for us." This marked the responsibility of the whole church of God, set up on earth as "an unleavened lump." She was to maintain her place in this, and to "purge out" all that savoured of the old leaven — the evil which was then creeping in at Corinth, as this chapter shows. But she did not, as a whole, do this. She soon became indifferent to the evil, which soon, alas! became her characteristic, and not the holiness due to Christ. Now comes the second use of the word. The individual, finding himself in the midst of "a great house," filled with "vessels to honour and dishonour," was to "purge himself" from such, by standing apart from them, as from all this which dishonoured the Lord, in order to be a vessel unto honour for the Master's use.

But when a soul has taken this step, it might engender a Pharasaic spirit in him, in standing thus apart because of his Lord, and so we have next, "But follow righteousness, faith, love, peace, with them that call on the Lord out of a pure heart." He would find others who, like himself, had grace given to be separate to the Lord, and he was to walk with such, in holiness of conduct, and a pure heart likewise.

But this separation to the Lord has, so far, only a negative character. But this is the responsibility of the "house of God," now become like "a great house" around him. We want something more, therefore; we require a positive ground of action for our souls in the midst of the scene. Here, then, comes in the never-changing truth of the unity of the body of Christ, of which he is a member. This abides here on earth in the midst of Christendom. It is within that sphere that the Holy Spirit maintains, in unbroken unity, the body of Christ.

Granted that outwardly it is broken to fragments to our vision, and the members of that body are scattered in every section of the professing church; granted, too, that it is utterly impossible to restore it to its original state, that no skill or power can ever set it right again — all this is quite true; but then I am ever responsible to set myself to rights, before everything, with God. I am a member of Christ, and separate from evil; well, I am not the only one whom God has called so to act for Him, because He is holy. I find others also; we meet as His members to worship the Father, to remember our Lord; but it is as members of Christ, and as acting in the truth of that body of which we are members — we can be together — and on no other ground! (I mean no other ground according to God.) We are thus in a breadth of truth which embraces every member of Christ on the face of the earth!

This is "endeavouring to keep the unity of the Spirit in the bond of peace." We can neither keep, nor break, the unity of the body — that is kept by the Spirit Himself intact, spite of every failure of man. But we are called to "endeavour to keep the unity of the Spirit in the bond of peace."

What, then, is this unity? It is the power and principle by which the saints are enabled to walk together in their proper relations in the body, and as members of Christ. It may involve my separation from one member because he is attached in practice, or religiously, to that which will not stand the test of the word of God. It may call me to walk with another who is walking in godliness and in its truth. I may find a true soul who sees the truth up to a certain point, but no farther; I can enjoy with such all that he enjoys in the unity of the Spirit. Suppose fresh light reaches his soul, and he refuses it, then we part! I must never weaken the path I am called to by compromise with him of the truth. All this involves the body of Christ; it is the ground of action, because the Spirit of God maintains it.

This unity, too, excludes individuality most fully. No one can take an isolated place. If he is called to stand alone in some locality because of the word of the Lord, it puts him in communion, and on common ground, all over the world, in other localities, with all who are walking in such a truth. It excludes individuality, too, when together with others; one might  be tempted to act in independency of other members of Christ — to take action himself, not in communion with the rest. It throws us outside every system of man, too, but keeps us in that unity which is according to God!

Now here is the divine and positive foundation under our feet for this day of ruin. This is not merely a negative path. It is wide enough for all, because it embraces all in its breadth, whether they are there, or not. It is exclusive of evil from its midst, as known and accepted; to admit it would cause it to cease to be the unity of the Spirit. It is not merely the unity of Christians — which is the effort of the many to effect, often to the refusal of the truth of the body of Christ. How often do we see the effort to be together apart from its truth, merely as believers in the Lord. Men may make many unities, and attach Christ's name to them, and call it the church. God attaches unity to Christ, not Christ to unity! Then it must be true in nature to Him whose body it is; it must be practically holy and true. (Rev. 3: 7.)

Trial may come in, and the enemy seek to mar this effort of the faithful to act for God. Discipline, too, may have to be resorted to, to keep those thus gathered together true and right. When this is so, the action taken in one place in the Spirit, and in obedience to the word, governs all others, where the people of God elsewhere are thus acting in the truth. The Lord's table being spread, as that in which we own the unity of the body of Christ (1 Cor. 10: 16, 17) is in the midst of those gathered together in the name of Christ. (Matt, 18.) One in communion at it in one part of the world, as with those who are endeavouring to keep the unity of the Spirit, is in communion with all, wherever they may be found. Once ceasing to be in communion in one place, ceases in all. Thus individuality is impossible, apart from unity; or unity from individuality.

It is only in the church of God, or in its principle, we have both maintained. In popery we see unity, but no individuality; in other sects individuality, but no unity. In the unity of the Spirit we have both, and there only.

Then the cry of others is, "You want us to come to you, and hear the truth; why do you not come to us?" The question is most natural, but the answer is plain: We never can make wrong right by mixing with it; we desire your blessing; we desire that you who are not with us may act on what you are, as members of Christ, by one Spirit, and with us on the only divine platform on earth! You would be the first to blame us, did your conscience bow to the truth, for having weakened or falsified it by mingling with error, in order to win others to be with us. Your title is clear to be at the Lord's table with us, if you are a member of Christ (we assume that you are walking in uprightness of soul before God). We dare not ask other terms than this for your being in your true place. I have heard it has been said by others what we look for more — such as exacting promises that you go to no other gathering of Christians, and the like. This would be unintelligent in us in the strongest way, we would be making more than membership of Christ, and holiness of walk your title to your place.

Your coming to help us to be faithful to the Lord should receive a hearty welcome from us in His name. Let us not suspect any other motive in those who come than our own desire, through grace, to do the same. Often have I seen souls come in all simplicity, who would be scared away had they been placed under a condition; for when they came, they found His presence there, and never left again! A soul finding itself with Christ would not likely seek to wander away again to other paths, even though it may be a pathway of reproach "outside the camp" with Him.

A word now, in conclusion, as to the place of those who are together, in these last days, in the truth. We sometimes hear of being "a testimony." I ask, To what? And I reply for all, We are a testimony to the present state of the church of God, not what it was once, but what it is. But suppose we are really thus a testimony to its failure, this involves much more than at first sight we would think. We must in such a case be as true in principle and practice as that which has failed! Though but a fragment of the whole, this must be really a true fragment. This will ever keep us lowly in our own eyes, and nothing in the sight of others. As long, therefore, as we are a testimony of this character we shall, by grace, never fail! The Lord alone will be our strength and our stay in days of ruin, and perilous times of the last days.

In the great sphere of the profession of Christianity on earth — the responsible church, or "house of God," where His one Spirit dwells and operates, there is a divine current in which the faithful will be found. In one of the great lakes, or inland seas of Switzerland we find what will illustrate my meaning. One of the great European rivers runs into this inland sea at one extremity, and out at the other; but it is found that the current of the river is traceable all through the vast sheet of water. There are also, as a matter of course, the eddies and the back-water, which is near the current, and the dead water outside its influence. Thus it is in the professing house. There are those to be found in the current of the Spirit within the great professing body; there are others whose position would be near it, though not in the stream, but, as it were, in the eddies which are close at hand. There are others who have turned aside, and been drawn into the back-water, and never seem to recover. Others, too, who are found in the dead-water, out of the reach of the current, or even of its influence.

It becomes, therefore, a very real question for each — "Where am I?" "Am I like a chip or a withered leaf, in the eddies, or in the back-water, or in the stream?" If in the last, we are carried along in that one path, in the freshness and energy of the one Spirit of God, in the truth of that one body of Christ, of which we are living members; faithful to Him who loves us, yet will-less and obedient in His hands, who can use for His own glory, and the blessing of others, the weakest vessel, if in the current of His Spirit, in the truth.

Remnant Testimony

The Remnant Testimony (With Notes, etc.)

By F. G. Patterson

About 1870

"Who hath despised the day of small things?" Zech. 4: 10.

The testimony which the Lord's people are called to maintain in these last days has a two-fold character.

First: — the unity of the Church — the body of Christ — constituted by the personal presence of the Holy Ghost, sent down from heaven at Pentecost; and,

Second: — The character of a Remnant who have emerged from the ruin and devastation into which the Church has lapsed, who are maintaining this testimony with uncompromising purpose and devotedness of heart.

To this Remnant character I desire to draw the attention of my readers, and to trace from Scripture some of the characteristics which distinguished the faithful from time to time, in periods of declension from the first calling of God; or marked the paths of individuals who typify or personate a remnant in days of failure and ruin. They afford much instruction and example, as well as warning, to those who now through mercy occupy this grave and yet deeply blessed place.

We shall find another feature, too, of marked and painful interest; i.e., how soon failure came in and energy flagged, after the first fine efforts of faith, which had extricated itself from corruption, and returned to a divine position. Alas, man fails — the saints fail in the things of God in every way. Still there is no failure which can break the link of faith with the power of God; and the brightest exhibitions of faith are ever found where all around is darkest. It is not to serve or love the saints of God, to sink to their level, and be submerged in the confusion. We never can cope with the evil that has flowed in by letting go first principles. In no place do we find such strong injunctions to hold them fast as when all was darkest, and the failure most apparent.

Witness Paul's instructions in 2 Timothy: "Hold fast the form of sound words." "Be strong in the grace that is in Christ Jesus." "Continue in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them," etc. He serves the Lord's people best who, while he follows them as long as there is an ear to hear, never himself loses his liberty, or enfeebles the truth by identity with that which is not according to God. A Gideon must first throw down the altar of Baal before "Abi-ezer" is gathered after him. A Lot may preach true things to his circle, but it was truth without the power of God, because he had not first extricated himself from Sodom: "He seemed as one that mocked unto his sons-in-law." (Gen. 19.)

It is clear that there must first have been the calling of God announced and accepted; something set up of God from which the general mass had departed, in order that there should be a holding fast of the fundamental calling, by a remnant; or a return to original principles, when all had lost the divine place of testimony.

I think that the first remnant having this character, is Caleb and Joshua.

When God came down to deliver Israel out of Egypt, He announced His purpose to Moses in Exodus 3: 8, "I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey." Here was the purpose distinctly enunciated. Not one word about "the great and terrible wilderness" which lay between. I pass over their deliverance and subsequent history till we come to the moment when Israel, about two years after, were to go up to the mount of The Amorites and take possession of the land of Canaan. Their faith was not up to the call of the Lord, and they begged that some should be sent to spy out the land. To this the Lord assented, commanding that twelve men — out of every tribe a man — (see Numbers 13; Deut. 1) should go up. Among them were "Caleb the son of Jephunneh, and Joshua the son of Nun." The spies returned with a good report of the land; but ten of them caused the unbelief of the heart of Israel to manifest itself by their own fears.

At this critical moment we find Israel slipping away from the call of Jehovah, and the solemn words were then spoken, "Let us make a captain, and let us return into Egypt." They "despised" the pleasant land! Here one of these two faithful men — men of "another spirit" — who had "wholly followed the Lord God of Israel," stilled the people with his words, "If the Lord delight in us, then He will bring us into this land, and give it us; a land which floweth with milk and honey." He "held fast" the calling and purpose of Jehovah at this critical moment. Israel had to go back and wander for the rest of the forty years in the desert, till all the men of war died that came out of Egypt. They, too, had to accompany them in their sorrow and toil, yet not in their sin. But there was not one in that great company who with more firm unfaltering tread, and cheerful heart, wandered for that forty years. True to the purpose and call of God, they hoped for what they saw not, and in patience waited for it. They got their portion in the land they looked for when the time came; and the testimony of Moses was that "he wholly followed the Lord." (Joshua 14: 8-14.)

In Ruth we get a touching picture of what a remnant should be. Her history lay in the dark day of Israel's ruin in the time when the Judges ruled; Israel had proved totally faithless to their calling; and the Philistines devastated the land of Jehovah; and every man did what seemed right in his own eyes. (Judges 21: 25.) The first associations of the poor Moabitess with Naomi were in the day of her prosperity and gladness of heart. But Naomi's dark day came; the widow of Israel — a widow in heart and fact — Naomi (now become "Mara" — "Bitterness,") set out to return to the land of Israel. Joys and relationships which once she knew had gone by for ever. Ruth, a widow in heart, too, as in circumstances, clave to Naomi. She had known her in her prosperous day, and in the day of her sorrow she made the widow of Israel the object of all her care. She could not restore the past to her — it was gone for ever. But she devotes herself in the present to this widowed heart, and follows her, thoughtless of self, to the land of Israel.

"Whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God: where thou diest will I die, and there will I be buried!" But the day of reward and recognition came. To her question to Boaz, "Why have I found grace in thine eyes that thou shouldst take knowledge of me, seeing I am a stranger?" The answer was, "It hath fully been showed me all that thou hast done unto thy mother-in-law." This was the ground of her reward. If we have glimpsed what the church was in the day of her Pentecostal blessedness, and discovered that the divine principles then enunciated have never changed, shall not our language be in the dark day of her shame and ruin, "Whither thou goest, I will go, and where thou lodgest I will lodge: thy people shall be my people," etc. If the poverty of our services is not worthy of recognition when the day of rewards shall come, we shall have the satisfaction and joy to know that we bestowed all (shall we say?) our attention and care on that for which Christ gave Himself, that He might sanctify and cleanse her, and present to Himself a glorious church without spot or wrinkle or any such thing. (Eph. 5: 25-27.)

I turn to a darker day of Israel's history. The ten tribes had long since gone away captive to Assyria. Judah had filled up the measure of the long-suffering of Jehovah, and had gone captive to Babylon. Jerusalem was solitary, devastated, and in ruins, and the land was wasted and without an inhabitant. Hardly a trace that it was Jehovah's now remained; but that it was keeping the Sabbaths — not from the faith of the people, but because upon the people had been written "Lo-ammi." (Hosea 1) Far away in the land of the Chaldean, a faithful heart might sigh, and open his window and pray — straining his eyes towards the long-loved city; and confess as his own the sins of his people. (Dan. 6, 9.)

By the rivers of Babylon, too, those who could sigh and cry for the abominations which were wrought in the house of God at Jerusalem, could hang up their harps on the willows, and refuse to sing the songs of Zion in a strange land. How could He be worshipped unless in that spot which He had chosen? There was but one spot where they could strike their harps to His praise! "By the rivers of Babylon there we sat down; yea, we wept, when we remembered Zion. We hanged our harps upon the willows in the midst thereof. For there they that carried us away captive required of us a song: and they that wasted us required of us mirth, saying, Sing us one of the songs of Zion. How shall we sing the Lord's song in a strange land?" (Psalm 137.)

In the book of Ezra we find a remnant of the people extricating themselves from Babylon, and returning to a divine position before the Lord. Care lest any but those whose title was distinctly of Israel, should be mixed up with the work of the Lord, marked these faithful men. They did not disown them as of Israel, but they could not recognize their claim. God might discern them as His; they could not pretend to divine discernment when they had not the Urim and the Thummim (see Ezra, 2: 59-63). In this we have an instructive lesson for our own day.

When the church was in divine order, each took his place, like the priesthood of Israel, without question as to title to be there. But meanwhile Israel had become mixed up in the corruptions of Babylon, and disorder reigned supreme. When Paul contemplates the total disorder of things in the church which never could be remedied (2 Tim.), he instructs the remnant who had departed from iniquity, and purged themselves from the vessels to dishonour in the Babylon of the professing Church (ch. 2: 19-22), to "follow righteousness, faith, charity, peace, with them that call on the Lord, out of a pure heart" They did not deny that those who were still in the corruption were children of God, but they had not extricated themselves from the evils there; and, if knowing the corruption, they had not departed from it, the conscience was defiled and the heart impure. The remnant are careful then only to walk with those who call on the Lord "out of a pure heart."

But the seventh month came (Ezra 3), the moment for the gathering of the people (the Feast of Trumpets). The remnant gathered themselves "as one man" in the only divine city in the world — the only platform where they could take down, so to say, those long silent, unstrung harps from the willows, and worship Israel's God! They might pray with the window open toward Jerusalem, and confess their sins in Babylon, but they could not worship Him there. It was impossible to reconstruct the order of things as they had been in Solomon's day — that day had passed away for ever! The ark was gone — where, none could tell. The glory had departed from Israel — and the sword was in the Gentile hand. The Urim and Thummim was amongst the things of the past. Yet, outside all these things, which belonged to a day of order, the Lord had not forgotten those faithful men, and His word and Spirit remained. "They built an altar to the God of Israel" — though all Israel was not there. They did not pretend to be "Israel" — yet they could contemplate all Israel, and in Israel's city worship Israel's God, in the way that Israel's God had written.

As a remnant who had escaped they occupied this divine platform, and sang the praise of Jehovah: "O give thanks unto the Lord for He is good, for His mercy endureth for ever." That chorus had been sung in the bright day of David's success: when he brought up the Ark of God from the house of Obed-Edom the Gittite to Jerusalem (1 Chron. 16: 41). It had again resounded when the house of the Lord at Jerusalem was filled with the cloud and glory of His manifested presence in the days of Solomon. (2 Chron. 5: 13.) When the glory and brightness and successes of those days had passed away, and the failure and ruin of Israel was complete, the returned remnant could raise the very same old note of praise, "O give thanks unto the Lord for He is good, for His mercy endureth for ever." (Ezra 3: 11.) They had been faithless, but He was faithful. The fathers of Israel who had seen the house of the Lord before the captivity, could weep when they thought of the unfaithfulness of the people. The younger ones could sing with joy when they celebrated the faithfulness of the Lord. The weeping and the rejoicing were both good — to weep was right, when they thought of the failure of the people to Jehovah; but to rejoice was right, when they thought of the faithfulness of God!

Others, too, who called upon the same Lord, as they said, claimed the right of being with them in the work (ch. 4). But this could not be. They who were careful that even a priest of Israel, who could not show his genealogy, should not eat of the holy things in the day of extrication from Babylon, were careful too that those who had mixed up the fear of Jehovah with the service of idols should have nothing to do with them in His work. It was not a question with them of having people together; but, with widowed hearts as to the past, their fixed purpose remained to strengthen the things that remained, but to strengthen them according to God — refusing all co-operation with those who could not have the same end in view in the Lord's testimony. Thus it was pure and unmingled; 1st, To Israel as it had been — God's separated people on the earth; and, 2nd, This testimony maintained by a remnant whose sole trust was in God, and whose guide was His word.

All this has its instructive lesson for us. The unity of the church remains. It is maintained by the Spirit of God. Tongues have gone — apostolic power has gone — signs have passed away; and healings and gifts of adornment to call the attention of the world. Still the word of God abides. To it God has directed us in the last days. Were the tongues, etc., here now, the word would apply, for "the word of the Lord abideth for ever." But they have all gone. Still the faithful can take that word and walk in obedience to it, when all those things of the former glory of the church have passed away for ever.

The remnant extricated from Babylon, as it were, and gathered together to the name of the Lord (Matt, 18: 20), on the divine basis and never-failing principle of the church's existence — "one body and one Spirit" (Eph. 4: 4) — do not by this pretend to be "the church of God;" that would be to forget that there are children of God still scattered in the Babylon around. They can set up nothing — reconstruct nothing. But they can remember that "He that is holy, He that is true; He that shutteth and no man openeth, and openeth and no man shutteth," is with them. He is ever to be trusted and counted upon. If He sends a prophet or a help amongst them, they can thank God, and accept it as a token of His favour and grace — they can appoint none. To do so would be to forget the total ruin which never can be restored, and to presume to do that for which they had no warrant in the Word of God.

If a fresh action of the Spirit of God causes a Nehemiah-like company to follow from Babylon, they are glad to welcome them to the divine ground they occupy themselves. If the Nehemiah-like company comes, they find before them a remnant who had previously, through grace, occupied the divine position. They must gladly and cheerfully fall in with what God had wrought — there was no neutral grounds — no second place. They dare not set up another, it would be but schism! It was the same Spirit who had wrought, and who, if followed, could not but guide them to the same divine position to which He had guided others. How completely this sets aside the will of man; and independency of the movements of the present day* which stop short of that to which God has called His people, to "endeavour: to keep the unity of the Spirit in the bond of peace;" for "there is one body and one Spirit," and only one!

{*How fully too this meets the questions which so agitate souls in the movements of the day. How impossible for this fresh company of Jews, (Nehemiah) if led of God, to assume that because they were of Israel, they could gather together in some other city, apart from those who went before, (Ezra); and take up divine principles in the letter, and to claim that because they were Jews, and had separated from Babylon, that they could act independently of those who had gone before, and had pre-occupied that divine position. It was wide enough for all of Israel, and surely contemplated (as faith ever does) them all. But as it was a return, they were careful to maintain it intact in its purity and divine character, refusing entrance to all that was unsuited to the presence and name of Israel's God.

It has been a successful device of the enemy — sad to say — to use the divine and blessed truths of the Church of God to cover what is really schism; and to support a counterfeit and, Jannes and Jambres like, to deceive. For this is not a day of violence—but of deception and resistance of the truth by counterfeit in divine things.

It is simple and plain, that those who have had grace to separate from the evils of the professing Church, even though members of Christ, cannot use this fact to the disowning of that which God had wrought in others in this way before them. If led of "one Spirit," they cannot but link themselves practically in the unity of the Spirit, with those who had pre-occupied the divine platform; cheerfully and thankfully owning what God had wrought, and following where "one Spirit" had led their brethren before them, to the name of the Lord, as "one body," to break "one loaf" in remembrance of Him!}

I pass on to another interesting scene when a faithful one is standing fast alone, unsupported by the fellowship of his brethren, where his testimony is rather the refusal to act so as to deny fundamental truth, than actively to engage himself with others in extricating themselves from iniquity. I allude to the case of Mordecai the Jew. (Esther.)

Far away from the land of Israel, the people were subject to the powers of the world. An Amalekite, named Haman, wielded the power next to that of the king. A poor Jew, "an exile in the strange land," refused to bow his head to the Agagite. To be faithful, when all were unfaithful, is a great thing in God's eye. "Thou hast not denied my name," is great commendation when all were doing so. To keep one's Nazariteship in secret with God, when no eye sees but His, is never forgotten. To stand firmly for Him in an evil day of temptation, is to do great things! "Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal," shows that God's eye saw and valued their faith, where even Elijah had not discerned them. They had refused to do that which all others had done, in that dark day.

Mordecai was ready to give a reason of the hope that was in him; and his simple answer was, I am a Jew! God had not forgotten His oath of old (Ex. 17), even if Israel were reaping the fruit of their sins under the Eastern Kings. He had said, "Remember what Amalek did unto thee by the way, when ye were come forth out of Egypt; how he met thee by the way, and smote the hindmost of thee, when thou wast faint and weary, and he feared not God.....Thou shalt not forget it." (Deut. 25.) Therefore the Lord had sworn that He would have war with Amalek from generation to generation. Mordecai refuses to surrender this fundamental truth in the calling of Israel.

You may say, He is a stiff-necked man, and is imperilling the lives of his nation. I admit it: but his trust is in God! Firmly did this man, trusting in God, and refusing to surrender fundamental truth, stand single-handed against all the malice of the enemy. Post after post was despatched with the orders to smite all the Jews. Still no faltering in his faith — his head bowed not as the son of Amalek passed by! He had counted upon God, whose word never alters; and God had tried his faith, but it stood the test; and, when the day comes for having faithfulness owned, it will be found, through grace, that Mordecai had had an opportunity for faithfulness to the Lord — that he had stood firm, and God has not forgotten it.

What cheer of heart his story must afford to those whose path is isolated; when they have not even one faithful companion, yet are enabled in an evil day to be firm and faithful in their solitary pathway, sustained and owned by God.

In Daniel, Hananiah, Mishael and Azariah, we find another striking example. Faithfulness and standing fast in trial and temptation, shows the power of the Spirit, quite as much as energy in action. They were at this time captives in Babylon; the necessity of faithfulness seemed to have passed away. Where was the profit of standing fast when all their hopes were gone? But Daniel purposed in his heart that he would not defile himself with the king's meat, or his wine. He would drink water, and eat pulse, and nothing more. He kept his Nazariteship in the land of captivity; and he kept it according to the thoughts of God (compare Ezekiel 4: 9-13), and the time came when God stood by him, and made him the vessel of His mind and will, revealing to him the history of the times, and end of the Gentile in whose grasp he was for his nation's sin.

I might go on with many other examples; such as Jeremiah, the Five Wise Virgins, etc., etc.; but I pass on to notice another solemn lesson. How soon the thing failed, and the energy flagged, which supported the emerging remnant in extricating themselves from the evil, and regaining a divine position. Failure and weakness thus ensued once more. It is a sad but common case. You will often see the lovely efforts of faith struggling to win a divine position through difficulties and dangers and trials without end. Yet when the goal is won, the zeal grows cool, self is remembered, God forgotten, and the blessing is gone. Alas! one trembles, when one sees these first lovely efforts of faith, lest the day should come when they are seen no more. It is much harder to keep what we have won in divine things than to win, because it must be by the winner abiding in the energy by which he won. The fear of man comes. Self-interest, self-sparing, and self-indulgence enter. God in mercy interposes at times, and stirs up the sleeping energy, and is ever ready to bless; still it is painful and humbling to think of it. We see a sad example of this in Israel when gaining the land under Joshua, and then sinking into premature decay.

It comes out strikingly in the after history of this returned remnant in Ezra, etc., to which I have referred. The fear of man stopped the work of the Lord (Ezra 4: 4, 5, 24). The energy and beauty of their first efforts of faith were gone. God sends the prophets Haggai and Zechariah to stir up the people to the work of the Lord. They had began to settle in their hearts that the time had not come to build the Lord's house (Hag. 1: 2); yet they had ceiled their own. Thus stirred up, we find that they obeyed the voice of the Lord, and did the work of the Lord. The fear of man gave place to the fear of the Lord; and God was there to own and bless the renewed efforts of faith.

If we follow their history, we find their faith again grew dim. In Malachi the state of things is painful and depressing. The blind ones of the flock, and the sick, and the lame, were offered in sacrifice to Jehovah. What man refused — what was worthless to him, was good enough for God! (Even Saul, in his worst day, reserved the best of the sheep and oxen to do sacrifice to the Lord.) No one would open the doors of the Lord's house for nothing, nor light a fire on His altar for naught (ch. 1: 7-10). They robbed God in tithes and offerings (ch. 3: 8); called the proud happy; and said, "It is vain to serve God, and what profit is it that we have kept His ordinance, and that we have walked mournfully before the Lord of hosts?" This, too, sad to tell it, when in a divine position.* It was not when far away in the land of the Chaldean, but in the city of the great King! Still we find a remnant within a remnant, if I may so say, faithful to the Lord.

{*The persistent aim of the enemies of the truth, is ever to blot out if possible the fact of the Church of God, as to its practical bearing on the saints. It is not that there is a denial of the existence of the Church of God here upon earth: but that such a truth is binding on the saints in gathering to the name of the Lord, even be they but a remnant at best.

In the Reformation (as the word implies) there was no such a thing as a regaining of the divine position and principles of the Church of God — lost since apostolic days as a practical truth. There was but a reformation of the existing bodies, which the Reformers supposed were the Church, into the National Establishments, and Reformed Churches.

It was a marvellous work, in that day of darkness most surely; a work for which we have ever to bless our God. Still it was far from perfect. The distinct personal presence of the Holy Ghost upon earth, constituting Christ's body, the Church, was never seen. His personality and deity, etc., all Christians own, most surely: but I speak of His distinct personal presence on earth, as dwelling in the Church, and constituting her unity, in contrast to His working in various ways before He came to dwell. I might also mention other great truths which were not then known, but this is sufficient for my present purpose. Consequently, until the last forty years there were no saints gathered together "in assembly," to the name of the Lord, recognizing and acting upon the never-failing principle of the Church's existence — "One body, and one Spirit." And to seek to misapply the principle or type of the returning remnant in Ezra and Nehemiah to the day of the Reformation, is but to mislead and deceive.

These remnants did return to a divine position. This no body of saints ever did at the Reformation. They were then on the platform on which all Israel could be with them, and the only one. This did not make them "Israel:" still none but they were on Israel's ground.

When this remnant is described in Malachi — sad and humbling as is their state, they were still on that divine platform, the City of Jehovah. "The remnant within the remnant," as I have described them, did not withdraw from that divine platform — that were fatal to their own faithfulness. But they were the more encouraged to earnest faithfulness in strengthening the things that remained.

The lessons we gather from these Scriptures teach the very reverse from what some have sought to draw from them. Such is the effect, first of slipping away from, and then resisting the truth of God.}

"They that feared the Lord spake often one to another; and the Lord hearkened and heard it, and a book of remembrance was written before Him for them that feared the Lord, and that thought upon His name."

The faithfulness of the few was the channel of sustainment to the others from a faithful God. We trace them further, till we find them in Luke 2 represented by old Simeon and Anna, who knew "all them that looked for redemption in Jerusalem." The same faith that could keep them waiting for the Lord's Christ, could keep them alive till He came. The old prophetess, too, who could fast and pray, and live for, and in that spot which still was owned of God, found her fastings and prayers ended in praise, when the Lord she had looked for came.

The last link in the history of this returned remnant which we find in the Gospels, we have in the solitary widow of Luke 21. A few verses further on in this chapter the Lord pronounces the final judgment on that temple at Jerusalem. It was still, however, in a certain sense, owned of God. This widowed heart had but one object now on earth — she could do but little, for all she possessed was a farthing! "Two mites," as the Spirit of God lets us know. Devotedness, in the estimate of man, would have been great indeed if she had appropriated half of what she possessed to the interests of God which engrossed her. But self was forgotten with this widowed heart, and she cast into the offerings of the Lord her two mites. The Lord's eye saw the motive from which this offering sprang, read the action as He alone could read it: "Of a truth," said He, "I say unto you, that this poor widow hath cast in more than they all. For all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had." He judged aright — but He did not judge by what she gave, but by what she kept; and that was nothing!

It is humbling to trace this decay of the mass, yet touching to contemplate the increased and increasing devotedness and purpose of those true hearts; but it is useful to face the dangers from which we are never free. Worldliness, self-seeking, and forgetfulness of the things of the Lord, all are among us, and are signs and sources of weakness. The Lord grant us to be warned, and to distrust ourselves the more. The Lord encourage the hearts of those who love His name and testimony to be increasingly faithful. To keep the eye filled with Christ, and thus to be still more the channel of the Lord's sustaining grace to the rest, till that bright and longed-for day arrives when He will come and gladden our hearts for ever!

It is easy to remark how in all those times of failure and ruin, the hearts of others were stirred up by some faithful one, in self-sacrificing energy, who would pray and work — and sigh and cry — who could spend and be spent on the Lord's interests at the time. Through such the Lord wrought and delivered, and led and blessed His people. It might be by some lone widow who could agonize in prayers and fastings night and day. The answer came, and the blessing was poured out, and none knew what the occasion was through which the blessing came. But in the day when "every man shall have praise of God" it will be known; for His eye marked it and answered it, and that heart was, perhaps, unwittingly, in communion with His — the vessel for the intercession of the Spirit for the saints according to the will of God!

Endeavouring to Keep The Unity of the Spirit

The Unity of the Spirit and endeavouring to keep it.

F. G. Patterson

"The unity of the Spirit" is that power or principle which keeps the saints walking together in their proper relationships in the unity of the body of Christ. It is the moral realization of its unity: and endeavouring to keep it maintains our relations with all saints according to the Spirit of God — and in the truth.

We meet with others in the name of the Lord, on the principle of "One body and one Spirit." (Eph. 4: 4.) We thus "endeavour to keep the unity of the Spirit in the bond of peace," and we seek thus to be in the "fellowship of the Holy Ghost" who maintains the unity of the body of Christ. Consequently we find ourselves apart from those who are not in this blessed path, even though they may be perfectly sound in doctrine and godly in life, or who are, perhaps unwittingly, associated with those who are neutral and indifferent to Christ's glory and this truth.

We thus meet on a ground wide enough to embrace every member of His body, to the exclusion of none. If those who come are knowingly in connection or association with that which cares not for His truth and glory, it would exclude them from fellowship at the Lord's table. If they are unwittingly mixed up with it, we should be glad to meet with them, but we should feel bound to tell them the ground we take with reference to Christ, and the position they occupy with reference to Christ. This would leave it on their own responsibility to be with us or against us. We could not "return to them," while we are told, "Let them return to thee." (Jer. 15.)

Consequently we could not join with them in gospel work, because they have not God's end in view. God's end is not salvation merely, but that His people should be on earth a living witness for Christ and His body, during His rejection and absence, and with other members of His body — walking in unity and peace. The church of God is the witness on earth that "God is light," "God is love," and "God is One." The Holy Ghost on earth answers to and reveals Christ on high. He is the "Holy and True;" the Holy Ghost on earth is the "Spirit of Holiness" and the "Spirit of Truth."

One member cannot be said to represent the body, or to be the body, because he eats of the one loaf. If he comes together in any place, according to God's mind, to eat the Lord's Supper, with other members of the body of Christ, they would be collectively a true expression of Christ's body on earth in that place. A number of members of Christ may be together, and not in the unity of the Spirit at all (as I doubt not is often the case). It is not that Christ does not sustain them as members of His body, but they may be together on independent ground, or linked with the widespread (and widening) principle of neutrality to Christ. The Holy Ghost, consequently, would be hindered; and though much that is true, as open ministry, and the like, be owned in principle, it could not be owned as an assembly of God, because Scripture would not recognize it as such. There is but 'One Spirit," and if we are seeking with others to maintain the unity of the Spirit, there can be no antagonistic principle which we could own.

The Holy Ghost has not left God's house (now like "a great house," or Christendom), although many corruptions are there; while at the same time Scripture does not own the claims put forward by many in it to be "an assembly of God."

The Book of Ezra gives the account of the return of a remnant from Babylon to a divine position and city. They did not pretend to the former greatness, without that which would answer to these pretensions, but they sought to walk in faithfulness before God, with an empty temple — no Urim and Thummim — no Ark of the Covenant — no Glory; but God's Spirit with them (Haggai 2: 5), and separation from all that was contrary to Him, characterizing their course. (See Ezra 1: 59-63; 4: 1, and 10: 1-9.)

Analogously — there is now a remnant separated to God from the corruptions around — owning the divine ground of the church of God before Him, pretending to nothing, but seeking to be together in the fellowship of His Spirit on earth, and waiting for Christ's return. They are glad to give the right hand of fellowship to every member of His body who desires to walk in the truth with them in like separation from all that is evil around.

I believe it is a day when we must gird up our loins through His grace, and fix our eye upon Christ alone; we shall then be able to judge of what is due to Him, and not from our judgment by looking at our brethren. We shall be able then, through His grace, to escape the master-corruptions of the day — false doctrines — and the enemy's imitation of the true — the principle of Jannes and Jambres withstanding Moses by a counterfeit.

The expression "One body" is used in 1 Cor. 12 with reference to all the saints upon earth at any given time. But "Ye are the body," is also said in Corinth, as the assembly in that place; that is, that in the ground and principle of their gathering together they were "the body" — a most important passage. It shows that an assembly of God, to be really such, is ever on the ground and principle of the body. (Ver. 27.) Those who now meet in one place and partake of the "one loaf" on this principle, are no more the body of Christ at that moment than at any other time. But they have faith in the truth of it, as seen in their practice, while others who speak of it without practice do not seem to have. The former can show their faith by their works — the only way in which such can be done.

The "body" is not used to express union with Christ. The body is united to Christ by the Holy Ghost. Those who are together in the practice of this truth are "endeavouring to keep the unity of the Spirit in the bond of peace." The Holy Ghost constitutes the unity of the body. They are seeking to walk in the fellowship of the Holy Ghost — a divine Person who will not bend His ways to us — we must bend our ways, in the truth, to Him. People suppose that because they are members of Christ they must consequently have the practice of such a truth. None can have the practice of it (although really members of it) unless in the unity of the Spirit, and with those who have been there before them; it is impossible to have it avowedly apart from such. The common practice of the day is to accept divine principles and terms apart from their practice. Scripture is too strong for this.

May our hearts be led into that love of the truth, and love in the truth, and for the truth's sake, that we may be enabled to escape the vortex into which so many are falling!

Scripture Note

Extract from "Scripture Notes and Queries"

F. G. Patterson.

London, 1871.

Question: "How am I to endeavour to keep 'the unity of the Spirit in the bond of peace?' What does it mean?"

Answer: "The Holy Ghost came down from heaven personally on the day of Pentecost, and dwells in each member of Christ individually (1 Cor. 6: 19; Eph. 1: 13, 14, etc.); and the saints thus indwelt upon the earth, form God's habitation through the Spirit. He dwells corporately in the whole Church (Eph. 2: 22, etc.). He unites each member to Christ (1 Cor. 6: 17). Each member to the other members (1 Cor. 12: 13), and all the members to the Head. This is the Church of God — the body of Christ.

"This unity has remained untouched by all the failures of the Church. It is a unity which cannot be destroyed, because maintained by the Holy Ghost Himself. He constitutes the unity of the body of Christ.

"The Church of God was responsible to have maintained this unity of the Spirit, in practical outward and visible oneness. In this she has failed. This unity has not. It remains because the Spirit of God remains. It abides even when oneness of action is well nigh gone. The unity of a human body remains, when a limb is paralyzed; but where is its oneness? The paralyzed limb has not ceased to be of the body, but it has lost the healthy articulation of the body.

"Still, no matter what the ruin may be — no matter how terrible is the confused and unhealthy state in which things are — Scripture never allows that it is impracticable for the saints to walk in the fellowship of God's Spirit, and maintenance of the truth; such is always practicable. The Spirit of God pre-supposes evil and perilous days; still God enjoins us to endeavour 'to keep the unity of the Spirit in the bond of peace;' and He enjoins nothing impracticable. We never can restore anything to its former state; but we can walk in obedience to the word, and in the company of the Spirit of God, who enables us to hold the Head. He will never sacrifice Christ and His honour and glory, for His members. Hence we are exhorted to endeavour to keep the 'unity of the Spirit' (not the 'unity of the body; which would prevent us from separating from any member of the body of Christ, no matter what his practice). The Holy Ghost glorifies Christ — and walking in fellowship with Him, we are kept specially identified with Christ.

"In this endeavour, I must begin with myself. My first duty is to separate myself to Christ, from everything that is contrary to Him: — 'Let every one that nameth the name of the Lord depart from iniquity' (2 Tim. 2: 19). This evil may be moral, practical, or doctrinal; no matter what it is I must get away from it; and when I have done so, I find myself practically in the fellowship of the Holy Ghost; and on a divine basis where all those who are true-hearted can be likewise. If I can find those who have done the same, I am to follow righteousness, faith, peace, charity, with them (2 Tim. 2: 22). If I can find none where I am, I must stand alone with the Holy Ghost for my Lord. There are, however, the Lord be praised, many who have done likewise, and are on the line of action of the Spirit of God in the Church. They have the blessed promise as a resource, 'Where two or three are gathered together in my name, there am I in the midst of them' (Matt, 18: 20). They are practically one, as led by the same Spirit, with every member of Christ in the world who has done likewise. I do not now refer to their absolute union with the whole body of Christ — but of the practice.

"The basis on which they are gathered (i.e., the Spirit of God, in the body of Christ) is wide enough in its principle to embrace the whole Church of God; it is the only divinely wide platform on earth. Narrow enough to exclude from its midst everything that is not of the Spirit of God: to admit such would put them practically out of the fellowship of the Holy Ghost.

"This endeavour does not confine itself to those who are thus together — one with the other. It has in view every member of Christ upon earth. The walk of those thus gathered, in separation to Christ, and practical fellowship of the Spirit and maintenance of the truth, is the truest love they can show toward their brethren who are not practically with them. Walking in truth and unity — they desire that their brethren may be won into the truth and fellowship of the Holy Ghost. They may be but a feeble remnant; but true remnants were ever distinguished by personal devotedness to the Lord, who ever specially watched over them with the most tender solicitude, and associated Himself specially with them!"

The Doctrine of the Church

The Doctrine of the Church

as revealed to the Apostle Paul.

"There is One Body and One Spirit," Eph. 4: 4

(bound with:

The Last Days of the Church

and:

The Unity of the Spirit

with an appendix:

Principles of Gathering)

F. G. Patterson.

I trust the following remarks on this momentous subject may be found useful at the present time, and that an ever gracious Lord may vouchsafe His blessing on the perusal of them to many of His people, causing them to realise this most important truth, and linking their souls practically to the divine principles set forth therein.

The Lord has been most graciously working in many places in these last days. Souls have been new-born to Him and brought into the liberty of His grace through the Gospel. Souls thus set free from the bondage of sin and Satan have also found freedom from the trammels of the sects and parties in the professing church. They have, in many cases, begun to act upon their privileges and, as the disciples of old (Acts 20: 7), have assembled themselves to break bread and thus show forth the groundwork of their redemption and liberty in that which calls to mind the Lord in His death. Difficulties have arisen and many have found that they still wanted a divine principle beyond this to guide them, and yet possibly feared to go deeper into these things, lest they should be led into something which perhaps they had been told to avoid. The confusion in which things are and the sad failures of ourselves and of our brethren have often been the means of driving timid souls away and causing them to shrink from inquiring more deeply into the divine principles revealed in the Word.

In such a state of things the enemy, as ever, seeks to keep the soul from learning the truths of God. Satan's successful effort at the first was to seek to blot out in practice, if he could not do so in fact, the great ever-living truth named at the head of this paper. The vessel, Paul, who communicated it to us through his inspired epistles, had to say at the close of his ministry "All they which are in Asia are turned away from me" (2 Tim. 1: 15). Ephesus was the capital of that proconsular province and in it was an assembly of God, to which those high truths of the "mystery which in other ages was not made known unto the sons of men, as it is now revealed" were written. God has been pleased of His own sovereign grace to revive out of the rubbish of centuries this wondrous truth which has lain so long dormant. Many have learned it and have sought in their weakness to walk therein. They have, through evil report and good report and failings innumerable, sought, in reliance upon a gracious God, to glorify Christ in the pathway of obedience to the revealed will of God.

The enemy seeks to keep the Lord's people from learning this, His leading truth for the interval or period in which we live. What then I desire is, that the eyes of my brethren's understanding be enlightened by the Spirit's teaching to discover what they really are before God, namely, members of the one body of Christ united together by one Spirit, and that they may act accordingly.

It is quite impossible that, as a Christian, I can be a mere individual at the present time. I am a member of the body of Christ as well. And while seeking as an individual servant to serve my Lord, I find I have, in common with the rest of the body, a corporate responsibility to Christ, the Head of His body, the Church. I seek not, then, to evade this responsibility by looking at the failures of others, or by finding an excuse in the truth of Christ's lordship over me as a servant.

The Epistle to the Romans is that in which the Spirit of God treats us with the most distinct individuality, first as guilty sinners and then as justified persons, justified by faith. And yet when He comes to the duties and walk which flow from our individual blessing and position, He at once turns us to our corporate responsibility, so that we cannot dissociate these things. No one can read Romans 12 without discovering this. As an individual I am exhorted to present my body a living sacrifice, my reasonable service; to be transformed by the renewing of my mind in order to prove that good and acceptable and perfect will of God. Then, as to my corporate place in the exercise of gift or otherwise, I am to exercise it with respect to the body. "For as we have many members in one body, and all members have not the same office; so we being many, are one body in Christ and every one members one of another. Having then gifts differing according to the grace that is given to us," we are to put them in exercise and use them for the benefit of the other members.

I desire that my brethren, having discovered what they are, may own the truth and carry it out practically, walking therein with those whom the Lord has called and privileged to do likewise. Of this I am persuaded, that no one ever learned a truth after a divine manner till the soul was using practically what it had learned. Then its true power has been felt; so that to talk, as many do, of the body of Christ and never to have really acted upon this truth, is but to prove that the truth has not been received into the conscience and soul, while, no doubt, enough has been seen of it to guide the steps thereinto. With this desire I pass on to my subject.

Distinctive Positions of Jews and Gentiles in Old Testament Times

It will be well to consider the distinctive positions which the Jew and the Gentile occupied in Old Testament days before the formation of the body of a risen and ascended Christ was revealed. The quotation of two Scriptures will make this distinction plain.

As to Israel we read, "Who are Israelites; to whom pertaineth the adoption and the glory and the covenants and the giving of the law and the service of God and the promises; whose are the fathers and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen" (Rom. 9: 4, 5).

As to the Gentile, "Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; that at that time ye were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world" (Eph. 2: 11, 12).

The simple reading of these passages will show that all the blessings and privileges and promises and hopes that God then gave, were confined to the elect nation of Israel, and that to partake of these blessings a Gentile had to come in and be subordinate to the Jew, in whom they were vested as the vessel of blessing.

Our next Scripture is 1 Cor. 12: 12, 13, where we read, "For as the body is one and hath many members, and all the members of that one body being many are one body, so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit." Now, before the formation of such a body out of both Jew and Gentile could take place, it was necessary that God Himself who had surrounded Israel with a "wall of partition" should remove it. It was not sufficient that the wall which God had placed around the Jew had been almost obliterated by the unfaithfulness of those who had been thus hemmed in. The partition wall existed as fully in the mind of God and to faith as though there had never been an unfaithful Jew on earth. God had placed it there, and God must remove it Himself ere He would form the body of which we read here and elsewhere.

The prophets had spoken of a day of which it was said, "Rejoice, ye Gentiles, with His people." But even in such a state of blessing, Gentiles remained Gentiles, and His people remained His people. The prophets never spoke of this "body," where Jew and Gentile alike have lost their national and social positions, where there is neither Jew nor Gentile, neither bond nor free. At the present time there are three classes before God in the world. Paul speaks of them in 1 Cor. 10: 32. They are "the Jews," "the Gentiles" and "the Church of God." In the last mentioned both Jew and Gentile have ceased to be such before God; believers from amongst both having been incorporated into this body of which we speak. The prophets spoke of the time when that which we call the millennium, or more correctly the Kingdom, will have been established on earth; when the Jew will be the central nation and the Gentile will rejoice with the people of Jehovah: a state of things which will come in after the Church has been gathered and is with Christ in heaven.

The foreshadowing of the removal of this "wall of partition" was frequently seen in the ministry of the Lord Jesus Himself in the gospels. Instance the woman of Samaria who could not understand how the Lord, being a Jew, should ask drink of her who was a woman of Samaria, for the Jews had no dealings with the Samaritans ( John 4). See also the case of the Syrophenician woman in Matthew 15. Before this "wall of partition" was removed, it was "unlawful for a man that is a Jew to keep company or come unto one of another nation" (Acts 10: 28).

The Wall of Partition Removed

This hindrance to the formation of the body of a risen and ascended Christ was formally removed by God Himself in the cross of our Lord Jesus Christ. We read, "For He is our peace who hath made both one and hath broken down the middle wall of partition, having abolished in His flesh the enmity, even the law of commandments contained in ordinances; for to make [create] in Himself of twain one new man, so making peace; and that He might reconcile both unto God in one body by the cross, having slain the enmity thereby" (Eph. 2: 14-16).

The cross, then, besides being the scene where the Lord wrought the work of redemption, was the removal of the wall of partition which until then had existed between Jew and. Gentile. It was the basis or groundwork for the formation of this body and for the reconciliation of a people to God, taken from both Jews and Gentiles, both having access by one Spirit unto the Father. The Father is the Name by which God has revealed Himself to each member of the body in His Son Jesus Christ, as heretofore He had revealed Himself under the Name of Jehovah to the elect nation of Israel.

All this, however, does not constitute a "body." It only removes the hindrance. Redemption has been accomplished; the hindrance is removed; what is now wanted is to have the Head of the body in heaven, raised up from the dead — a glorified man.

Christ, the Head of the Body, in Heaven

The remarkable quotation of the 8th Psalm by the Apostle Paul in Ephesians i, will be helpful to us in understanding this. There we read (verses 19-23) , "According to the working of His mighty power, which He wrought in Christ, when He raised Him from the dead and set Him at His own right hand in the heavenly places, far above all principality and power and might and dominion and every name that is named, not only in this world but also in that which is to come; and hath put all things under His feet [quoted from Ps. viii], and gave Him to be the head over all things to the Church, which is His body, the fulness of Him that filleth all in all."

The 8th Psalm speaks of a "Son of man" to whom dominion over all creation is given. If we consult Gen. 1: 26, we find that God gave to Adam and his wife a joint headship over all creation; but this headship was sinned away and lost when man fell. The whole creation, now groaning and travailing, was made subject to vanity through the fall of man (Rom. 8: 19-23). This headship is given, as Psalm 8 tells us, to a "Son of man." And we discover who this Son of man is in Hebrews ii, where the Apostle, quoting the psalm, tells us that we do not yet see the grand result of all things being subject to Him. "For in that He put all in subjection under Him, He left nothing that is not put under Him. But now we see not yet all things put under Him. But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that He by the grace of God should taste death for every man." Thus we find who this "Son of man" is. It is Jesus. This brings us back to Eph. 1, where Paul quotes the same psalm. So we learn that Christ, as Man glorified, has been raised by God from the dead and seated in the heavenlies far above all principality and power and above every name, with all things under His feet, and has been made "Head over all things to the Church which is His body." There He is waiting for the manifest assumption of this Headship, as well as for the manifestation of His other glories.

We have now the Head of the body in heaven, a glorified Man, as well as the wall of partition removed. But before going further to consider the formation of the body, we must turn aside for a moment and see what Scripture says of

Union with Christ

In Old Testament times the saints were new-born, but they were not united to Christ: they possessed life, although the doctrine of it was not made known. The Abrahams and Davids were all saved — saved by faith — lived and died in faith in God's promises of a Saviour to come. But faith in itself is not union. We could not speak of a patriarch being united to a Man at God's right hand by the Holy Ghost sent down, because Christ had not come and there was no man there to be united to. Even when Christ was here, a Man amongst men, there was no union between Him and sinful men: there could be none. Hence He says, "Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit" ( John 12: 24). On the cross He, in grace, enters into the judgment under which man lay; bears the wrath and all that the righteousness of God required; and in His death lays the ground whereby God can bring believers into a new state, through redemption, to Himself. He rises from the dead, having borne the wrath; ascends to heaven and is glorified; a Man at God's right hand. The Holy Ghost was then sent down, and dwells in the Church (Acts 2 and 1 Cor. 3: 16). He makes the body of the believer His temple (1 Cor. 6: 19). He seals him — having believed — until the day of redemption (Eph. 1: 13; 4: 30). He unites him to Christ: "he that is joined unto the Lord is one spirit" (1 Cor. 6: 17): anoints him, seals him, baptizes him with all other saints into one body (1 Cor. 12: 13; 2 Cor. 1: 21, 22) . Hence union with Christ is by the Holy Ghost dwelling in the believer's body and uniting him to Christ glorified in heaven.

This union neither existed, nor was it even contemplated for the Old Testament saints: it was not in the counsels of God for them. If we turn to John vii, 37-39, we find the line drawn with great distinctness between what is now and what had gone before. The Lord Jesus, in the chapter mentioned, could not show Himself to the world, because neither the Jews nor His brethren believed. in Him, and so He could not bring in the Feast of Tabernacles, which is always used as a figure of the Kingdom. The Kingdom is then put off till another day; and the Lord goes up to the Feast "as it were in secret." In the last day of the Feast He stood and cried, "If any man thirst, let him come unto Me and drink. He that believeth on Me, as the Scripture bath said, out of his belly shall flow rivers of living water. But this spake He of the Spirit, which they that believe on Him should receive; for the Holy Ghost was not yet given, because that Jesus was not yet glorified." The gift of the Holy Ghost to dwell in believers is thus announced, and the Kingdom which had been refused, is put off till another day.

The disciples were told by the Lord, after His resurrection from the dead, to remain at Jerusalem for the promise of the Father, that is, the Comforter, the Spirit of truth, which they had heard of Him, as related in John 14, 15 and 16. The Holy Ghost, the other Comforter, was to be given and to this end it was positively expedient that Jesus should go away, otherwise the Holy Ghost would not come. The Lord tells them in Acts 1: 5, "John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence." The Lord was seen of them during forty days after He rose from the dead, and there was an interval of ten days from His ascension till the day of Pentecost (or fiftieth day) was fully come. When it came, the promise was fulfilled, and Peter told the Jews, "This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost, He hath shed forth this which ye now see and hear."

One Body formed by the Baptism of the Holy Ghost

We have seen that the Lord's promise, "Ye shall be baptized with the Holy Ghost not many days hence," was brought to pass on the day of Pentecost. The little band of disciples, at first some 120, then about 3,000 and increased largely afterwards, were baptized of the Holy Ghost, according to the Lord's promise; but still this was only the Jewish side of the blessing. In Acts 10 Peter opens the door to the Gentiles, bringing them into the same position and privileges by the baptism of the Holy Ghost. When they of Judea heard of this, Peter was called to account for what he had done. In answer, he rehearsed the matter from the beginning and declared that the Holy Ghost had acted with the Gentiles in a similar manner to that on the day of Pentecost with the Jews (Acts 11: 15).

Thus we have in the clearest way the Jew and the Gentile receiving the baptism of the Holy Ghost; as to which it should be noted that this baptism is only used with reference to the corporate body of saints upon earth: by it individuals are brought into a corporate relationship to each other and to Christ.

We must now turn to Paul, for to him alone of all the apostles was the revelation of the "mystery" committed. He speaks of it in Ephesians 3 and says it had been "hid in God," not even in "Scripture," but "in God," in His eternal purpose. This "mystery" is expressed in the words, "That the Gentiles should be joint-heirs, and a joint-body, and joint-partakers of His promise in Christ by the gospel" (thus should the passage be read, that is, joint with the Jews).

Paul describes this body and how it is formed in 1 Cor. 12: 12-27, where he says, "For as the body is one and hath many members, and all the members of that one body, being many, are one body, so also is the Christ." (This name "the Christ" is here applied to the head and the members, in the same way as the name "Adam" is applied to him and his wife jointly in Genesis 5: 2.) "For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit." Here both Jews and Gentiles lose their distinctive places and are brought into one body and united by the Holy Ghost to each other and to Christ, the Head, the Man glorified.

In verse 27 the Apostle recognizes the assembly of God at Corinth as the body. "Now ye are the body of Christ, and members in particular" (or in part: it is the same word as "in part" in ch. 13: 9, 10). That is, in the principle and ground of their gathering they were the body of Christ, but in themselves they were "members in part," part of a whole.

Now this body is in the world: it is not in heaven. The Head is in heaven and the members have a heavenly position by faith; while in fact they are in the world. This body has been passing along through the world, its unity as perfect as on the day in which the descent of the Holy Ghost first constituted it. Nothing has ever marred its unity. True, the outward manifestation of this body by the oneness of those who compose it, is gone: true, that the "house of God" as it first appeared in the world, has become like the "great house" of 2 Timothy 2: 19-22: true, that all that was committed to man's responsibility has, as ever, failed. But the body of Christ which was in the world then, is still in the world, remaining all through the ruin of the professing church, its unity perfectly maintained by the Holy. Ghost, who by His presence and baptism constitutes it; for He as ever maintains the unity of the body of Christ.

Let me put a figure before my reader, which will convey simply the fact that the entire number of saints in the world at any given time (just as you read these words for instance) indwelt by the Holy Spirit, is that which is recognized of God as the body of Christ. Let us suppose a regiment of soldiers, a thousand strong, goes to India and serves there for many years. All those who composed that regiment die off or are slain in battle and their places are filled up by others, so that the numerical strength of the regiment is kept up. After years of service the time comes for it to return home. Not a man who went out is in it now, and yet the same regiment returns without change of its number or facings or identity. Thus with the body of Christ. Those who composed it in the days of Paul are not here, yet the body has passed along through the last nineteen centuries, the members of it dying off and the ranks filled up by others, and now at the end of the journey the body is here (the Holy Ghost who constitutes its unity being here) as perfect in its unity as ever it was.

The Church as a Building growing into a Temple and as a Habitation of God

In Ephesians 2: 21 and 22, we get two aspects of the Church of God.

Verse 21 says: "In whom all the building fitly framed together, groweth unto an holy temple in the Lord." Here we find a temple or building growing but not yet finished, that is, it is growing up day by day into that which it will be finally when in glory, a holy temple in the Lord.

Verse 22 says: "In whom ye also [the saints and believers in Christ Jesus] are builded together for an habitation of God through the Spirit. This gives us what the entire number of saints now or at any moment constitute corporately in the world. They are a habitation or dwelling-place of God through the Spirit.

These two thoughts may be illustrated by what has gone before. When Jehovah was passing through the wilderness from Egypt to Canaan, He dwelt in a tabernacle which in itself was perfect in all its parts and furniture, a complete thing. It moved along through the wilderness towards the Land of Promise and was the habitation of God. But when at last Israel was settled in the land, Jehovah had a temple, a magnificent structure in dimensions and appointments far beyond the tabernacle which had been His dwelling-place on the journey.

Thus, with those two verses in Eph. 2; verse 21 shows us what God will have in the Land (in heaven itself) when the temple now growing under His workmanship will have attained its full proportions and be in glory; while verse 22 tells us what the saints are meanwhile, namely, God's dwelling-place, His tabernacle or habitation through the Spirit.

This may serve to illustrate in some measure, and bring home to our hearts and consciences for our practical walks what we are as a present. thing. How responsible, then, we are, in observing such a truth, to act upon it; to cast our purposes, our aims, our all into it. Not merely to know it as some nice truth or doctrine, but as a living member of it, to walk in it, to link my soul on to the practice of it, with those who are observing it albeit in weakness; to separate myself from all that in practice disowns it; to act upon the living, abiding truth, that which occupies the mind and purpose of God; that which is now made known to the principalities and powers in heavenly places, who see in the Church the manifold wisdom of God (Eph. 3: 10). How solemn, on the other hand, to disown it or put it aside as something that does not concern us!

Although the oneness of which the Lord Jesus spoke to His Father in John 17 has almost vanished away, and man's unfaithfulness, yea, the unfaithfulness of God's people, under the highest blessing ever vouchsafed to them in this world, has been shown in the almost entire obliteration of that oneness which the Son desired of the Father; although all that men could do to mar it has been done; still there is that which never changes, never fails and never is spoiled; because (are we not ashamed to say it?) it is not in our power to do so, for it is kept, as it is constituted, by the presence and baptism of the Holy Ghost.

How beautifully do we find Christ's prayer for their oneness answered in Acts 2 to 4! We read there, "They lifted up their voice to God, with one accord." "The multitude of them that believed were of one heart and of one soul." His prayer was answered for a little moment, "that they all may be one," as in practice they were. How soon, indeed, did this oneness of practice fail! Then in chapter 9 we find Saul of Tarsus, afterwards Paul the Apostle, called out to reveal something that could never fail the unity of the Spirit in the body of Christ.

This unity is what we have to keep. We are exhorted to "endeavour to keep the unity of the Spirit in the bond of peace"; to endeavour to keep practically that which exists in fact. Not to make a unity, but to keep by the bond of peace that unity which exists by the presence of the Holy Spirit in the One Body.

Now although we know that from the first, Paul taught these things to the Church of God, as his early writings and ministrations abundantly prove, it is striking and remarkable that it was reserved till the close of his ministry, when in prison in Rome, to teach the truth of the unity of the Church of God, as unfolded in the Epistle to the Ephesians.

I would put the question to many — In what state do you suppose things were when Ephesians was written? Oh (they would probably reply) when things were going well! The Church of God was all going on well: the church was in a proper state and ready for such truth. To which I should be obliged to reply — You are all wrong! Things were totally ruined. The "Church of God at Ephesus" is not addressed (even supposing we admit the words "in Ephesus" into the first verse, which is doubtful, and questioned by many). That there was such a thing as "the Church of God" at Ephesus, we are told by Paul's own lips in his address to the elders there, in Acts 20: 28. But at the time he wrote this epistle, he was a prisoner for two years in Rome and had lived to see the ruin of what he had set up on earth as a "wise master-builder," and watched over as a father and as a nurse, with all the solicitude and energy of his devoted heart.

This circular letter is not addressed to the "Church of God." It is addressed to the "Saints and faithful in Christ Jesus." Perhaps the same pen with which Paul wrote Philippians indited this Epistle. "All were seeking their own." "Grievous wolves" were scented from afar, long before. Had they begun already to scatter the flock? Be that as it may, there was no "Assembly of God at Ephesus" addressed, but "saints and faithful ones in Christ Jesus." From that moment to the end therefore, does this letter afford a divine ground for faith, be the days never so evil.

The body of Christ was outwardly scattered to the winds, and never could the unity of the body be maintained again: but the Spirit of God held it intact, and the ruin never would be such that the saints and faithful might not be with Him, who abides in and with the Church for ever, in practical power and fellowship. Thus there never can come a moment when this cannot be observed; nor can the "One body" be useless, as the divine positive ground of action, by those who feel that the days are perilous, and are using all diligence to keep the unity of the Spirit, in One body, till Christ comes again.

The Unity of the Spirit

Ephesians 4: 3

This pamphlet is a sequel to the one entitled "The Doctrine of the Church as revealed to the Apostle Paul." Many souls have, more or less, apprehended the truth of "One Body and One Spirit," but have not yet grasped the force of the exhortation to connect their practice with this fundamental truth.

It is hoped that in the Lord's rich mercy this further paper may be helpful to souls.

"I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with longsuffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the [uniting] bond of peace. There is one body and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all and through all and in you all." Eph. 4: 1-6.

Here we find that there are unities connected with the Spirit, with the Lord and with God. I treat here of the unity of the Spirit, as being specially connected with the object of this paper. The observing of this unity is our responsibility: the others fall into their own places accordingly.

I would here remark upon the use of an expression which is often used to convey a right thought, but which is not found in Scripture, namely, "the unity of the body." "There is one body," the unity of which is constituted by the Holy Ghost Himself, and we are exhorted to endeavour to keep the "unity of the Spirit." If we were exhorted to keep the unity of the body, we should be obliged to walk with every member of Christ, no matter in what association he might be found, or whatever his practice might be: no evil whatever would give us a warrant to separate from him. The endeavour to keep the unity of the Spirit necessarily keeps us in company and association with a divine Person here upon earth.

Here I would note that which surely is so plain in the Word as to make one almost ashamed of having to insist on it, that is, the personal presence of a divine Person — God the Holy Ghost — here upon earth; not only in each individual believer, but also in the Church of God. The individual believer is indwelt by the Spirit of God, anointed, sealed, baptized with all other believers into one body. The baptism of the Holy Ghost does not leave him an isolated person. Its action connects him with all other believers, so forming a body of which Christ is the Head. The promise of the Lord as to the Comforter was that He should not only be with them but in them. The Lord was with them: the Holy Ghost in His absence would be both with them and in them; consequently the Holy Ghost at Pentecost not only "filled all the house," but "there appeared unto them cloven tongues like as of fire and it sat upon each of them and they were all filled with the Holy Ghost" (Acts 2: 2-4). He not only filled each one, but later on (in Acts 4: 31), at the gathering for prayer, He manifested His presence in their midst by shaking the place where they were assembled.

The saints are the body of Christ by one Spirit; but they are also the "habitation of God through the Spirit" (Eph. 2: 22). God dwells amongst them, as we read in 2 Cor. 6: 16: "I will dwell in them, and walk in them; and I will be their God and they shall be my people." In being obliged to insist on this truth, we have almost come to the state of the men at Ephesus (Acts 19: 2) who, in answer to the Apostle's question, "Have ye received the Holy Ghost since ye believed?" said: "We have not so much as heard whether there be any Holy Ghost" [or "We have not even heard whether the Holy Ghost has come"]. The state of things prevailing to-day makes it necessary to call attention to this important truth concerning the presence of the Holy Spirit both in the individual believer and in the Church of God.

If the Church of God were in a healthy state, there would be no practical difference between the two expressions, "unity of the body" and "unity of the Spirit." The Holy Ghost Himself dwelling in the Church constitutes its unity and practically embraces all the members of the body. If the Church were walking in the Spirit, the healthy action of the whole would be unimpaired. Still, the unity remains, because the Spirit remains, even when the oneness and healthy practice of the body as a whole is gone. The unity of a human body remains when a limb is paralyzed, but where is its oneness? The limb has not ceased to be of the body, but it has ceased to be in the healthy articulation of the body. Hence many Christians, while members of the body of Christ, are not endeavouring to keep the unity of the Spirit in the bond of peace.

How then is the unity of the Spirit to be kept? What is "endeavouring" to do so? What is faithfulness to the nature of the Church, Christ's body, in an evil day? It is Separation from Evil. My first duty must be to "depart from iniquity." It may be moral or doctrinal evil, because evil assumes many shapes: I separate myself from it, to Christ. Thus separated, I find myself in the fellowship of the Spirit of God. He glorifies Christ and dissociates me from everything contrary to Christ; associating me with that which is according to Christ. The notion that I may be wittingly associated with an evil principle or doctrine or practice and yet be undefiled, is an unholy notion. I may be. perfectly free from it myself, as not having imbibed it; but by practical association with it I have left the fellowship of the Holy Spirit.

When we have separated from evil and are walking in the fellowship of the Holy Ghost, Who is the Spirit of holiness and the Spirit of truth, we find others who are walking in the same way, and so we can be together happily in the unity of the Spirit. If there is a spot upon earth where the Lord can be in unhindered blessing, it is amongst those thus together, where nothing is allowed that is inconsistent with His presence in the midst or that can grieve or hinder the Spirit of God. It is not a question of how the saints may be together, but of a place where the Lord Himself may be in free and unhindered blessedness, to manifest His presence amongst those who seek to be faithful to Him in an evil day.

The primary step must be, "Let him that nameth the Name of the Lord depart from iniquity" (2 Tim. 2: 19). Members of Christ are mixed up with much evil on all sides. I must separate myself from such to walk in the fellowship of the Spirit, who keeps me in company with Christ. To Philadelphia Christ speaks of Himself as "He that is holy, He that is true" and the Spirit of God is the Spirit of holiness and the Spirit of truth. Holiness will not do without the truth, nor the truth without holiness. The absence of either is not of the Spirit of God.

Now in an evil day, when the faithful endeavour through His grace to keep the unity of the Spirit in the bond of peace, the practice consistent with such unity must necessarily exclude all evil, while, in principle, it contemplates the whole Church of God. Wide enough to receive every member of Christ, all over the world; narrow enough to exclude evil most carefully from its midst. Anything short of this is a sectarian principle and ceases to be of the Holy Ghost, while the principle in its breadth contemplates every member of Christ. Those gathered thus in the unity of the Spirit are jealous with godly jealousy lest anything should be admitted, either of doctrine or practice or witting association with such, that would put them practically out of the fellowship of the Spirit.

The effect of this "endeavour" is not confined to those who have come together in separation from evil and in the fellowship of the Holy Ghost. Its aspect is towards, and has in view, every member of Christ in whatsoever association he may be. Those who are maintaining the truth are thus showing their truest and most faithful love to those who are not practically with them. Abiding in the light, in uncompromising fidelity to Christ, and in the fellowship of the Spirit of God — this is their truest love to their brethren. They do not compromise the light and truth of their position by leaving it for the darkness; but, if they have grace, they win their brethren into the light, to walk with them in the truth likewise.

A word here to my beloved brethren who have been called and honoured of God to occupy such a place in these last evil days. How deeply responsible are they that all their words and actions may so fully bear the test of the light and truth of God, that no occasion of stumbling be found in them to hinder their brethren in any wise. Let there be such simple blessed devotedness to Christ and His glory seen in them, that their brethren who are seeking God's path in the labyrinth around, may be drawn towards the truth and the place where Christ can freely be with His people. Let them be found in such a place in an evil day; let the character of their walk be simple and fervent devotedness to Christ; thoroughly dependent upon Him as conscious of their weakness; thoroughly devoted to Him and to that Church which He loves. I believe, if they were walking in the power and grace of the position they have been called to, that not alone their brethren who ought to be with them, but the world itself would have to own, "If aught be true on earth, that is!" The counterfeits of the enemy, too, would expose themselves. Let them ever be prepared to make much of Christ and of the path into which He has called them in special association with Himself, in His unspeakable grace; so that He may say to them: "Thou hast kept my word and hast not denied my name." There would then be a savour and a power in the simple fact that Christ was everything amongst them.

Through the Lord's great mercy, this endeavour to keep the unity of the Spirit in the bond of peace has been accorded to His saints, and many, seeing the pathway, have had faith to embrace it. When such is the case, the effort that some have made to take a place outside and independent of those who have thus been led to the Lord, is merely the self-will of man and to be treated as such.

If the simplest saints, as has frequently been the case, have been drawn together in the Lord's Name, even without any intelligence of the ground of the one body, they are of necessity bound with all those elsewhere who have been before them in the way and who may have learned more fully the divine ground of gathering. They may slip away very easily from it and get linked up with evil, if not watchful; and the enemy works incessantly to this end. But it is utterly untenable to suppose that they can intelligently maintain a divine ground of gathering and ignore what the same Spirit has wrought amongst others before them.

Scripture admits no such independency, especially when it is coupled with the profession of the truth of one body and one Spirit, without the practice flowing from such a truth. To maintain an independent position is to accept one which puts them practically out of the unity of the Spirit. Very probably such had come together at first in the energy of the Holy Ghost, simply gathering in the Name of the Lord. By falling into an independent position, they slip away from the company and fellowship of God's Spirit. They had begun in the Spirit and have ended, or are on the way to it, in the flesh.

Walking in the fellowship and unity of the Spirit involves distinct separation from all who are not in practice doing likewise. This tries the saints much at times. The enemy uses it to alarm the weaker saints. The cry of want of charity is at once raised. But when it becomes a question of being in the fellowship of the Spirit of God, it ceases to be a question of "brethren" merely. If those who are otherwise holy in practice, will not walk therein; and others who have had light and grace given to them, do walk therein; this must involve separation on the part of the latter. To the flesh this is terrible. But human love must not be mistaken for divine love; and fellowship in the flesh for the fellowship of the Holy Ghost. The Holy Ghost will not bend Himself to our ways or to our fellowship; we must bend our ways into practical fellowship with Him. Therefore the Apostle bids us add "to brotherly kindness love" (2 Peter 1: 7). Brotherly kindness will sink into mere love of brethren because we like their society, if not guarded by the divine tie which preserves it as of God. God is love and God is light; and "if we walk in the light as He is in the light, we have fellowship one with another." To exact brotherly love in such a manner as to shut out the requirements of that which God is (and He dwells in the Church by His Spirit) and of His claims upon us, is to shut. out God in the most plausible way, in order to gratify our own hearts.

I beseech my brethren, as they value and love the Blessed One who gave Himself for His Church, to pause before accepting a position which must practically put them outside the unity of God's Spirit. The Lord Jesus gave Himself to redeem you; and not only so, but He died "that He might gather together in one the children of God that were scattered abroad" (John 11: 52). It ought to be on our hearts all day long, that what Christ died to gather is scattered. He will surely gather them in heaven; but He died to gather them together in one now. It cannot be but by keeping the unity of the Spirit; and if not thus, it is not what He died to effect. If it is not gathering with Christ, it is scattering, however plausible and well it may look in the eyes of men. God is working graciously in many places; and the enemy is working too, to try and mystify souls just emerging out of darkness and link them up with the principles of neutrality, indifference and independency — anything but the truth.

God has in His grace gathered many saints together in the unity of the Spirit to the Name of the Lord, and has sustained them in the pathway through evil report and good report. To accept ground independent[ly] of that to which God had already recalled souls to walk in and act upon, is to forfeit the place in the unity of the Spirit which has been accorded of the Lord and to slip away from the fellowship of the Spirit of God.

The principle of the unity of the Spirit embraces the whole Church of God. The fact of those who have been mixed up with worldly systems, seeking fellowship, shows that they are separating themselves to the Lord. This should meet with a ready response. The more deeply we become conscious of the divine character of the place we have been called into by the grace of God, the more ready will be the response of our heart towards all the members of Christ. At the same time we will grow in the strength and conviction of the holiness that belongs to God's habitation through the Spirit; and, by His grace we will watch against the wiles of the enemy in seeking to let in that which would grieve the Spirit of God and hinder the Lord from identifying Himself with us and manifesting His presence in our midst.

The Lord in His mercy keeps His faithful ones true and devoted to Him in these evil days. They may be but a remnant, but two things have ever marked the faithful remnant at any time: Devotedness to the Lord, and Strict attention to fundamental principles. We find, too, that they were ever the objects of His special attention and care. Their very feebleness drew this forth the more strikingly. It was with them He identified Himself most specially. They have but a "little strength," but through His grace they have used it and have been brought into the place where He is. May the Lord give them to keep His word and not deny His Name; to hold fast that which they have, that no man take their crown. Amen.

Appendix

Principles of Gathering

The resource for faith amid the confusion around is Matthew 18: 20: "Where two or three are gathered together in my name, there am I in the midst of them." But this cannot be pleaded to the exclusion of the truth of the unity of the Spirit in the body of Christ. To come together pleading the promise of Matt. 18: 20, and at the same time disowning the ground of the body of Christ, is a misapplication of the promise. This promise was given before there was any failure and before the truth of the one body was revealed. It embodies a fundamental principle and is the resource for faith when the manifestation of the one body by the visible oneness of its members, has failed. Faith in the unity of the Spirit in the one body as existing here on earth, is what we need the more. And then, when we cannot restore the state of things in Acts 2 to 4, because the oneness of the members is no longer in evidence, we have Matthew 18: 20 as a resource to be counted upon by faith. It needs but little discernment to see that the Spirit of God constitutes the body in unity by virtue of His presence therein; and that He Himself would be disowning this, did He gather disciples apart from the principle of the one body or on any other ground.

Such being the ground of gathering, how solemn is the position of those who have attempted to set up another table claiming to be the Lord's (sad to say, this has been done in some cases) and gather together another assembly in a place where the Lord's table has been already spread in the communion of the body of Christ. If done in true-hearted ignorance, well: the Lord bears with such in patient grace and instructs those who have a single eye. But if done knowingly, nothing can justify such an act. Nothing could alter the principle of those who are already gathered on the ground of the one body of Christ, unless something arose in their midst which denied the foundation truths of Christian faith, such as false doctrine touching the person or glory of Christ, or which showed indifference on such a subject, or which would be a denial of the truth of "One Body and One Spirit."

One has to bear with mistakes, and to seek, with grace and patience, to bring our brethren aright, if they have erred in judgment. But unless an assembly accepts as its line of action anything which would subvert the foundation truths of faith, it has its claim on me as an assembly of God. To set up another is to break practically, as far as I can, the unity of the Spirit, which I am exhorted to keep. If we have grace for it, let us labour, Nehemiah-like, to bring our brethren into the consciousness of their position, that they may "walk worthy of the Lord unto all pleasing, being fruitful in every good work and growing by the knowledge of God." And let us not by any act of ours render confusion more confounded.

The Last Days of the Church

"The Church of the Living God" (1 Tim. 3: 15)

The testimony in which the faithful are called to walk in the last days, has a two-fold character: first, a witness to the unity of the body of Christ, formed by the Holy Ghost sent down at Pentecost; secondly, the whole church having failed, the character of a remnant in maintaining this testimony, and this too in the midst of a great Baptized House, the responsible body here on earth, commonly called "Christendom." This testimony can never aim to be more than one to the failure of the Church of God as set up by Him. The more true to Christ the remnant of His people are, the more will they be a witness to the present state of the Church of God and not to its state as first displayed.

Now there is found in the Word of God, for example and comfort; a faith which counts upon Him and His divine intervention in the face of man's failure: a faith that finds itself sustained by God according to the power and blessings of the dispensation, and according to the first thoughts of His heart when He set up all in primary power. He connects that power and the Lord's own presence with the faith of the few who act on the truth provided for the present moment, even though the administration of the whole is not in operation according to the order which God set up at the beginning.

For example, the blessing of Asher in Deut. 33: 24-25, ends with these lovely words: "As thy days, so shall thy strength be" and all went to ruin, as the history of Israel unfolds. Yet, at the first coming of Christ, when the godly pious remnant of the people were "waiting for the consolation of Israel," we find one of that same tribe, "Anna a prophetess, the daughter of Phanuel, of the tribe of Aser [Asher], a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day," in the enjoyment and power of that blessing of Moses; "so shall thy strength be." And the Lord Christ Himself became identified with that obscure remnant, of which she. was one, a remnant who were ready to receive Him when first He came.

The returned remnant of Judah, too, in all the weakness of those who could pretend to nothing but the occupation of the divine platform of God's earthly people; to them we find these comforting words addressed, "I am with you, saith the Lord of hosts: according to the word that I covenanted with you when ye came out of Egypt, so my Spirit remaineth among you: fear ye not." Their faith is recalled to that mighty day of power, when Jehovah "bore them on eagles' wings and brought them to Himself" and removed their shoulders from the burdens of Egyptian bondage. Undimmed in power, He was with them, just the same, for faith to claim and use. No outward displays were theirs; but His Word and Spirit, which proved His presence to faith, wrought in that feeble few: to them is revealed the shaking of all things (Heb. 12: 27) and the coming of Him who would make the "latter glory" of His house greater than the "former." They are thus the link between the Temple of the palmy days of Solomon and that of the day of coming glory, when He shall sit "a Priest upon His throne," and the counsel of peace shall be between Jehovah and Him, and He shall bear the glory. (Zech. 6: 12, 13; Hag. 2: 7-9).

He will shake the heavens and the earth and over throw the throne of kingdoms (Hag. 2: 21-23), thus identifying all His power with the small remnant of His people who walk in company with His mind. He will make all to come and worship before their feet and know that He has loved them.

Thus, too, those who answer to the calling which suits His mind, as seen in Philadelphia (Rev. 3); who are true to that which, though not a perfect state of things, is suited to the state of failure which He contemplates; He makes them the link, the silver cord, between the Church of the past as set up at Pentecost (Acts 2) and the Church of the glory (Rev. 21: 9). The overcomer will be made a pillar in the temple of His God," in the "new Jerusalem" on high.

Let me here remark that there never was, and never can be, a moment when that which answers to this calling, will cease till the Lord comes. In the moral picture presented in these two chapters (Rev. 2 and 3), we find all the seven features together at any moment, as they were when He sent the messages, and remaining so. In the dark ages and those of more light in later days, and now at the end before He comes, all everywhere who answer with perfect heart to the measure of truth which He has given them; such are morally Philadelphia. Others may have more light, but the true heart that walks with Christ in what it knows, is known of Him and is what is contemplated in Philadelphia. Historically there is an unfolding in the state of each of the seven Churches, each larger feature coming into prominence and presenting the salient characteristics of the professing Church, till the Church becomes a remnant in the message to Thyatira and develops into those which follow. But morally Philadelphia represents those who answer to Christ's heart at all times and in all circumstances since the Lord gave those messages, till His threat — "I will spue thee out of my mouth" — is finally executed. In the historical view, Philadelphia comes in after Sardis and is exhorted to "hold that fast which thou hast, that no man take thy crown"; but as long as His voice is heard by faithful souls, such, wherever found, form the link between the Church at Pentecost and the Bride, the Lamb's wife in the day of the glory. Every moral state in all the seven messages remains from the beginning to the very end. There are at this moment, as at the beginning, those who have left their first love; and those who suffer for Christ; and those who are faithful where Satan's seat is, and so on to the conclusion of the whole.

Besides all this, we should never forget that John is watching over the decay of that which Paul unfolded, and telling us what Christ will do with that which bears His Name. For our own path we get no directions but to listen, and "hear what the Spirit saith to the Churches" for we do not find church ground unfolded here. It is not John's province to treat of this. John never gives us corporate things, but individual, and never instructs us as to the Church of God, although fully recognising its existence. When we are therefore grounded and settled in that which never fails — the one Body of Christ, formed and maintained by the Spirit of God on earth, as taught by Paul, we may turn with deep profit to John and these messages, and learn what Christ will do with all that bears His Name. But from Paul alone can I learn what I am to do in the midst of such a scene, and how I am to be an "overcomer" according to the mind of the Lord, which never can be by abandoning that which His Spirit maintains on earth.

How important therefore to be thoroughly grounded in the truths of the Church of God, which remains as long as God's Spirit remains and His Word abides: "till we all come in the unity of the faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ." (Eph. 4: 13)

The Church: A Habitation of God through the Spirit.

I turn now to examine another side of the truth of the Church of God as unfolded in the doctrine taught by the Apostle Paul: not that of the Body of Christ, united to her Head in heaven and maintained by the Holy Ghost in unity; but that of the "House of God," the "Habitation of God through the Spirit."

On the day of Pentecost the aggregate number of disciples who were baptized by the Holy Ghost and thus formed into the Body united to Christ in heaven, were also on earth a "Habitation of God through the Spirit." Each was conterminous with the other. Both forms embraced the same people. Those who composed the Body composed the House, and none else.

During the early part of the Acts of the Apostles there was a sort of tentative dealing with Israel once more, an opportunity being given to them that if they would repent and be converted, they might receive Jesus Christ who would be sent to them. At the same time He who knows the end from the beginning, knew what would be the result of this fresh offer. Nevertheless it was needful in His purposes to bring out fully the responsibility of that guilty people in their final rejection of Christ in the glory. This took place when they murdered Stephen, who not only bore witness to their rejection of the Messiah but also to their rejection of the Holy Ghost. But the divine floodgates of grace once opened in righteousness through the cross, could not now be stayed, and the stream which had flowed into "the city of the great King" up to this moment, was diverted in its course and flowed onward to Samaria.

The Lord of the harvest had said at this place a few short years before, "Lift up your eyes and look on the fields, for they are white already to harvest." Samaria is now conquered by the gospel and the old enmity between "this mountain" (Samaria) and "Jerusalem" is blotted out by its peaceful waters, at least in the souls of those who accepted the living water thus freely flowing to them, But Philip must leave his prosperous labour and follow the stream, if needful, to the "ends of the earth." The sandy desert near Gaza becomes the channel of the grace of the Lord Jesus. A child of the race of Ham, an Ethiopian, Chamberlain of Queen Candace, is sitting in his chariot, reading the Prophet Isaiah. He had come from distant Africa to worship at Jerusalem, and with an unsatisfied heart was returning to his own country. The day of Jerusalem's visitation was past. The words of the Lord Jesus, when he wept over Jerusalem, might have been heard again: "If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes." (Luke 19: 42.) But He who is "a rewarder of them that diligently seek him," follows this "dry tree," who after hearing a few words from Philip, God's messenger, evangelizing Jesus to him, receives the message and goes on his way rejoicing.

The whole Assembly at Jerusalem is broken up and "all were scattered abroad except the apostles." Saul, the persecutor of the Church, is converted at the height of his mad career by the words of the Lord Jesus in glory: "Saul, Saul, why persecutest thou Me?" and then and there becomes "a chosen vessel unto the Lord, to bear His Name before the Gentiles and kings and the children of Israel."

Saul, the persecutor of the Church, becomes Paul the Apostle and is made a Minister of the Church (Col. 1: 24, 25) to unfold the wondrous mystery, "even the mystery which hath been hid from ages and from generations, but now is made manifest to His saints: to whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory."

Then in 1 Corinthians we find Paul "as a wise master builder" laying the foundation "which is Jesus Christ," and others "building thereupon." So the work goes on. On the one side the divine work of God in forming the Body of Christ by the baptism of the Holy Ghost; and on the other we have the administration of the House put into man's hands. At the first, as we have seen, God constituted it by taking up His abode in the disciples at Pentecost as His House or Habitation. Then all who accepted the testimony were received by baptism into the place where the Spirit dwelt. The Apostles and those who constituted the House at the first, were never baptized: they were not thus received into the place where they were already. But all who came after were thus received, professing by being "baptized unto Christ Jesus that they were baptized unto His death," and were "buried with Him by baptism unto death," (Rom. 6: 3, 4). Soon after many more were added to this House of God (Acts 4: 4), but all were Jews: God took this mode of saving the remnant of Israel.

Samaria falls under the sound of the Gospel, and the enemy who first began "within" through Ananias and Sapphira, now seeks to introduce evil persons from "without": "while men slept, the enemy came and sowed tares among the wheat." "Wood, hay, stubble" were introduced into the House of God, and Simon, the sorcerer, is received in the flush of joy which filled many hearts in Samaria. Thus the House, conterminous at first with the Body, began to enlarge itself disproportionately to the Body, which was maintained of God intact within it. But the Spirit of God did not leave the House, nor has He left it even to this day, though it has enlarged itself into what we see around us, which is likened by Paul to "a great house" (2 Tim. 2: 20) containing "not only vessels of gold and of silver, but also of wood and of earth; and some to honour and some to dishonour."

We will now turn to Scripture to examine more fully the unfoldings of this truth of the House of God, an intelligent grasp of which is so needful for our path and service to the Lord.

In the 1st Epistle to the Corinthians we find two greater divisions: 1st, ch. 1 to ch. 10: 14; and 2nd, ch. 10: 15 to ch. 16. In the first division the Apostle has the House before him; in the second, the Body. Chapter 12 connects both. And here it may be of use to say that the word "Church" or "Assembly" applies to both, though having a distinct application to each. If we look on high at Christ in Glory, the Assembly is His Body (Eph. 1: 22, 23); and if we look below where the Spirit dwells, the Assembly is His House (Eph. 2: 22: see 1 Tim. 3: 15 where both are put together).

In the Apostle's address to the saints at Corinth we find a most comprehensive line of thought. Unto the Church of God which is at Corinth, to them that are sanctified in Christ Jesus, called [to be] saints [that is, saints by calling], with all that in every place call upon the Name of Jesus Christ our Lord, both theirs and Ours." In this address we find him writing .to the whole professing Church. He assumes of course that all are true and real, unless proved to be otherwise. But all who profess Christ's Name are addressed: the expression, "calling on the Name of the Lord," having this meaning in Scripture. The simply calling on His Name does not prove their reality: this has to be proved in those who do so call. Now the whole professing church at that day, being assumed as real, another thing arises when ruin has set in. The professing Church has now enlarged itself to what we term Christendom, but it is nevertheless bound by what was revealed to the Apostle Paul and contained in his inspired writings.

The wisdom of the Spirit of God foresaw what would happen; for if we turn to 2 Tim. 3, we find what was prophetically provided for the "last days," which at once began when apostolic gift was removed from the Church. The Epistle is divided into three parts. First (ch. 1: 1-14) a preface; second (ch. 1: 15 — ch. 2) takes up what had already supervened in the lifetime of the Apostle, in the words, "This thou knowest"; and third (ch. 3 and 4) commencing with, "This know also"; in which division he foresees what was about to be. Let us hear his words: "This know also, that in the last days perilous times shall come. For men shall be lovers of themselves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent; fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away." This then is the description of the profession of Christianity: this is the sphere in which the faithful would find themselves: this the platform where the servants of Christ would now have to work. And in such a sphere, with such materials before him, was the servant Timothy to "do the work of an evangelist," (2 Tim. 4: 5).

How deeply solemn is this prophetic truth! To find that instead of the habitation of God on earth being the answer to the glory of Christ in heaven, as the Spirit of God meant it to be, it had so dishonoured that blessed Name as to be described with words almost similar to those used to describe the heathen, out of which the Church had (with the Jew) been called. The only striking difference is this, that when the heathen are described (Rom. 1: 28-32), the words, "having a form of godliness," are not used: they are added to similar words in 2 Tim. 3 to describe a worse state, because existing under the Name of Christ.

There is no need for one to examine more. We might recall: the words of the Apostle in Phil. 2: 21, All seek their own, not the things which are Jesus Christ's"; and (ch. 3: 18, 19) "many walk of whom I have told you often and now tell you even weeping, that they are the enemies of the Cross of Christ, whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind [set their minds upon] earthly things." Colossians, too, and Galatians, and even Ephesians, refer to those evils which had entered in and against which the faithful are warned. There is, too, a tendency in the saints to sink down into an abnormal state of soul below the level of that which prevailed at the first. The varied states around us now are the speaking witness that in the House of God there are numbers of those who are really Christ's but who are not in the consciousness of the Christian standing — union with Christ in glory.

Yet the Spirit of God abides. He still inhabits God's House on earth. He remains there till all those who are Christ's are called by His grace: till the Lord Himself comes again. And still is that name — the House of God — applicable in responsibility to that which is His habitation here below, though it is the abode of evil too; just as the Lord Jesus spoke of the Temple at Jerusalem as "Father's House," though the people had made it a "house of merchandise" and a "den of thieves." So the House of God remains such, as long as the Spirit of God abides there. When He departs from it, it becomes, as we read in Rev. 18: 2, "the habitation of devils and the hold of every foul spirit and a cage of every unclean and hateful bird."

Evil Thoughts

What to do With Evil Thoughts.

I have your letter, and I am sure that the enemy is very busy, as well as the evil heart within. What you need is thorough deliverance from yourself, that is, the flesh. You speak of evil thoughts, unbidden and hated, springing up in the heart even when you seek to be occupied with the Lord — this too, when really thinking of Him. Then you stop to confess them, and the occupation for a moment in confession only provokes another evil thought. And so it is as you say, an unending all-day work.

My feeling is that you have never yet enjoyed full deliverance from self and flesh. You are what scripture calls still "in the flesh," though a believer in the Lord Jesus Christ. I believe if your soul were free, you would find the simple yet profound truth of "reckoning yourself dead" (Rom. 6: 11), would so act that the thought of turning aside to confess what would spring up unsought for, in your soul, would be found to be really and only allowing the flesh a triumph, in leading you to be occupied with it.

When there is no will, such thoughts will be left, turned aside from, and treated as "not I." Of course when the soul is not free I could not say you could do so at all, but were freedom enjoyed you would not be the sufferer from such things. What I would simply say to you is, when evil thoughts are present to your soul, unsought for and hated, do not stop or cease from your measure of occupation with the Lord, to confess them but, if will enters, they must be confessed, if not, pass them by as you would avoid an evil person who is not yourself, and who you know is incorrigible, and with whom contact is only misery and defilement. "Avoid such, pass not by them," but leave them there. To own them at all, is but to give the flesh the place it seeks — a recognition in some way or another. This, even when it is only to abhor its, workings, will be a satisfaction to the flesh.

Oh that you had grace to leave "the flesh" unrecognised and disowned, and to pass on conscious that it is always there and will be in you to the end.

How blessed that we can by grace disown and refuse to hear its suggestions when it works, knowing through mercy that it is no more "I." Your case is one that has been and is common to most of the Lord's people, if not all. I refer to unsolicited, hated and wandering thoughts. You should simply go on and take no notice of them whatever, as by so doing you only give the flesh the place it seeks. Go on as not hearing the suggestions — be as it were deaf to them.

Confess to God if you find will at work, but not so as to be occupied with the analysis of the evil: rather look up to Him, the sense of weakness and impotency filling your heart, and in the attitude of dependence of soul, pass on with your eye resting on Him, out of whom strength comes whenever there is conscious weakness. F. G. P.